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to lack true justice and righ teousness. and to be justified by the only faith in Christ. And Paul (saith he) doth glory in the contempt of his own righteousness, and that he looketh for the righteousness of God by faith. These be the very words of St. Basil. And St. Ambrose, a Latin author, saith these words: This is the ordinance of God, that they, which believe in Christ, should be saved without works, by faith only, freely receiving remission of their sins. Consider diligently (adds the homily) these words, without works, by faith only, freely, we receive remission of our sins. What can be spoken more plainly, than to say, freely, without works, by faith only, we obtain remission of our sins? -Second part of the Homily of salvation, p. 14, 15.

Man cannot make himself righteous by his own works, neither in part, nor in the whole. For that were the greatest arrogancy and presumption of man, that antichrist could set up against God, to affirm that a man

2 Cor. y. 18, 19.

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righteousness of which he speaks, is simply opposed to guilt. But the most decisive passage of all on this point is, where he teaches us that the grand object of the ministry of the gospel is, that we may be reconciled to God,"* because he is pleased to receive us into his fayour through Christ," not imputing" our trespasses unto us." Let the reader carefully examine the whole context; for when, by way of explanation, he just after adds, in order to describe the method of reconciliation, that Christ,

who knew no

sin," was made sin for us," he undoubtedly means by the term reconciliation no other than justification. Nor would there be any truth in what he affirms in another place, that we are

made righteous by the obedience of Christ," unless we are reputed righteous before God in him and out of ourselves.-Institut. l. 3. c. 11. s. 4.

But as many persons imagine righteousness to be composed of faith and works, let us also prove, before we

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might,by his own works, take away and purge his own sins, and so justify himself. But justification is the office of God only, and is not a thing which we render unto him, but which we receive of him; not which we give to him, but which we take of him, by his free mercy, and by the only merits of his most dearly beloved son, our only redeemer, saviour, and justifier.-Ibid. p. 15, 16,

The true understanding of this doctrine, we be justified freely by faith without works, or that we be justified by faith in Christ only; is not that this our own act, to believe in Christ, or this our faith in Christ, which is within us, doth justify us and deserve our justification unto us, (for that were to count ourselves to be justified by some act or virtue that is within ourselves.)So that, as St. John the Baptist, although he were never so virtuous and godly a man, yet, in this matter of forgiving sin, he did put the people from him, and appointed them unto Christ, saying thus unto them, Be

* Phil. iii. 8.

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proceed, that the righteousness of faith is so exceedingly different from that of works, that if the one be es tablished, the other must necessarily be subverted. The apostle says, "I count all things but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."* Here you see a comparison of two opposites, and an implication that his own righteousness must be forsaken by him who wishes to obtain the righteousness of Christ,Wherefore, in another place he states this to have been the cause of the ruin of the Jews, that "going about to establish their own righ teousness, they have not submitted themselves unto the righteousness of God." If by establishing our own righ teousness we reject the righteousness of God; then, in order to obtain the latter, the former must doubtless be entirely renounced. He conveys the same sentiment,

Rom. x. 3.

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hold, yonder is the lamb of God which taketh away the sins of the world: even so, as great and as godly a virtue as faith is, yet it putteth us from itself, and remitteth or appointeth us unto Christ, for to have only by him remission of our sins, or justification, so that our faith in Christ (as it were) saith unto us thus, It is not I that take away your sins, but it is Christ only, and to him only I send you for that purpose; forsaking therein all your good virtues, words, thoughts, and works, and only putting your trust in Christ.-Homily of salvation, Part II. p. 16,

God of his own mercy, through the only me rits and deservings of his Son Jesus Christ, doth justify us. Nevertheless, because faith doth directly send us to Christ, for remission of our sins; and that by faith, given us of God, we embrace the promise of God's mercy, and of the remission of our sins (which thing none other of our virtues or works properly doth); therefore Scripture useth to

* Rom, iii. 27.

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when he asserts, that "boasting is excluded. By what law? of works? nay: but by the law of faith,"* Whence it follows, that as long as there remains the least particle of righteousness in our works, we retain some cause for boasting. But if faith excludes all boasting, the righteousness of works can by no means be associated with the righteousness of faith. To this purpose he speaks so clearly in the fourth chapter to the Romans, as to leave no room for cavil or uncertainty, “If Abraham (says he) were justified by works, he hath whereof to glory." He adds, “but” he hath "not" whereof to glory "before God." It follows, therefore, that he was not justified by works. Then he advances another argument from two opposites. To him that worketh is the reward not reckoned of grace, but of debt." But righteousness is attributed to faith through grace. Therefore it is not from the merit of works, Adieu therefore to the fanciful motion of those who