An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE NINTH SECTION OF IVSTI∣FICATION BY FAITH, AND OF good workes, and their Rewards. (Book 9)

THE LATTER CONFESSION OF HELVETIA.

Of the true Iustification of the faithfull. CHAP. 15.

TO iustifie, in the Apostles disputation tou∣ching iustification, doth signifie to remitte sinnes, to absolue from the faulte, and the punishment therof, to receiue into fauour, to pronounce a man iuste. For the Apostle * 1.1saith to the Rom. God is he that iustifieth, who is he that can condemne? Where to Iusti∣fie, and to condemne, are opposed. And in the Actes of the Apostles the Apostle saith, Through Christ is preached vnto * 1.2you forgiuenes of sinnes, and from all things (from which ye could not be iustified by the lawe of Moses) by him, euery one that beleueth, is iustified. For the lawe also in and in the Prophets we reade: * 1.3that If a controuersie were risen amongst anie, and they came 〈◊〉〈◊〉 iudgement, the Iudge should iudge them, that is, iustifie the righ∣teous, and make wicked or condemne the wicked. And in the 5. chapter of Isaiah, woe to them which iustifie the wicked for re∣wards. Now it is most certaine, that we are all by nature sin∣ners, and before the iudgement seat of God conuicted of vngodlines, and guiltie of death. But we are iustified, that is,

acquitted from sinne and death by God the iudge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plaine then that which Paule sai∣eth? All haue sinned, and are destitute of the glorie of God, and are * 1.4iustified freelie by his grace, through the redemption which is in Christ Iesus. For Christ tooke vpon him selfe and bare the sinnes of the world, and did satisfie the iustice of God. God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe, and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne: so that now we are not onely clensed from sinne, and purged * 1.5and holie, but also indued with the righteousnes of Christ, yea and acquitted from sinne, death and condemnation: finallie, we are righteous, and heires of eternall life. To speake * 1.6properlie then, it is God alone that iustifieth vs, and that onelie for Christ, by not imputing vnto vs our sinnes, but imputing Christes righteousnes vnto vs.

But because we doe receiue this iustification not by anie works, but by faith in the mercie of god and in Christ: there∣fore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ, not by the lawe, or by anie workes. For the Apostle saith, We conclude that man is iustified by faith without the workes of the law. If Abraham was * 1.7iustified by workes, he hath whereof to boast, but not with God. For that saith the scripture? Abraham beleeued God, and it was impu∣ted to him for righteousnes. But to him that worketh not, but beleue∣eth in him that iustifieth the vngodlie, his faith is counted for righ∣teousnes. And againe, You are saued by grace through saith, and * 1.8that not of your selues: it is the gift of God. Not by workes, lest anie might haue cause to boast. &c. Therefore because saith doth apprehend Christ our righteousnes, a•••• doth attribute al to the praise of god in Christ, in this respect 〈…〉〈…〉 is at∣tributed to faith chieflie because of Christ, whome it recei∣ueth, and not because it is a work of ours. For it is the gift of God. Now, that we doe receiue Christ by faith, the Lord sheweth at large. Ioa. 6. where he putteth eating for belee∣uing, and beleeuing for eating. For as by eating we receiue meat, so by beleeuing we are made partakers of Christ. Therefore we doe not parte the benefite of iustification, giuing part to the grace of God or to Christ, & a part to our

selues our charitie, workes, or merit, but we doe attribute it whollie to the praise of God in Christ, and that through faith. Moreouer, our charitie and our workes cannot plea••e God if they be done of such as are not iust: wherfore we 〈◊〉〈◊〉 first be iust, before we can loue or doe anie iust workes. We are made iust (as we haue said) through faith in Christ, •• the meere grace of God, who doth not impute vnto vs o•• sinnes, but imputeth vnto vs the righteousnes of Christ, ye•• and our faith in Christ he imputeth for righteousnes vn•••• vs. Moreouer the Apostle doth plainelie deriue lo•• from faith saying, The ende of the commaundement is loue, pr∣ceeding * 1.9from a pure heart, a good conscience, and a faith vnfeine•• Wherefore in this matter we speake not of a fained, vaine or dead faith, but of a liuely and quicking faith, which for Christ (who is life, and giueth life) whome it apprehendeth, both is in deed, and is so called, a liuelie faith, & doth prooue it selfe to be liuelie, by liuely workes. And therefore Iames doth speake nothinge contrarie to this our doctrine, for he speaketh of a vaine and dead faith, which certaine bragge•• * 1.10of, but had not Christ liuing within them by faith. A•••• Iames also saieth that workes doe iustifie, yet is he not contra∣rie to Saint Paull (for then he were to be reiected) but he sheweth that Abraham did shew his liuelie and iustifying faith by workes. And so doe all the godlie, who yet trust 〈◊〉〈◊〉 Christ alone, not to their owne works. For the Apostle said: * 1.11againe, I liue, howbeit not I, but Christ liueth in me. But the 〈◊〉〈◊〉 which now I liue in the flesh, I liue through the faith of the sonne of God, who loued me, & gaue himselfe for me. I do not despise the g•••••• of God, for if righteousnes be by the law, then Christ died in vain, &c.

Of Faith and good workes: Of their rewarde, and of mans merit. CHAP. 16.

CHristian faith is not an opinion or humane persuasi∣on, but a sure trust, and an euident and steadfast as∣sent of the minde, to be briefe, a moste sure comprehensi••e of the trueth of God set forth in the scriptures and in the A∣postles Creede, yea and of God himselfe, the chiefe blessed∣nes, and especiallie of Gods promise, and of Christ, who i•• the consummation of all the promises. And this faith is th•• ••eere gift of God, because God alone of his power doeth

giue it to his elect, according to measure, and that when, to whome, and how much he will, and that by his holie spi∣rit, through the meanes of preaching the Gospell, and of faithfull praier. This faith hath also her increases, which vn∣les they were likewise giuen of God, the Apostles would ne∣uer haue saide, Lord increase our saith. Now all these thinges * 1.12which we haue saide hitherto of faith, the Apostles taught them before vs, euen as we set them downe: for Paul saieth, Faith is the grounde or sure subsistence of things hoped for, and the e∣uidence * 1.13or cleare and certeine comprehension of things which are not s••••••e And againe he saith, that all the promises of God in Christ * 1.14are yea, and in Christ are Amen. And the same Apostle saith to the Philippians, that it was giuen them to beleeue in Christ. And * 1.15also, God doeth distribute vnto euerie man a measure of faith. And againe, All men haue not faith, and al doe not obey the Gos∣pel. Besides Luke witnesseth and saith, As many as were ordei∣ned to life, beleeued. And therefore he also calleth faith, The * 1.16faith of Gods elect. And againe, Faith commeth by hearing, and hearing by the word of god. And in an other place he willeth mē to praie for faith. And the same also calleth Faith, Powreful, * 1.17and that sheweth it selfe by loue. This faith doth pacifie the con∣science, and doth open vnto vs a free accesse vnto God, that with confidence we maie come vnto him, and may obteine at his handes whatsoeuer is profitable and necessarie. The same faith doth keepe vs in our dutie which we owe to God and to our neighbour, and doth fortifie our patience in ad∣uersitie, it doth frame and make a true confession, and (in a worde) it doth bring forth good fruite of all sorts, and good workes which are good in deede doe proceede from a liuely faith, by the holie Ghost, and are done of the faithfull ac∣cording to the will or rule of Gods worde. For Peter the A∣postle saieth, Therefore giuing al diligence thereunto, ioyne more∣ouer vertue with your faith, and with vertue knowledge, and with knowledge temperance, &c.

It was said before that the law of God, which is the will of God, did prescribe vnto vs the patterne of good workes. And the Apostle saieth, This is the wil of God, euen your sanctifi∣cation, that you absteine from al vncleannes, & that no man oppresse * 1.18〈◊〉〈◊〉 deceiue his brother in any matter. But as for such workes and worships of god as are taken vp vpon our owne liking, which

* 1.19 Saint Paull calleth wilworshippe, they are not allowed, not * 1.20liked of God. Of such the Lord saieth in the Gospell. They worship me in vaine, teaching for doctrine the precepts of men: Wee therefore disalowe all such manner of workes, and we ap∣prooue and vrge men vnto such as are according to the 〈◊〉〈◊〉 and commaundement of God: Yea and these same workes that are agreeable to Gods will, must be done, not to th•• ende to merit eternall life by them, for life euerlasting, as th•• Apostle saieth, is the gift of God: nor for ostentations sake which the Lord doth reiect, Mat. 6. nor for lucre, which also he misliketh, Mat. 23. but to the glorie of God, to comment & set forth our calling, and to yeald thankefulnes vnto god and also for the profit of our neighbours. For the Lorde * 1.21saith againe in the Gospell, Let your light so shine before men, that they may see your good workes, and glorifie your Father which 〈◊〉〈◊〉 * 1.22in heauen. Likewise the Apostle Paull saieth, Walke worthie of your calling▪ Also, Whatsoeuer you doe, saith he, either in worde, o•• in deede, doe all in the name of the Lord Iesus, giuing thankes to God the Father by him. Let no man seeke his owne but euerie 〈◊〉〈◊〉 * 1.23his brothers. And, let ours also learne to shew forth good works for necessarie vses, that they be not vnprofitable. Notwithstanding therefore that we teach with the Apostle that a man is iustified by faith in Christ, and not by any good workes, yet we doe not lightlie esteeme or condemne good workes: because we know that a man is not created or regenerated tho∣rough faith, that he should be idle, but rather that without ceasing he should doe those things which are good and pro∣fitable. For in the Gospel the Lorde saith, A good tree bringeth forth good fruite. And againe, Whosoeuer abideth in mee, bring∣eth forth good fruite. And lastlie the Apostle saith, W•• 〈◊〉〈◊〉 the workm••nship of God, created in Christ Iesus to good works, which * 1.24god hath prepared, that we should walke in them. And againe, Wh•• gaue himselfe for vs, that he might deliuer vs from all iniquitie, and purge vs to be a peculiar people to himselfe, zealous of good workes. We therefore condemne all those, which doe contemne good workes, and doe bable that they ate needeles, and * 1.25not to be regarded. Neuerthelesse, as was saide before, we doe not thinke, that we are saued by good workes, or that they are so necessarie to saluation, that no man was euer saued without them. For we are saued by grace,

and by the benefite of Christ alone. Workes do necessarilie proceede from faith: but saluation is improperlie attributed to them, which is moste properlie ascribed to grace. That sentence of the Apostle is verie notable, If by grace, then not * 1.26of workes: for then grace were no more grace: But if of workes, then it is not of grace: for then workes were no more workes.

Now the workes which we doe are accepted and allowed of God through faith▪ because they which doe them please God by faith in Christ, and also the workes themselues are done by the grace of God through his holie spirit. For Saint Peter saith, that Of euerie nation, he that feareth God, * 1.27and worketh righteousnes, is accepted with him. And Paul also, Wee cease not to praie for you, that you maie walke worthie of the Lorde, and in al thinges please him, being fruitfull in euerie good worke. Here therefore we diligentlie teach not false and Philosophicall, but true vertues, true good workes, and the true duties of a Christian man. And this we doe, with all di∣ligence and earnestnes that we can, inculcate and beate in∣to mens mindes, sharplie reproouing the slothfulnes and hypocrisie of all those, who with their mouthes praise and professe the gospell, and yet with their shameful life doe dis∣honor the same, setting before their eies in this case Gods horrible threatninges, large promises, and bountifull rewardes, and that by exhorting, comforting, and rebuking. For we teach, that God doth bestow great rewardes on them that doe good, according to that saying of the Pro∣phet, * 1.28Refraine thy voice from weeping, because thy worke shall haue a rewarde. In the Gospell also the Lorde saide, Reioyce, and be glad, because your rewarde is great in the heauens. And, he that shall giue to one of these little ones a cuppe of colde water, verilie I saie vnto you he shall not loose his rewarde: Yet we doe not attribute this reward, which God giueth, to the merit of the man that receiueth it, but to the goodnes or liberalitie, and trueth of God, which promiseth and giueth it: who al∣though he owe nothing vnto anie, yet he hath promised to giue a reward to those that faithfully worship him, notwith∣standing that he do also giue them grace to worship him. Be¦sides there are many things vnworthie the maiesty of god, & many vnperfect thinges are found in the workes euen of the saints, & yet because god doth receiue into fauor, & imbrace

the works of them for Christs sake, therefore he performeth * 1.29vnto them the promised reward. For otherwise, our righteou∣nesses are compared to a menstruous cloath▪ yea, & the Lord in the gospell saith, When you haue done al things which are com∣maunded * 1.30you, saie, we are vnprofitable seruants: that which we 〈◊〉〈◊〉 to doe, we haue done. So that though we do teach that god 〈◊〉〈◊〉 giue a rewarde to our good deeds, yet withall we teach 〈◊〉〈◊〉 Augustine, that God doth crowne in vs, not our desertes, but 〈◊〉〈◊〉 owne gifts. And therefore whatsoeuer rewarde we receiue, we saie that it is a grace, and rather a grace then a rewarde: be∣cause those good things which we doe, we doe them rathe•• by God, then by our selues: and because Paul saith, what 〈◊〉〈◊〉 thou, that thou hast not receiued? If thou hast receiued it, Why 〈◊〉〈◊〉 * 1.31thou boast, as though thou hadst not receiued it. And that which the blessed Martyr Ciprian doth gather out of this place, That we must not boast of any thing, seeing nothing is our owne. We therefore condemne those who defend the merites of men, that they may make frustrate the grace of God.

OVT OF THE FORMER CONFESSION OF HELVETIA.

NOw we attaine vnto these so diuine benefits, and the true sanctification of the spirit of God, by Faith (which is the meere gifte of God, not by anie either ou•• strength, or merites:) which faith being a sure and vndoub∣ted substance, and laying holde on thinges to be hoped for from the good will of God, doth send out of it selfe charitie and then verie excellent fruites of all vertues: yet doe we not attribute anie thing to these workes, although they be the workes of godlie men, but that saluation which we haue obteined, wee doe whollie attribute to the verie grace of God. And this indeed is the onelie true worship of God, to wit, a faith moste fruitfull of God workes, and yet not put∣ting anie confidence in workes.

OVT OF THE CONFESSION OF BASILL.

WE confesse the remission of sinnes through faith in Christ crucified: and though this faith doeth without intermission exercise, and shew forth it selfe in the workes of charitie, and by this meanes is tried, yet we doe not attribute righteousnes and satisfaction for our sinnes

vnto workes, which are fruites of faith, but onelie to a true confidence and faith in the blood of the lambe of God shed for vs. For we doe vnfeignedlie professe, that all thinges are giuen vs freelie in Christ, who is our righteousnes, holi∣nes, redemption, waie, trueth, wisdome, and life. Therefore the faithfull doe worke, not to satisfie for their sinnes, but onelie that they maie in some sorte shewe them selues thankefull vnto God our Lorde for great benefits bestowed vpon vs in Christ, And in the margent vpon the word Thank∣full. Thankefullnes consisteth in requiting of benefites receiued: but we can requite nothing to God, because he wanteth nothing. Therefore we haue an eie to those thinges which he requireth of vs: and those a••e, faith, and the workes of charitie: he requireth Faith toward him selfe▪ Charitie toward our neighbour.

OVT OF THE CONFESSION OF BOHEMIA.

Of Christ our Lorde, and of Iustification by Faith. CHAP. 6.

THE sixth point of Christian doctrine in our Chur∣ches is, as touching sound and liuelie faith in Iesus Christ our Lorde, and of true Iustification by this Faith. And a little after, Our men are taught to acknowledge this grace and truth, and in all the sauing and wonderfull works, which Christ brought to effect, by faith to beholde those things, which, according to the meaning of the holie scrip∣ture, are in a steadfast faith to be beeleeued and professed: such are these, The comming of Christ from heauen, his conception, natiuitie, torments, death, buriall, resurrecti∣on, ascending into heauen, his sitting at the right hand of God, and his comming againe from thence to iudge the quicke and the dead. In these principall effectes, as in a chest wherein treasure is kept, are all those sauing fruites of true iustification laide vp, and from thence they are taken for the elect and faithfull, that in spirit and conscience by faith they maie be made partakers thereof, all which shall hereafter be perfectlie and fullie giuen vnto them, in the daie of that ioyfull resurrection. These thinges are also 〈◊〉〈◊〉

in the sixth Section, so farre soorth as they describe the workes of Christ, and the fruites thereof.

Out of this foundation, of this iustifying faith, and of true and perfect iustification thereby, according to euident & cleare testimonies in the scriptures, we are further taught▪ First, that no man by his owne strength, or by the power of his own wil, or of flesh & bloode, can attaine vnto, or haue this sauing or iustifying faith, except God of his grace, by the holy ghost, & by the ministerie of the gospell preached, do plant it in the heart of whome he list, and when he list: * 1.32so that that heart maie receiue all things, which are offered to saluation, and made knowne touching the same, by the * 1.33publike preaching of the worde, and by the sacraments in∣stituted of Christ. Hereof holie Iohn Baptist saith, Man can * 1.34take nothing to himselfe, except it be giuen him from aboue. Also our Lord Christ himselfe saith, No man commeth to me, except the Father, which sent me, do drawe him. And a litle after, Except it be giuen him of my Father, that is, from aboue, by the holie * 1.35ghost. And to Peter Christ said, Flesh & blood hath not reueiled this vnto thee.

