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