Justification

OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED. In this chapter and the seven which follow, the doctrine of Justification by Faith is expounded, and opposite errors refuted. The fol

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21. Let us now consider the truth of what was said in the definition—viz. that justification by faith is reconciliation with God, and that this consists solely in the remission of sins. We must always

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3. In confirmation of this there are many clear passages of Scripture. First, it cannot be denied that this is the proper and most usual signification of the term. But as it were too tedious to collec

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7. When he objects that the power of justifying exists not in faith, considered in itself, but only as receiving Christ, I willingly admit it. For did faith justify of itself, or (as it is expressed)

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11. But more poison lurks in the second branch, when he says that we are righteous together with God. I think I have already sufficiently proved, that although the dogma were not so pestiferous, yet b

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13. But since a great part of mankind imagine a righteousness compounded of faith and works let us here show that there is so wide a difference between justification by faith and by works, that the es

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16. Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection o

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11. We must strongly insist on these two things: That no believer ever performed one work which, if tested by the strict judgment of God, could escape condemnation; and, moreover, that were this grant

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Sect. CLI. — LET us now bring forward that example of Abraham which Paul afterwards adduces. “If (saith he) Abraham were justified by works, he hath whereof to glory, but not before God. For what sait

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yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works

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justification by faith alone Rom. iv. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. The following things may be noted in

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ountability, it rests, what mode they will adopt for obtaining acceptance with God—whether by doing the work themselves, or by believing his testimony and receiving his gift—it fully accounts for just

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8. The apostle in like manner argues against our being justified by our own righteousness, as he does against being justified by the works of the law; and evidently uses the expressions, of our own ri

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It having been shown out of the Scripture, that it is only by faith, or the soul’s receiving and uniting to the Saviour who has wrought our righteousness, that we are justified; it therefore remains,

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But inasmuch as a sinner, in his first justification, is for ever justified and freed from all obligations to eternal punishment; it hence of necessity follows, that future faith and repentance are be

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The reason of this may be seen from what has been already said, to show it is not meet that any thing in us should be accepted of God as any excellency of our persons, until we are actually in Christ,

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3. It is in this doctrine that the most essential difference lies between the covenant of grace and the first covenant. The adverse scheme of justification supposes that we are justified by our works,

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5. The contrary scheme of justification derogates much from the honour of God and the Mediator. I have already shown how it diminishes the glory of the Mediator, in ascribing that to man’s virtue and

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1. That justification respects a man as ungodly. This is evident by these words,—that justifieth the ungodly; which cannot imply less, than that God, in the act of justification, has no regard to any

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Chapter 51.—Faith the Ground of All Righteousness. The righteousness of the law is proposed in these terms,—that whosoever shall do it shall live in it; and the purpose is, that when each has discove

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