Ebionites said to be, which came of Ebion the heretic; and the Nazarites, which beforetime were called Mineans. All which we

do condemn, sincerely preaching the word, and teaching that believers are justified through the Spirit only, and not through the law. But of this matter there shall follow a more large discourse, under the title of Justification.

And although the doctrine of the Gospel, compared with the Pharisees' doctrine of the law, might seem (when it was first preached by Christ) to be a new doctrine; (the which thing also Jeremiah prophesied of the New Testament ;) yet indeed it not only was, and as yet is, (though the Papists call it new, in regard of Popish doctrine, which hath of long time been received,) an ancient doctrine, but also the most ancient in the world. For God from all eternity fore-ordained to save the world by Christ; and this his predestination and eternal counsel hath he opened to the world by the Gospel. 2 Tim. i. 9, 10. Whereby it appeareth, that the Evangelical doctrine and religion was the most ancient of all that ever were, are, or ever shall be; wherefore we say, that all they err foully, and speak things unworthy the eternal counsel of God, who term the Evangelical doctrine and religion a new start-up faith, scarce thirty years old: to whom that saying of Isaiah doth very well agree; "Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour." Chap. v. verse 20.

II. FROM THE FORMER CONFESSION OF HELVETIA.

Art. 12. Therefore, in the whole Evangelical doctrine, this ought first and chiefly to be urged, that we are saved by the only mercy and grace of God, and by Christ his merits; whereof that men may know how much they stand in need, their sins must be very clearly laid open unto them by the law, and by Christ his death.

III. FROM THE CONFESSION OF BOHEMIA.

Chapter 10. Of the Word of God, or the Holy Gospel.

And seeing that the administration of the New Testament, and also the Word and Sacraments, are lawfully committed to the Ministers of the Church; 1 Cor. iv. 1. 2 Cor. iii. 6. and their lips ought to preserve knowledge, that the law might be sought at their mouth; Mal. ii. 7. therefore, in this chapter it is further taught, what the word of God, and the Holy Gospel is. Now, the preaching

of the word of God and of the Gospel, is the true ministry of grace, instituted and commanded of Christ our Lord; wherein the full and perfect will of God, touching eternal reconciliation, necessary to salvation, and made manifest in the Holy Scripture, is declared and preached unto all people. This doctrine did Christ give in charge unto his disciples, in the words of this sentence, "Go ye into all the world, and preach the Gospel to every creature." Mark xvi. 15. This doctrine doth Peter profess before Cornelius, when he saith, "He commanded us to preach unto the people, and to testify that this is he, that is ordained of God to be the judge of the quick and the dead. To him also give all the Prophets witness, that, through his name, all that believe in him shall receive remission of sins." Acts x. 42, 43.

This ministry is more honourable, greater, and more necessary to salvation, than are the sacraments; the which is proved by that sentence of the most excellent Apostle Saint Paul; "For Christ sent me not to baptize," (that is, not chiefly to do this,) "but to preach the Gospel." 1 Cor. i. 17. For only through the pure Gospel, and the preaching thereof, is faith sowed inwardly in the heart by the Holy Ghost; and from thence, also, must we conceive and seek the true meaning of God and Christ, touching all things necessary to salvation, and also touching the sacraments themselves. Amongst those, who, by reason of their age, are able to use their understanding, it is of necessity, that the preaching of the Gospel go before the receiving of the sacraments. Whereof we may see an evident proof in those three thousand, which were converted by Peter; Acts ii. 41. also in Cornelius; Acts x. 47. and in the Chamberlain we may see, that, according to the example of Philip, the question is thus to be made, "Dost thou believe with all thy heart?" Acts viii. 37. then, it may be, that thou who hast true faith grafted in thy heart, mayest receive profit by the participation of the sacraments. For without the hearing of the word of God, which is the saving power of God, Rom. i. 16. no man shall wittingly attain unto faith and salvation; according to that saying of Paul, "Therefore, faith cometh by hearing, and hearing by the word of God;" Rom. x. 17. and again, "How shall they believe in him, of whom they have not heard? verse 14. Therefore, herein our preachers endeavour themselves most earnestly, that, in our ecclesiastical meetings, they may propound unto the people the sincere word of God, without all mixture or inventions of men. For which cause also they do, by an ancient custom, recite in the mother and

vulgar tongue, which may be understood of all, not only those chapters which are appointed to be read out of the Gospel at certain times, but also all other parts of Holy Scripture; and do exhort the people, with an earnest desire, to hear the word of God, and to frequent those ecclesiastical meetings: that by the diligent teaching of the Gospel, and by often repeating it in their sermons, they may first teach the people repentance and faith, and then the use and administration of the sacraments, and, by this means, prepare them to the right receiving of the sacraments; and afterwards also, both whilst the sacraments be administered, and after they be administered, they do conveniently instruct them in those things which the Lord commanded, and chiefly in those things which do appertain to the leading of an honest life, and such an one as besecmeth a Christian profession: as Christ saith, "Teach them to keep all things which I have commanded you." Matt. xxviii. 20.