Now this faith properlie is an assent of a willing heart to the wholl trueth deliuered in the Gospell, whereby man is lightned in his minde and soule, that he may rightly ac∣knowledge and receiue for his onelie Sauiour, his God, and Lord Iesus Christ, and vpon him, as on a true ••ocke, he maie builde his wholl saluation, loue, followe, and enioie him, & repose all his hope and confidence in him: and by this valiant confidence he maie lift vp him selfe, and trust, that for him and his onelie merite, God is become to him, lo∣uing, gentle, bountifull, & also that in him and for him he assuredlie hath, and shall haue for euer, eternall life, ac∣cording to his true promise, which he confirmed with an * 1.36othe, saying, Verelie I saie vnto you, he that beleeueth in me hath eternall life. And, This is the will of him that sent me, that he which seeth the sonne, and beleeueth in him, should haue eternal life, and I wil raise him vp in the last daie. Also, This is life eternall, that they know thee the true God, and whome thou hast sent, Iesus Christ. And Isaiah, saith, By his knowledge shall my righteous seruant iustifie manie. This faith alone, and this inward confidence of the heart in Iesus Christ our Lord doth iustifie, or make

a man iust before God, without any workes which he maie adde, or anie merite of his: of which faith Saint Paull saith, * 1.37But to him which worketh not at all, but beleeueth in him that iusti∣fieth the wicked man, his faith is imputed for righteousnes. And be∣fore * 1.38he saide, But now is the righteousnes of God made manifest without the lawe, hauing witnes of the law and of the Prophetes: to wit, the righteousnes of God, by the faith of Iesus Christ, vnto all, and vpon all that beleeue. And in another place, He that belee∣ueth * 1.39in him, is made righteous. And this righteousnes or iusti∣fication is the remission of sinnes, the taking awaie of eter∣nall punishment, which the seuere iustice of God doth re∣quire, and to be clothed with Christs righteousnes, or with imputation thereof: also it is a reconciliation with God, a receiueing into fauour, whereby we are made acceptable in the beloued, and fellow heires of eternall life. For the confirming of which thinges, and by reason of our new birth or regeneration, there is an earnest added, to wit, the holie Ghost, who is giuen and bestowed freelie, out of that * 1.40infinite grace, for Christ his death, blood shedding, and his resurrection. All these thinges hath Paull described verie excellentlie in his Epistle to the Romanes, where he brin∣geth in Dauid speaking in this wise, Blessed are they whose ini∣quitie * 1.41is forgiuen: whereof he speaketh in that wholl Chapter. And to the Galathians he saith, God sent forth his Sonne, that * 1.42we might receiue the adoption. Now because ye are sonnes, God hath sent forth the spirit of his Sonne, crying in your hearts, Abba, Fa∣ther. For, whomesoeuer God doth iustifie, to them he doth giue the holie Ghost, and by him he doth first regenerate them, as he promiseth by the Prophet, saying: I will giue * 1.43them a new heart, and I will put my spirit in the middest of them, that as before sinne had reigned in them to death, so also then grace might reigne by righteousnes vnto eternall life through Iesus Christ. And this is the communion or parti∣cipation of the grace of God the father, of the merit of Iesus Christ our Lorde, and of the sanctification of the holie Ghost: this is the lawe of faith, the lawe of the spirit, and life, written by the holie Ghost.

But the liuelie and neuer drying spring of this iustificati∣on, is our Lorde Iesus Christ alone, by those his sauing workes, that is, which giue saluation, from whome all holie

men from the beginning of the world, as well before the law was published, and vnder the lawe, and the discipline thereof, as also after the lawe, haue and doe drawe, haue and doe receiue saluation, or remission of their sinnes by faith in the moste comfortable promise of the gospell: and doe applie, and approper it as peculiar to themselues, one∣lie for the sole death of Christ, and his bloodshedding, to the full and perfect abolishing of their sinnes, and the clensing from them all, whereof we haue manle testi∣monies in the Scripture. Holie Peter before the wholl coun∣cell at Hierusalem, doth prooue by sound arguments, that Saluation is not to be found in any other, then in Christ Iesus alone, * 1.44& that vnder this large cope of heauen, there is no other name giuen vnto men, whereby we maie be saued. And in another place he appealeth to the consenting voyces and testimonies of all the Prophets, who spake with one minde, and by one spirit, as it were by one mouth: and thus he saide, As touching this Iesus, all the Prophets beare witnes, that through his name, all * 1.45that beleeue in him, shall receiue remission of sinnes. And to the * 1.46Hebrwes it is written, He hath by himselfe purged our sinnes. and againe. We haue redemption through his blood, euen the re∣mission of sins. And S, Iohn saith, we haue an aduocate with the Father, Iesus Christ the righteous, & he is the propitiation or attone∣ment for our sinnes▪ and not for ours onlie, but also for the sinnes of the * 1.47wholl world. And againe to the Hebrewes, We are sanctified by the offering of the bodie of Iesus Christ once made: and a litle after he addeth, with one onlie offering hath he consecrated for euer them that are sanctified, namely of God, by the spirit of God. Ther∣fore al sinners and such as are penitent ought to flie incon∣tinentlie thorough their wholl life to our Lord Christ alone, for remission of their sinnes, and euerie sauing grace, accor∣ding * 1.48to that in the Epistle to the Hebrewes, Seeing that 〈◊〉〈◊〉 haue a great high Priest, euen Iesus the Sonne of God, which is en∣tered into heauen, let vs holde fast this profession, which is con∣cerning Christ our Lord: and straight way he addeth, Let vs therefore goe boldlie vnto the throne of grace, that we maie receiue mercie, and finde grace to helpe in time of neede. Also Christ him selfe crying out, saith. He that thirsteth, let him come to me, and * 1.49drinke. And in an other place. He that commeth vnto me, shal not hunger: & he that beleeueth in me, shal neuer thirst. Now they that

attaine to this iustification by Christ our Lord, are taught, to take vnto themselues true and assured comfort, out of this grace & bountie of God, to enioy a good & quiet conscience before God, to be certaine of their owne saluation, and to haue it confirmed to them by this meanes, that seeing they are here the sonnes of God, they shall also after death in the resurrection be made heires. In the meane time they ought * 1.50both to desire to be brought to this, that they maie receiue the fruit of perfect saluation, and also cheerefullie to looke for it, with that confidence, according to the promise of the Lord, that such shall not come into iudgement, but that by * 1.51making awaie they haue alreadie passed from death into life. Of al other points of doctrine we account this the chie∣fest and weightiest, as that wherein the summe of the Gos∣pell doth consist, Christianitie is founded, and the pretious and most noble treasure of eternall saluation, & the onelie and liuelie comforte proceeding from God, is comprehen∣ded. Therefore herein our preachers doe labour especiallie, that they maie well instruct the hartes of men in this point of doctrine, & so sowe it, that it maie take deepe root.

Of good workes, and a Christian life. CHAP. 7.

IN the seuenth place we teach, that they, whoe are made righteous and acceptable to God, by faith alone in Christ Iesus, & that by the grace of God without any merits, ought in the wholl course of their life that followeth both all toge∣ther iointlie, & euerie one particularlie, according as the or∣der, condition, age, and place of euery one doth require, to performe and exercise those good works, and holie actions, which are commaunded of God, euen as God commaun∣deth, when he saith, Teach them to obserue all thinges, which I haue commaunded you. Now these good workes or holie acti∣ons, are not certaine affections deuised of flesh and bloode (for such the Lorde forbiddeth) but they are expresselie shewed and propounded vnto vs by the spirit of God, to do the which God doth binde vs, the rule and chiefe square whereof God himselfe is in his word: for so he saith by the Prophet, Walke not in the commaundements of your Fathers, and * 1.52keepe not their iudgements, and defile not your selues with their I∣doles: I am Iehouah your God, walke ye in my commaundementes, and keepe my iudgements, and doe them. Likewise Christ saieth,

Teach them those thinges, which I haue commaunded you. There∣fore * 1.53the 10. commaundements, and loue, which by faith worke••h righteousnes, on the right hand, & on the left hand, as well toward God as toward our neighbour, is a certaine summe, a most streight square, & a most artificiall shaping or description of all good workes. Now an example of this square is the moste holie life of Christ, whereof he himselfe * 1.54saith, Learne of me, because I am meeke and humble in heart. And what other thing would he teach, by vttering those eight sen¦tences * 1.55of happines, then to shewe what manner of life the true children of God ought to lead, and what be the works which God hath commaunded.

Therefore according to these thinges they reach with all care and diligence, touching the difference, which is to be knowen and kept, betwixt those works which are deuised and taught of men, and those which are commaunded of God. Those workes which are commaunded of God, ought not to be interrmitted for humane traditions. For Christ doth grieuoslie reprehend this in them that doe otherwise, & in the Pharises, saying, Why doe you transgresse the commaun∣dements * 1.56of God for your traditions? And againe, In vaine doe they worship me, seeing they do only teach the commaundements of men. * 1.57But such works as are taught of men, what shew soeuer they haue euen of goodnes, are in no case to be so highly estee∣med, as those, which are commaunded of God. Yea, to saie somewhat more, if they be not of faith, but contrary to faith, they are of no value at all, but are an abomination and fil∣thines before the face of God. Now all good workes are deuided, first, generallie, into those which pertaine to all true Christians, according to the vnitie of faith and catho∣licke saluation. Secondly they are deuided particularly into those which are proper to the order, age, and place of euery man, as the holie Ghost doth seuerallie teach Elders, Ma∣sters, the common sorte, Parentes, children, the maried, the vnmaried, and euerie one, what be their proper bonds and workes. Moreouer in this point men are diligentlie taught to know, how, and wherein good workes doe please God. Truelie they please God no otherwise, then in the onelie name of our Lord Iesus Christ, in whose name, they ought to be done to the glorie of god, according to the doctrine of

Paull the Apostle, who speaketh thus, Whatsoeuer you doe in wordes and in deedes, doe all in the name of our Lord Iesus. And * 1.58the Lorde himselfe saith, Without me ye can doe thing, that is, nothing that maie please God, and be for your saluation. Now to doe good workes in the name of Christ, is to doe them, in a liuelie faith in him, whereby we are iustified, and in loue, which is poured forth into our hearts by the holie Ghost, in such sorte that God loueth vs, and we againe loue him and our neighbour. For the holy Ghost doth san∣ctifie, mooue, and kindle the hearts of them which are iu∣stified, to doe these holie actions, as the Lorde saieth, He * 1.59shall be in you: And the Apostle, The anoynting of God teacheth you These two, Faith and loue, are the fountaine and square of all vertues and good workes, according to the testimony of the Apostle, The end of the commandement is loue out of a pure * 1.60heart and a good conscience, and faith not feigned. And againe, Without faith it is not possible to please God. Also, without loue no∣thing doth profit a man.

In the next place they teach, why and to what purpose or end, such good workes, as pertaine to Christian godlines, ought to be done, to wit, not in this respect, that men by these workes should obtaine iustification or saluation, and remission of sins (for Christ saith, When you haue done all those * 1.61thinges which were commaunded you, saie, we are vnprofitable ser∣uants. Also Paull saith, Not for the workes of righteousnes, which * 1.62we haue done, but through his mercie hath he saued vs: wherewith * 1.63al those words of Dauid agree, when he praieth, Lord enter not into iudgement with thy seruant, because that in thy sight shall no flesh liuing be iustified.) But Christians are to exercise them∣selues in good works, for these causes following. First, that by this meane, they may prooue and declare their faith, & by these workes be knowne to be true Christians, that is, the li∣uelie members and followers of Christ, whereof our Lorde saith, Euerie tree is knowen by his owne fruites. In deede good * 1.64workes are assured arguments, and signes and testimonies, and exercises of a liuelie faith, euen of that faith, which li∣eth hidde in the heart, and to be shorte, of the true fruit thereof, and such as is acceptable to God. Paull saith, Christ liueth in me: for in that I now liue in the flesh, I liue by faith in the Sonne of God. And trulie it can not be otherwise, but * 1.65

that as sinne doth bring forth death, so faith, and iustificati∣on, which ariseth therout, doth bring forth life, inwardlie in the spirit, and outwardlie in the works of charitie. Second∣lie we must therefore doe good workes, that Christians might confirme and build vp their Election and vocation in themselues, and preserue it * 1.66by taking heed that they fall not in mortall sinnes, euen as Saint Peter teacheth, among other thinges writing thus: Wherefore brethren endeauour ra∣ther to make your election and vocation sure, or to confirme it. And how this maie be done, he doth brieflie declare a litle be∣fore, Therefore giuing all diligence thereunto, ioyne vertue with your faith: and with vertue, knowledge: and with knowledge, tempe∣rance: and with temperance, pacience: & with pacience, godlines: & with godlines, brotherlie kindnes: and with brotherlie kindnes, loue. For if these thinges be among you, and abound in you, they will make you that ye neither shall be idle, nor vnfruitfull in the know∣ledge of our Lorde Iesus Christ. In which place Saint Peter doth euidently shew, that we must endeuour to exercise ourselues in good workse, * 1.67first for this cause, lest that the grace of faith & a good conscience, which we haue, be either lost or defiled, but that it maie rather be preserued. (For the holie * 1.68Ghost doth flie from Idolaters, and departeth from pro∣phane men, and the euill and vnpure spirit doth returne in∣to an emptie and idle house. Also, whosoeuer doth either loose, or defile a good conscience, what commendable thing, or what worke can he do that is pretious and accep∣table to God? how shall he giue himselfe to prayer?) Se∣condlie for this cause, that we maie profitte and increase more and more in this grace, and that we maie gaine vnto the Lorde, by occupying those talents which are commit∣ted to our trust: whereof Saint Paull saith, Now we all behol∣ding, * 1.69as in a mirrour, the glorie of the Lord with open face, are chan∣ged into the same Image from glorie to glorie: that is, we beholde Christ, who is the image and glorie of the Father, & herein we indeauour, that we maie be conformed to the likenes of this Image, by the holie ghost, which doth kindle vs therun∣to, til this Image doth get her perfection, by the blessed re∣surrection. Thirdly we must do & exercise our selues in good workes, as well for the promises of this life, as also for the re∣ward of eternall life (whereof mention is made verie often

and at large in the holie scripture) & that by faith in Christ wee maie haue a more easie entrance to the attaining of those rewards, and to the eternal kingdome of heauen, as S. Peter testifieth, saying, If ye doe these thinges, ye shall neuer fall. * 1.70For by this meanes an entring shalbe ministred vnto you abundant∣lie into the euerlasting kingdome of our Lorde and Sauiour Iesus Christ. But chiefelie we must doe the workes of mercie, whereby we maie benefit our neighbour, whereby we pro∣uide and doe for him, and whereof he standeth in neede, such as these be, to giue almes, to visite the sicke, to haue a care of them, or to be at hand to doe them seruice, to teach the simple, by counsell and labour to helpe others, to par∣don offences, and such like, which all haue the promises of the bountifullnes of God and of rewardes, to doe the which Christ our Lord doth exhort in these words, Be ye mer¦cifull, * 1.71is your Father is mercifull. Giue, and it shall be giuen to you; forgiue, and ye shall be forgiuen. And in an other place, Sell your * 1.72goods, and giue almes: get you bagges, which waxe not olde, a trea∣s••••e that cannot faile in heauen, where no theefe commeth, and where the moth corrupteth nothing. Also, When thou makest * 1.73a feast, call the poore, the maimed, the lame, the blinde, and thou shalt be blessed, because they can not recompence thee: for thou shalt be recompenced at the resurrection of the iust. Also, I was an hun∣gred, I thirsted, I was a straunger, naked, sicke, and in prison, and in all thinges ye helped me by your seruice: Verilie I saie vnto you. In as much as ye did these thinges to one of the least of my brethren, ye did them to me. Come hither ye blessed of my Father, inherit the kingdome prepared for you before the beginning of the worlde. By these it is plaine and manifest, that those works which pro∣ceede of faith, do please God, & are rewarded with aboun∣dant grace, to wit, with the recompence of al kinde of good thinges & blessings, both in this life, & in the life to come.

Lastly this doctrine is shut vp with this or such like exhor∣tation, that no man can perfectlie doe these works of Chri∣stian godlines, or fullie performe the commaundementes of God, and that no man can be found, who doth not faile in anie parte hereof, and who is cleane without sinne: as it is written, There is not a man so iust on the earth, who doth vp∣rightlie, and not sinne: and that therefore euerie one ought to * 1.74seeke and to enioy his perfection, in Christ Iesus, in his

grace, pretious sacrifice and merit, by that faith and his iu∣stification, which consisteth in the remission of sinnes, if he will not haue anie thing in himselfe that maie deserue dam∣nation. For Christ alone is our perfection, and fulfilling of the lawe, our life and righteousnes, and whosoeuer receiue him by faith, and doe whollie trust in him, these men haue all their sinnes washed awaie in the bloode of Christ, so that afterwarde they neede not to feare condemnation. For thus Paull writeth, Therefore now there is no condemnation to * 1.75them which are in Christ Iesus, which doe not walke according to the flesh, but according to the spirit. For to these men Christ i•• * 1.76made of God wisedome, righteousnes, sanctification, and redemp∣tion.

