I say, then, that when Melanchthon and his school speak of faith only justifying, they do not say with Luther that it is the primary instrument, (which is untrue,) nor with our Homilies, that it is an instrument after Baptism, (which is true,) but with parts of our first book of Homilies, that it is an emblem or image of the free grace of our redemption. To say we are justified by faith only, was in that Reformer's mouth a lively mode of speech, (he calls it figurative,) for saying that we are justified neither by faith nor by works, but by God only. I do not deny that such a figure has something refined about it, but it served effectually to exculpate the doctrine which he had received from Luther, from the charge of superseding good works, as showing that really and practically it had nothing to do either with faith or works, but with grace. And since thus explained it was most true, and was a protest against errors, which then were widely spread in the Church, it was adopted by our Reformers, without

In ecclesiis nostris dicitur, Fide sola justificamur, quod sic intelligimus et declaramus, Gratis propter solum Mediatorem, non propter nostram contritionem, seu alia nostra merita, donamur remissione peccatorum et reconciliatione.-Confess. Eccl. Saxon. (ibid. f. 126.)

Et

Sancti patres sæpe dicunt, nos per misericordiam salvari. Quoties igitur fit mentio misericordiæ, secundum est quod fide ibi requiratur, quæ promissionem misericordiæ accipit. rursus quoties nos de fide loquimur intelligi volumus objectum, scilicet misericordiam promissam.-Apol. Confess. August. de Justif. (ibid. f. 64.)

abandoning the modified instrumental sense of it above commented on.

A few illustrations will bring out its meaning. We speak of "the Throne," or "the Crown," when we mean the King. "The rights of the Crown' is a phrase, absurd, if analysed literally, but intelligible as a figure. Such, according to Melanchthon, is justification by faith only.

Again: faith is the tenure on which we enjoy the gifts which Christ has merited for us; as one who had served his country might receive from it large possessions for his children on the condition of some yearly acknowledgement, worthless in itself, but under the circumstances, a memorial both of his claims and of their dependence on their country. We might speak of their holding their estates by such acknowledgement, without meaning more than that it was the sole symbol, not in any sense the sole condition of enjoying them.

Again: our Lord commits to St. Peter the keys of the kingdom of heaven, and gives him the name of rock, or foundation. This does not exclude the other Apostles from holding the keys and being foundations also; indeed they are expressly so called. He is not the head of them, or the channel through whom they are Christ's Apostles. Why, then, is he singled out by our Lord? He is, as Protestants say, a specimen of what all the Apostles are, and a type and symbol of them all. His name expresses what all of them, including himself, really

are, foundations.

In like manner, on the explanation before us, faith is said to justify, not that it really justifies more than the other graces; but it has this peculiarity, that it signifies, in its very nature, that nothing of ours justifies us, or it typifies the freeness of our justification. Faith heralds forth divine grace, and its name is a sort of representation of it, as opposed to works. Hence it may well be honoured above the other graces, and placed nearer Christ than the rest, as if it were distinct from them, and before them, and above them, though it be not. It is suitably said to justify us, because it says itself that it does not, so to speak, as a sort of reward to it. In so determining, the Reformers are not laying down a practical direction how to proceed in order to be justified, what is required of us for justification, but a large principle or doctrine ever to be held and cherished, that in ourselves we deserve eternal ruin, and are saved by Christ's mercy, and that not through faith only, but through faith and all graces.

Now about this interpretation of the doctrine I will only say, first, that nothing can be more scriptural than the sense thus elicited from it; next, that it is more adapted for the Schools, than for the taste of a people like the English at the present day; but, lastly, that if our Reformers have chosen thus to express what is in itself true, and to transmit it to us, it is right to maintain it, as Bishop

Bull has incidentally done in his instructive Harmony of St. Paul with St. James.

Let us then now turn to the first book of Homilies; which will be found clearly to teach, not with Luther that faith is solitary at the time it first justifies, but with Melanchthon that, whereas it never is solitary, it is but said to be the sole justifier, and that with a view to inculcate another doctrine not said, viz. that all is of grace.

"This sentence, that we be justified by faith only, is not so meant by them," the Fathers, "that the said justifying faith is alone in man, without true repentance, hope, charity, dread and the fear of God, at any time or season." Again, in a passage which has been already cited, we are told, "Faith doth not shut out repentance, love, dread and the fear of God, to be joined with faith in every one that is justified, but it shutteth them out from the office of justifying."

What is the office here spoken of? not the office of conveying, but of symbolizing justification. For instance; "As great and 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. So that our faith in Christ (as it were) saith unto us that, "It is not I that take away your sins, but it is Christ only, and to Him only I send you for that purpose, forsaking therein all your good virtues, words, thoughts,

and works, and only putting your trust in Christ." It is plain that "faith only" does not apprehend, apply, or appropriate Christ's merits; but it only preaches them; and thus surely conveys a "most wholesome doctrine, and very full of comfort."

The doctrine, then, on this interpretation, is not a practical rule, but an abstract principle. Accordingly, it will be observed, the Homilies do not attempt to explain its wording literally, but declare it to be a sentence, saying, or form of speech, one too, which, when drawn out, assumes quite a new shape, as far as its letter is concerned.

For instance: "This saying, that we be justified by faith only, freely, and without works, is spoken for to take away clearly all merit of our works, as being unable to deserve our justification at God's hands" the drift is given, not an interpretation. The writer proceeds, "and thereby most plainly to express the weakness of man and the goodness of God; the great infirmity of ourselves, and the might and power of God; the imperfectness of our own works, and the most abundant grace of our Saviour Christ; and thereby wholly to ascribe the merit and deserving of our justification unto Christ only, and His most precious blood-shedding 1." Can

1 Sermon of Salvation, part ii.

In like manner, "Justification is the office of God only, and is not a thing which we render unto Him, but which we receive of Him; not which we give to Him, but which we take of Him, by His free mercy, and by the only merits of His most