fruits of good works. For they who boast of their faith, and dream that they are destined to life eternal, while at the same time, they are immersed in their lusts, and strangers to the ways of holiness, deceive themselves, and fall headlong into eternal destruction through their fond credulity. Thus says Christ, The tree is known by its fruits, Matt. vii. 17. So St. James, Faith without works is dead, Ja. ii. 17. So Peter, Add to your faith, virtue, &c., 2 Pet. i. 5. For he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins, verse 9. And in short, as says St. John, He who saith that he knoweth God, and keepeth not his commandments, is a liar; 1 John. ii. 4.

Although therefore, justified persons do not completely fulfil the commands of God, but are stained by continual sins; yet the purpose of a holy life is necessary to them, yea, the practice of good works; since without both these, they can neither glorify God, nor proceed in the way of salvation, nor love and benefit their neighbour, nor in short, possess any sure testimony of their calling and justification.

It would be easy to add more ultimate objects besides these, which constantly occur in the Scriptures; but let it suffice, for the confirmation of our argument, to have shewn, that good works are necessary as means for obtaining all those ends which we have just mentioned.

7. Seventhly, the necessity of good works in every justified person may be shewn from the necessary connexion between the cause and its proper effect. For in all the justified dwells the Spirit of Christ-powerful and efficacious in the true children of God and members of Christ, for effecting newness of life. Thus says the Apostle, Rom. viii. 10; If Christ be in you, the body is dead because of sin, but the spirit is life, because of righteousness. And in verse 14, As many as are led by the Spirit of God, they are the sons of God. It is, therefore, a sure and necessary consequence that all the justified are zealous of good works; because the Spirit of Christ, not by any violent compulsion, but a certain sweet inclining of them, leads them all in the paths of holiness to the goal of immortality. Moreover, the Holy Spirit pours into and imprints upon all the justified habitual grace, as it is called; and this habit, although it does not

determine to good works by a compulsory necessity, yet produces them by an unfailing efficacy. For Every good tree bringeth forth good fruit; Matt. vii. 17. Although therefore, evil works shoot forth now and then, from the evil root of concupiscence which is not yet eradicated from the soul of the justified, yet he cannot be altogether void of the love and practice of good works; since there is implanted in his heart a new root of grace, which brings forth its fruit also: The fruit of the Spirit is love, joy, peace, longsuffering, &c.; Gal. v. 22. In fine, since among the other gifts of grace, a living faith cannot be absent from the justified man, hence the necessity of works is deduced; for a true and living faith can no more exist, apart from holy operation, than fire can exist without producing warmth.

Lastly, let us illustrate and strengthen these our arguments, by a well-known example. If any one once justified ever could have been altogether void of good works, it would have been the thief on the cross, who was converted in the last moments of his life. But if we consult the Evangelist Luke, we shall find him to have been distinguished by many and great good works. Luke xxiii. 40-42. He rebuked his companion, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus, LORD, REMEMBER ME WHEN THOU COMEST INTO THY KINGDOM. Thus, so far as regards external works, he humbly confessed his sin; he charges his companion to fear God, and repent; he acknowledges Christ hanging upon the Cross, as the bestower of the kingdom of heaven, though deserted by his own followers and derided by his enemies. These were the best external works which could then be performed by him. Now, if we consider internal works, without doubt he truly and from his soul bewailed and repented of the flagitious acts of his former life; he desired repentance and salvation for his companion also, (which was an evidence of his charity); he firmly believed in Christ as the Redeemer, and in short, manifested a fear and love of God.

Our doctrine being thus confirmed by arguments, we shall add further the testimonies also, as well of the ancient Fathers, as of our own Divines.

Clemens Alexandrinus, Strom. 3. refutes those heretics who thought it lawful for the children of God to live as they listed, and he shews that a true knowledge and faith are always joined with obedience to the Divine precepts.

Tertullian, in his book against the Valentinians, sharply rebukes them for denying that good works were necessary to spiritual men; and he immediately adds, Woe unto us if we shall grow weary in works of holiness and righteousness.

Cyprian, lib. 3* ad Quirinum, cap. 96, says, We must labour in deeds, and not in words; and he presently after subjoins many testimonies from the Scriptures, to shew the necessity of works.

Ambrose, in Heb. iv. observes, Faith alone is not sufficient, but it is necessary that faith should work by love, and a walk worthy of God. And shortly after, It is needful for every one who would obtain heaven, to adorn his faith by good works.

Augustine, in lib. 83. Quæstionum, quæst. 76, (tom. 4.) observes, Paul does not teach that man is justified by faith without works, in such a way, that any one should be left to suppose, that it is not his duty to practise good works. A little onwards: A man justified by faith cannot but act justly in future, on account of the grace of God, which cannot now be in him to no good purpose.