OVT OF THE FRENCH CONFESSION.

WE beleeue that our wholl righteousnes doth con∣sist * 1.77in the remission of our sinnes, which is also, as Dauid doth testifie, our onelie felicitie. Therefore we do vt∣terlie reiect all other meanes, whereby men do thinke that they maie be iustified before God, and casting awaie all o∣pinion of vertues and merits, we doe altogether rest in the onelie obedience of Iesus Christ, which is imputed to vs, both that all our sins maie be couered, and also that we may obtaine grace before god. To conclude, we beleeue that we cannot finde where to rest our selues, if we decline ne∣uer so litle from this foundation, but rather we shall be al∣waies vnquiet, because we are not at peace with God, till we be certenlie persuaded, that we are loued in Iesus Christ, because that in our selues we are worthie of all hatred.

* 1.78 We beleeue that by faith alone we are made partakers of this righteousnes, as it is written, He suffered, to purchase saluation for vs, That whosoeuer beleeueth in him should not perish. And this is therefore done, because the promises of life offered to vs in him, are then applied to our vse, and made effectuall to vs, when we doe imbrace them, nothing doubting but that we shall enioy those thinges, wherof the Lorde by his owne mouth hath assured vs. Therefore that righteousnes, which we obteine by faith, doth depend vp∣on free promises, whereby the Lord doth declare and testi∣fie,

that we are beloued of him.

* 1.79 We beleeue, that by the secret grace of the holie Ghost we are indued with the light of faith, which is the free gifte of God, and is proper to them alone, to whome it pleased God to giue it, so that the faithfull haue not whereof to boast in themselues, seing that rather they are more then double debters, because they are preferred before others. And further we beleeue, that faith is giuen to the elect, not that they might once onelie be brought into the right waie, but rather that they maie goe forwarde therein vnto the ende, because that as the beginning is of God, so is also the accomplishment.

* 1.80 We beleeue, that we, who by nature are the seruants of sinne, are regenerated vnto a new life, by meanes of this same faith: and by this faith we receiue grace to liue holily, whiles we doe imbrace that Euangelicall promise, that the Lorde will giue vnto vs the holie ghost. Therefore it is so farre, that faith shoulde extinguish the desire to liue well and holilie, that it doth rather increase and kindle it in vs: whereupon good workes doe necessarilie follow. Neuer∣theles, although God, that he maie fullie saue vs, doe regenerate vs, and frame vs to a holie life; yet we confesse, that the good workes, which we doe, by the direction of his spirit, are not so regarded of God, as that we shoulde be iustified thereby, or deserue to be counted the children of God, because we should wauer with a perpetuall doubting and trembling, vnlesse we should relie vpon that onelie sa∣tisfaction, whereby Christ Iesus hath discharged vs of the punishment or forfaite for our offence.

OVT OF THE ENGLISH CONFESSION.

BEsides, though we saie, we haue no neede at all by our owne workes, and deedes, but appoint all the meanes of our saluation to be in Christ alone, yet saie we not, that for this cause men ought to liue looselie, and disso∣lutelie: nor that it is ynough for a Christian, to be Bapti∣zed onelie, and to beleeue: as though there were nothing else required at his hande. For true Faith is liuelie, and can in no wise be idle. Thus therefore teach we the people,

that God hath called vs, not to follow riotte, and wantonnes, but, as S. Paull saith, Vnto good workes to walke in them: That we are deliuered from the power of darkenes, to the ende that 〈◊〉〈◊〉 should serue the liuing God: to cutte awaie all the remnantes of sinne, and to worke our saluation in feare, and trembling that it maie appeare that the spirit of sanctification is in our bo∣dies, and that Christ himselfe dwelleth in our hearts.

OVT OF THE CONFESSION OF BELGIA.

WE beleeue that the holie Ghost, dwelling in o•••• * 1.81heartes, doth bestow vpon vs true faith, that 〈◊〉〈◊〉 may attaine vnto the knowledge of this so great a mystery. The which faith doth imbrace Iesus Christ with all his me∣rites, doth challenge him vnto it selfe as proper and peculi∣ar, and doth seeke for nothing besides him. For it is necessa∣rie that either all those things which are required vnto our saluation be not in Christ, or if all be in him, that then he which by faith possesseth Iesus Christ, hath also perfect sal∣uation. Therefore it is an horrible blasphemie against God, to affirme that Christ is not sufficient, but that we haue need of other meanes besides him. For thereupon it should follow, that Christ is onelie in parte our Sauiour. Where∣fore we doe iustlie say with Saint Paull, that we are iustified by faith alone, or by faith with out the workes of the law. Yet to speak properly, we do not meane, that faith by it selfe, or of it selfe doth iustifie vs, which is but onelie as an instrumnet, where∣by we apprehend Christ, which is our iustice. Christ therfore himselfe is our righteousnes, which imputeth all his ments vnto vs: faith is but the instrument, whereby we are coupled vnto him, by a participation and communion of al his bene¦fittes, and whereby we are kept in that fellowshippe. So that all those our effects are euen more then enough vnto vs for our absolution from all our sinnes.

We beleue that al our felicitie doth consist in the remission * 1.82of our sins, which we haue by Iesus Christ, & that in it alone al our righteousnes before God is conteined, as S. Paul tea∣cheth out of the Prophet Dauid, who declareth the happi∣nes * 1.83of those men to whom God imputeth righteousnes with out workes. And the same Apostle saith, that we are iustified by

the redemption made in Christ Iesus. We therfore leaning vpon this, as a sure foundation, doe yeald all glorie vnto God, ha∣uing a moste base and humble opinion of our selues, know∣ing full well who and what manner of creatures we be in deede. Therfore we doe not presume of our selues, or of any of our owne merites, but being vpholden by the onelie obe∣dience of Christ crucified, we doe rest altogether in it: and to the intent it may become ours, we beleeue in him. This righ∣teousnes alone is all sufficient, both to couer all our iniqui∣ties, and also to make vs safe and secure against all tempta∣tions. For it doth driue from our consciences all feare, all horrour and dread, whereby we might be hindred from ap∣proching to God, and neede not to imitate the example of our first father, who for feare flying from the presens of god, went about to hide and couer himselfe with figge leaues. And truelie if we trusting vnto our selues neuer so litle, or to any other creature, should present our selues before the Ma∣iestie of God, it is certaine we should by and by be ouerwhel∣med with it. Therefore euerie one of vs must rather crie out with Dauid, and saie, Lord enter not into iudgement with thy ser∣••••nt, for in thy sight shall no man liuing be iustified.

* 1.84 We beleeue, that this true faith, beeing bestowed vpon e∣uerie one of vs by the hearing of the word of God, and the operation of the holie spirit, doth regenerate vs, and make ••s as it were new men, raising vs vp vnto newnes of life, and setting vs free from the bondage of sinne. Wherefore this iustifying faith is so farre from withdrawing men from a right and holie kinde of liuing, or from making them more faint in godlines, that on the contrarie side no man with∣out it can performe any good thing, to this ende, that God may haue the glorie, but men doe all things, either in regard of themselues, or els for feare of iust condemnation. There∣fore it cannot be, that this holie faith should be idle in a man. Neither doe we speake of a vaine and dead faith, but onlie of that, which in the Scripture is said, to worke by loue, and which mooueth a man to exercise himselfe in those workes, which God himselfe hath commaunded in his word. But these workes which doe come from the sincere roote of faith, are therefore good and acceptable vnto God, be∣cause they be sanctified by his grace, but are nothing auaile∣able

to iustifie vs. For we are iustified by faith in Christ, y•••• euen before such time, as we could bring forth any 〈◊〉〈◊〉 worke, for our works before faith can no more be good, the the fruite of a good tree, before that the tree it selfe be goo•• Therefore we doe good workes, yet not to merit any thi•••• by them. For what is it possible for vs to merit? Nay 〈◊〉〈◊〉 we, by reason of the good workes, which we doe (if we doe ••∣ny) are more bound vnto God, then God vnto vs: For 〈◊〉〈◊〉 he, which worketh in vs both the will and the deede, of his owne 〈◊〉〈◊〉 mercie. Whereupon it is our duties alwaies to haue a regar•• vnto that, which is written, When ye haue done all that is com∣maunded you, say, that we are vnprofitable seruants, for we haue 〈◊〉〈◊〉 that which we ought to doe. Furthermore, we doe not hereupon denie, that God doth recompence good works in those 〈◊〉〈◊〉 be his, but we affirme that this recompense commeth of his meere grace, because he crowneth his owne gifts in vs. Yea although we doe good workes, yet we doe not put any ho•••• of saluation in them. For we are not able to bring forth any workes, which are not polluted with the corruption of 〈◊〉〈◊〉 flesh▪ and for that cause be worthie of punishment: If it we•• graunted, that we were able to bring forth any such worke, yet the bare rememberance of our sinnes were sufficient t•• remooue that worke out of the sight of God. Therefore we should alwaies stand in doubt, staggering as it were this way and that way, and our miserable consciences should be i•• continnall torment, vnles they should relie vpon the onely merite of our Sauiour Christ his death and passion, and rest in it alone.

OVT OF THE CONFESSION OF AVSPVRGE.

THat we might obteine these benefits of Christs, namely, remission of sinnes, iustification, and life euerlasting▪ Christ hath giuen his Gospell: wherein these benefits are laied forth vnto vs, as it is written in the last of Luc. that re∣pentance should be preached and remission of sinnes in his name a∣mong all nations. For whereas all men borne after a natural manner haue sinne in them, and cannot truelie satisfie the law of God, * 1.85the gospell bewraieth our sinne, & sheweth •• Christ the Mediator, & so instructeth vs touching remission of sinnes. When as the Gospell doth conuict vs of sinne, o••

hearts thereby terrified must firmelie beleeue, that there is giuen vnto vs freely for Christs sake, that remission of sinnes, and iustification by faith, by the which we must beleeue and confesse, that these things are giuen vs for Christs sake, who was made an oblation, and hath appeased the fathers wrath for vs. Notwithstanding therefore that the Gospell doe re∣quire repentance, yet to the ende that the remission of our sinnes maie be certaine and vndoubted, it teacheth vs, that remission is giuen vs freelie, that is, that it doth not depend vpon the condition of our owne worthines, nor is giuen for any works that went before, nor for the worthines of such as follow after. For then should remission be vncertaine, if we should thinke, that then onelie, we obteine remission of sins, when we had deserued it by our former workes, or when our repentance were well worthie of it. For in true terrours the conscience findeth no worke which it maie oppose against Gods wrath, but Christ is giuen and set forth vnto vs to ap∣pease the wrath of God. This honour must not be transfer∣red from Christ vnto our owne works, therefore Paull saith, Yeare saued freelie. Againe, Therefore by faith, freelie, that the promise might be sure, that is, thus shall remission be certaine, when we know that it dependeth not vpon the condition of our vnworthines, but is giuen vs for Christ his sake. This is a sure and necessarie comfort to all godlie mindes, that are terrified with the conscience of their sinnes. And thus doe the holie fathers teach, and there is a notable sentence in Saint Ambrose, worthie the remembring, in these wordes. This God hath appointed, that he which beleeueth in Christ, should be saued, without any work, by faith alone, receiuing the remission of sinnes. Now this worde Faith, doth not onelie signifie a know∣ledge of the historie of Christ, but also to beleeue and assent unto this promise, that is proper vnto the Gospell, wherein remission of sinnes, iustification, and life euerlasting are promised vnto vs for Christs sake. For this promise also doth pertaine to the history of Christ, euen as in the Creede vnto the historie is added this article, I beleeue the remission of sins. And vnto this one the other articles, touching the history of Christ, are to be referred. For the benefitte is the end of the historie▪ therefore did Christ suffer, and rise againe, that for him remission of sinnes and euerlasting life might be giuen vnto vs.

These things are found thus in an other edition.

* 1.86 ALso they teach, that men cannot be iustified before God by their owne power, merites, or workes, but are iustified for Christs sake thorough faith, when they beleeue that they are receiued vnto fauour, and their sinnes forgi∣uen thorough Christ, who by his death hath satisfied for o•••• sinnes. This faith doth god impute for righteousnes vnto them before himselfe. Rom. 3. & 4.

For this cause Christ hath appointed the ministerie of * 1.87teaching the gospel, which preacheth repentance & remissi∣on of sinnes: and the preaching of either of these is general, and laieth open the sinnes of all men, and promiseth remi∣sion of them vnto al that beleeue: for to the end that remissi∣on might not be doubted of, but that all distressed mindes might know that they ought to beleeue, that remission of sinnes is vndoubtedlie granted vnto them for Christ, & not for their owne merits or worthines. All these doe certainlie obtaine remission of sinnes. And when as we doe in this sort comfort our selues by the promise of the gospell, and doe raise vp our selues by faith, therewithall is the holie spirit giuen vnto vs. For the holie spirit is giuen, and is effectual, by the worde of god and by the Sacraments. When as we do heare or meditate of the gospell, or doe receiue the Sacra∣ments, and comforte our selues by faith, therewithall the spirit of god is effectuall, according to that of Saint Paull, Gall 3. That the promise by the faith of Iesus Christ might be gi∣uen to them that beleeue. And to the Cor. The Gospell is the mini∣sterie of the spirit. And to the Rom. Faith commeth by hearing▪ When as then we doe comforte our selues by faith, and are freed from the terrours of sinne by the holie spirit, our hearts do conceiue the other vertues, acknowledge trulie the mer∣cie of god, and conceiue the true loue and the true feare of god, trust, and hope of gods helpe, praier, & such like fruites of the spirit.

Such therefore as teach nothing concerning this faith, whereby we receiue remission of sinnes, but will haue mens consciences stand in doubt, whether they obteine remission or no, and doe adde further, that this doubting is no sinne, are iustlie condemned. And these also doe teach, that men maie obteine remission of sinnes for their owne worthines:

but they doe not teach to beleeue, that remission of sinnes is giuen freelie for Christ sake. Here also are condemned those phantasticall spirites, which dreame that the holie ghost is giuen, or is effectuall without the worde of god. Which maketh them contemne the ministerie of the gofpel and sacraments, and to seeke illumination without the word of god, and besides the gospell. And by this meanes they draw awaie mens mindes from the worde of god vnto their owne opinions, which is a thing verie pernitious and hurt∣full. Such were in olde time the Manichees, and Enthusi∣asts. And such are the Anabaptists now a daies. These and such like frensies we doe most constantlie condemne. For they abolish the true vse of gods worde, and doe falslie ima∣gine that the holie spirit may be receiued without the word, and sticking too much to their owne fancies, they inuent wicked opinions, and are the cause of infinite breaches.

These things are found thus in another edition.

* 1.88 FOr the obteining of this faith the ministery of teach∣ing the gospell and ministring of the sacraments was ordeined. For by the word and Sacraments, as by certaine instruments, the holie ghost is giuen, who worketh faith, where, and when it pleaseth god, in those that heare the gos∣spell, faith I saie, to beleeue, that god, not for our owne me∣rites, but for Christ, doth iustifie such as beleeue, that they are receiued into fauour for Christs sake.

They condemne the Anabaptists and others, who are of opinion, that the holie ghost is giuen vnto men without the outward word, thorough their preparations and workes.

Also they teach, that when we are reconciled by faith, * 1.89the righteousnes of good workes, which God hath com∣maunded, must follow of necessitie: euen as Christ hath al∣so commaunded: If thou wilt enter into life, keepe the commaun∣dements. But for somuch as the infirmitie of mans nature is so great, that no man can satisfie the lawe, it is needfull that men should be taught, not onelie that they must obey the lawe, but also how their obedience pleaseth God, lest that their consciences sinck downe into despaire, when they see that they doe not satisfie the law.

This obedience therefore pleaseth god, not because it satisfieth the lawe, but because the person that performeth

it, is reconciled by Christ, through faith, and beleeueth that the reliques of sinne which remaineth in him be pardoned. Wherfore we must alwaies holde that we do obtaine remiss•• no of sinnes, and that a man is pronounced iust, freelie, for Christ, through faith. And afterward that this obedience towardes the law doeth also please god and is accounted a kinde of iustice and * 1.90deserueth rewards For the conscience cannot oppose it owne cleannes or workes vnto the iudge∣ment of God, as the Psal. witnesseth. Enter not into iudge∣ment with thy seruant, for no man shall be iustified in thy sight, and Iohn saith, If we saie that we haue no sinne, we deceiue our selue••▪ if we confesse our sinnes, he is faithfull & iust to forgiue our sinnes. And Christ saith. When ye haue done all that ye can, saie ye▪ we are vnprofitable seruants. After that the person is recon∣ciled and become iust by faith, that is, acceptable to god, his obedience pleaseth God, and is accounted for a kinde of iustice, as Iohn saith, Euerie one that abideth in him, sinneth not. and 2. Cor. 1. our reioycing is this, the witnes of our consci∣ence. This obedience must striue against euill desires, and dailie by spirituall exercises become more pure, alwaies watching and carefull to doe nothing against conscience, according to that saying, The summe of the lawe is loue out of a pure heart, and a good conscience, and faith vnfained. But they which obey their wicked lustes, and doe against their owne consciences, * 1.91liuing in mortall sinne, doe neither retaine or holde the righteousnes of faith, * nor the righteousnes of good workes, according to the saying of Paull, they which doe such thinges shall not inioy the kingdome of God.

