Ioannis Calvini Institutio Christianae religionis

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to him are non os them gratuitous,aut meret the performanceos in dispensabio utios and that justi P sor e re ServantSUnde Such numero his obligations a Ne could neve diScharge even though allisur thoughis and allisur member Were devotest to the diatiosis the a N. In saying thoro re henae hallhave dono ali thos things hiel ure commanded, Uine SuppoSeSa case sine mari havin attaine to a degre os righteouSnessbuyond what is attaine by ad the mei in the worid. HOW, then, While very one of us is a the greatos distanc froni hispoint, can, preSumeri glor that e have completet attainedio that perfeci standard Nor an an One renSonabi objeci, that there is noth in to provent his est oris rom goin beyondhi neceSSar obligations, hocin an respuet ait os dolia thudiit incumbent On him. For e must ncknowledge, hut e cannot imagine any thin pertaining ithe to the service of Godis to the love sitir Deighbour, hi chris ot comprehend-od in tho Divine la v. ut is it is a par of the lam, et u notboastis voluntar libera ty, here e re bound by neceSSity.

tho endeaVoured both t conciliate a savoui able reception totheir Nn pernicio u dogmas, an to si an odium On the gos- pel so that Paul a necessitate Deither o endan ger the doctrine filii ist, oro oppos these artifices. NON, is it se amatior os indiffero ne to a Christi an to incur an offence heu

he ma avoid it I conses that the postle performed for the Lord a Work os superorogation ut is his a justi require dos a prudent ministor solio gospol, I maintain that se id

day. t But it is possibio that he ma hau labourod illigi eater diligene than e had venture t require. This maybe granted; et he has done o more than, by the condition

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of Servitude, he was unde an obligation to do Since e be- long to iis, With at the abilit he has. I say nothin os theuatur of the supererogation Whieli hos mon isti to boastos buforo God so the are contemptibi tristes, hichae has

su med illi tho holinos o Christ und that the ean onlyeXcite the Vengeance of Od unles the are supporte by his mercisu pardon. Thus the leavo us noth in to do, ut todeprecato the wrath fili Judge illi the consession os David,

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Says in another place that e re the plantin os tho Lord, that he might o glorisiud. V d Our mi iid theres ore ill thun be properi puri sied, hen the Shal in no degre conside orgior in oti mortis. ut Molisti mei are te into sueti a salsuari delusive consideiace, by the error of arivay con Sidering their orks a the cause of thei salvation.

XVII. ut is, adverto the sola Lind of causes, hichtho philosopheridirectis to conside in the productionis est ocis, w shal findisone Os them consistent With Wortis in the accomplis ment of ur Salvation. O the Scripture very here proclatis that the esticient cause os terna life ein procured sor S, a the mere O Our heavent Father, an his r tuitous love OWard iis that the materia cause is Chris and his obedience, by hichise obtaine a righteous es for iis and What hali se denominato the forma an instrumentalcause, utiles it e salthi These three Jolin comprehend in One Sentence, hen e nys that God o love the worid that he gave his Only ego iten Son that hosoever e evelli in him nould no peristi, ut have vertastin iis . V se Thusinat cause the apostle declares tole, both the demonstrationis tho Divine righteousnes and the rais os the Divine goodness, in a passage in hichi uiso XpreSst mentions the Other three

this righteousnes consist in reconciliationi propitiation, he expreSst aSseris that Chri St was se forti tote a propitiation. VS also in the rst hapter to the Ephesians, he eaches that me are received into the favouris God through his mere mercy

that it is accomptished by tho mediation 1 Christ that it is apprehendo by aith and that the en os ali is that thualoryo the Divine goodnes may b suli displayed. g When e

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stiar tho horiour of them illi faith and the righteousnes of Christ. ut his also is contradicted by the Scripture, hichum ruis that Christ is the sole author of ur righteolisne S and

recoived the Spirit os adoption. XIX. When the 'ainis, heres ore, confirm thei faith, or

