conference the ignorant may be admonished and instructed in necessary matters: the other, that by this occasion the Gospel of Christ, touching remission of sins, may be heard privately, (the which Gospel is the true key of the kingdom of heaven, and absolution from sin,) and that, by the hearing of the Gospel, or absolution, faith may be either conceived, or confirmed. For, that we may truly repent, we think that there is nothing more sure and certain, than that of necessity we should have faith; to this end, that, as the Gospel of Christ doth declare it, so we may assuredly believe that our sins are freely pardoned and forgiven for our Lord Jesus Christ his sake.

We are not ignorant, that, if we look unto our works, we are not only to doubt, but also to despair of our salvation; because that our works, seem they never so good, cannot stand upright before the severe tribunal-seat of God. Neither are we ignorant, that some doubt of the mercy and favour of God doth always cleave to our flesh, so long as we live in the body. But seeing that God doth promise unto us his free mercy for Christ his Son's sake, and doth require of us that we do obediently believe the Gospel of his Son; he therewith also doth require, that we mortify the doubting of the flesh, and have a most assured affiance in his mercy, that we do not accuse his promise to be so full of deceit, as we are of doubting. And that we may conceive sure confidence therein, he hath placed our salvation, not in the merits of our righteousness, which is imperfect, but only in the merits of his Son, our Lord Jesus Christ: whose righteousness, as it is most perfect, so it is most firm and constant in the judgment of God. "Repent, and believe the Gospel." Mark i. 15. He commandeth us to believe the Gospel, which declareth unto us the certain favour of God towards us, for Christ his sake: therefore, he will not have us to doubt of his favour towards us, but to conceive sure confidence thereof. "This is the work of God, that believe in him, whom the Father hath sent." John vi. 29. If God require of us, that we believe in his Son, certainly he would not have us to doubt, but to put our sure confidence in him. "If any of you want wisdom, let him ask of him which giveth it, namely of God, who giveth, I say, to all men without exception, and upbraideth not, and it shall be given him: but let him ask with confidence, nothing doubting." James i. 5, 6. Hilary saith, The kingdom of heaven, which the Prophets foreshewed, John preached, and our Lord professed to consist in himself, he will have us to hope for, without any doubting of a wavering will. Otherwise,

ye

justification through faith is none at all, if faith itself be doubtful.' In Matth. Cap. v. And Augustine saith, He that doth despair of the pardon of his sins, doth deny that God is merciful; he that doth distrust of the mercy of God, doth great injury unto God, and, as much as in him lieth, denieth that God hath love, truth, and power; in which things all our hope doth consist.' Manuale. Cap. 23. Sixtus saith, He which is doubtful in faith, is an infidel.' Sixti Pontificis Epist. 1. in Conciliorum Tom. i. Wherefore, we think that they, who counsel us to doubt of the favour of God towards us, do not only dissent from the true judgment of the Catholic church, but also provide very ill for the salvation of the church.

Chapter 15. Of Satisfaction.

As touching satisfaction, we believe and confess, that the alone passion and death of the only-begotten Son of God, our Lord Jesus Christ, is a satisfaction for our sins; and that this satisfaction of Christ is offered and applied to us by the ministry of the Gospel, and is received of us by faith. We also confess, that after the satisfaction of Christ is applied, and by faith received, we ought necessarily to do those good works which God hath commanded; not that by them we might purge our sins before God, but that we might bring forth good fruits of repentance, and testify our thankfulness. For, as touching prayer, fasting, giving of alms, and such like works, we think that they are diligently to be performed; yet that they have a far other use, than that they should, by their merits, either satisfy God for our sins, or apply unto us the merit of Christ.

VII.—FROM THE CONFESSION OF SUEVELAND.

Chapter 20. Of Confession.

Seeing that true confession of sins, and such as hath its beginning from godliness, can be performed of no man, whom his repentance and true sorrow of mind doth not force thereunto, it cannot be wrested out by any precept. Wherefore, neither Christ himself, nor the Apostles would command it. For this cause, therefore, our preachers do exhort men to confess their sins, and therewithal they shew what fruit ariseth hereof; that a man should secretly seek for comfort, counsel, doctrine, and instruction, at the hands of a man that is a Christian, and wise: yet by commandment they urge no man, but do rather affirm, that such commandments do hinder godliness. For that constitution of confessing sins unto

a priest, hath driven infinite souls into desperation; and is subject to so many corruptions, that it ought long since to have been abrogated, and without doubt had been abrogated, if the governors of churches, in late times, had burned with so great a zeal to remove away stumbling-blocks, as, in times past, Nestorius, the bishop of Constantinople, did burn; who did utterly abolish secret confession in his church, because that a certain noblewoman, going often to church, under pretence of doing the works of repentance, was deprehended to have lain with a deacon. Infinite such undoubted sins were committed everywhere. Moreover, the Pontifical laws do require, that the hearer and judge of confession should be so holy, learned, wise, merciful, that a man can hardly find out, especially among those that are commonly appointed to hear confessions, to whom he might confess himself. And now the schoolmen do think, that it is better to confess sins to a layman, than to that priest, by whom we may not look to be edified in godliness. This is the sum: That confession bringeth more hurt than profit, which sound repentance and true sorrow of the mind for sins committed doth not wring out. Therefore, seeing this is the gift of God alone, that we repent of our sins, and be truly sorrowful for that we have sinned, nothing, that may turn to salvation can be done in this matter by commandments, as hath hitherto been made too manifest even by experience.

