Ioannis Calvini Institutio Christianae religionis

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whicli it was held by the law. his liberation rom subjectionto h law, and manumission sis I may use the term . Wentia in When e apprehend by faith the more os God in Christ by hicli e re assured of the remission Os Sins by the sensu os hicli the a penetrate iis illi compunction

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great has boon the dehision os the sophisis, ho thought that the had dexterousi avo ido ad absurditius by saying that

Work are Suffcient to mori salvation, no On account of their

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God is no the sole enus O hi Salvation more over, that Godos his own mercy assist a si ne in Such a muniter, RS O bellis uenco to the exercise of mero b his ortis. Hut e canno by an mean reconcile the Scriptures illi themsolves, utiles me observe R Nos id acceptunce of man with God.

Formo find nothin in man, in his native condition, O inclino him o mercy, ut mere misery Is then, it is evident that man is entiret destitute fili good, and sui os ver kindo evii, whoni is sirs received by God by What good qua ties Shall, pronounc hirn entilled to the heavent callini Lotus Hect, heres ore, at valla imagination Os meriis, here Godso videnti displays his unmerite clemeney. The declarationos th angelo Corneliu in the Same passage, Thy prayersando in alnis re come ut sor a memoria bes ore God, Utho most ichedi pervert o prove that the practice of good

Cornelius mus have been atready illuminato with tho Spiritos Wisdom, sine he Was endue With tho our os God, hichis true isdom undi mus have been sanctis sed by tho fame Spirit, since e a a soliomer os righteousness, hici, thea postle represent a one of the Spirit' mos eortain fruits. l)Ιt a stoin the grace of God then that he derived nil thosethings in hichio is sal to have lea sedlim far Nas hesrom preparin himself to receive it by tho exercise of his own pomers There anno in deed be adduced a singlo syllabi os tho Scripture, Whicli is no in harmon with his doctrines That therois no ther cause sor God' reception os man into his ove, hanhis knowlud ge that man is abandone by him, Wouldie ulteri ylost; and ecaus it is no his ill o abandon him to perdition,

k Acts x. 34, 35. si Gal. v. b.

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servant for integrit anil sanctit in thei lives, ilia his good

heari, o h deSign by these means to confine to thoi dutyal that aro admitte 1 to the participation of hi covenant; et, novertheless, themoVonant i originali constitute and perpetuali remaliis ulto gether gratuitous. For his reuson, David,

w ought to uim ut that hieli Soli design os ur vocation. Onoli other haud, oKeVer, e i a be assured that theae complishment of God' mere i iii iepondent of the ortis of bo ovors; ut that ho fulsis thei promis os salvation tothom hos vocation is solioWod by a correspondent rectitudeo lisse, bo auso in them horare directed by his Spirit o good Wortis, he recogniZe the genuine character os his hildren. To his must e referre What is sal of the citigens of the

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the anno in hich thoi mos mercisui ather introduces them into communion illi hina, and preserve an Consirinsilium in it. Foris e dotest Sin, an loUe righteouSIaeSS,

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Dund. I may bo said that the Scripture Ot ni calis tho DiVine precept 1 ight ousnesses, but gives this appellation uiso tollio ortis of the uinis. As here it relates of Zacharias and his isse that the were both rightoous es ore God Walliin inali his commanditionis LV ν certainly, heri it pentis thus, iteStimates heir ortis ather nec ordin to the natur os the lain, than according to the actua conditionis the persons. Here it is necessar to repeat the observation hiches havo us mado, that no ut is to e drawn rom the incautiousnes of the Greeli translator. ut astuli has no thought prope to alior the common vorsion, netilior illo contend sor it Thosothings hi chore command od in the la , God has onjoinod

VIII. Butes procoexto the soconi classis texis, in hic litho principat disticuli lius Paul urges noth in more forcibluin proos of justification by aith than hat is Statod respectingAbraham that he bellove God, and it a colante unioli in for righteolisnuss. V et Since the action Os Phine has, therofore, is aid o have eon counte uni him for right-

Wortis, hicli Paul insist Sin re Spectinis aith. There re uradversaries, a though the hadistablished the poliat, determine

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that, are justifio ne illior ithout salth, o by aith alone and that ou righteousnes is complete by ortis Therofore Ι conjur bu evers, is the lino that the true ut Os righteous-nusiis to e ought in the Scripture lone , t accompan me in a serious an Solemn eXaminationio the Scripture a beproperi reconcited illi itfel Without an sophistry. Paul, knowing the righteousnes os aithoo e the re suge os thoesu Who are destitute os an righteousnes os their own bold lyinfers that ali ho are justi fied by faith, are exclude frontili righteousnes of Works. t ein like Wis evident, ii theother and that this is common to ali bellovers, se illi equa confidelico concludes thatio an is justified by ortis, but ruther, on the contrary that e re justi sie indepondentlyos ali ortis. ut it is ne hin to dispute concerning the intrinsic alii Os Ortis, an another, O argue respecting the placo the ought to hol after the Stab shment os the right- eousnes of faith. Is e re to determine the alii os Works by their Wia orthiness, e say that the are unWOrthy Oappea in the figlit os God that here is nothin in ur ortis of hicli e can glor bes ore God and consequently iliat bein divosted os ad assistanc froni ortis, e re justi sed by faith alone. NoW, e describe this rightoousness in the otio Wing manner That a Sinner, ein admitte to communion

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Ι tho conside James as a minister o Christ, his declara tions muS be understood in ome Sense notis variatice illi Christ