tion, except this doctrine of the gospel," above stated: "and this whole doctrine is provided and adapted for the conflicts of a conscience alarmed" by the sense of sin. 1

The following explanation is also here given: "When we say, We are justified by faith, we do not mean that we are righteous on account of the merit of this virtue" of faith: "but the meaning is this, that we obtain the remission of sins, and imputation of righteousness, by

1 In a subsequent part of the confession, under the head of Traditions, it is said, "Gerson," who was chancellor of the university of Paris, and whom Mosheim calls "the most illustrious ornament" of the fifteenth century, and "the oracle" of the council of Constance-" Gerson writes, that many fell into despair, and some even committed suicide, because they found it impossible satisfactorily to observe the traditions of the church, and had heard of no consolation from grace, and the righteousness of faith."-Sylloge, pp. 169, 170.-With this we may combine the following striking passage quoted by Seckendorf (iii. 119.) from Luther on the Galatians: "What I here say from St. Paul's words, I have learned by experience, my own and that of others, in the monastery. I have seen many, who, with the utmost diligence and scrupulosity, have omitted nothing which might pacify conscience; have worne hair cloth, fasted, prayed, afflicted and exhausted their bodies by various severities, so that, even if they had been made of iron, they must at length have been destroyed; yet the more they laboured, the more fearful they became. And, especially as the hour of death drew nigh, they were so full of trepidation, that I have seen many murderers, condemned to die for their crimes, meet death with more confidence, than these persons who had lived so strictly."

Experience like this was well calculated indeed to make the liberty of the gospel, and the doctrine of a free justification, precious.-But I should wish it to be considered, how far it is the real understanding of that doctrine, and how far mere indifference and greater carelessness of mind, which preserve men generally from such disquietude now. I doubt not the former cause has its influence, but so also, I must apprehend, has the latter.

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1530.

CHAP.

I.

mercy (alone), for the sake of Christ: but this mercy cannot be received except by faith." 1

In the latter disquisition the following statements occur. "When we propose to the churches the necessary doctrine and consolation of faith, we add the doctrine of good works; namely that obedience to the divine law is necessary in them that are justified. For the gospel preaches newness of life, according to that promise, I will put my law in their hearts. This new life, therefore, must be obedience to God. The gospel also preaches repentance; nor can faith exist except in the penitent: for faith brings consolation to the heart under alarm and contrition for sin."

Among good works, the first and highest service of God is faith itself; 2 and it is the parent of many other virtues, which cannot exist till faith is conceived in the heart.... While men are in doubt whether God will hear them, while they think that they are rejected by him, they do not truly call upon him. But, when by faith we apprehend the divine mercy, then we fly to God, love him, call upon him, expect his aid, obey him.... Our adversaries would be thought nobly to exalt the doctrine of good works; and yet, concerning these spiritual works, concerning faith, and the exercises of faith, in prayer, and in all the engagements, deliberations, and dangers of life, they say not a word.... But it is necessary, that in the church men be instructed concerning these internal

1 See the fine passage with which the second part of the Homily of Salvation concludes; and the second paragraph of the third part. Also the well known passage of Hooker, concerning "faith the only hand which putteth on Christ to justification." Of Justif. 31. 2 John vi, 29.

works and fruits of the Spirit. For these works mark the distinction between truly pious persons and hypocrites. The latter may perform outward worship, outward ceremonies, and other outward works; but these services-true penitence, fear, faith, prayer-belong only to the true church."

"It is necessary also to teach men how they may be enabled to perform good works. We teach, that in the gospel the Holy Spirit is promised, to help and govern the minds of those who repent and believe. Wherefore in every part of life, under the great infirmity of nature, and amid the snares of the devil, and all dangers, faith must be exercised in prayer, that we may be enabled to persevere in faith and obedience to God.... True virtues are, beyond all doubt, the gifts of God.... But to these gifts our own diligent exertions must be added, to preserve them, and to obtain the increase of them-according to the text, To him that hath shall be given...for good works have their reward, both in this life, and, after this life, in life eternal."

A. D. 1530

A few remarks may now be offered on the Remarks on confession at large.

the Confes

sion.

Articles of

1. The general resemblance of the doctrine 1. Resembmaintained, and even of the language in which lance to it is stated, to that of our own articles must the Church strike every attentive reader. But this is little of England. more than what is common to all the confessions of faith composed at the period of the blessed reformation. Shades of difference might and would exist; but on all leading points the reformers were " of one heart and of one soul." "One Spirit" from God evidently

1 Ezek. xi. 19. Eph. ii. 18. 1 Cor. xii. 11—13.

СНАР,

1.

2. Its Doctrine of Jus

rested in a large measure upon them, and "opened their eyes to behold the wondrous things of his word." The same blessed truths burst almost simultaneously upon their astonished and enraptured view; and the contrariety of the whole, to the system of darkness and delusion which had prevailed, stood discovered in such a manner, that they "could not but speak forth" to all the world the things which they had learned. Whatever may be said to the contrary, the doctrine of the reformation is one: it is all one in the main: and the slight differences among the leading instruments in the work, and especially in the writings designed to exhibit the doctrines of the several churches, are not worthy to be named in comparison with the general harmony and agreement. And this is as true of the confessions which may be supposed to have been most influenced by the tenets of Calvin, the Helvetian and the Gallican, for instance, as with respect to any others. It is delightful to trace this, and with it the sound and salutary doctrine, delivered in so devout and edifying a spirit, with which they are replete. I would recommend every theological student to have the satisfaction of tracing it for himself in the

66

Sylloge Confessionum," already mentioned, or in either of the more extended works, entitled "Harmonia Confessionum," and "Corpus et Syntagma Confessionum," printed at Geneva, the former in 1581, and the latter in 1612, and under several other dates.

2. It will have been observed, where the tification. grand stress of all is laid; namely on the an

1 See Works of the Rev. T. Scott, vol. viii. pp. 395-421; particularly pp. 397, 408, 409.

1

swer to the question, "How shall man be just with God?" and in what manner the doctrine of justification by faith is stated-the nature, the grounds, and the effects of it. It is "freely, by the grace of God, through the redemption that is in Christ Jesus," and our interest in this unspeakable blessing is received simply through faith; and "depends not on the condition of our worthiness, neither is bestowed on account of preceding works, nor for the worthiness of any works to follow"-though follow they assuredly will in every true believer-in every one who has any part or lot in the blessing. This is the great doctrine of the reformation; and not of the reformation only, but of the 'holy catholic church;' the "articulus stantis vel cadentis ecclesiæ." This is the doctrine which, as Luther and his friends evermore so strikingly set forth, at once brings peace to the conscience, and holiness into the heart and life; gives liberty in the service of God, not, as some would insinuate, from that service: the doctrine which, blessed by the Spirit of God, in the sixteenth century, overthrew the gainful, but corrupt and oppressive system of austerities, indulgences, purgatory, and priestly domination, that had for ages been growing up, and supplanting true religion and righteousness in the world. It is the doctrine which persons unacquainted, or but imperfectly acquainted, with Christian experience, and the operation of the Holy Ghost on the hearts of men, are ever ready to think big with a thousand dangers, and which there

1 The declaration of Melancthon is remarkable, which he makes in one of his epistles written at this period: "Neque enim hoc negari potest, nos in discrimen vocari hanc unum ob causam, quod sentimus Deum placari, non nostris observationibus, sed propter Christum." Mel. Ep. i. 120.

A. D. 1530.