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derive matter of rejoicing roin the integrit os thoi con- Sciences the oni conchide, rom the ruits of Vocation thattho have been adopto by the Lord asinis childron. The declarationis Solomon that In tho ear of the Lord is strongconsidunco h and the protestation ometimes Sed by thesainis to Obtain a favour te audience rom tho Lord that tho have Wallie bus ore V him in truth and with a persecthuari V ι thes things have no concern in laying the foundatior sor est lishing the conscienceri nor are the o any Vinie, Xcepi a the ure conSequences of the Divine Vocation. For there nowhere Xisis that ear o God Whicli an stat, stia fuit assurance, and the ninis are conscious that thei integrityis et accompante With many re es os corruption But Sthe fruit Os regeneration evince that homoly Spiritimulis in them, his afford them ample neouragemen to eXpectoli RS- sistanc os God in ali hei necessities, ecause the eXperieneehimo bu thei Fatho in an assair os Such vas importance. An even this the cannot attain, utiles the lime sirs apprehende tho Divino goodness, confirme by O ther SSUrance

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boas of his ortis to God irst that is he has any good ones,

soro h dostros God o belloid his est performatices, ni thathema recognige in them the grace of his Wi calling, and perseo the work hicli ho has eguri. XXL Tho roma in in objection is that he Scripture represent the good Ortis os e evers a the causes sor hichtho Lordalosses them But his musti understoo S a notto affect hat e have es ore proved that the essicient causeo our salvation is the love os God the ather the materialcause, the obedience of the Son the instrumenta cause, thei lumination os the Spirit, that is, faith; and the sina cause, tho glor os the infinite goodnes O GOd. o Obstacte ariSesseOm these thing to prevent good ortis belli considered by the Lord as inserior ausus Butino does this happeii Be- cause those hominis more has destine to the inheritanc os eterna life lio, in his ordinar dispensations introduces to the possession Di by good mortis That whicli, in the orderis his diSpen SationS, precedes, he denominates the cause of that hic lisollows. For his reason e Sometimes deduces ternat sesro111 Ortis no that the acceptance of it is to e resurret tothom buta cause he justisos the objects of his election, thath may sinali gloris them; he malles the orme favour,

oppOSe righteoUSnes to Sin, as et a lis to eath Z hydOechemo malae rightuousnes the cause of lise, as et a Sinthe cause os death Z For then the antithesis ould have been complete, hereas by this variation it is parti destroyed Butthe postle intended by this comparison to expres a certain

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imili alia duath siue to the demerit os mon, and that liseproeeed Solet stoin the mere Os Od. Lastly these phrasos denote ather the orderis tho Divine isses, than the cause of them. In the accumulationis graee upon graces, God derives froni the forme a reason sor adding the nexi, that he ma notomit an thin nece Ssar to the nrichinen Os hi ServantS. And whil hu thus ursites his libera ty ho ould have Sal Way to remember his gratuit ous election, hieli is hosolare an original of all. For auliough ho ovos tho isses Whicli ho dati consors, as emanations rom that ountain, et it is ur ut to adhere to that gratuitous acceptanee, Whichalone an Suppor Our Ouis, and to connec the isses of his Spirit, hichme aster Ward besto sin iis, With the rS CRUSe, in Such a manne as illiso b derogator i it.

IV have no discussed tho principat branchis his subjeci;

tabi bo cons unde in th sight of God theres ore it is containo exclii sivel in the more os God and the participationos Christ, an consequently in satili lone. NoW, it must ecares uti romarhed that his is the principat hing on hicli ho

God. 0 have uti pad clearly demonstrated that tho right- eousne S O mortis Consi Sis ni in a persect an complet Observanceis the la . hunc it odorus, that no an is justi hodb mortis, ut he who, uin elevaten to the summit os persection, Cannot e convicte evenis the leas transgreSSion. his, therus ore, is a diu erent an separate question, Whether, althoughwortis e ulteri insufficient so the justification os meri, theyd not, nevertheleSS, merit the grace O GOd.