These things are thus set downe in an other edition.

ALso they teach, that this faith must bring forth good fruites, and that it is behoouefull to doe the good workes commaunded of God, because god requireth them, and not vpon anie hope to merit iustification by them. For remission of sinnes and iustification is apprehended by faith, as Christ himselfe witnesseth, When you haue done 〈◊〉〈◊〉 these things, saie, we are vnprofitable seruants. the same also doe the auncient writers of the Church teach, for Ambrose saith: This is ordained of God, that he that beleeueth in Chri••••, shallbe saued, without worke, by faith alone, freelie, receiuing re∣mission of sinnes.

Hitherto also appertaineth the 20. Article.

THat our aduersaries doe accuse vs to neglect the do∣ctrine of good works, ••t is a manifest slaunder; for the books of our diuines are extant, wherin they do godly & pro∣fitably teach, touching good works, what works in euery cal∣ling do please god. And whereas in moste Churches there hath bin of a long time no word of the moste speciall works, namely, of the exercises of faith, and of the praise of such workes as pertaine to Ciuill gouernment, but for the moste parte they spent all their sermons in setting forth praises of humane traditions, and in commending holie daies, fastings, the state of Monkes, Fraternities, Pilgrimages, the worship of Saints, Rosiers, & other vnpro∣table seruices, now by the goodnes of God the Church is re∣claimed vnto the true & profitable worship, which god doth require and approoue. The Prophets doe bewaile this cala∣mity of the Church in very vehement sermons, that the true worship of god being forgottē, mens ceremonies & a wicked confidence in ceremonies should haue place the chiefe in the Church. From this error they reuoke the Church vn∣to the true seruice of God, & vnto good works in deed. What can be more forceablie spoken, then that sermon in the 49. Psal. The God of Gods, the Lord hath spoken, and called the earth. Here god doth preach vnto al mankinde, condemning their vaine trust in ceremonies, and propoundeth an other wor∣ship, giuing them to vnderstand, that he is highlie displeased with them, that in the Church doe so preach ceremonies, that they ouerturne the true worship of God. Manie such like sermons are to be found in the Prophets, as Esay, Cap. 58. and Zachar. 7. Michah. Cap 6. and Hosea crieth, I will haue mercie, and not sacrifice: and the knowledge of God, rather then burnt offerings. And it is not vnknowen that many godlie and learned men, haue heretofore greatlie wished, that the do∣ctrine touching the comfort of consciences▪ and the diffe∣rence of workes, had beene more sound. For both these parts of doctrine ought alwaies to be in the Church, name∣lie the Gospell of faith, for to instruct and comfort the con∣sciences, and also the doctrine that declareth which are good workes in deede, and which is the true worship of god. As for our aduersaries seeing that they doe corrupt the do∣ctrine

of faith, they cannot afforde any sounde comforte to the consciences: for they will haue men to stand in doubt of the remission of their sinnes & yet afterwards they b••d men seeke remission of sinne by their owne workes: they deu•••• Monkeries, and other such workes, and then they abolish the true worship of God: for prayer and other spirituall exerci∣ses are laide aside, when mens mindes are not established i•• a sure trust in Christ. Moreouer their workes of the second table cannot please god, except faith goe with them. For this obedience that is but begonne, and is vnperfect, doth please God for Christ sake alone. Thirdlie they debase the workes commaunded of God, and preferre mans traditions farre be∣fore them. These they set out with moste goodlie titles, cal∣ling them the perfection of the Gospell: but in the meane time, they speake so coldelie of the duetie of a mans calling, of magistracie, of marriage, &c. that many graue men haue doubted, whether these states of life did please God or no. Therefore our preachers haue with great care and studie set forth both these kindes of doctrine, teach∣ing the gospell concerning faith, and adioyning therewith a pure and holie doctrine of workes.

Of Faith.

FIrst, touching faith and iustification, they teach thus. Christ hath fitly set downe the summe of the gospell, whē as in the last of Luke he willeth, that repentance & remission of sinnes should be preached in his name. For the gospel * 1.92reproueth and conuinceth sinnes, & requireth repentance, and with∣all offreth remission of sinnes for Christ sake, freelie, not for our owne worthines. And like as the preaching of repen∣tance is generall, euen so the promise of grace is generall▪ and willeth all men to beleeue and to receiue the benefit of Christ, as Christ him selfe saith, Come vnto me all yee that are laden▪ and Saint Paule saith, He is riche towards all, &c. Albeit therefore that contrition in repentance be necessarie, yet we must know that remission of sinnes was giuen vnto vs, and that we are made iust of vniust, that is, reconciled o•• acceptable, and the sonnes of God, freelie, for Christ, and not for the worthines of our Contrition, or of any other workes, which either go before, or follow after But this same benefite must be receiued by faith, whereby we must beleeue

that remission of sinnes and iustification is giuen vs for Christs sake. This knowledge and iudgement bringeth sure consolation vnto troubled mindes, and how necessarie it is for the Church, consciences that haue had experience can easilie iudge. There is in it no absurditie, no difficultie, no craftie deceite. * 1.93Here needeth no disputations of predesti∣nation, or such like: for the promise is generall, and detra∣cteth nothing from good workes, yea rather it doth stirre vp men vnto faith and vnto true good workes. For remission of sinnes is remooued from our workes, and attributed vnto mercie, that it might be an vndoubted benefit, not that we shoulde be idle, but much more, that wee shoulde knowe how greathe our obedience doth please god euen in this our so great infirmitie. Now for any man to dispise or mislike this doctrine, whereby both the honour of Christ is extolled, and most sweete & sure comfort offered vnto godlie mindes, and which conteineth the true knowledge of gods mercie, and bringeth forth the true worship of God and eternall life, it is more then Pharisaicall blindnes.

Before time when as this doctrine was not set forth, many fearefull consciences assaied to ease themselues by workes, some fled to a monasticall life, others did chuse out other workes, thereby to merit remission of sinnes and iustificati∣on. But there is no sure comforte without this doctrine of the gospell, which willeth men to beleeue, that remission of sinnes and iustification are freelie giuen vnto vs for Christs sake, and this wholl doctrine is appointed for the true conflict of a terrified conscience. But we will adde some te∣stimonies. Paull Rom. 3. We are iustified freelie, by his grace, through redemption that is in Christ Iesus, whome god hath set forth, to be a reconciliation thorough faith in his bloode. Rom. 4. But to him that worketh not, but beleeueth in him that iustifieth the vngod∣lie, his faith is counted for righteousnes. Ephes. 2. By grace ye are saued, through faith, and not of your selues. In these and such like sentences Paull doth plainlie teach, that remission of sinnes and iustification are giuen vs freelie, and not for the worthi∣nes of our workes. And in the 4 to the Rom. he disputeth at large, why this consolation is needefull for vs, for if the pro∣mise did depend vpon the worthines of our works, it should be vncertaine. Wherefore to the end that we may haue sure

and firme comforte against the feares of sinne and death, and that our faith maie stand fast, it is needefull, that it leane onelie vpon the mercie of God, and not vpon ou•• worthines. Therefore Paul saieth, Therefore it is by faith, ac∣cording to grace, that the promise might be sure. For our works can¦not be set against the iudgement of God, according to that saying, If thou markest our iniquities, who shall indure••t. And therefore Christ is giuen for a Mediatour to vs, and this honour is not to be transfered vnto our workes.

When therefore we doe saie, that we are iustified by faith, we do not meane, that we are iust for the worthines of that vertue, but this is our meaning, that we doe obteine remis∣sion of sins, and imputation of righteousnes by mercie shew∣ed vs for Christs sake. But now this mercie can not be recei∣ued, but by faith. And Faith doth not here signifie onelie a knowledge of the historie, but it signifieth a beleefe of the promise of mercie which is graunted vs through our Media∣tour Christ Iesus. And seeing that faith is in this sorte vnder∣stoode of a confidence or trust of mercie, Saint Paull, and Saint Iames, doe not disagree. For where as Iames saith, The Deuills beleeue, and tremble, he speaketh of an historicall faith, now this faith doth not iustifie. For the wicked and the de∣uill are conning in the historie. But Paull when he saith: Faith is reckoned for righteousnes, he speaketh of a trust and confidence of mercie, promised for Christs sake: and his meaning is, that men are pronounced righteouse, that is re∣conciled through mercie promised for Christs sake, whome we must receiue by faith. Now this noueltie of this figura∣tiue speach of Saint Paull, We are iustified by faith, will not offend holie mindes, if they vnderstand that it is spoken properlie of mercie, and that herein mercie is adorned with true and due praises. For what can be more acceptable to an afflicted and fearefull conscience in great greefes, then to heare that this is the commaundement of God, & the voice of the bridgrome Christ Iesus, that they should vndoubted∣lie beleeue, that remission of sinnes or reconciliation is gi∣uen vnto them, not for their owne worthines, but freelie, through mercie, for Christs sake, that the benefite might be certaine? Now Iustification in these sayings of Saint Paull doth signifie remission of sins, or reconciliation, or imputa∣tion

of righteousnes, that is, an accepting of the person. And herein we doe not bring in a new found opinion into the Church of God. For the scripture doth set downe at large this doctrine touching faith, and Saint Paul doth especially handle this point in some of his epistles: the holie fathers al∣so doe teach the same. For so saith Ambrose in his booke, de ••••at. Gent. If so be that iustification, which is by grace, were due vnto former merittes, so that it should not be a gift of the giuer, but a ••warde of the worker, the redemption by the bloode of Christ would growe to be of small account, and the prerogatiue of mans works would not yeald vnto the mercies of God. And of this matter there be many disputations in Saint Augustine, And these are his wordes. Forsomuch as by the law God sheweth to man his infirmitie, that flying vnto his mercie by faith he might be saued. For it is saide, that he carieth both the law and mercie in his mouth. The law to ••onuict the proude: and mercie, to iustifie those that are hum∣bled. Therefore the righteousnes of God through saith in Christ is re∣uealed vpon al that beleeue. And the M••leuitan Synode writeth. I•• not this sufficientlie declared, that the Law worketh this, that sinne should be knowen, and so against the victorie of sinne, men should flie to the mercie of god, which is set forth in his promises, that the promi∣ses of God, that is the grace of God, might be sought vnto for deliue∣rance, and man might beginne to haue a righteousnes, howbeit not hi•• ••••ne, but Gods?

Of good works.

WHen as we do teach in our Churches the most ne∣cessary doctrine, and comforte of faith, we ioyne therewith the doctrine of good workes, to wit, that obedi∣ence vnto the law of God is requisite in them that be recon∣ciled. For the Gospell preacheth newnes of life, according to that saying. I will put my lawes in their heartes: This new life therefore must be an obedience towardes God. The Gospell also preacheth repentance, and faith cannot be, but onlie in them, that doe repent, because that faith doth comfort the heartes in contrition & in the feares of sin, as Paul saith, Be∣ing iustified by faith, we haue peace. And of repentance he saith, Rom. 6. Our olde man is crucified, that the bodie of sinne might be abolished, that we might no more serue sinne. And Esaie saith, Where will the Lorde dwell? In a contrite and humbled spirit, &c.

Secondly, among good works, the chiefest, & that which is

the chiefest worship of God, is faith, which doth bring forth manie other vertues, which could neuer be in men, except their hearts had first receiued to beleue. How shall they call 〈◊〉〈◊〉 him, in whome they doe not beleeue? So long as mens mindes are in doubt, whether God heareth them or not, so long as euer they thinke that God hath reiected them, they doe neuer truelie call vpon God. But when as once we doe acknow∣ledge his mercie through faith, then we flie vnto God, we loue him, we call vpon him, hope in him, looke for his helpe, obeie him in afflictions, because we doe now know our selues to be the sonnes of God, and that this our sacrifice, that is, our afflictions, doth please God. These seruices doth faith bring forth. Verie well therefore saide Ambrose, Faith is the mother of a good wil, and of iust dealing Our Aduersaries wil se••e verie honourablie to set out the doctrine of good workes, and yet concerning these spirituall workes, to wit, faith, and the exercises of faith in praier, and in all matters, counsells, and daungers of this life, they speake neuer a worde. And in deede none can euer speake wel of these exercises, if the con∣sciences be left in doubt, and if they know not that God re∣quireth faith as a speciall worship of his. And when as that huge shew of outward works is cast (as a myst) before mens eies, the mindes, especiallie such as be not well instructed, are led aware from beholding these inward exercises. Now it is verie requisite, that men should be taught and instructed, concerning these inwarde workes and fruites of the spirit. For these they be that make a difference betweene the god∣lie and hypocrites. As for externall worship, externall cere∣monies, and other outwarde workes, the verie hypocrites can performe them. But these seruices and duties belong onelie to the true Church, true repentance, feare, faith, prai∣er, &c. These kindes of worship are especiallie required, and commended in the Scripture. Psal 49. Offer vnto God the sacri∣fice of praise▪ and, Call on me in the day of trouble, &c.

Thirdlie, by this faith, which doth comforte the heart in repentance, we doe receiue the spirit of God, who is giuen vs to be our gouernour & helper, that we should resist sinne and the deuill, and more and more acknowledge our owne weakenes, and that the knowledge and feare of God, and faith maie increase in vs: wherefore our obedience to God

and a new life ought to increase in vs, as Saint Paull saith, We must be renued to the knowledge of God, that the new lawe maie be wrought in vs, and his Image, which hath created vs, be renued, &c.

Fourthlie, we teach also how this obedience, which is but begunne onelie and not perfect, doth please God. For in this so great infirmitie, and vncleannes of nature, the Saints doe not satisfie the law of God. The faithfull there∣fore haue neede of comforte, that they maie know how their slender and imperfect obedience doth please God. It doth not please him, as satisfying his lawe, but because the per∣sons themselues are reconciled & made righteous through Christ, and doe beleeue that their weaknes is forgiuen them, as Paull teacheth, There is now no condemnation to them which are in Christ, &c. Albeit then that this new obedience is farre from the perfection of the Lawe, yet it is righteous∣nes, and is worthie of a rewarde, euen because that the per∣sons are reconciled. And thus we must iudge of those works, which are indeed highlie to be commended, name∣lie * that they be necessarie, that they be the ser∣uice * 1.94of God, and spirituall sacrifices, and doe deserue a re∣warde: Neuertheles this consolation is first to be held tou∣ching the person, which is verie necessarie in the conflict of the conscience, to weere, that we haue remission of sinnes freelie by faith, and that the person is iust, that is, reconci∣led, and an heire of eternall life through Christ, and then that our obedience doth please God, according to that say∣ing, Now ye are not vnder the law, but vnder grace. For our workes maie not be set against the wrath and iudgement of God: But the terrours of sinne and death must be ouercome by faith and trust in the mediatour Christ, as it is written, O death, I will be thy death. and Iohn. 6. Christ saith, This is the will of the Father, which sent me, that euerie one which seeth the sonne, and beleeueth in him, should haue life euerlasting. and S. Paull. Being iustified by faith, we haue peace with God. and the Church alwaies praieth, forgiue vs our trespasses. And thus do the fathers teach, concerning the weaknes of the saints, and concerning faith. Augustine in his exposition of the 30. Psalm. saith. Deliuer me in thy righteousnes. For there is a righteousnes of God, which is made ours, when it is giuen vnto vs.

But therefore is it called the righteousnes of God, lest man should thinke that he had a righteousnes of himselfe. For, as the Apostle Paull saith, To him that beleeueth in him that iustifieth the ••••∣ked, that is, that of a wicked maketh a righteous man, If God should deale by the rule of the law, which is set forth vnto vs, he must needs be condemned: If God should as it were deale by the rule propounded in the law, whom should he deliuer? for he findeth al men to be sinners. So saith Paul: Al haue sinned, & stand in need of the glory of god. What is this to stand in need of Gods glorie? That he should deliuer thee, & not thou thy selfe. For thou canst not deliuer thy selfe. Thou hast need of a Sauiour. Why doest thou vaunt thy selfe? what ma∣keth thee to presume of the law and of righteousnes? Seest thou not that which doeth fight within the? doest thou not heare one that stri∣ueth, and confesseth his weaknes, and desireth aide in the battell? O miserable man that I am? &c.

Now it may easilie be perceiued, how needefull this do∣ctrine is for the Church, that men may know, that they doe not satisfie the law of God and yet may haue true comforte, knowing how their imperfect obedience doth please God. This doctrine hath beene horriblie darkened, and suppressed heretofore by certeine fond perswasions, wherein vnlearned men haue imagined against the authoritie of the scripture that they can fullfill the law of God, and that they are iust through the fullfilling of the law, &c. And that Monkes are perfect, and doe performe more notable & worthie workes, then the law doth require. In the meane while there is not a worde, how the Mediatour Christ is to be apprehended by faith: but they willed man to doubt, or else to trust in his own workes. But as touching this obedience, we doe teach, * 1.95that they which commit mortall sinnes are not iust, because god requireth this obedience that we should resist sinnefull lusts. They then which striue not against them, but obeie them, contrarie to the commaundement of God, and doe things against their consciences, they are vnrighteous, and doe neither retaine the holy spirit, nor faith, that is, confidence and trust of gods mercie. For confidence, which seeketh remission of sinnes, cannot so much as be in such, as are de∣lighted with their sinnes, and remaine without repen∣tance.

