able to make use of the gifts of the Holy Ghost, which he has received through all the other sacraments; that he may be able to strengthen himself in his Christian life and gradually rise in Christian sanctity; that, finally, he may be able, after having completed his terrestrial activity, to appear as justified and sanctified at the terrible judgment of Christ,—for all that, in addition to faith, he needs good works, that is, those in which faith, hope, and charity, which abide in the soul of a Christian, are expressed in an external manner, as in their fruits, and which may serve as a precise execution of the divine will, which has been imparted to us in the Gospel law.” (p. 305.)
After that are adduced proofs from Holy Scripture, which directly deny the whole preceding division into faith and works, and the preeminence of faith over works:
“(a) That faith alone without works is insufficient for salvation, is testified: (aa) by Christ the Saviour himself: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven (Matt. vii. 21; cf. xvi. 27); (bb) by Apostle James: Ye see then how that by works a man is justified, and not by faith only (James ii. 24); (cc) by Apostle John: He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him (1 John ii. 4); (dd) by Apostle Paul: For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. ii. 13); (b) that a Christian is obliged to show his faith, hope, and charity in good works: Even so faith, if it hath not works, is dead, being alone . . . shew me thy faith without thy works. . . . For as the body without the spirit is dead, so faith without works is dead also (James ii. 17, 18, 26); every man that hath this hope in him (in our Lord Jesus) purifieth himself, even as he is pure (1 John iii. 3); he
