that hath my commandments, and keepeth them, he it is that loveth me (John xiv. 21); my little children, let us not love in word, neither in tongue; but in deed and in truth (1 John iii. 18); (c) that men are called to the kingdom of Christ’s grace for the very purpose that they may do good works: For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Eph. ii. 10); For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (Tit. ii. 11-14.)” (pp. 305 and 306.)
All the texts quoted, especially those from the evangelists, show incontestably that faith cannot be separated from good works and that works are the results of faith, and consequently it would seem that this article directly destroys the whole meaning of the preceding article about the first meaning of faith. But the Theology is not in the least embarrassed by that. In the first article it contended against all the Christians who recognized salvation in works, and here it contends against those who recognize it in faith, and calmly destroys its own propositions, which does not keep it in the end from declaring triumphantly that the true teaching consists in accepting both, in spite of the fact that one excludes the other.
Indeed, no matter how irregular the separation of faith from works is, if that separation has once taken place in the conception of the believers, it is naturally possible to affirm that either faith alone or works alone can save. If through faith we become completely purified and holy, good works evidently are superfluous. They are assumed
