of Adam, are from their very birth obnoxious to the wrath of God and eternal death; and the corruption itself of human nature propagated from Adam; which corruption comprehends the want of original righteousness," or holy disposition," and concupiscence," or evil affection. "And this defect (or absence of holiness,) and this concupiscence are things condemned, and of their own nature deserving death.'— And this original corruption is truly sin; still bringing with it condemnation, and eternal death, to those who are not born again through baptism and the Holy Spirit."

"Art. IV. When the gospel has convinced us of sin, our alarmed hearts ought to hold to this, that freely, for Christ's sake, are given unto us remission of sins and justification, through faith by which (faith) we ought to believe and confess, that these things are given to us for the sake of Christ, who has become our sacrifice, and has propitiated the Father.Although, therefore, the gospel requires repentance, yet, that remission of sins may be sure," or firmly assured to us, "it teaches us that this blessing is given unto us freely; that is, that it does not depend upon the condition of our worthiness, neither is bestowed on account of preceding works, or for the worthi

1 "In every person born into this world it deserveth God's wrath and damnation." Ch. of Engl. Art. ix.-The Confession states three things: 1. Guilt entailed by Adam's sin: 2. Depravity of disposition: 3. That this depravity (independently of actual transgression,) is criminal, and exposes to condemnation. On the first of these points our Article appears to be silent.-Eckius and the other Roman catholics denied that concupiscence, or evil propensity, is sin; and we shall hereafter find that doctrine strongly asserted by the council of Trent. To maintain the contrary, they affirmed, was to deny the benefit of baptism. Seck. iii. 297.

ness of any works to follow: for (our) pardon must hang in doubt, (incerta fieret,) if we were thus to think, that then, and not before, we should obtain remission of sins, when we had merited it by preceding works; or when our repentance had become worthy of it.The conscience, under genuine convictions, finds no work which it can oppose against the (just) anger of God: and Christ is given and proposed to us as our propitiator. This honour of Christ ought not to be transferred to our works. Therefore Paul says, Gratis (freely) are ye saved; and also, Therefore it is by faith, freely, that the promise may be sure: that is, the promise will then be sure, when we know that it does not depend on the condition of our worthiness, but is (freely) given for Christ's sake. This is the firm and necessary consolation to serious and alarmed souls. And so also the holy Fathers teach."-The sentence of Ambrose so urgently insisted on in our Homily is then quoted: "This is the ordinance of God, that they which believe in Christ should be saved, without works, by faith only, freely receiving remission of their sins." "Consider diligently these words," saith the Homily, "with

1 Those are afterwards censured who taught that absolution was unavailing" unless we were sufficiently contrite; " and that we must stand in doubt of our absolution, because “no one could know himself to be sufficiently contrite." "What is this," it is asked, "but to take away from the consciences of men the consolation of the gospel?" (p. 165.) And again, speaking of confession, "If no sins were forgiven, but those which were specially recited in confession, the consciences of men could never be at peace, because there are many sins which they can neither observe, nor recal to mind."-We should examine ourselves as to the sincerity of our repentance: but, if it is such as leads us to renounce sin, and to "count all but loss for Christ," we should disquiet ourselves no further about the degree of it, or the depth of our contrition.

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CHAP.

1.

The Holy
Spirit.

Good Works.

out works-by faith only-freely-we receive remission of our sins. What can be spoken more plainly, than to say, that freely-without works-by faith only-we obtain remission of sins."The faith spoken of is then explained in the Confession to mean, not a mere historic belief or acknowledgment of the facts of the gospel history, but an embracing of " the peculiar promise of the gospel," namely that of pardon, justification, and eternal life, freely given to us for Christ's sake; a reliance upon promised mercy alone; which will lead us, as is afterwards more fully declared, to love God, and be fruitful in all good works.

"Art. V. The Holy Spirit is given to us, and works effectually in us, through the word of God and the sacraments." " When we are thus comforted through faith, and freed from the terrors of sin by the Holy Spirit, our hearts conceive other (genuine) virtues; acknowledge rightly the mercy of God, feel true love for him, true fear of him, confidence in him, hope of his help, prayer, and the like fruits of the Spirit.

"Art. VI. When we are reconciled to God by faith, the righteousness of good works, which God hath commanded, must (debet) necessarily follow. But, since the infirmity of human nature is such, that no man can satisfy the divine law, it is necessary to teach men, not only that obedience must be rendered, but in what manner also it may be acceptable to God; lest they fall into despair, when they perceive that they cannot satisfy the demands of the law. This obedience, then, is acceptable, not because it satisfies the law, but because the person is in Christ reconciled by faith, and believes that'

1 Hom. of Salvation, 2d part.

(according to the promise of God) "the remainders of sin are forgiven him. For it is always to be considered, that we obtain remission of sins, and the person is pronounced righteous, that is, is accepted, freely for Christ's sake, through faith; and that subsequently his obedience to the law is pleasing to God, is reputed a kind of (quandam) righteousness, and obtains reward (mereri præmia).... And this obedience must (debet) resist evil inclinations, and continually, through spiritual exercises, become more pure, and shun every thing that is contrary to conscience.... But they who comply with corrupt inclinations, and act contrary to conscience, are guilty of mortal sin, and retain neither the righteousness of faith, nor that of good works: according to that sentence of Paul, They who do such things shall not inherit the kingdom of God."

A. D. 1530.

"Art. XVIII. Concerning free will they Free will. teach, that the human will possesses liberty for the performance of civil duties," or the duties between man and man in civil life," and to choose things subject," or submitted, "to reason but it has not power, without the Holy Spirit, to perform spiritual righteousness."

"Art. XIX. Though God creates and pre- Cause of serves all nature, yet the cause of sin is the Sin. will of evil beings, namely the devil and wicked

"Art. XX. The charge of neglecting good Faith and works is here repelled-" it is a manifest Works. calumny❞—and is retorted upon those who advance it. The works extolled under the reign of popery, it is affirmed, were little else than "fasts, festivals, a monastic life, pilgrimages, the invocation of saints, and other useless observances :" but now good and useful

CHAP.

1.

services, beneficial to men, and acceptable to God from persons in all situations of life, were inculcated. The fiftieth Psalm is quoted in what appears to be its true intention. "Here God addresses the whole human race, condemns a confidence placed in ceremonies and other observances, and signifies his displeasure at persons who so inculcated these, as to bury under the load of them the service which he required."-" Our adversaries," say the compilers of the Confession, "because they corrupt the true doctrine concerning faith, 1. Can propose no sure ground of comfort to men's consciences; 2. They abolish the true worship of God; 3. They throw into the shade the works commanded by God, and greatly prefer human traditions... But our preachers, with becoming zeal, have illustrated each of these points: they propose the glad tidings (gospel) concerning faith, and they add pious instruction concerning works."

To this article are appended two disquisitions concerning faith and works. In the former it is said, "Heretofore, when this consolation was not proposed, many trembling consciences endeavoured to pacify themselves by works : some betook themselves to a monastic life, some to one species of works, some to another, by which they were to obtain remission of sins and justification. But there is no firm consolation, 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

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