Our writers are falsely acccused [sic] of prohibiting good works.  Their publications on the ten commandments, and other similar subjects, show, that they gave good instructions concerning all the different stations and duties of life, and explained what course of conduct, in any particular calling, is pleasing to God.  Concerning these things, preachers formerly said very little, but urged the necessity of puerile and useless works, such as certain holy-days, fasts, brotherhoods, pilgrimages, worship of saints, rosaries, monastic vows, &c.  These useless things, our adversaries, having been admonished, now unlearn, and no longer teach as formerly.  Moreover, they now begin to make mention of faith, about which they formerly observed a marvellous [sic] silence.  They now teach, that we are not justified by works alone, but join faith to works, and maintain that we are justified by faith and works.  This doctrine is more tolerable than their former belief, and is calculated to impart more consolation to the mind.  Inasmuch, then, as the doctrine concerning faith, which should be regarded as a principal one by the church, had so long been unknown; for all must confess, that concerning the righteousness of faith, the most profound silence reigned in their sermons, and the doctrine concerning works alone was discussed in the churches; our divines have admonished the churches as follows:-

First, that our works cannot reconcile God, or merit the remission of sins, grace, and justification:  but this we can attain only by faith, when we believe that we are received into favor, for Christ’s sake, who alone is appointed our mediator and propitiatory sacrifice, by whom the Father can be reconciled.  He, therefore, who expects to merit grace by his works, casts contempt on the merits and grace of Christ, and is seeking the way to God, in his own strength, without the Saviour; who nevertheless has told us, “I am the way, the truth, and the life.”  This doctrine concerning faith, is incessantly inculcated by the Apostle Paul (Ephes. ii), “Ye are saved by grace, through faith, and that not of yourselves; it is the gift of God,” not of works, &c.  And, lest any one should cavil at our interpretation, and charge it with novelty, we state that this whole matter is supported by the testimony of the fathers.  For Augustine devotes many volumes to the defence of grace, and the righteousness of faith, in opposition to the merit of good works.  And Ambrosius, on the calling of he Gentiles, &c., inculcates the same doctrine.  For thus he says, concerning the calling of the Gentiles:  “Redemption by the blood of Christ is of little value, nor is the honor of human works subordinated to the mercy of God, if justification, which is of grace, is supposed to be merited by previous works, so as to be not the gift of him that bestows it, but the reward of him that earned it.”  But, although this doctrine is despised by the inexperienced, the consciences of the pious and timid find it a source