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 beseemeth 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.

"" we

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, 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

Jesus Christ; who is our atonement, and that of mercy, not for any contrition or love of ours.

IX. FROM THE CONFESSION OF WIRTEMBURG.

Chapter 6. Of the Law.

We acknowledge, that the law of God (whereof the Ten Commandments are an abridgment) doth command the best, the most just, and most perfect works; and that man is not only bound to obey the moral precepts of the law, but also, if he should do the works of the Ten Commandments in such perfection and integrity as the law requireth, that he should indeed be counted just before God for his works, and should obtain eternal salvation by his merits. But whereas some men do think, that man can come to that state in this life, as to be able by his works not only to fulfil the Ten Commandments, but also to do more and greater works than are commanded in the law, (which they call works of supererogation,) it is contrary to the doctrine of the Prophets and Apostles, and it is repugnant to the judgment of the true Catholic Church. For the law was not given to this end, to signify that man might perfectly fulfil the commandments thereof in this life; but to shew to man his imperfection, and to testify of the unrighteousness of man, and of the wrath of God against all men, and to stir them up to seek remission of their sins, righteousness, and salvation, by faith in the only Son of God, our Lord Jesus Christ. "By the law cometh the knowledge of sin;" Rom. iii. 20. and, "The law is spiritual, but I am carnal, sold under sin;" Rom. vii. 14. and, The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be;" Rom. viii. 7. and, "Cursed is every man, that continueth not in all things which are written in the book of the law, to do them." Gal. iii. 10. Augustine saith, 'This first commandment of justice, wherein we are commanded to love the Lord with all our heart, with all our soul, and with all our mind, whereupon followeth that other commandment, of loving our neighbour, we shall fulfil in that life, where we shall see him face to face. But therefore it is even now also commanded unto us, that we might be admonished, what it behoveth us to require by faith, whither to send our hope beforehand, and, by forgetting those things which are behind, what things afore we should stretch ourselves unto. And hereby, so far as I can judge, he hath profited much in this life, in that righteousness which is to be perfected, who by profiting doth know, how far he is from the perfection of righte

Charity is a

This is in

But the

ousness.' De Spiritu et Literá. Cap. 36. And again, virtue, whereby that is loved which is to be beloved. some greater, in others lesser, and in some none at all. most absolute love, which now cannot be increased, so long as a man liveth here, is not to be found in any man. For so long as it may be increased, that which is less than it ought to be, cometh of our corruption by reason of which corruption, there is not a just man in the earth, that doth good, and sinneth not; by reason of which corruption, no flesh living shall be justified in the sight of God; for which corruption's sake, if we say that we have no sin, we deceive ourselves, and the truth is not in us; for which also, though we profit never so much, yet it is necessary for us to say, Forgive us our debts, although all our words, deeds, and thoughts are already forgiven us in baptism.' Ad Hieronymum. Epist. 29. And again, 'All the commandments of God are counted as done, when as whatsoever is not done, is notwithstanding pardoned.' Retractationes. Cap. 19. And Jerome saith, This is only perfection unto men, if they know that they are imperfect. This is the true wisdom of man, to know that he is imperfect; and (that I may so speak) the perfection of all just men in the flesh is imperfect.'

Chapter 8. Of the Gospel of Christ.

Although many precepts of the law of God be contained in the writings of the Evangelists and Apostles, and Christ himself doth teach, that we must not render evil for evil, nor look upon a woman wantonly, and such like: yet we must not think that the Gospel of Christ is a new law; whereby, as the fathers in times past were saved under the Old Testament by the old law, so men now under the New Testament should be saved by a new law. For except a man take the name of the law generally for doctrine, as the Prophets now and then do use the name of the law, certainly the Gospel of Christ is not properly a law, as Paul doth commonly use the name of the law; but it is a good and joyful message, touching the Son of God, our Lord Jesus Christ, that he only is the purger of our sins, the appeaser of the wrath of God, and our Redeemer and Saviour.

Neither are the commandments of the law, which are contained in the Apostles' writings, any new law; but they are an interpretation of the old law, according to the judgment of the Holy Ghost; which also were to be seen before, and that not obscurely, in the writings of the Prophets. But they are repeated in the preaching