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our High Priest and Saviour Christ Jesus, the 'Son of God, once offered for us upon the cross, 'to obtain thereby God's grace and remission, as 'well of our original sin in baptism, as of all actual 'sin committed by us after our baptism, if we truly ' repent, and turn unfeignedly to him again.'1

After this quotation it follows, 'So that as St. 'John 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, "Behold, yonder is the Lamb of God, ' which taketh away the sins of the world."

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'As great and as godly a virtue as the lively '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.' 2

It follows, 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

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to him only I send you for that purpose, for'saking therein all your good virtues, words, thoughts, and works, and only putting your 'trust in Christ.'

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"We put our faith in Christ, that we be justified ' by him only, that we be justified by God's free mercy and the merits of our Saviour Christ only, and by no virtue or good work of our own, that

1 Quotation from the same Homily, Ref. 150, 151.

2

Quotation from the same Homily, Ref. 152.

' is in us, or that we can be able to have, or to do, 'for to deserve the same; Christ himself only 'being the cause meritorious thereof.'1

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To these most excellent quotations from the Homily of salvation,' another may be added from 'the Homily of faith. First that this faith doth 'not lie dead in the heart, but is lively and fruit'ful in bringing forth good works. Secondly, that 'without it can no good works be done, that shall 'be acceptable and pleasant to God. Thirdly, 'what manner of good works they be that this faith doth bring forth. The soul, that hath a I lively faith in it, will be doing always some good work, which shall declare that it is living, and 'will not be unoccupied. Therefore, when men 'hear in the scriptures so high commendations of faith, that it maketh us to please God, to live ' with God, and to be the children of God; if then they fancy that they be set at liberty from doing 'all good works, and may live as they list, they 'trifle with God, and deceive themselves. And it ' is a manifest token that they be far from having 'the true and lively faith; and also far from knowledge what true faith meaneth.'

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'Let it be observed, that in this quotation faith ' and good works are mentioned together, as not being the meritorious cause of justification. The 'expressions of faith only,' and faith without 'works,' were not intended to exclude the necessity of works' as the condition of salva

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tion, but were directed, as in the xith article, against the Popish doctrine of human merit. "Our reformers excluded the merit of faith, as well

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as the merit of works; but they were particularly anxious, upon every occasion, to exclude 'the pretended merit of works, as being the grand pillar which supported the church of Rome.'1

The part of the preceding quotation from the Homily, here particularly intended, is this: In respect of merit, and deserving, we forsake as it ' were altogether again, faith, works, and all other 'virtues.'

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The reformers certainly meant to oppose the Popish doctrine of human merit;' for that doctrine was then openly avowed by few except Papists but their statements, as strongly and decidedly oppose all the more refined methods of introducing the same doctrine, used by modern nominal Protestants, as they do those of the Papists.

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'Nor do ours, when they say, we are justified by 'faith alone, mean any other thing than what I have now spoken, that on account of Christ' (or for the sake of Christ, propter Christum,) we ' obtain remission of sins, and not on account of ' our own worthiness (dignitatem). The little word, 6 alone, does not exclude contrition or other virtues, that they should not be present; but denies 'them to be causes of reconciliation, and transfers the cause to Christ alone.'2

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This note from Melancthon, the most cautious

1

Ref. 152, 153.

* Translation of Latin Note from Melancthon, Ref. 153, 154.

of the reformers, contains the precise sentiments of the evangelical clergy and few of them would decline subscribing it, if that would conduce to obviate misconceptions concerning their doctrine.

'Others moved subtler questions, as, Whether 'obedience was an essential part of faith, or only a consequent of it. This was a nicety scarce becoming divines.' 1

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In this very point, which Bishop Burnet speaks of in so slighting a manner, the whole argument concerning justification is most deeply concerned; and no one of the reformers from popery, either in Britain, or on the continent, failed to mark that very distinction which is here scouted. If good works are an essential part of justifying faith, then we may as properly be said to be justified by good works, as by faith; and we are not justified till we do good works and how many good works, and what continuance and eminence in them, are essential to faith and justification, is not easily discovered. But, if good works be a consequent of faith,' or rather, produced by living faith, then we are justified at the time of believing; and our subsequent good works evidence our faith to be genuine: " Seest thou how "faith wrought with his works, and by works

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was faith made perfect? and the scripture was "fulfilled, which saith, Abraham believed God, " and it was imputed to him for righteousness; "and he was called the friend of God."2 Abraham's justification by faith is recorded in the fif

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Quotation from Bp. Burnet in Noté, Ref. 153, 154.
2 Jam. ii. 22, 23.

teenth chapter of Genesis; the work here spoken of, not till the twenty-second.' But, though this was deemed by Bishop Burnet, a nicety scarce 'becoming divines,' he himself deigns to determine it, and directly contrary to the decision of the reformers! When they settled the notion of 'faith, they divided it into two sorts: the one was ' a persuasion of the truth of the gospel; but the ' other carried with it a submission to the will of 'God; and both hope, love, and obedience belonged to it.' Then they were an essential part of it. We have seen in several quotations, that our reformers constantly, spoke of faith as being attended by good works in the justified man, and of good works as 'springing from' living faith ; but never once of its belonging to it: and to this language the Refutation itself generally adheres. This is the evident doctrine of the scriptures, and of our Articles: it consists completely with justification by free grace in Christ, through faith alone; and it is fully sufficient to exclude perversion as far as words can do it.

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'Cranmer took great pains to state this matter right; and made a large collection of many places, all written with his own hand, both out of 'antient and modern authors, concerning faith, 'justification, and the merit of good works; and 'concluded with this, That our justification was to 'be ascribed only to the merits of Christ; and that 'those who are justified must have charity as well

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as faith, but that neither of these was the meri

'torious cause of justification.' 3

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Rom. iv. 1-5. Note on Ref. 154. Note Ref. 154.

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