Fiftlie this point is needfull also to be taught, by what meanes men maie doe good workes. We shewed a litle be∣fore how our workes doe please God. In this place we adde how they maie be done. * 1.96Albeit that men by their owne strength be able to doe outward honest deedes in some sort, and must also performe this ciuill obedience, yet so long as men are voide of faith, they are in the power of the Deuill, who driueth them to shamefull sinnes, occupieth their mindes with wicked and blasphemous opinions, for that is the kingdome and tyrannie of the Deuil. * 1.97Moreouer, nature by it selfe is weake, & cannot without gods helpe, strength∣en it s••lfe to the performaunce of anie spirituall workes. And for that cause are men taught, that in the Gospell the holie spirit is promised, who shal aide and gouerne the mindes of them, who do repent & beleeue the Gospel. Wher∣fore in so great infirmitie of nature, in the middest of these assaultes of Sathan, and in all daungers, faith must be ex∣ercised in calling vpon God, euen throughout our wholl life, that we maie continue alwaies in the faith, & in our obedi∣ence towards God. Therfore Zacharie, saith. I will poure forth the spi••it of grace, & of praier, vpon the house of Dauid, & upon the inhabitans of Ierusalem. He calleth him the spirit of grace, be∣cause the holie spirit doth confirme and comforte troubled mindes, and beareth record, that God is pleased with vs. He calleth him the spirit of praier, to the end, we should dailie exercise our faith in praier, that by these exercises our faith might be confirmed, and a new life grow vp and increase in vs.

There is no doubt but true vertues are the giftes of Go, such as are, faith, clearenes of iudgement in discerning of pointes of religion, courrage of minde, such as is requi∣site in them which teach & professe the Gospel, true care & paines in gouerning of Churches, true humilitie, not to hunt after preferment, not to be puft vp with populare praise, nor cast downe with their disliking and ill will, true charitie, &c. These Princelie vertues Paull calleth Gods gifts, Rom. 12. Hauing diuers giftes, according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit, distrubuting to euerie one, accor∣ding, &c.

Vnto these giftes we must ioyne our exercise which maie both preserue the same, and deserue an increase of them: according to the saying: To him that hath, shal be giuen. And it is notably said of Augustine. Loue deserueth an increase of loue to weet, when tis put in vse. For good workes haue re∣wardes, as in this life, so also after this life, in the euerla∣sting life. Now because that the Church in this life is subiect to the crosse, and to the death of the bodie, therefore many rewardes are differred vntill the life to come, which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ, yet there is also a rewarding of good workes, according to that say∣ing, your rewarde is great in heauen. By this it is euident, that the doctrine of good workes, is through the goodnes of God purelie and truelie taught in our Churches. How full of obscuritie and confusion the doctrine of good workes was in former times, all godlie mindes know full well. There was none that put men in minde of the difference of mans tradi∣tions and the lawe of God: none that taught, how good workes did please God, in this so great infirmitie of ours. To be briefe, there was not one word of faith, which is most needfull vnto remission of sinnes. But now that these mat∣ters be opened and vnfolded, godlie consciences lay holde of comforte, and of certaine hope of saluation, and doe vn∣derstand which is the true worship and seruice of God, and know how it pleaseth god, and howe it doth merit at his handes.

This article is thus set downe in an other edition.

OVr diuines are falselie accused to forbid good workes. For their writinges extant vpon the tenne commaundements, and others of the like argument, do beare witnes, that they haue to good purpose taught, concerning euerie kinde of life and duties, what trades of life, and what workes in euery calling doe please God. Of which thinges preachers in former times taught litle or nothing, onely they did vrge certaine childish and needles workes. As keeping of holie daies, set fasts, fraternities, pil∣grimages, worshipping of Saints, friaries, Monkeries, and such trash wherof our aduersaries hauing had warning, they

do now forget them, & do not preach so concerning these vn profitable works, as they were wont to doe. Besides they be∣gin now to make mention of faith, which they were wont to pas ouer with silence. But yet they cease not to obscure & dar¦ken this doctrine of faith, while they leaue the conscience in doubt & would haue men to merit remission of sins, by their workes, and teach not that we doe by faith alone vndoub∣tedlie receiue remission of sinnes for Christes sake. When as therfore the doctrine of faith, which should be especially a∣boue others taught in the Church, hath bene so long vn∣knowen, as all men must needes graunt, that there was not a word of the righteousnes of faith in all their sermons, and that the doctrine of workes onelie was vsuall in the Churches, for this cause our diuines did thus admonish the Churches. First that our workes cannot reconcile God vnto vs, or deserue remission of sins, grace, & iustification, at his hands. But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour & intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace, doth despise the merit and grace o•• Christ, and seeketh by his owne power, without Christ, to come vnto the father, whereas Christ hath said expresselie of himselfe, I am the waie, the trueth, and the life. This Doctrine of faith is handled by Paule almoste in euerie Epistle. Eph. 2. ye are sa∣ued freelie by faith, and that not of your selues, it is the gift of God, not of workes, &c. And lest anie here should cauill, that we bring in a new found interpretation, this wholl cause is vn∣derpropped with testimonies of the Fathers. August. doth in manie volumes defend grace & the righteousnes of faith against the merit of works. The like doth Ambrose teach in his booke, De voca••. Gent. and els where▪for thus he saith in the forenamed place. The redemption made by the bloode of Christ would be of small account, and the prerogatiue of mans workes would not giue place to the mercie of God, if the iustification, which is by grate, weere due to merites going be∣fore, so as it should not be the liberalitie of the giuer, but the wa∣ges or hire of the labourer.

This doctrine though it be contemned of the vnskilfull sor••▪ yet ••ne godlie, and fearefull conscience doth finde

by experience, that it bringeth verie great comfort: be∣cause that the consciences cannot be quieted by anie workes, but by faith alone, when as they beleeue assured∣lie, that God is appeased towards them for Christes sate, as Paul teacheth, Rom. 5. Beeing iustified by faith, we 〈◊〉〈◊〉 peace with God. This doctrine doth whollie belong to the con∣flict of a troubled conscience, and can not be wel vnderstood, but where the conscience hath felt a conflict. Wherefore all such as haue had no experience thereof, and al that are prophane men, which dreame that Christian righteosnes i•• naught else, but a ciuill and philosophicall iustice, are 〈◊〉〈◊〉 iudges of this matter. In former ages mens consciences were vexed with the doctrine of works, they neuer heard any comfort out of the Gospell. Whereupon conscience draue some into Monasteries, hoping there to merit fauour by a monasticall life. Others found out other workes, whereby to merit fauour, & to satisfie for sinne. There was verie great neede therefore to teach this doctrine of faith in Christ, and after so long time to renew it, to the end that fearefull con∣sciences might not want comfort, but might know, that grace and forgiuenes of sinnes and iustification were appre∣hended and receiued by faith in Christ.

Another thing, which we teach men, is, that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie, which maie be in the wicked, and is in the Deuill, but it signifieth a faith, which beleeueth, not one∣lie the historie, but also the effect of the historie, to weete, the article of remission of sinnes, namelie, that by Christ we haue grace, righteousnes, and remission of sins. Now he that knoweth, that the father is merciful to him through Christ, this man knoweth God truelie: he knoweth that God hath a care of him, he loueth God, and calleth vpon him: In a worde, he is not without God in the world, as the gentiles are. As for the deuilles, and the wicked, they can neuer beleeue this article of the remission of sinns. And therefore they hate God as their enimie, they call not vpon him, they looke for no good thing at his handes. After this manner doth Augustine admonish his reader touching the name of faith, and teacheth, that this word faith, is taken in the

scriptures, not for such a knowledge, as is in the wicked, but for a trust and cofidence, which doth comfort and cheare vp disquieted mindes.

Moreouer our deuines do teach, that it is requisite to doe good workes, not for to hope to deserue grace by them, but because it is the will of God that we should do them. And because that the holie spirit is receiued by faith, our hartes are presentlie renued, and doe put on new affections, so as they are hable to bring forth good workes. For so saith Ambrose, Faith is the breeder of a good wil and of good actions For mans powers, without the holie spirit, are full of wicked af∣fections, and are weaker then that they can do anie good deede before God. Besides, they are in the deuilles power, who driueth men forward into diuers sinnes, into profane opinions, and into very hainous crimes. As was to be sene in the Philosophers, who assaying to liue an honest life, could not attaine vnto it, but defiled themselues with open and grosse faultes. Such is the weaknes of man, when he is with∣out faith and the holie spirit, & hath no other guide, but the naturall powers of man. Hereby euerie man maie see that this doctrine is not to be accused, as forbidding good works, but rather is much to be commended, because it sheweth af∣ter what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table. Without faith it cannot call vpon God, hope in God, beare the crosse, but seeketh helpe from man, and trusteth in mans helpe. So it commeth to passe that all lustes and desires and all humane d••uises and counsells doe beare swaie, so long as faith and trust in God is absent. Wherfore Christ saith. Without me ye can do nothing. Ioan. 15. and the Church singeth. Without thy power there is taught in man, and there is nothing but that which is hurtfull.

OVT OF THE CONFESSION OF SAXONY.

Of the remission of sinnes, and of Iusti∣fication.

WE said before that these controuersies doe per∣taine to the interpreting of two Articles of the

Creede, I beleeue the remission of sinnes, and, I beleeue the holie Catholike Church. Neither doe we speake of not necessarie or sight thinges. It is moste necessarie, that in the Church the doctrine touching sinne should be propounded, and that men should know what sinne is, and that there should be an euident difference betweene polit••call iudgements, and the iudgement of God. But seing our aduersaries doe not teach aright, what sinne is, they confirme in men an euill securitie, and manie false opinions. Againe, what can be more miserable, then either to obscure, or to be ignorant of this great benefit, namelie the Remission of sinnes, and deliuerance from eternall death? seing that there is no difference betwixt the Church and other men, when as the light is extinguished, concerning free Remission of sinnes, for the Sonnes sake, and concerning Faith, whereby Remission must be receiued: neither is there anie other comfort drawing vs back from eternall death, neither can there be anie true Inuocation, without this comfort: & God himselfe hath so often commaunded, that his Sonne should be heard, and the Gospell kepte, which is a wonderfull de∣cree, brought forth out of the secret counsell of the God∣head, when it was hidde from all creatures; therefore it is moste necessarie, that the true doctrine, touching remissi∣on of sinnes, should be kept vndefiled.

But in all ages, euen from our first fathers time, the de∣uils haue scattered subtill delusions, against the true do∣ctrine, concerning the Sonne of God, and especiallie in this article, whome notwithstanding God hath oftentimes re∣futed, good teachers being againe raised vp, that the Church might not vtterlie perish. Adam, Seth, Noe, Sem, Abraham, Isaac, Iacob, and others after them, did shewe the true difference, betwixt the Church of God and other men, and taught that to the Church was giuen the pro∣mise, touching the Mediatour the Sonne of God, and tou∣ching Remission of sinnes, and that this Remission is to be receiued freelie, for the Mediatours sake: And they tied In∣uocation to this God, which had manifested himselfe by giuing a promise, concerning the Mediatour, and they had externall rites giuen them of God, which were signes of the promise, and the sinewes of the publike Congregation.

These rites did a great parte of the multititude imitate, o∣mitting the doctrine of the promises & faith: and when they had deuised this persuasion, that men by obseruing these rites might deserue remission of sinnes, they heaped vp ma∣nie ceremonies, and by litle and litle boldnes went so farre (as commonlie it commeth to passe) that diuers men de∣uised diuers Gods. So the heathen departed from the true Church of god, and from the knowledge of the true god, and the promise of the Redeemer.

The same thing also hapned after Moses his time. Cere∣monies were appointed for this cause, that they should be admonitions of the Mediatour, of the Doctrine of Faith, of free remission for the Mediatours sake. But they feigned that sinnes were forgiuen for those rites and sacrifices, and by this superstition they heaped vp sacrifices, and forgot the Mediatour, and were without true comfort, and without true inuocation. The same thing hapned also after the A∣postles time, the light of the gospell being lost, wherein is propounded free remission for the Mediatours sake, and that to be receiued by Faith. They sought remission by Mo∣nasticall exercises, by single life, by diuers obseruations, by the offering in the Masse, by the intercession of dead men, and manie monstrous superstitions were deuised, as the histories of the wholl Church which succeeded the A∣postles doe declare. Against these errours the infinite mer∣cie of God hath oftentimes restored the voice of the Gos∣pell. And as among the people of Israell he did often raise vp Prophets, which should purge the doctrine diligentlie, so in the Church, after the Apostles time, when the writings of Origen and Pelagius, and the superstition of the people had corrupted the puritie of the gospell, yet notwithstan∣ding, as in a mist, the light of the gospell was againe kin∣dled by Augustine, and him followed Prosper, Maximus, and others, who reprooued the false opinions touching this Article. Afterward when the Monkes were sprong vp, and that opinion, which faigneth men to merit by their workes, was a fresh spread abroad, yet there were some of a better iudgement, although they added stable to the foundation: as Hugo, Bernard, Gilbert, William of Paris, Tauler, Am∣brose, Wesell, and others in other places. And now by the

voice of Luther, the doctrine of the gospell is more cleered, and more euidentlie restored, and the Lambe shewed vnto vs, as the Baptist saith, Beholde the lambe of God, that tak•••••• awaie the sinnes of the world. He that beleeueth in the Sonne, hath e∣ternall life: he that beleeueth not, the wrath of God abideth on him. This same voice of the Gospell our Churches doe pu••l••••••, and that without corruption: and we doe discerne that dis∣cipline, or righteousnes, which a man not regenerat maie performe, from the righteousnes of faith, and that newnes, whereof the gospell doth preach.

We saie that all men are to be restrained by discipline, that is, by that righteousnes, which euen the vnregene∣rate ought, and after a sorte maie performe, which is an obedience in externall actions, according to all the com∣maundements of God apperterning to all men. * 1.98Because that God left this libertie in man after his fall, that the outward members might after a sorre obeie reason and the will, in stirring vp or omitting outward motions: as. Achil∣les maie draw his sword, or put it vp into the sheath: Sci∣pio maie restraine his members, so that he meddle not with another mans wife, as in their place these thinges are tru∣lie and copiouslie declared. Now it is moste certaine, that this discipline is commaunded of God, and that the breaking thereof is punished with present and eternall pu∣nishments, euen in those which are not conuerted vnto god, according to those sainges. The law was made for the vniust. He that taketh the sword, shall perish with the sword. Also, For∣ni••atours and adulterers the Lorde will iudge. Also, Woe vnto thee which spoilest, because thou shalt be spoiled. And although all men ought to gouerne their manners by this discipline, and God doth seuerelie commaund, that all kingdomes should defend this discipline, and he by horrible punish∣mentes doth declare his wrath against this outward contu∣macie: yet this externall discipline, euen where it is most honest, is not a fulfilling of the law, neither doth it deserue remission of sinnes, neither is it that righteousnes, wher∣by we are accepted before God, nor that light shining in the nature or men, as righteousnes shined in vs in our creation, or as new righteousnes shall shine in vs in the life eternall. But all this discipline, is an externall gouernment, such as

it is, like vnto the leafe of a figge tree, wherewith our first parentes after their fall did couer their nakednes: neither doth it anie more take awaie sinne, and the corruption of nature and death, then those figge leaues did. Hence it is, that Paul doth so often crie out, that sinne is not taken a∣waie by the law. Rom. 3. By the workes of the law no flesh shall be iustified in his sight, And Rom. 8. When it was impossible to the law to iustifie, &c. And Gal. 2. If righteousnes doth come by the law, then Christ died in vaine. And Tit. 3. Not by the workes of righteousnes, which we haue done, but according to his mercie he hath saued vs. And it is a reproch vnto the Sinne of God, to imagine that anie our workes are merittes, or the price of remission of sinnes, and that they are propitions for sinnes. Therefore we do openlie condemne those Pharisai∣cal & Pelagian doting dreames, which fa••gne that that disci∣pline is a fullfill ng of the law of god also that it doth deserue remission, either of congreitie, or of con••••gnity, or that it is a righteousnes, whereby men are made acceptable to God.

And after a few pages in the same Article.

Seeing that the minde is raised vp by this faith, it is cer∣taine that remission of sinnes, reconciliation, and impu∣ting of righteousnes is giuen for the ment of Christ alone, and that Christ is effectuall in vs, and doth by his holie spi∣rit quicken the beleeuers, and deliuer vs from eternall death, and withall make vs heires of eternall life. So saith Paul, Rom. 3. We conclude that man is iustified by faith, with∣out the workes of the lawe. Also, we are iustified freelie by his grace, through the redemption that is in Christ Iesus, whome God hath set forth to be a reconciliation through faith in his blood. And, Act. 10. To him giue all the Prophets wi••nes, that all that beleeue in him, shall receiue remission of sinnes.

