such dread penalties, even if God were "man that he could lie," and did not intend to execute them.

Rather let us receive the declarations of our heavenly Father, on this as on all other subjects, with submission and holy awe; confidently believing that all "his judgments are just and righteous," and striving by an immediate surrender of our hearts to him, or if we are his true children, by a daily renewal of our dedication to his service, to escape his righteous displeasure, and through the merits of our crucified Redeemer, secure his favour which is life, and his loving kindness which is better than life.

ARTICLE XVIII.

Of Free Will.

Concerning free will our churches teach, that the human will possesses some liberty for the performance of civil duties, and for the choice of those things lying within the controul of reason. But it does not possess the power, without the influence of the Holy Spirit, of being just before God, or yielding spiritual obedience: for the natural man receiveth not the things which are of the Spirit of God: but this is accomplished in the heart, when the Holy Spirit is received through the word.

The subject of this Article, which with more propriety might have been entitled the Inability of man to fulfil the divine law without the aid of the Holy Spirit, has received some attention in the discussion of Art. IV and V.

The additional clause of this article, containing a reference to Augustine's works and exemplifications of the doctrine above stated, is omitted in this, as it is in many other versions; as also the clause rejecting dissentient opinions.

ARTICLE XIX.

Of the Author of Sin.

On this subject they teach, that although God is the creator and preserver of universal nature; the cause of sin must be sought in the depraved will of the devil and wicked men, which when destitute of divine aid, turns itself away from God: agreeably to the declaration of Christ, When he speaketh a lie he speaketh of his own. John 8: 44.

The subject of this article also, was anticipated in Proposition IV. of Decrees and Providence of God.

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ARTICLE XX.

Of Good Works.

Our (writers) are falsely accused 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 holydays, fasts, brotherhoods, pilgrimages, worship of saints, rosaries, monastic vows, &c. These useless things, our adversaries, having been admonished, no longer teach as formerly. Moreover they now begin to make mention of faith, about which they formerly observed a marvellous 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 us to God, or merit the remission of sins, or grace, or justification: but this we can attain only by faith, when we believe that we are accepted by grace, for Christ's sake, who alone is appointed our mediator and propitiatory sacrifice, by which the Father is reconciled. He, therefore, who expects to merit grace by his works, casts contempt on the merits 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. 2. Ye are saved by grace, through faith, and that not of selves, it is the gift of God, &c.

your

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 several 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 the Gentiles, &c. inculcates the same doctrine.

But although this doctrine is despised by the ignorant; the consciences of the pious and timid find it a source of much consolation, for they cannot attain tranquillity in any works, but in faith alone, when they entertain the confident belief that, for Christ's sake, God is reconciled to them. Thus Paul teaches us Rom. 5. Being justified by faith, we have peace with God. This whole doctrine must be referred to the conflict in the conscience of the alarmed sinner, nor can it be otherwise understood, Hence the ignorant and worldly minded are much mistaken, who vainly imagine that the righteousness of the Christian is nothing else than what in common life and in the language of philosophy is termed morality.

Formerly the consciences of men were harassed by the doctrine of works, nor did they receive any consolation from the gospel. Some followed the dictates of conscience into deserts, and into monasteries; hoping there to merit the divine favour by a monastic life. Others invented different kinds of works, to merit grace, and make satisfaction for their sins. There was therefore the utmost necessity, that this doctrine concerning faith in Christ, should be inculcated anew; in order that timid minds might find consolation, and know, that justification and the remission of sins, are obtained by faith in the Saviour.

The people are also now instructed, that faith