He says, "When dispensation." p. 114, 115. ever St. Paul, in speaking of justification, uses the word works or deeds, he invariably adds, “ of the law;" he frequently says, " a man is not justified by the works of the law;" but not once does he say "a man is not justified by works." p. 120. But had his lordship forgotten this passage?" If Abraham were justified by works, he hath whereof to glory." Rom. iv. 2. Here we find the phrase "justified by works," NOT followed by the words which his lordship asserts are "INVARIABLY ADDED." The works denied to have had any share in Abraham's justification could not be "the rites and ceremonies of the Mosaic dispensation"-and we are expressly informed in a subsequent verse, that this refers to a period even antecedent to the institution of cireumcision. Its His lordship says, "it is the doctrine of our church that baptism duly administered, confers justification." p. 147. Baptism may be duly administered, and yet not be rightly received. spiritual benefits are restricted in the 27th article, to them that receive it rightly." But in what part of the Articles, Homilies, or Liturgy, it is said to confer justification, his lordship has not thought proper to state, Such an assertion as this required proof. But his lordship is accustomed to assertion without proof. CHAPTER XIII. Faith appropriates Christ. CHURCH OF ENGLAND. A quick or lively faithis not only the common belief of the articles of our faith, but it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand.-1 Hom. on faith, p. 20. They (the Old Testament saints) did not only know God to be the lord, maker, and governor of all men in the world: but also they had a special confidence and trust, that he was, and would be, their God, their comforter, aider, helper, maintainer, and defender. This is the Christian faith which these holy men had, and we also ought to have.2 Hom. on faith p. 23. * Rom. v. 1. CALVIN. But why do I use such an obscure testimony? Paulinvariably denies, that peace or tranquillity can be enjoyed in the conscience, without a certainty that we are justified by faith."* And he also declares, whence that certainty proceeds; it is "because the love of God is shed abroad in our hearts by the Holy Ghost;"+ as though he had said that our con sciences can never be satisfied without a certain persuasion of our acceptance with God. Thence he exclaims in the name of all the pious, "Who shall separate us from the love of God, which is in Christ?" for till we have reached that port of safety, we shall tremble with alarm at every slightest breeze; but while CHURCH OF ENGLAND. CALVIN, God shall manifest himself as our shepherd, we shall "fear no evil.”*—Institut, l. 3. c. 13. s. 5. He that doth consider all these things, and believeth them assuredly, as they are to be believed, even from the bottom of his heart; being established in God in this true faith, having a quiet conscience in Christ, a firm hope, and assured trust in God's mercy, through the merits of Jesus Christ, to ob. tain this quietness, rest, and everlasting joy; shall not only be without fear of bodily death, &c.-3 Hom. against fear of death, p. 61, 62. • Psalm xxiii. 4. CHAPTER XIV. Justification not merited by Man. CHURCH OF ENGLAND. "To fast, with this persuasion of mind, that our fasting and our good works can make us perfect and just men, and, finally, bring us to heaven; this is a devilish persuasion."-1 Hom. on fasting, p. 168. "It" [namely, the parable of the Pharisee and Publican] is spoken to them that trusted in themselves, that they were righteous, and despised others. Now, because the Pharisee directeth his works to an evil end, seeking by them justification, which indeed is the proper work of God, without our merits; his fasting twice in the week, and all his other works, though they were never so many, and seemed to the world never so good and holy, yet, in very deed, before God, they CALVIN. The observation of Au.. gustine is strictly true, that all, who are strangers to the religion of the one true God, however they may be esteemed worthy of admiration for their reputed virtue, not only merit no reward, but are rather deserving of punishment; because they contaminate the pure gifts of God with the pollution of their own hearts. For though they are instruments used by God for the preservation of human society by the exercise of justice, continence, friendship, temperance, fortitude, and prudence; yet they perform these good works of God very improperly; being restrained from the commission of evil, not by a sincere attachment to true virtue, but either by mere ambition, or by self CHURCH OF ENGLAND. are altogether evil and abominable."-Ibid. p. 169. CALVIN. love, or by some other irre gular disposition. These actions therefore being corrupted in their very source by the impurity of their hearts, are no more entitled to be classed among virtues, than those vices which commonly deceive mankind by their affinity and similitude to virtues. Besides, when we remember that the end of what is right is always to serve God; whatever is directed to any other end can have no claim to that appellation. Therefore, since they regard not the end prescribed by divine wisdom, though an act performed by them be externally and apparently good, yet being directed to a wrong end it becomes sin.-Institut. l. 3. c. 14. s. 3. CHURCH OF ENGLAND. Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.-Art. 13. "These works the apostle calleth good works; saying, we are God's workmanship, created in Christ Jesus to good works, which God hath ordained that we CALVIN. We lay it down therefore as. an undoubted truth, which ought to be well known to such as are but moderately versed in the Scriptures, that even the most splendid works of men not yet truly sanctified, are so far from righteousness in the divine view, that they are accounted sins. And therefore they have strictly adhered to the truth, who have maintained that the works of a man do not conciliate God's favour to his person; but, on the contrary, that works are never acceptable to God unless the person who performs them has previously found |