be given him. See Tertull. de Coron. c. xi. Bernard.
Homil. 1, de Ann. B. Virg. August. Epist. 92.

B. Confessions. 1 Helvetic, Art. ix. 2 Helvetic, c. ix.
Basil, Art. ii. Bohemian, c. iv. Augsburg, Art. xviii.
Belgic, Arts. xiv. xxiv. Gallican, Art. ix. Saxon,
Art. iv. Westminster, c. ix. § 3. Scotland, Art. xii.
Sueveland, c. v.

PROP. II. We have no power to do good works pleasant and acceptable to GOD, without the grace of GOD by CHRIST preventing us, that we may have a good will, and working with us, when we have that good will.

1. Divine Testimony.

A. Old Testament. Preventing grace-Ps. cx. 3, "Thy people shall be willing in the day of Thy power." Cooperating grace-Ps. li. 10, "Create in me a clean heart, O GOD; and renew a right spirit within me.”See also Levit. xx. 7, 8. Deut. xxx. 6. Jer. xxxi. 33. Ezek. xxxvi. 26, 27.

B. New Testament. Preventing and cooperating gracePhil. ii. 12, 13, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is GOD which worketh in you both to will and to do of His good pleasure." Cooperating grace, Luke xxii. 32; Ephes. iii. 16. See also Luke xi. 13. John vi. 14; viii. 36; xv. 5. Acts xvi. 14. Rom. vi. 18; viii. 26. 1 Cor. iv. 7. Ephes. ii. 2. Phil. i. 2, 29.

2. Human Testimony.

A. Fathers. Preventing grace-August. contr. Duas Epist. Pelag. lib. II., "Neither at all doth a man begin to be changed from evil to good by the beginning of faith, unless the free and gracious mercy of GOD work this in him." Clem. Alex. Quis Dives salvetur, c. xxi. Iren. adv. Hæres. lib. IV. c. xxvii.; lib. III. c. xxii. Tertull. de Patient. c. i. de Orat. c. iv. Augustin. (?). Hypog. lib. I.; et Hæres. c. xxviii.-Cooperating grace, August. ad Valent. c. xx. vol. x. 32, "It is

certain that we act when we act, but He acts that we should act by affording most effectual strength to the will."-See also August. Epist. ad Paulin. vol. II. 186, 3; tom. IX. in Ioan. Tract. 49. Ambros. De Invocat. Cent. lib. I. c. ix. Fulgent. de Prædest. ad Monim. lib. 1. c. ix.; de Incarn. et Gratia CHRISTI, Ep. xvii. 40. B. Councils. Carthage, A.D. 416, see August. Epist. 90. Milevis, A.D. 416; see August Epist. 92. Orange, A.D. 529.

C. Confessions.

1 Helvetic, Art. ix. Basil, Art. ii. Bohemian, c. iv.

2 Helvetic, c. ix.

Gallican, Art. ix.

Belgic, Art. xiv. Wirtemburg, c. iv. Westminster,

c. ix. § 4.; c. xvi. §3.

ARTICLE XI.1

ARTICULUS XI.

De Hominis Justificatione.

TANTUM propter meritum

Domini, ac Servatoris nostri JESU CHRISTI, per fidem, non propter opera et merita nostra, justi coram DEO reputamur. Quare sola fide nos justificari, doctrina est saluberrima, ac consolationis plenissima, ut in homilia de Justificatione hominis fusius explicatur.

ARTICLE XI.

Of the Justification of Man.

WE are accounted righteous before GOD, only for the merit of our Lord and Saviour JESUS CHRIST by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily' of Justification.

1 Council of Trent, Sess. vi. Can. 9. "If any one shall say that the ungodly man is justified by faith only, so as to understand that nothing else is required that may cooperate to obtain the grace of justification, and that it is in no wise necessary for him to be prepared and disposed by the motion of his own will,let him be accursed."

Sess. vi. Can. 12. “If any one shall say that justifying faith is nothing else than confidence in the divine mercy pardoning sins for CHRIST's sake; or that it is that confidence alone by which we are justified,―let him be accursed."

Sess. vi. Can. 24. "If any one shall say that justification received is not preserved and also increased before God by good works; but that these works are only the fruits and marks of justification obtained, and not the cause of increasing the same,-let him be accursed."

"If any one shall say that the good works of a justified man, are the gifts of GOD in such a sense, as not also to be the good merits of the justified man himself, or that the justified man, by the good works which are done by him through the grace of GoD and the merit of JESUS CHRIST, of Whom he is a living member, does not truly deserve increase of grace, eternal life, and the obtaining of eternal life itself, provided he shall die in a state of grace, and even an increase of glory,-let him be accursed."

The Phraseology of this Article.

1. The original of 1552.

A. In the Latin.

Justificatio ex sola fide JESU CHRISTI, eo sensu quo in Homilia de Justificatione explicatur, est certissima et saluberrima Christianorum doctrina.

B. In the English.

Justification by only faith in JESUS CHRIST, in that sense as it is declared in the homily of Justification, is a most certain and wholesome doctrine for Christian

men.

2. When the Latin and English are compared with each other.

A. dikalov, to justify, to account or pronounce righteous. Rom. viii. 33, 34, "It is GOD that justifieth,” (ó δικαιῶν) : “ who is he that condemneth,” (ὁ κατακρίνων). Here to justify, and to condemn, are opposed. Acts xiii. 38, 39, "Be it known unto you therefore, men and brethren, that through this man is preached unto you̟ forgiveness of sins: and by him all that believe are justified (πᾶς ὁ πιστεύων δικαιοῦται) from all things, from which ye could not be justified (ovk evvýOnte dikaιwoñvai) by the Law of Moses."- And in this sense in the Law and in Prophets. Deut. xxv. 1, "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify (ikawowo 777) and condemn (karayvwo) the wicked." (See also Exod. xxiii. 7. 2 Sam. xv. 4.) Isa. v. 23, "Which

justify (oi dikawouvres ) the wicked for reward, and take away the righteousness of the righteous from him.

B. TOTIS, faith, Heb. xi. 1, "Faith is the substance (VTÓσraσiç subsistence) of things hoped for, the evidence (Eλeyxos) of things not seen.

Four PROPOSITIONS.

I. We are accounted righteous before GOD, only for the merit of our LORD and SAVIOUR JESUS CHRIST.

II. We are accounted righteous before GOD, only for the merit of our LORD and SAVIOUR JESUS CHRIST by faith.

III. We are not accounted righteous before GOD for our own works or deservings.

IV. That we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

PROP. I. We are accounted righteous before GOD only for the merit of our LORD and SAVIOUR JESUS CHRIST.

1. The Testimony of Reason.

CHRIST was our Surety, Who being bound for man, paid in
man's stead what the law required of him. He undertook
to fulfil the Law for man, and having accomplished what
He undertook, the Law is perfectly fulfilled for man.
As Adam's fault, so CHRIST's righteousness is imputed.
Eternal life is the reward promised to perfect obedience to
the Law. No man can render perfect obedience to the Law;
no man therefore can obtain by his own works eternal
life; but CHRIST has obeyed the law perfectly, and for his
merit men obtain eternal life.

2. Divine Testimony.

A. Old Testament. Dan. ix. 24, "Seventy weeks are determined upon Thy people and upon Thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy."-See also Isa. xlv. 25; liii. 11; liv. 17; lxi. 10. Jer. xxiii. 6; xxxiii. 16. Ezek. xvi. 8, 14. Micah vii. 18, 19.

Zech. iii. 9.