Leo, in Sermon 14, on the passion of our Lord, observes: As there is no believer to whom the gifts of grace are to be denied, so there is no one who is not under obligation to Christianly behaviour; because, although the strictness of the righteousness of the law has been set aside, yet the dutifulness of a willing observance of it is increased.

There is however no need to spend further time in collecting the suffrages of the ancients; for they everywhere urge the obligation to the performance of good works: let us proceed at once, therefore, to the writings of our own Divines, whom our adversaries accuse of leaving no place for good works.

We will begin with Luther. In his book De Votis Monasticis, pag. 281, he says: The good works enjoined in the decalogue are not to be passed by, but to be practised accord

• Testimoniorum adversus Judæos.

ing to the substance, though not as if in defence, or to guard merely against their accusing us. — — They are to be practised for the use and advantage of our neighbour, as the works of Christ were done for us freely and gratuitously. But then they are no longer the works of the law, but of Christ working in us through faith; a neglect of them therefore is unallowable, equally with faith itself, nor are they less necessary than faith. Observe in what sense Luther denies the necessity of works, in what sense he maintains it. He denies that works are necessary as defending and accusing us; that is, that according to them a believer should look to be either justified or condemned before the Divine tribunal; for justification is not to be sought, or salvation hoped for, through the legal contract, but from the New Covenant of the Gospel. On the contrary, he would teach that the works of the decalogue are necessary according to the substance; that is, so far as they contain the standard of our obedience, the rule of the Divine will, and the advantage of our neighbour, &c.

Luther also, on Galat. v., writes, Both subjects, even faith and works, ought to be diligently taught and urged; yet so that each may remain within its own limits. For if works alone are taught, as is the case in the Papacy, faith is lost sight of; if faith alone is taught, immediately carnal men imagine that good works are not necessary. You see how plainly Luther pleads for the necessity of works, and ascribes the contrary error to carnal men. In his disputation against Eccius, he says: Eccius knows that it is not a sentiment of mine, that good works are not necessary. I pass by more.

and

Philip Melancthon, tom. 2. in his Common Place, de Oper. quæst. 4, says, A new obedience is necessary from the necessity of the order of cause and effect; likewise from the necessity of the obligation or command; also from the necessity of retaining firm hold of the faith, in order to avoid punishments both temporal and eternal. Bucer, in the Conference at Ratisbon, pag. 537, observed, Although life eternal is to be sought by us in the constant pursuit of good works, yet it is to be obtained altogether

• ECKIUS (JOHN) an able Romanist disputant of his time, who became most celebrated by a public disputation with Carolostadt and Luther at Leipsic in the year 1519. See Soames's Mosheim.

through faith by all who firmly believe in the Gospel of Christ. That most learned Divine acknowledges the practice of good works to be necessary, although he places the meritorious cause of eternal life in the obedience of Christ apprehended by faith. And much plainer still is he in Enarrat. Epist. ad Ephes. cap. 2, pag. 69: We agree with our adversaries in this, that the justified person must necessarily live righteously. We agree likewise that they will perish eternally, who do not perform good works. But the question is, whether our good works are of themselves worthy of that glory which God promises. You see how clearly he approves the necessity of works, and only rejects their meritoriousness for obtaining life eternal.*

Calvin, Instit. lib. 3. cap. 19. sect. 2, says, The whole life of Christians indeed ought to be a sort of meditation of piety, since they are called to sanctification. The office of the law consists in this, namely, that by reminding us of our duty, it excites to the pursuit of holiness and innocence. He does not think it free or optional to a Christian man, whether he will apply himself to good works or not; but he affirms this to be his bounden and necessary duty.

Peter Martyr, upon the 2nd chapter of the Epistle to the Romans, page 56, says, God intended this connexion, namely, that blessedness should follow good works; yet not as the effect from its cause, but as something conjoined with them by the appointment of God.

The same author, ibid. pag. 58: We must know that faith cannot be void of good works; therefore those who return at the last hour, if they believe, will not be destitute of good works. He maintains the necessity of good works in a twofold respect one arising from the constitution or appointment of God himself, and the other from the very nature of faith.t

Chemnitz, 3 parte loc. Theolog. loco de Bonis Operibus,

For an interesting and instructive view of Bucer's sentiments on this important topic, the reader may be referred to the account given of Bucer and his opinions in Toplady's works.

PETER MARTYR and BUCER had both a considerable hand in the framing of our Articles; so that there can be no doubt of the orthodoxy of their sentiments on the subject before the reader. It is quite need ess too for the Translator to attempt any account of these eminent men.