Now the wordes are knowne and manif••st. Faith doth signifie not onelie the knowledge of the historie (for that is also in the Deuilles, of whome it is said, The deuilles do be∣leue, and tremble) but it doth signifie, to embrace al the Ar∣ticles of Faith, and among those this article, I do bele••e the remission of sinnes, neither do I beleue that it is onelie giuen to others, but to me also. This faith is also a confidence, resting in the Mediatour, according to that, Beeing instified by faith, we haue peace. So that Paull speaketh of faith, which

consenting to all the articles of the Creede, doth beholde and imbrace the promise: for it ioyneth together faith and the promise. Rom. 4. Therefore it is by faith, that the pre∣mise might be sure.

In expounding the word Iustified, it is vsuallie said, To is iustified, doth signifie, of vnrighteous to be made righte∣ous, which beeing rightlie vnderstood, doth agree also to our purpose. Of vnrighteous to be made righteous, that is, acquitted from the guilt, for the sonne of God his sake, that is, laying holde by faith vpon Christ himselfe, who 〈◊〉〈◊〉 our righteousnes (as Ieremie & Paul do saie) because that by his merit we haue remission, and God doth impute his righ∣teousnes to vs, and for him doth account vs iust, and by gi∣uing his holie spirit, doth quicken and regenerate vs, as it is saide, Ioh. 5. This is life in his Sonne: He that hath the Sonne, hath eternall life: he that hath not the Sonne of God, hath not life. And. Rom. 3. That he may be iust, and a iustifier. And although newnes is withall begunne, which shall be perfect in the life eternal, wherunto we are redeemed, yet neither for the new qualities, nor for any workes, is any man in this life made iust, that is, acceptable to God, and heire of eternall life, but onelie for the Mediatours sake, who suffered, rose againe, reigneth, and praieth for vs, shadowing and quickning vs. For although vertues are here begunne, yet be they still im∣perfect, & the reliques of sinne do sticke in vs. Therefore we must holde this comfort, that the person is accepted for the Sonne of God his sake, his righteousnes beeing imputed to vs, as it is said, Rom. 4. Abraham beleeued God, and it was im∣puted to him for righteousnes. Also, Blessed are they, whose inic••i∣ties be forgiuen, and whose sinnes be couered. Therefore this say∣ing must be vnderstood correlatiuelie, We are iustified by faith, that is, we are iustified by confidence in the Sonne of God, not for our quality, but because he is the reconciler, in whom the heart doth rest in confidence of the promised mercie for his sake. Which confidence he doth raise vp in vs by his ho∣lie Spirit, as Paull saith, Ye haue receiued the Spirit of the a••••p∣tion of the sonnes, by whom we crie, Abba, Father.

Here also we must speake of the exclusiue member. Paull doth often repeat the word Freely, by which it is moste cer∣taine, that the condition of our merites is excluded. There∣fore

it is saide in our Churches, We are iustified by Faith alone, which we so vnderstand, and declare, Freely, for the onelie Mediatours sake, not for our contrition, or other our me∣rites, we haue our sinnes forgiuen, vs and are reconciled to God. For, although contrition and many other vertues are together with Faith or with this confidence kindled in vs, yet these vertues are not the cause, or the merit of the Re∣mission of sinnes, neither doth the person please God in re∣garde of them, according to that saying, No man li••ing shall be iustified in thy sight▪ but the person hath remission, and doth certenlie please God, by reason of the Mediatour, who must be apprehended by faith, as it is saide, Eph. 3. B•• whome we haue boldnes, and entrance with confidence, by Faith in him. This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie. When we are in great feare by the knowledge of the wrath of God, this one comfort is f••rme and sure, to flie to the Sonne of God, who saith, Come vnto me, all ye that labour, and are loaden, and I will refresh you. Also, As I liue, I will not the death of a sinner, but that he returne and liue. Also, Grace aboundeth more then sinne. In these griefes if man be taught, to doubt of the remission of sinnes, sorrow will haue the vpper hand, and then follow moste greeuous murmurings against God, and desperation, and eternall death: but if man be taught, that doubting is to be ouer∣come by faith, then shall he vnderstand, that by the worde Faith, is not onelie signified the knowledge of the storie: he shall know that confidence doth relie vpon the onelie Medi∣atour, and he shall perceiue what is meant by these wordes, Freely, for the Mediatour sake, remission is receiued by faith alone, and so the person is made acceptable.

This wrastling hath at all times instructed some. For though Origen, & manie other ••rit••••s 〈◊〉〈◊〉 sententiaries haue brought forth an impu••e kinde of doctrine, yet in Augustine and certaine others we ••eede diuers sentences which shew, that they also receiued comfort out of th se true fountains. Who although they d••e 〈◊〉〈◊〉 speake vnproperlie, of thinges vnlike, because they were 〈…〉〈…〉 negligent in speaking, yet we maie 〈…〉〈…〉 what was their perpe∣tuall iudgement, if we will iudge 〈◊〉〈◊〉 Augustine ••••on the Psal. 31. saith. Who be happie•• not they ••n whome god shall not sinde

sinnes, for those he findeth in all men. For all men haue sinned, and are destitute of the glorie of God. Therefore if sinnes be found in 〈◊〉〈◊〉 men, it is euident, that none are happie, but those whose sinnes it forgiuen. This therefore the Apostle did thus commend: Abra••a•• beleeued God, and it was imputed to him for righteousnes. Here certainlie Augustine by faith doth vnderstand confidence, which receiueth remission of sinnes: and that which is said in Genesis, and in Paull, he doth altogether vnsterstand it, as we expound it. And in his booke, De spiritu & litera, he saith, By the law we feare God, and by faith we flie to his mercie. Bernard in his Sermon, De 〈◊〉〈◊〉 saith, First of all it is necessarie to beleeue, that thou canst not haue remission of sinnes, but by the mercie of God. But a•••••• thereunto, that thou maist also beleeue this, that through him thy sinnes be forgiuen thee. This is the witnes which the holie Ghost doth ••i••e in our heart, saying: T••y sinnes be forgiuen thee. For so doth the Apostle thinke, that a man is iustified freelie by faith. In this sentence the iudgement of our Churches is plainlie and properlie alledged, and like testimonies are to be sound in this author. Basill also, in his sermon of Humilitie doth most properly set forth our iudge∣ment, in these wordes: He that reioyceth, let him reioyce in the Lorde, saying, that Christ is maie vnto v•• of God, wisedome, and righteousnes, and sanctification, and 〈◊〉〈◊〉 a•• it is written, He that reioyceth, let him reioyce in the Lorde. For this is per••••ct and sound reioycing in God, when as a man is not puffed vp by rea∣son of his owne righteousnes, but doth acknowledge that he doth stand in neede of the true righteousnes, and that he is iustified by faith a∣lone in Christ.

Seeing therefore that by this which hoth bin spoken it is manifest, what the worde Faith doth signifie, in this propo∣sition, We are iustified by Faith, herereupon we maie vnder∣stand, that the Monkes and others doe daungerouslie er••e, which doe commaund those that are turned to God, to doubt whether they doe please God. This common errour of doubting is euidentlie refuted by these wordes, Being iu∣stified by Faith, we haue peace with God. Also, Therefore is righte∣ousnes of faith, that the promise might be sure. For so long as mens hearts are tormented with doubting, they flie from God, they doe not rest in God, nor call vpon him: and the promise becommeth vnto them but a vaine sound, because

they giue not consent vnto it. To conclude, it is the eter∣nall and immutable commaundement of God, that we should beleeue in the Son of God, according to this saying, The spirit shall conuince the world of sinne, because they beleeue not in me. Also 1. Ioh. 5. He that beleeueth not God, ma••e••h him a l••er. Now it is a foolish cauill, when they saie, that we mus••e doubt, in respect of our vnworthines, and not in respect of mercie. For the promise was therefore giuen, therefore the Sonne of God was appointed our Mediatour, because we are vnworthie: and that for his sake, hauing suffered, being raised vp againe, and now ••••king intercession for vs, and dwelling in vs, and cloathing vs with his right••••••s••••s, the Father might vndoubtedlie be mercifull to this 〈◊〉〈◊〉 lumpe of ours, being vnworthie, and full of 〈…〉〈…〉 to that saying, There is now no condemnation 〈◊〉〈◊〉 them which talke in Christ Iesus. Al••o it is a••sude which they ••ore, that we muste doubt, by reason of our vnworthines. For we are not to doubt, whether our vnworthines doe displease God▪ but with true sighes let vs confesse that we are 〈◊〉〈◊〉 and let vs ley to the promise, whereunto God heth com∣maunded vs to assert. Neither is that saying Eccl•••• 9. ••••t∣lie applied to this doubting, Man know••th not 〈…〉〈…〉 worthie of loue, or of hatred. It is madnes to imagine that Sa∣lomon should haue anie such meaning, that neither the iust, nor the vniust ought to determine with them selues, whether they please or displease God, seing it is moste cer∣taine, that they, which perseuere in wicked deedes 〈◊〉〈◊〉 their conscience, doe displease God. But Salomon doth withdraw vs from externall shewes to the wo••de of God: as though he should saie: Doe not determine with thy selfe, that by reason of thy prosperity thou art in fauour with god, or by reason of thy aduersitie thou art out of fauour with him. Alexander doth not therefore please God, because he is a Conquerour, and enioyeth a large empire. Let not Iob in his calamitie, nor Dauid in his exile thinke that they be forsaken of God, because they be miserable; let them not iudge according to these euents or outwarde shewes, but by the word of God: and then euen in the middest of our mis••∣••ie we shall receiue this comfort, As I liue, I will not the death of a sinner, &c. God so loued the worlde, that he 〈◊〉〈◊〉 his onelie be∣gotten

Sonne, that euerie one that beleeueth in him should not pe∣rish, &c. To conclude, This errour of doubting, is altoge∣ther heathenish, and doth abolish the gospel, & in true con∣uersion taketh awaie comforte from them that feele the wrath of God. Men are rather to be taught, that this is vn∣doubtedlie the voice of the gospell, that we shoulde beleeue the Sonne of God, and be assured, that grace doth abounde much more then sinne: and therefore let vs withstand doub∣ting, by wrastling get the vper hand, and by faith ouercome it, that we maie haue accesse to God: inuocate him, and giue him thankes. These cheife pointes of worshippe are fearefullie hindred, when mens mindes are shaken with the wanes of doubting, as experience teacheth. Hereof it is euident, why it is necessarie, that the decree of the Tri∣dentine councell, which confirmeth the errour of doubting, should be reprooued. Also, by all that which hath bin saide, it maie be vnderstood, that we doe iustlie finde faulte with that Syne••doche, wherby some interpret Pauls words after this sort, We are iustified by Faith, that is, by a formed loue, as they speake. For they vnderstand the worde faith onelie of knowledge, and thinke that this is the meaning; We are iu∣stified by Faith, that is, we are prepared to righteousnes, that is, to other vertues, to wit, obedience & fulfilling of the law. So this is it onelie which they saie. Man is righteous for his owne vertues: then they will him to doubt, whether he be furnished with those habites, whereof they speake.

Now we haue declared before, that by Faith is signified a confidence resting in the Sonne of God the reconciler, for whome we are receiued, and doe please God, not for our vertues, or fullfilling the lawe. And seeing that in this same comfort, the confidence, whereby we doe rest in the Sonne of God, is indeede a motion, kindled by the holie Ghost, whereby the heart is quickned, and freed from e∣ternal death, this conuersion is called regeneration, Ioan. 3. Except a man be borne againe of water, and of the spirit. And now man is made in deed the dwelling place of God, who is effectuall in him: as it is saide Ioan. 14. If anie man loue me, he will keepe my worde, and my Father will loue him, and we will come vnto him, and will dwell with him. The eternall Father and the Sonne, by the holie Ghost, doe quicken our heartes, when

as by faith they are raised vp in this comforte, as Paull sai∣eth, Galat. 3. That ye might receiue the promise of the spirit through faith. Therfore we doe not speake of an idle faith: and the vn∣skilful are deceiued, whiles they thinke that remission of sinnes doth happen to such as are idle, without a certaine motion of the minde, without wrastling, and without a fee∣ling of comforte in true griefes, in that age which now is able to vnderstand the voice of doctrine, according to that saying, Faith commeth by hearing, and hearing by the word of God▪ and because that in repentance we propound comforte vn∣to the conscience, * 1.99we do not here adde questions of prede∣stination or of election, but we lead al readers to the worde of God, and exhort them to learne the will of God out of his worde, as the eternall Father by expresse voice commaun∣ded. Heare him. Let them not looke for other reuelations.

Hitherto also pertaineth the fift Article.

Of new obedience.

THe wholl benefit of the Sonne of God is to be consi∣dered: for he will so take awaie sinne and death, and deliuer vs from the kingdome of the Deuill, that sinne being altogether abolished, and death vanquished, he may restore vnto vs eternall life, wherein God maie communicate vnto vs his wisedome, righteousnes, and ioye, and wherein God maie be all in all. This great benefit he doth beginne in this miserable lumpe of ours, in this life, as it is written, 2. Cor. 5. If so we shalbe found clothed, and nor naked. Also Mat. 10. They that shall continue to the end, shal be saued. Therefore when we receiue remission of sinnes, and are reconciled, and sealed by the holie Ghost, it is a horrible madnes to waste these good gifts, as these wasters are discribed in the parable of the house, that was made cleane, and in the second Epistle of Peter, Cap. 2. it is saide If they after they haue escaped from the filthines of the world, are yet tangled againe therein, and ouercome, the latter ende is worsse with them then the beginning. Now these good giftes are wasted or powred out, if a man doe not holde the foundation, that is, the Articles of Faith, and ei∣ther willinglie, or being deceiued, imbraceth wicked opini∣ons or Idoles: also if a man doe fall greiuouslie against his conscience. These rules are often times repeated, as Galat. 5. Thy which doe such thinges shall not inherit the kingdome of God.

Therefore it is necessarie to haue a care to auoide such falls. If this manifest necessitie, the great punishment, to wit, the losse of eternall life, being set before their eies, doe not mooue some to doe good workes, they shew them selues to be of the number of those, of whome it is said, 1. Ioh. 3. He that committeth sinne, is of the Deuill. Also, If anie man haue not the Spirit of Christ, he is not his. And there be manie causes of this necessitie. First, a debte, that is an immutable order, that the creatures should obeie God. Therefore Paull saieth, Rom. 8. Ye are debters▪ Also, lest the holie Ghost and faith be shaken of, let there be a care to auoid present punishments: because it is mo••le certaine, that manie falles, euen of the Elect, are fearefullie punished, in this life, as the Church speaketh in Micheas. cap. 7. I will beare the wrath of the Lord, be∣cause I haue sinned against him. And the histories of all times doe containe fearefull examples of punishments, as Dauid, Salomon, Menasses, Iosias, Nabuchodonozor, & innumera∣ble others were greiuoslie punished. Wherein this is moste to be lamented, that in the verse punishments manie sinnes are heaped vp: as in the sedition raised vp against Dauid, & in the renting of the kingdome, for the sinne of Salomon And touching the necessitie of doing good workes, the Lord saith, Mat. 5. Except your righteousnes exceed the righteousnes of the Scribes and of the Pharisies, ye shal not enter into the kingdome of heauen. The necessitie, which is manifolde, being thus considered, these questions insue thereupon: what workes are to be done: How they maie be done: In what sorte they doe please god▪ What rewardes they haue: what is the diffe∣rence * 1.100of sinnes: * what sinnes do shake of the holie Ghost, and what not.

What workes are to be done.

IT is the will of god▪ that Faith and workes be gouerned by his word. Therefore we must keepe the rule, touch∣ing good workes both internall and externall, contained in the commaundementes of god, which doe pertaine to-vs, as it is said, Ezech. 23. Wa••••eye in my commaundements. And these internall and externall workes doe then become the worship of god, when they be done in faith, and are refer∣red to this end, that god by this obedience may be glorified.

Now we haue shewed before, that euen the vntegenerate maie performe this externall obedience or discipline▪ as ••i∣cero liueth honestlie, and for his paines in gouernment de∣serueth well of all mankinde▪ but his minde is full of doubts, touching the Prouidence of god, neither doth he knowe, nor speake vnto the true god in inuocation, neither doth he know the promises, and he alwaies doubteth whether he be heard, especiallie when he is in miscrie, and then is he angrie with god, and thinketh that he is vn••us••lie punished, ••ei••g he was a honest Citizen, & profitable for the common wealth. Such darkenes in the minde, is great sinne, such as reason, not being i'luminated by god▪ is not 〈◊〉〈◊〉 ••o iudge of.

Therefore inward obedience, true knowledge of god, the feare of god▪ sorrowes in repentance, trust to obteine mercie promised for the Sonne of god, inuocation, hope, loue, joy in god, & other vertues must be begunne also in the regenerate, and they must be referred to a proper ende, to wit, that God maie be obeied. These kindes of true worship cannot be giuen vnto God, without the light of the gospel, and without faith▪ which▪ our aduersaries, who will see me to be ioylie preachers of good workes, do neither vnderstand, nor require: seeing they omitte the doctrine of faith, which is a confidence to obtaine mercie, resting in the Sonne of god, which is an especiall worke, and the chiefe worshipe of God. Of workes not commaunded of god, we shall speake hereafter, and we must holde fast that rule, Math. 15. In vaine doe they worship me with the commaundements of men. And in the Church it falleth out often times, that ceremonies deuised by men are more carefullie kept, then the com∣maundements of God, yea the authoritie of •• har••••aicall & vniust traditions is preferred before the commaunde∣ments of God: as in manie ages, for the vniust and wicked commaundement of single life, the commandement of god concerning true chastitie, was horriblie violated. There∣fore we must consider of the difference of the lawe, whereof we will speake againe hereafter.