THE NINTH SECTION.

OF JUSTIFICATION BY FAITH; AND OF GOOD WORKS, AND
THEIR REWARDS.

I. FROM THE LATTER CONFESSION OF HELVETIA.
Chapter 15. Of the true Justification of the Faithful.

To justify, in the Apostle's disputation touching justification, doth signify to remit sins, to absolve from the fault and the punishment thereof, to receive into favour, to pronounce a man just. For the Apostle saith to the Romans, "God is he that justifieth ; who is he that can condemn?" Rom. viii. 33, 34. where to justify, and to condemn, are opposed. And in the Acts of the Apostles, the Apostle saith, "Through Christ is preached unto you

forgiveness of sins; and from all things, (from which ye could not be justified by the law of Moses,) by him, every one that believeth is justified." Acts xiii. 38, 39. For in the law also, and in the prophets we read, that "If a controversy were risen amongst any, and they came to judgment, the judge should judge them; that is, justify the righteous, and make wicked, or condemn, the wicked." Deut. xxv. 1. And in Isaiah, v. 23. "Woe to them which justify the wicked for rewards." Now it is most certain, that we are all by nature sinners, and before the judgment-seat of God convicted of ungodliness, and guilty of death. But we are justified, that is, acquitted from sin and death, by God the Judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain, than that which Paul saith? “All have sinned, and are destitute of the glory of God, and are justified freely by his grace, through the redemption which is in Christ Jesus." Rom. iii. 23, 24. For Christ took upon himself and bare the sins of the world, and did satisfy the justice of God. God, therefore, is merciful unto our sins, for Christ alone, that suffered and rose again, and doth not impute them unto us. But he imputeth the justice of Christ unto us for our own so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yea, and acquitted from sin, death, and condemnation : 2 Cor. v. 19-21. finally, we are righteous, and heirs of eternal life. To speak properly, then; it is God alone that justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ's righteousness unto us. Rom. iv. 23-25.

But because we do receive this justification, not by any works, but by faith in the mercy of God, and in Christ; therefore, we teach and believe, with the Apostle, that sinful man is justified only by faith in Christ, not by the law, or by any works. For the Apostle saith, "We conclude that man is justified by faith, without the works of the law." Rom. iii. 28. "If Abraham was justified by works, he hath whereof to boast; but not with God: for what saith the Scripture? Abraham believed God, and it was imputed to him for righteousness; but to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness." Rom. iv. 2, 3; 5. Gen. xv. 6. And again; "Ye are saved by grace, through faith: and that not of yourselves, it is the gift of God; not by works, lest any might have cause to boast, &c." Eph. ii. 8, 9. Therefore, because faith doth apprehend Christ our righteousness, and doth attribute all to the praise of God in Christ; in this

respect justification is attributed to faith, chiefly because of Christ whom it receiveth, and not because it is a work of ours; for it is the gift of God. Now, that we do receive Christ by faith, the Lord sheweth at large, John vi. 27; 33; 35; 48–58. where he putteth eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ. Therefore, we do not part the benefit of justification, giving part to the grace of God, or to Christ, and part to ourselves, our charity, works, or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works cannot please God, if they be done of such as are not just: wherefore, we must first be just, before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God; who doth not impute unto us our sins, but imputeth unto us the righteousness of Christ; yea, and our faith in Christ he imputeth for righteousness unto us. Moreover, the Apostle doth plainly derive love from faith, saying, "The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned." 1 Tim. i. 5. Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and giveth life) whom it apprehendeth, both is indeed, and is so called, a lively faith, and doth prove itself to be lively, by lively works. And therefore, James doth speak nothing contrary to this our doctrine; for he speaketh of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith. And James also saith, that works do justify; Chap. ii. 14-26. yet he is not contrary to Paul, (for then he were to be rejected;) but he sheweth that Abraham did declare his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the Apostle said again, "I live, howbeit not I, but Christ liveth in me. But the life which now I live in the flesh, I live through the faith of the Son of God, who loved me, and gave himself for me. I do not despise the grace of God; for if righteousness be by the law, then Christ died in vain." Gal. ii. 20, 21.

Chapter 16. Of Faith and Good Works: of their Reward, and of Man's Merit.

Christian faith is not an opinion, or human persuasion; but a sure trust, and an evident and stedfast assent of the mind; to be brief, a most sure comprehension of the truth of God, set forth in