The Institution of Christian Religion

But the Scripture, when it speaketh of the righteousness of faith, leadeth us to a far other end, that is to say, that turning away from the looking upon our own works, we should only look unto the mercy of God and perfection of Christ. For it teacheth this order of justification, that first God vouchsafeth to embrace man being a sinner with his mere ⟨p. 179⟩and free goodness, considering nothing in him but misery whereby he may be mo•ed to mercy, forasmuch as he seeth him altogether naked & void of good works, fetching from himself the cause to do him good: then, that he moveth the sinner himself with feeling of his goodness, which despairing upon his own works casteth all the sum of his salvation upon Gods mercy. This is the feeling of faith, by which feeling the sinner cometh into possession of his salvation, when he acknowledgeth by the doctrine of the Gospel that he is reconciled to God: that obtaining forgiveness of sins by means of the righteousness of Christ, •e is justified: and although he be regenerate by the Spirit of God, he thinketh upon continual righteousness laid up for him not in the good works to which he applieth himself, but in y• only righteousness of Christ. When these things shall be every one particularly weighed, they shall give a perfect declaration of our sentence. Albeit they might be better disposed in an other order than they are set forth. But it maketh little matter, so that they hang together in such sort that we may have the whole matter truly declared & surely proved.

But the Scripture, when it speaketh of the righteousnesse of faith, leadeth vs to a far other end, yt is to say, that turnyng away from the loking vpō our owne workes, we should only loke vnto the mercie of God and perfection of Christ. For it teacheth this order of iustificatiō, that first God vouchsaueth to embrace mā beyng a sinner wt his mere ⟨p. 179⟩and free goodnesse, consideryng nothing in him but miserie whereby he may be mo•ed to mercie, for asmuch as he seeth him altogether naked & voide of good workes, fetchyng from himself the cause to do him good: then, that he moueth the sinner himself with feling of his goodnesse, which desperyng vpon his owne workes casteth all the summe of his saluation vpon Gods mercie. This is the felyng of fayth, by which felyng the sinner commeth into possession of his saluatiō, when he acknowlegeth by the doctrine of the Gospel that he is reconciled to God: that obteyning forgeuenesse of sinnes by meanes of the righteousnesse of Christ, e is iustified: and although he be regenerate by the Spirit of God, he thinketh vpon continuall righteousnesse layed vp for him not in the good workes to which he applieth himself, but in y only righteousnesse of Christ. When these thinges shalbe euery one particularly weyed, they shal geue a perfect declaratiō of our sentēce. Albeit thei might be better disposed in an other order than they are set forth. But it maketh litle mater, so that they hang together in such sort that we may haue the whole mater truely declared & surely proued.