How good workes maie be done.

GReat is the infirmitie of man, and the deuill a most cruel enemie, who for the hatred he beareth to God,

rageth against mankinde, and doth endeuour all that he can, especiallie to destroy the Church, as it is written of Pe∣ter. 1. Pet. 5. Watch, because your aduersarie the deuill goetha∣bout like a roaring Lyon, seeking whome he maie deuour. * 1.101There∣fore although men by their naturall strength maie after a sorte performe the externall discipline, yet are they often ouercome by this common infirmitie: and the deuill also doth often times force men, not altogether sauage, to com∣mit horrible factes, as he deceiued Eue, and compelled the brethren of Ioseph, Dauid, and others innumerable. Therefore what diligence, or what aduisement, can be suf∣ficient for this most subtill enemie? Here let vs laie holde vpon that most sweete comfort, The sonne of God appeared to destroy the workes of the Deuill. 1, Iohn. 3. The sonne of God is the keeper of his Church, as he saith, Ioh. 10. Noman shall take my sheepe out of my handes. He doth protect vs, and also by his holie spirit doth confirme our mindes in true opinions: as he doth beginne eternall life, so doth he kin∣dle in our heartes good motions, faith, the loue of God, true inuocation, hope, chastitie, and other vertues. We are not Pelagians, but we do humblie ••••e thankes to the eter∣nall God, the Father of our Lord Iesus Christ, and to his sonne Iesus Christ, and to the holie Ghost, both for the wholl benefit of saluation restored againe to mankinde, and also for this benefit, that the Sonne of God doth dwell in the Church, and doth defend it with his right hand against the furies of the Deuills and men, and doth driue awaie the deuills from vs, and doth vpholde vs in this so great infirmi∣tie of ours, and by his word doth kindle in our mindes the knowledge of God, and doeth confirme and gouerne our mindes by his holie spirit. We do certainlie know that these benefits are in deede giuen vnto vs, as it is said moste comfortablie in Zacharie, cap. 12. I will powre out vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the spirit of grace and praiers. He nameth the spirit of grace, be∣cause that in this comfort, the sonne of God, sealing vs by his holie spirit, doth testifie that we are in fauour, and that we are deliuered from the paines of hell. Secondlie he na∣meth the spirit of praiers, because that when we haue ac∣knowledged the remission of sinnes, we do not now f••ie from God, we do not murmure against God, but we approch

••nto him with true faith and hope, we do aske and looke for helpe at his handes, we loue him, and submit our selues to him: and thus is the beginning of obedience wrought. After that manner saith the Lord. Ioh. 14. I will praie the fa∣ther, and he will giue you another comforter, euen the spirit of truth. The holy Ghost doth kindle the light of truth in our minds, and new motions in our heartes, agreeable to the law of god. Let••s acknowledge this so great a gift, and let vs endeuour to keepe it thankfullie, and desire dailie to be helped in so great daungers of this life. The will is not idle, when it hath receiued the holie ghost.

How our now obedience doth please God.

THe Pharisie in Luke, cap. 18▪ doth admire & please him selfe, being bewitched with this persuasion, that ••e doth satisfie the law, and for this discipline, such as it is ••oth please God. Manie such there be among men, who thinke themselues secure, if they performe neuer so litle though it be but a shadow of discipline. But the heauenlie ••o••ce doth often times accuse the arrogancie of these men: and therefore the Lord saith Luc. 13. Except ye recent, ye shall 〈◊〉〈◊〉 in like sorte perish▪ and 1. Ioh. 1. If we saie we haue no sinne ••••••••liers. Therefore their imagination is vaine, which think that obedience doth please god for it owne worthies, and that it is a merit of Condignitie, as they speake, and such a righteousnes before God, as is a merit of eternal life. And yet afterward they do adde, that we must alwaies doubt whether our obedience do please God, because it is euident, that in euerie one there is much pollution, manie sinnes of ignorance, and omission, and manie not small blemishes. Here it is necessarie that mens consciences should be in∣structed aright in either of these points, both cōcerning our infirmitie, and also concerning the comfort. It is necessa∣rie that the regenerate should haue the righteousnes of a good conscience, and obedience begunne in this life, as hathbeene said: yet neuertheles, in this life there is still re∣maining in our nature, in our soule, and in our heart, verie much pollution, which they do the more see, and bewaile, which haue receiued more light then others, as the Pro∣phets and Apostles, according to that complaint of Paull Rom. 7. I see an other law in my members, which striueth against

the law of my minde, and maketh me captiue to the law of sinne. There is as yet in euery one a great mist, manifold ignorāce, and manie sorowfull doubtes, errors in counsells, raised by distrust, by false opinions, and a vaine hope, manie vitious flames of lustes, much neglect of duetie, murmuringes and indignations against God in his punishments: to conclude it is vnsensiclenes and madnes, not to be willing to confes that the feare & loue of God is much more colde in vs, then it ought to be. These confessions are repeated in the ser∣mons of the Prophets and Apostles. Psa. 143. Enter not in∣to iudgement with thy seruant, for in thy sight shall no man liuing be iustified. And 1. Ioh. 1. If we saie, that we haue no sinne, we deceiue our selues, and the trueth is not in vs. This confession is necessarie, and mans arrogancie to be reprooued. Also the errour of our aduersaries, who feigne, that men in this mortall life maie satisfie the law of God, and of those, who s••ie, that the euill of concupiscence, which is bred with vs, is not sinne, nor an euill repugnant to the law or will of God, is to be reprehended. These errours doth Paul manifestlie confute, Rom. 7. & 8.

Then must comfort also be ioyned thereunto. First, let the regenerate person assure himselfe, that he is reconciled to God, by faith alone, that is, by confidence in the Media∣tour, and that the person is certenlie accounted righteous, for the Sonne of God the Mediatour, and that freelie for his merit. Secondlie, let vs confesse with true griefe, that there remaine as yet in the re••••••erate man many sinnes, and much pollution, worthie of the wrath of God. Thirdlie, let him neuerthelesse know, that obedience, and the righteous∣nes of a good conscience, must be begunne in this life, and that this obedience, although it be verie farre from that per∣fection which the law req••ireth, is neuerthelesse, in the re∣generate, acceptable to God, for the Mediatours sake, who maketh request for vs, and by his meritte doth couer our great and vnspeakeable miseries. Thus for the Mediatours sake, both the person is receiued, and also our workes doe please God, that in either of them our faith may shine. Therefore Peter saith, 1. Pet. 2. Offer vp spirituall sacrifices, acceptable to God through Iesus Christ. This comfort is set forth. Rom. 8. Now there is no condemnation to them, which doe walke in

Christ Iesus. And, Rom. 3. Ye are not vnder the law, but vnder grace. In that place this question is asked, whether our ••••e∣dience doe please God, seeing it doth not satisfie the law•• Paull answereth, that it doth please God, Because we are not vnder the law, that is, condemned by the law, but ••e are vnder grace, reconciled, or receiued into s••uour. Rom. 8. Who shall 〈◊〉〈◊〉 Christ hath died for vs, and is risen againe, and sitteth at the right hand of God, and maketh request for vs: that is, holie men doe please God, for the Sonne his sake, who also offe∣red his obedience for vs, and maketh request for vs. Wee must oppose these sayings to doubting, lest faith and inuoca∣tion be extinquished: for doubting doth weaken our inuoca∣tion.

Seeing therefore that we know, both that new obedience is necessarie, and that helpe is certenlie giuen vs, and that this obedience doth please God, although it be vnperfect and needie, let vs knowledge the infinite mercie of God, and giue thanks for it, and haue a great care how to gouerne our actions, because we know, that we are both helped, and that this obedience is acceptable to God for the Sonnes sake. And let this necessitie be alwaies in our eies, that if the benefits of God, to wit, Iustification, and regeneration, be shaken of, we loose eternall life, according to that saying, We shal be clothed, if so be that we be not found naked. And, Rom. 8. If any haue not the Sp••rit of Christ▪ he is not his. And alwaies in Iustification let there be also a beginning of newnes of life. The theefe hanging on the cr••s••e, hath good workes, and those both internall and externall: it g••e••ueth him that he had sinned, and he confesse••h that he is iustlie punished: then by faith he doth acknowledge the Sauiour, and desireth saluation of him, and therefore he b••areth expresse absolu∣tion, and the preaching of eternall life, and the promise, and resteth in this voice of the Messias, and ••ubmmitteth him∣selfe to god, and doth not beare the punishment impatient∣lie, but is eased by acknowledging the Messias, and by the hope of eternall life, and giueth thankes to god: Moreouer, to giue an euident token of his confession, he found fault with the other which cursed Christ. These thinges are done by him, because this verie Messias, beeing partner with him in his punishment, in a wo••de doth teach his minde, and by

〈◊〉〈◊〉 some comfort the Worde is effectual in him, and through 〈◊〉〈◊〉 the eternall Father doth poure the holie ghost into the heart of this hearer, that he may kindle in him, ioye, loue, in∣uocation, hope of eternall life, and other vertues.

Of Rewardes.

PAull saith, Rom. 6. Eternall life is the gift of God, through Iesus Christ our Lorde: and, they that are reconciled, or iustified, Are heires annexed with the Sonne of God, and that for his sake, not for their owne merittes. Faith, receiuing remis∣sion of sinnes, and iustification, and the hope of eternall life, doe relie vpon the Sonne of god the Mediatour, as it is said, Ioh. 6. This is the will of the Father, that ••••erie one that beleeueth in him, should haue eternall life. And, Rom. 5. Beeing iustified by faith, we haue peace with God, through our Lord Iesus Christ▪ by whom we haue accesse through faith vnto this grace wherin we stand, and reioyce vnder the hope of eternall life. He ioyneth faith and hope together, and affirmeth, that either of them doth re∣lie vpon the Mediatour: And it is manifest, that hope ought not to relie on our workes, because it is saide, Psal. 142. No man liuing shall be iustified in thy sight. But as they which re∣pent are accounted iust by faith, for the onelie Sonne of god his sake, and for him, and thorough him are quickned; so for him, and not for our merites, is eternall life giuen vnto vs; as the theefe on the crosse heareth this promise, To daie thou shalt be with me in Paradise, Luc. 23.

Neither must we dreame, that the Sonne of god did me∣rit, or giue vnto vs, a preparation onelie to eternall life: but let that most comfortable saying of Hosee be alwaies in our sight: O death, I will be thy death. O hell, I wil be thy destru∣ction. For the Sonne of God, & thorough him, we are deliue∣red form eternal death, & translated into life eternall, as he saith, I giue vnto them eternall life. And. 1. Ioh. 5. He that hath the Sonne, hath life. And let hope be sure & firme, as Peter saith 1. Pet. 1. Hope perfectlie, that is, looke for eternall life, not with doubtfull opinion in: an assured hope, to wit, for the Medi∣atours sake. And Augustine saith well, in his booke of medi∣tations, The certainetie of our whole confidence consisteth in the blood of Christ. Let vs holde both these points assuredlie, that he which repenteth, doth freelie by faith receiue remission

of sinnes, and iustification for the Sonne of god his sake, and that he is an heire of eternall life, as Paull saith, Rom. 8. As many as are led by the spirit of God, they are the Sonnes of God. And if they be children, they are also the heiresof God. Yet notwithstanding, this also is true, * 1.102that they, which, doe shake of the holie ghost, falling from faith, or sinning grie∣uouslie against their conscience, and doe not returne vnto God by repentance, are not heires, as it is saide, Gal. 5. They which do such things, shall not inherit the kingdome of God. And. 1. Tim. 2. Fight a good fight, hauing faith and a good con∣science, which some haue put awaie, and as concerning faith haue made shipwracke. And, Math. 25. I was hungrie, and ye gaue me not to eate. And, These shall goe into euerlasting punishment, but the righteous shall goe into life eternall. Now although life eter∣nall life, is giuen to the regenerate for the Sonne of god, yetwithall it is also a rewarde of good workes, as it is said, Your reward is plentifull in heauen, as a patrimonie is the reward of the laboures of a sonne, although it be giuen to the sonne for an other cause.

Moreouer, god hath added vnto good workes certaine promises of his, and therefore euen for the good workes of holie men, God doth giue spirituall and corporall gifts euen in this life, and that diuerselie, as it seemeth good to his vn∣speakable wisedome. 1. Tim. 4. Godlines hath the promises of the life present, & of that that is to come Marc. 10. They shall receiue a hundred folde in this life (but with tribulation) and after this life, eternall life. Mat. 10. Whosoeuer shall giue vnto one of these little ones to drinke a cup of colde water onelie in the name of a disciple, he shall not loose his rewarde. Luc. 6. Giue, and it shall be giuen to you. Exod. 20. Honoure thy Father and thy Mother, that thou maiest liue long vpon earth. Isa. 33. Bread shal be giuen him, and his waters shalbe sure: they shall see the King in his glorie, that is, for obedience and good workes God doth giue quiet common weales, an honest & meeke gouernement, &c. Isa. 58. Breake thy breade to the hungrie, and thou shalt be as a garden that is watered, &c. The example of the widow at Sarepta is well knowne: and the Psalmist saith, Substance and riches are in his house. For seeing that God in this mortall and misera∣ble life doth gather his Church, and will haue it to be an ho∣nest congregation, he giueth there unto many places of en∣tertainement,

he giueth nestes to godlie poore families, for the bringing vp of their children, and for the spreading a∣broad of doctrine: to conclude, he will preserue the societie of mankinde, householdes, and common weales, and that to this ende, that a Church may be gathered. Therefore he giueth sometime a gouernment not troublesome, peace, a fruitfull land, & other good thinges, for the prayers of holie men, for their diligence, and for common necessities sake: as, for Ioseph, Naaman, & Daniel, those kingdomes, wherein they liued, ••lorished the more. And Ierem. 19. The banished in Babylon are commaunded, to praie for the peace, and holsome gouernment of that place, where they were inter∣tayned. So also often times punishments are heaped vp for the sinnes of the Chuch, as is to be seene in the punishment of the tribe of Beniamin, Dauid, and others. Now god will haue vs to vnderstand that these benefits are necessarie for the bodie, and to know that they be giuen of god: in asking of them he will haue our faith to be exercised, as we shall declare more at large in a fit place. At this time we haue therefore added these few thinges, that in this confession there might be also a Testimonie in our Churches, that this true and necessarie doctrine, touching good workes, is faith∣fullie laide open.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of Iustification. CHAP. 5.

WE beleeue and confesse, that to do and practize such righteousnes, as is acceptable to God, these vertues be necessarie, Faith, hope, and loue, and that man can not of him-selfe conceiue these vertues, but doth re∣ceiue them of the fauour and grace of God, and that faith doth worke by loue. But we think that their iudgement doth farre disagree from the Apostolike and Catholike doctrine, who teach, that man is made acceptable to God, and ac∣counted iust before god, for those vertues, and that when we come to stand before god in iudgement, we must trust to the merittes of these vertues. For man is made acceptable to god, and counted iust before him, for the onelie sonne of God our Lord Iesus Christ, through faith: and when

we appeare before the iudgement seate of God, we must not trust to the merit of anie of those vertues, which we haue, but onelie to the merit of our Lorde Iesus Christ, whose merit is ours by faith. And because that before the tribunall seat of God, where the question is of true and e∣ternal righteousnes and saluation, there is no place at al for the merites of men, but onelie for the mercie of god, and the merites of our Lord Iesus Christ alone, who is receiued of vs by faith, therefore we think that the auncient Fathers our Elders said truelie, that we are iustified before god by faith alone. Rom. 3. All haue sinned, and are depriued of the glo∣rie of God, and are iustified freely by his grace, through the redemp∣tion that is in Christ Iesus, whome God hath set forth to be a reconci∣liation through faith in his bloode. Galat. 3. The Scripture hath concluded al vnder sinne, that the promise by the Faith of Iesus Christ should be giuen to them that beleeue. And, Cap. 5. We tho∣rough the spirit waite for the hope of righteousnes through faith. For in Christ Iesus neither Circumcision auaileth any thing, nor vncir∣cumcision, but faith which worketh by loue. Hilarie saieth, It of∣fendeth the Scribes, that man should forgiue sinne (for they beheld•• nothing but man in Iesus Christ) and that he should forgiue that, which the law could not release. For faith alone doth iustifie. Am∣brose saith, They are iustified freelie, because that workeing no∣thing, nor requitting any thing, by faith alone they are iustified, by the gift of God. And againe, They are euidentlie blessed, whose in∣iquities are forgiuen, without any labour or work, and whose sins are couered, no helpe of repentance beeing required of them, but onelie this, that they beleeue. Manie places might be alledged as well out of the writinges of the Prophettes and Apostles, as out of the holie Fathers, whereby it is prooued, that not one∣lie in the beginning, through the free mercie of god, these vertues, to wit, Faith, hope, and loue, are giuen vnto vs, but also afterward throughout our wholl life, and that in our extreame necessitie, we are not able to stand before the seuere tribunal seat of god, but in the confidence of the one∣lie free fauour of god, shewed vnto vs in Christ the Sonne of god. For this is that, both which Paul teacheth, and the Ecclesiasticall writers doe interpret, That we are iustified before god by faith alone.

