possesses a true acquaintance with God, confides in his providence, and
calls upon his name: and is therefore not without God, as are the
Gentiles. For the devil and wicked men cannot believe the article
concerning the remission of sins. But they hate God as an enemy, do not
call upon his name, nor expect any thing good at his hands. Augustine,
in speaking of the word faith, admonishes the reader that in Scripture
this word does not signify mere knowledge, such as wicked men possess,
but that confidence or trust, by which alarmed sinners are comforted
and lifted up. We, moreover, teach, that the performance of works is
necessary, because it is commanded of God, and not because we expect to
merit grace by them. Pardon of sins and grace are obtained only by
faith. And because the Holy Spirit is received by faith the heart of man
is renovated, and new affections produced, that he may be able to
perform good works. Accordingly, Ambrosius states, faith is the source
of holy volitions and an upright life. For the faculties of man, unaided
by the Holy Spirit, are replete with sinful propensities, and too feeble
to perform works that are good in the sight of God. They are moreover
under the influence of Satan, who urges men to various sins, and impious
opinions, and open crimes; as may be seen in the examples of the
philosophers who, though they endeavored to lead moral lives, failed to
accomplish their designs, and were guilty of many notorious crimes. Such
is the imbecility of man, when he undertakes to govern himself by his
own strength, without faith and the Holy Spirit.

From all this it is manifest, that our doctrine, instead of being
charged with prohibiting good works, ought much rather to be applauded,
for teaching the manner in which truly good works can be performed. For,
without faith, human nature is incapable of performing the duties either
of the first or second table. Without it, man does not call upon God,
nor expect any thing from him, nor bear the cross: but seeks refuge