In this place, also, is taught very diligently, and as the matter requireth, touching the difference which is to be observed betwixt the word, or doctrine, and work of the law, and betwixt the word and force of the holy Gospel. The word or ministry of the law, and of the Old Testament, is the word of death, of fear, and of the letter; also the word of wrath, and the word of malediction: but the word of the New Testament, that is, of the holy Gospel, is the ministry of faith, and the spirit of clearness, or glory, through our Lord Jesus Christ; the word of grace, of the new covenant; the word of comfort, and the messenger of peace. Of them both, the Apostle writeth thus, "The letter killeth, but the Spirit quickeneth." 2 Cor. iii. 6. And Christ saith, "The words which I speak, are Spirit and life." John vi. 63. (Also, there is mention made of the use of the Moral Law, in the 4th Chapter of this Confession, the Section beginning with these words, "This doctrine of the true knowledge of sin," &c. as is to be seen before in the Fourth Section, whereunto all that Chapter appertaineth.)

IV. FROM THE CONFESSION OF FRANCE.

Art. 23. We believe, that all the figures of the law are taken away by the coming of Christ; howbeit we are assured that the truth and substance of them doth abide in him, in whom they are all fulfilled. Yet we must use the doctrine of the law, and the Prophets, both to frame our life aright, and also that we may so much the more be confirmed in the promises of the Gospel.

V. FROM THE CONFESSION OF SCOTLAND.

Article 15. Of the Perfection of the Law, and the Imperfection

of Man.

The law of God we confess and acknowledge most just, most equal, most holy, and most perfect; Rom. vii. 12; Psal. xix. 7-11; commanding those things, which, being wrought in perfection, were able to give light, and able to bring man to eternal felicity. Deut. v. 29. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfil the works of the law in perfection. Yea, "if we say we have no sin," even after we are regenerated, "we deceive ourselves, and the verity of God is not in us." 1 John i. 8. And therefore it behoveth us to apprehend Christ Jesus, with his justice and satisfaction; who is the end and accomplishment of the law; Rom. x. 3, 4. by whom we are set at this liberty, that the curse and malediction of God fall not upon us, Gal. iii. 13. albeit we fulfil not the same in all points. Deut. xxvii. 26. For God the Father, beholding us in the body of his Son Christ Jesus, Ephes. i. 4. accepteth our imperfect obedience, as it were perfect, and covereth our works, which are defiled with many spots, with the justice of his Son. Rom. iv. 5. We do not mean, that we are so set at liberty, that we owe no obedience to the law; (for that before we have plainly confessed;) but this we affirm, that no man in earth (Christ Jesus only excepted) hath given, giveth, or shall give in work that obedience to the law which the law requireth: but when we have done all things, we must fall down, and unfeignedly confess that we are unprofitable servants. Luke xvii. 10. And therefore, whosoever boast themselves of the merits of their own works, or put their trust in the works of supererogation, boast themselves of that which is naught, and put their trust in damnable idolatry.

VI. FROM THE CONFESSION OF BELgia.

Art. 25. We believe, that all the ceremonies, figures, and shadows of the law, have ceased at the coming of Christ, so that now even the use of them ought to be taken away and abolished among Christians. Yet in the mean time, the truth and substance of them doth remain to us in Christ, in whom they are all fulfilled. And therefore, we do still use the testimonies of the law and the Prophets, to confirm ourselves in the doctrine of the the Gospel, and to conform our whole life honestly unto God's glory, according to his will.

VII. THE CONFESSION OF AUGSBURG

(Doth by the way mention the Doctrine of the Gospel, and of the End thereof, in the 4th and 5th Articles, which we have placed in the Ninth Section, wherein Justification, and Remission of Sins by Faith in Christ, is handled.)

VIII. FROM THE CONFESSION OF SAXONY.

Art. 3. And that the benefits of this Mediator might be known unto mankind, and applied unto us, there was a promise given straight in the beginning, after the fall of our first parents, and afterwards oftentimes repeated, and by voice of the Prophets declared; but most clearly was it recited by the very Son, and afterwards by the Apostles: and there was a ministry instituted to teach, and to spread abroad that promise: also there was a Church made, and the very same voice often renewed touching the Son of God our atonement. By this ministry, the Son of God always was, is, and shall be effectual in believers; as it is said, "The Gospel is the power of God unto salvation to every one that believeth." Rom. i. 16. And he doth renew this ministry, when he saith, "As my Father sent me, so do I send you also:" John xx. 21. "Go, and preach repentance and remission of sins in my name." Luke xxiv. 47. He wills that sin should be reproved in all mankind; as he saith, The Spirit shall reprove the world of sin, because they believe not in me;" John xvi. 8. and, "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." Rom. i. 18. God will have his wrath to be acknowledged against all sin, and chiefly against the contempt of the Son; as he saith in the 2nd Psalm, last verse, "Kiss the Son, lest he be angry, and so ye perish from the way, &c." He will have us truly to be put in great fear, by the knowledge of our darkness, of our horrible wickedness, and our stubbornness. And truly God himself doth amaze our hearts with the sense of his anger; as Hezekiah saith, "Like a lion he brake all my bones." Isaiah xxxviii. 13. And to this judgment he doth not only use the voice of the ministry of the Law and of the Gospel; but also all calamities be as it were the voice of the law, admonishing us of the wrath of God, and calling us to repentance. Now, when the mind is terrified by this voice that reproveth sins, then let him hear the peculiar promises of the Gospel, touching the Son of God; and let him be assured that his sins are freely remitted for the Son of God his sake, our Lord