Of good workes. CHAP. 7.

WE saie that good workes, commaunded of god, are necessarilie to be done, and that, through the free mercie of god, * 1.103they do deserue certaine their own, ei∣ther corporal, or spiritual, rewardes. But we must not think, that in the iudgement of god, where the question is, concer∣ning the purging of our sins, the appeasing of the wrath of god, and the merit of eternall saluation, we should trust to those good works which we do. For al the good works which we do, are vnperfect, neither cā they susteine the seuerity of the iudgement of god: but al our confidence is to be placed in the onelie mercie of god, for his Sonne our Lord Iesus 〈…〉〈…〉 his sake. Psalm. 142. Enter not into iudgement with 〈…〉〈…〉 no flesh liuing shallbe iustified in thy sight. Galat. 5. 〈…〉〈…〉 lu••••eth against the Spirit, and the spirit against the flesh, and these are contrarie one to the other, so that ye cannot doe those 〈…〉〈…〉 ••e woulde. Rom. 7. I know, that in me, that is, in my flesh, there dwelleth no good. Don. 9. We doe not present our sup∣plications before thee, for our owne righteousnes, but for thy great * 1.104tender mercies. Augustine saith, Woe to the life of man, be is neuer so ••omm••ndable, if thou examine i••▪ setting thy mercie aside. And againe: All my hope is in the death of my Lorde. His death is my meri••te, my refuge, saluation, life, and my resurrection. The mercie of the Lorde is my meri••te. I am not without merit, so long as the Lorde of mercies is not wanting. And if the mercies of the Lorde he manie, I abound in merittes. Gregorie saith, Therefore * 1.105our righteous Aduocate shall defend vs in the daie of iudgement, because we know, and accuse our selues to be vniust. Therefore let vs not trust to our teares, nor to our actions, but to the alledgeing of our Aduocate. Bernard saith, Our reioycing is this, the testimo∣nie of our conscience, not such a testimonie, as that proude Pharisie had, his thought being seduced, and seducing him, giuing witnes of himselfe, and his witnes was not true. But then is the witnes true, when the spirit beareth witnes with our spirit. Now I beleeue that this testimonie consisteth in three thinges: For first of all it is necessarie to beleeue, that thou canst not haue remission of sinnes, but through the fauour of God: Secondlie, that thou canst haue no good worke at all, except the also giue it to thee: Lastlie, that thou canst not

deserue eternall life by anie workes, except that also be giuen thee freelie.

OVT OF THE CONFESSION OF SVEVELAND.

Of Iustification, and of Faith. CHAP. 3.

OVr preachers doe somewhat differ from the late re∣ceiued opinions about those things which the peo∣ple were commonly taught, concerning the meane, wherby wee are made partakers of the redemption wrought by Christ, and touching the dueties of a christian man. Those points which we haue followed, we will indeauour to lay o∣pen moste plainely to your sacred Maiestie, and also to de∣clare verie faithfullie those places of Scripture, by which we were forced hereunto. First therefore, seeing that we were taught of late yeares, that workes were necessarily required to iustification, our preachers haue taught, that this wholl iustification is to be ascribed to the good pleasure of God, and to the meritte of Christ, and to be receiued by Faith a∣lone. To this they were mooued especiallie by these places of Scripture. As manie as receiued him, to them he gaue power to be the sonnes of God, euen to them that beleeue in his name; which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Ioh. 1. Verilie, verilie, I saie vnto you, except a man be borne againe a new, he cannot see the kingdome of God. Ioh. 3. No man knoweth the Sonne, but the Father, neither know∣eth anie man the Father, but the Sonne, and he to whome the Sonne will reueale him. Mat. 11. Blessed ar•• thou, Simon, the sonne of Ionas, for flesh and blood hath not reuealed this vnto thee, but my Father which is in heauen. Mat. 16. No man can come to me, except my Fa∣ther draw him. Ioh. 6. By grace are ye saued through Faith, and that not of your selues: it is the gift of God: not of workes, lest anie man should boast himselfe. For we are his workemanshippe, created in Christ Iesus vnto good workes, which God hath ordeyned, that we should walke in them. Eph. 2. For seing it is our righteousnes and eternal life, to know God, and our Sauiour Iesus Christ, and that is so farre from being the worke of slesh and blood, that it is necessarie to be borne againe anew, neither can we come to the Sonne, except the Father draw vs, neither

know the Father, except the Sonne reueale him vnto vs: and Paull doth write so expreslie, Not of your selues, not of workes: it is euident enough, that our workes can helpe nothing at all, that of vniust, such as we are borne, we maie become righteous: because that, as we are by nature the children of wrath, and therefore vniust, so we are not able to doe anie thing that is iust, or acceptable to God: but the beginning of all our righteousnes and saluation, must pro∣ceede from the mercie of the Lord, who of his onely fauour, and the contemplation of the death of his Sonne, did first offer the doctrine of truth, and his Gospell, sending those that should preach it: and secondlie, seing that naturall man can not, as Paull saith, 1. Cor. 2. perceiue the thinges that are of God, he causeth also the beame of his light to arise in the darkenes of our heart, that now we maie beleeue the gos∣pell preached, being persuaded of the trueth thereof, by the holie Spirit from aboue, and then foorthwith trusting to the testimonie of this spirit, in the confidence of chil∣dren to call vpon God, and to saie, Abba, Father, obteining thereby true saluation, according to that saying, Whosoeuer shall call vpon the name of the Lord, shall be saued.

Of good workes, proceeding out of faith, through loue.

THese thinges we will not haue men so to vnderstand, as though we placed saluation & righteousnes in the slothful thoughtes of men, or in faith destitute of loue (which they call faith without forme) seeing that we are sure, that no man can be iust or saued, except he doe chieflie loue, & moste earnestlie imitate God. For those which he knew before, he also predestinated to be made like to the image of his Sonne. But no man can loue God aboue all thinges, and worthelie imi∣tate him, but he which doth indeede knowe him, and doth assuredlie looke for all good things from him. Therefore we cannot otherwise be iustified, that is, as to become righ∣teous, so to be saued (for righteousnes is euen our salua∣tion) then by beeing endued chiefelie with faith in him, by which faith we beleeuing the Gospell, and therefore being perswaded, that God hath taken vs for his adopted chil∣dren,

and that he will for euer shewe himselfe a louing fa∣ther vnto vs, let vs whollie depende vpon his pleasure. This faith Saint Augustine doth call, in his booke De Fide & operibus, Euangelicall, To wit, that which is effectuall through loue. By this faith we are borne againe, and the image of God is repaired in vs. By this Faith, whereas we are borne corrupt, our thoughtes, euen from our childhoode, beeing altogether bent vnto euill, we become good, and vpright. For hereupon, we beeing fullie satisfied with one God (the spring of all good thinges that is neuer drie, but runneth alwaies most plentifullie) we doe forthwith shew our selues, as it were, Gods, towardes others, that is, toward the true sonnes of god, indeauouring by loue to profit them, so much as in vs lieth. For, He that loueth his brother, abideth in the light, and is borne of God, and is wholie giuen to the new, and to the olde commaundement, touching mutuall loue. And this loue is the fullfilling of the wholl law, as Paul saith: The wholl law is fulfilled in one worde, namelie this, Thou shalt loue thy neigh∣bour as thy selfe. Gal. 5. For whatsoeuer the law teacheth, hi∣therto it tendeth, and this one thing it requireth, that at the length we maie be reformed to the perfect image of god, be∣ing good in all things, & readie and willing to do men good, the which we can neuer doe, except we be adorned with all kindes of vertues. For who can purpose and doe all thinges (as the duetie of a Christian doth require, 1. Cor. 10.) to the true edifying of the Church, and the sound profit of all men, that is, according to the lawe of God, and to the glorie of god, except that he both thinke, speake, and doe euerie thing in order, and well, and therefore be verie familiarlie acquainted with the wholl companie of vertues.

To whome good workes are to be ascribed, and how necessarie they be. CHAP. 5.

* 1.106 BVt seeing that they, which are the Children of God, are rather ledde by the spirit of God, then doe worke any thing themselues, And that Of him, & through him, & for him, * 1.107are all things, therefore whatsoeuer things we doe well, and holilie, are to be ascribed to none other, then to this one onelie spirit, the giuer of all vertues. Howsoeuer it be, he

doth not compell vs, but doth lead vs being willing, Work∣ing in vs both to will, and to doe, Philip. 2. Whereupon Saint Augustine writeth verie well, That God doth reward his workes in vs. And yet we are so farre from reiecting good workes, that we doe vtterlie denie, that anie man can fullie be sa∣ued, except he be thus farre brought by the spirit of Christ, that he finde no want at all in him, touching those good workes, whereunto god hath created him. For there be di∣uers members of the same bodie, therefore euerie one of vs haue not the same office. 1. Cor. 12. It is so necessary, that the law should be fullfilled, that Heauen and earth shall sooner passe awaie, then that one iotte, or the least point therof shall be remitted. Yet because god alone is good, hath created all thinges of nothing, and doth by his spirit make vs altogether new, and doth wholie lead vs (for in Christ nothing auaileth but a new creature) none of all these thinges can be ascribed to mans strength, and we must confesse, that all things are the meere giftes of god, whoe of his owne accord, and not for anie meritte of ours, doeth fauour and loue vs. By these thinges it maie sufficienlie be knowen, what we beleeue iustification to be, by whome it is wrought for vs, and by what meane it is receiued of vs, also by what places of scri∣pture we are induced so to beleeue. For although of manie we haue aledged a few, yet by these few, anie one, that is but meanely conuersant in the scripture, maie fullie perceiue, that they which read the scriptures shall finde euerie where such kinde of sentences, as doe attribute vnto vs nothing but sinne, and destruction, as Hosee saith, and all our righ∣teousnes and saluation to the Lord.

Of the dueties of a Christian man. CHAP. 6.

NOw it cannot be doubted of, what be the dueties of a Christian man, and to what actions he ought chiefelie to giue him selfe, namelie to all those, wherby eue∣rie one, for his parte, maie profit his neighbours, and that first, in things pertaining to life eternall, that they also maie begin to know, worship, and feare god, and then in thinges pertaining to this life, that they maie want nothing which

is necessarie to the sustenance of the bodie. For as the wholl lawe of god, which is a moste absolute commaundement of all righteousnes, is breiflie contained in this one word, Thou shalt loue thy neighbour as thy selfe, so in the performance of this loue, it is necessarie that all righteousnes should be comprised and perfited. Whereupon it followeth, that nothing at all is to be reckoned among the duties of a Chri∣stian man, which is not of force and effect to profit our neighbour, and euerie worke is so much the more belonging to the dutie of Christian man, by how much his neighbour maie the more be profited thereby. Therefore next after Ecclesiasticall functions, among the chiefe duties of a Chri∣stian man, we place the gouernment of the Common we ale, obedience to Magistrates (for these be referred to the common profit) that care which is taken for our wife, children, familie, and the honour which is due to parents, (because that without these the life of man cannot consist) and lastlie, the profession of good artes and of al honest dis∣cipline, because that except these be had in estimation, we shall be destitute of the greatest good thinges, which are proper to mankinde. Yet in these, and all other duties per∣taining to mans life, no man must rashlie take anie thing to him selfe, but with a right conscience consider, whereunto God doth call him. To conclude, let euerie man account that his duty, and that so much the more excellent a duety, the more that he shall profit other men thereby.

Notes

• * 1.1

  〈◊〉〈◊〉 8.
• * 1.2

  Act. 13.
• * 1.3

  Deut. 2. 5.
• * 1.4

  Rom. 3.
• * 1.5

  2. Cor. 5.
• * 1.6

  Rom. 4.
• * 1.7

  Rom. 3. Rom. 4. G••••. 15.
• * 1.8

  Eph. 2.
• * 1.9

  1. Tim. ••.
• * 1.10

  Iac. 2.
• * 1.11

  Gal. 2.
• * 1.12

  Luc. 11.
• * 1.13

  Heb. 11.
• * 1.14

  2. Cor. 1.
• * 1.15

  Rom. 12. 2. Thess. 2. & 3.
• * 1.16

  Act. 13. Rom. 10.
• * 1.17

  Tit. 1. Galat. 5.
• * 1.18

  1. Thess. ••.
• * 1.19

  Coloss. 2.
• * 1.20

  Mat. 15.
• * 1.21

  Mat 5.
• * 1.22

  Ephes. 4. Coloss. ••.
• * 1.23

  〈◊〉〈◊〉 4. 〈◊〉〈◊〉 3.
• * 1.24

  〈…〉〈…〉 15. 〈…〉〈…〉.
• * 1.25

  ••.
• * 1.26

  Rom. 11.
• * 1.27

  Act. 10. Coloss. 1.
• * 1.28

  Isa 4. Mat. 5. & 10.
• * 1.29

  Isa. 64.
• * 1.30

  Luc. 17.
• * 1.31

  1. Cor. 4.
• * 1.32

  Rom. 10. 2. Thess. 3.
• * 1.33

  Ioh. 3.
• * 1.34

  Ioan. 6.
• * 1.35

  Mat. 16.
• * 1.36

  Ioan. 6.
• * 1.37

  Rom. 4.
• * 1.38

  Rom. 3.
• * 1.39

  Act. 13.
• * 1.40

  Eph. 1.
• * 1.41

  Rom. 4. Psal 32.
• * 1.42

  Gal. 4. Rom. 8.
• * 1.43

  Ezech. 11. & 36. Rom. 5.
• * 1.44

  Act. 4.
• * 1.45

  Act. 10.
• * 1.46

  Heb. 1. Eph. 1. 1. Ioan. 2.
• * 1.47

  Heb. 10.
• * 1.48

  Heb. 4.
• * 1.49

  Ioan. ••. Ioan. 6.
• * 1.50

  Rom. 8. Galat. 4.
• * 1.51

  Ioh. 5.
• * 1.52

  Ezech. 2••.
• * 1.53

  Math. 18.
• * 1.54

  Math. 11.
• * 1.55

  Math. 5.
• * 1.56

  Math. 15.
• * 1.57

  Looke the 1. Obseruat vpon this confess. Mar. 7. Isa. 29. Isa. 1. & 64.
• * 1.58

  Coloss. 3. 1 Cor. 10. Ioh. 15.
• * 1.59

  Ioan. 14. 1 Ioan. 2.
• * 1.60

  1. Tim. 1. Heb. 11. 1. Cor. 13.
• * 1.61

  Luc. 17.
• * 1.62

  Tit. 3.
• * 1.63

  Psa. 143.
• * 1.64

  Luc ••.
• * 1.65

  Gal. 2.
• * 1.66

  looke the 2. obseruat. vpon this confess. 2. Pet. 1.
• * 1.67

  looke the 3. obseruat.
• * 1.68

  Sap. 1. Mat. 12. Luc. 11.
• * 1.69

  2. Cor. 3.
• * 1.70

  2. Pet. 1.
• * 1.71

  Luc 6.
• * 1.72

  Luc. 12.
• * 1.73

  Luc. 14.
• * 1.74

  Eccles. 7.
• * 1.75

  Rom. 8.
• * 1.76

  1. Cor. 1.
• * 1.77

  Art. 13.
• * 1.78

  Art. 20.
• * 1.79

  Art. 21.
• * 1.80

  Art. 22.
• * 1.81

  Art. 22.
• * 1.82

  〈◊〉〈◊〉 ••3.
• * 1.83

  〈…〉〈…〉 4. 〈…〉〈…〉 2. 〈…〉〈…〉 3.
• * 1.84

  Art. 24.
• * 1.85

  looke the 1. obseruat vpon this confess.
• * 1.86

  Art. 4.
• * 1.87

  Art. 5.
• * 1.88

  Art. 5.
• * 1.89

  Art. 6.
• * 1.90

  Looke the 2 obseruat. vpon this confess.
• * 1.91

  Looke the 3. & 4. obs.
• * 1.92

  Looke the 5 obseruat. vpon this confess.
• * 1.93

  looke the 6. obseruat. vpon this confess.
• * 1.94

  Looke the 7▪ obseru. vp¦on this con∣fession.
• * 1.95

  Looke the 3. obseruat. vpon this confess.
• * 1.96

  looke the 8. obseruat
• * 1.97

  looke the 9. obseruat.
• * 1.98

  looke the 1. obseruat. vpon this confess.
• * 1.99

  Looke the 6. obseruat. vpon the August. confess.
• * 1.100

  〈…〉〈…〉 the 〈…〉〈…〉 the 4. Sect.
• * 1.101

  looke the 2. obseruat. vpon this confess.
• * 1.102

  looke the 1. obseruat. vpon this confess. in the 4. Sect.
• * 1.103

  Looke the 1 obseruat. vpon this confess.
• * 1.104

  〈…〉〈…〉 22.
• * 1.105

  Gr••••. ••ib. 1. 〈…〉〈…〉 Eze••ch. 〈…〉〈…〉 7. in ••i••e. 〈◊〉〈◊〉 in Se••••. 1. ad∣nu••••iat. Beatae Marciae.
• * 1.106

  Rom. 8.
• * 1.107

  Rom. 11.