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ΙΙ. In the rs place, illi respecto the term me= it, it is nece SSar for me to premi se that hoeve sirs applied it toltu mala ori S a Compared 'viti the Divine udgment, howed ver litti concern for the puri ty of the aith. I gladi abstainfrom nil controversies abo ut mere ordM; ut I could wisti that this sobriet hau alway been observe by Christian writers, that he had avoide the uti necessar adoptionis term notused tu the Scriptures, and calculate to produce grent Ossenee, but ver litti ad vantage For hat neceSSit Was there fortho introduction os the word merit, heu the valite o good mortis might e significantly Xpressed illi ut Ossene by a distorent term y ut the reat Offence containe incit, appearSin the reat injury the ori has received si om it. The consummate hau ght inessis iis impori an oni obscure tho Divine grace, and ain the indS O men illi presumptuoia arrO-gance. Consess, the ancient riters of the Chiarch have generali used it, undes isti that thei misus os one or hauno been the occasionis error o posteri ty. et the also declaro in sorii places that the di no inten an illing rejudicia to tho truth. For his is the langu age of Augustine in One passage I et human merit, hicli as os by Adam, hero se silent, an let the grace of God rei gn through Jesus Christ. V Again: The ainis ascribe noth in t their Nn mortis the wil ascribe ali O God, ni to thymorcy. V nanother place And when a mala sees that linteuer good hulias, o has it no froni himself, ut rom his God he suus thatali that is commended in him prooeed not 1 romiis Wn meritS, but rom tho Divine mercy. V e se hoW, b diveStin mano the pomer os persorining good actions h likewis destroysthe dignit os merit Chrysostom SayS, Our ortis, is there

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by the liberalit os another, 1Moy the se aiid prosit os ane State, iiSurpo himself also the ille os proprietor, oes huno by such ingratitude deserve to toso the possession hich huhad So also is a lave, manumitte by hi master, OnCOul his mean condition a a reed-man, an boas that he was reu

is umetther arrogate more than is iven iis, O defraud urbetios actor of his diae prat Seri ut On the Contrary, conductourSelve in uel a manner, that hat he has conferre ori usma appear, Scit ere, to continuo illi hi insuls. f this moderation ought to e Observe d O Ward men, et Ver oneeXamine and consider halcis due o God. IV. Iano that the sophisis abus sonae teXt in orde toprove that he term merit is ound in the Scriptures illi resor-ene to God They cite a passage rom Ecclesiasticus MercyShal mali place or very an a cordin to the merit of his

me hali mali place sor ver mercy and ver man Shali sinu accordin to his ortis. V And that this is tho senuine reading, hic licis corruptod in the Latin version, appear both frona tho compleXion of tho ord thenaseives and rom heprecedin C Onte X t. In the passage quote froni the Episti toth Hebre Ws, thor is no reason hy the Should rideavour toin Silarem by a single ord, heri the postlo's Word in the Greel impi nothin more than that with such sacrificos Godis et pleased. V his alone ought to e abundanti sufficienti repre S and Subdue tho insole iace of Our pride, that e transgress no the Scriptural rule by ascribin an dignit to humanWorkS. Moreover, the doctrine of the Scripture is that urgood Wortis are perpetuali de filed with many blumishes, hic hmight justi osten God and incens him against sarrare the from ein able to conciliate his avo ur, O to Xei te his beneficence toWard us; et that be ause in his reat mercyh does no examine them accordin to the rigo uri his ustice, he accepi them a though the were immaculatet piare, and

there fore remard thom though void os ali merit, illi infinitublessings both in his lis and in that whicli is to cornu Forri cannot admi tho distinction laid down by Ome, Wh are ther-