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with faith in him by which faith we, believing the Gospel, and therefore being persuaded that God hath taken us for his adopted children, and that he will for ever shew himself a loving Father unto us, let us wholly depend upon his pleasure. This faith St. Augustine doth call, in his book De Fide et Operibus, EVANGELICAL; to wit, that which is effectual through love. By this faith we are born again, and the image of God is repaired in us. By this faith, whereas we are born corrupt, (our thoughts, even from our childhood, being altogether bent unto evil,) we become good and upright. For hereupon, we, being fully satisfied with one God, (the spring of all good things, that is never dry, but runneth always most plentifully,) do forthwith shew ourselves, as it were, God's, towards others, that is, toward the true sons of God; endeavouring by love to profit them, so much as in us lieth. For, "He that loveth his brother, abideth in the light, 1 John ii. 10. and "is born of God," iv. 7. and is wholly given to the new, and, at the same time, to the old commandment, touching mutual love. And this love is the fulfilling of the whole law, as Paul saith, "The whole law is fulfilled in one word, namely this, Thou shalt love thy neighbour as thyself." Gal. v. 14. For whatsoever the law teacheth, hitherto it tendeth, and this one thing it requireth, that at length we may be reformed to the perfect image of God, being good in all things, and ready and willing to do men good; the which we cannot do, except we be adorned with all kinds of virtues. For who can purpose and do all things (as the duty of a Christian doth require, 1 Cor. x. 31-33.) to the true edifying of the Church, and the sound profit of all men, (that is, according to the law of God, and to the glory of God,) except he both think, speak, and do every thing in order, and well, and therefore be very familiarly acquainted with the whole company of virtues?

Chapter 5. To whom Good Works are to be ascribed, and how Necessary they be.

But seeing that they which are the children of God, are rather led by the Spirit of God, Rom. viii. 14. than do work anything themselves; and that of him, and through him, and for him, are all things;" Rom. xi. 36. therefore whatsoever things we do well and holily, are to be ascribed to none other, than to this one only Spirit, the Giver of all virtues. Howsoever it be, he doth not compel us, but doth lead us being willing; "working in us both to will, and to do." Phil. ii. 13. Whereupon St. Augustine writeth very well, That God doth reward his works in us.' And yet we are so far from

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rejecting good works, that we do utterly deny that any man can fully be saved, except he be thus far brought by the Spirit of Christ, that he find no want at all in him, touching those good works whereunto God hath created him. For there be divers members of the same body therefore every one of us hath not the same office. 1 Cor. xii. 12. It is so necessary that the law should be fulfilled, that Heaven and earth shall sooner pass away, than any one iota, or the least point thereof, shall be remitted." Matt. xxiv. 35. Yet, because God alone is good, hath created all things of nothing, and doth by his Spirit make us altogether new, and doth wholly lead us, (for in Christ nothing availeth but a new creature,) none of all these things can be ascribed to man's strength; and we must confess, that all things are the mere gifts of God, who, of his own accord, and not for any merit of ours, doth favour and love us. By these things it may sufficiently be known, what we believe justification to be, by whom that it is wrought for us, and by what means received of us: also by what places of Scripture we are induced so to believe. For although of many we have alleged a few, yet, by these few, any one that is but meanly conversant in the Scriptures, may fully perceive, that they which read those Scriptures shall find everywhere such kind of sentences, as do attribute unto us nothing but sin and destruction, (as Hosea saith,) and all our righteousness and salvation to the Lord. Hos. xiii. 9.

Chapter 6. Of the Duties of a Christian Man.

Now it cannot be doubted of, what be the duties of a Christian man, and to what actions he ought chiefly to give himself: namely, to all those, whereby every one, for his part, may profit his neighbours; first, in things pertaining to life eternal, that they also may begin to know, worship, and fear God; and then in things pertaining to this life, that they may want nothing which is necessary to the sustenance of the body. For as the whole law of God, which is a most absolute commandment of all righteousness, is briefly contained in this one word, "Thou shalt love thy neighbour as thyself;" Rom. xiii. 9. so, in the performance of this love, it is necessary that all righteousness should be comprised and perfected. Whereupon it followeth, that nothing at all is to be reckoned among the duties of a Christian man, which is not of force and effect to profit our neighbour; and that every work so much the more belongeth to the duty of a Christian man, by how much his neighbour may the more be profited thereby. Therefore, next after Ecclesiastical

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functions, among the chief duties of a Christian man, we place the government of the common-weal, obedience to Magistrates, (for these be referred to the common profit ;) the care which is taken for our wife, children, family, and the honour which is due to parents, (because that without these the life of man cannot consist;) and lastly, the profession of good arts and of all honest discipline; (because that, except these be had in estimation, we shall be destitute of the greatest good things, which are proper to mankind.) Yet in these, and all other duties pertaining to man's life, no man must rashly take any thing to himself, but with a right conscience consider whereunto God doth call him. To conclude, let every man account that his duty, and therein so much the more excellent a duty, the more he shall profit other men thereby.

THE TENTH SECTION.

OF THE HOLY CATHOLIC CHURCH.

I. FROM THE LATTER CONFESSION OF HELVETIA. Chapter 17. Of the Catholic and Holy Church of God, and of the One Only Head of the Church.

Forasmuch as God from the beginning would have men to be saved, and to come to the knowledge of the truth; 1 Tim. ii. 4. therefore it is necessary that there always should have been, and should be at this day, and to the end of the world, a Church: that is, a company of the faithful, called and gathered out of the world; a communion (I say) of all saints, that is, of them who do truly know, and rightly worship and serve, the true God, in Jesus Christ the Saviour, by the word and the Holy Spirit, and who by faith are partakers of all those good graces, which are freely offered through Christ. These all are citizens of one and the same city, living under one Lord, under the same laws, and in the same fellowship of all good things: for so the Apostle calleth them, "fellow-citizens with the saints, and of the household of God;" Ephes. ii. 19. terming the faithful upon the earth, Saints, 1 Cor. vi. 1. who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood, I believe the Catholic Church, the communion of saints.' And seeing that there is always

but "one God, and one Mediator between God and man, Jesus Christ;" 1 Tim. ii. 5. also, one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament, or Covenant; it followeth necessarily that there is but one Church: which we therefore call CATHOLIC, because it is universal, spread abroad through all the parts and quarters of the world, and reacheth unto all times, and is not limited within the compass either of time or place. Here therefore we must condemn the Donatists, who pinned up the Church within the corners of Africa; neither do we allow of the Roman Clergy, who vaunt that the Church of Rome alone is in a manner Catholic.

The Church is divided by some into divers parts or sorts: not that it is rent and divided from itself, but rather distinguished, in respect of the diversity of the members that be in it. One part thereof they make to be the Church Militant, the other the Church Triumphant. The Militant warreth still on the earth, and fighteth against the flesh, the world, and the prince of the world, the Devil; against sin, and against death. The other, being already set at liberty, is now in heaven, and triumpheth over all those things overcome, and continually rejoiceth before the Lord. Yet these two Churches have notwithstanding a communion and fellowship between themselves.

Moreover, the Church Militant upon the earth hath evermore had in it many particular Churches, which must all notwithstanding be referred to the unity of the Catholic Church. This Militant Church was otherwise ordered and governed before the Law, among the Patriarchs; otherwise under Moses, by the Law; and otherwise of Christ, by the Gospel. There are but two sorts of people for the most part mentioned; to wit, the Israelites, and the Gentiles; or they which, of the Jews and Gentiles, were gathered to make a Church. There be also two Testaments, the Old and the New. Yet both these sorts of people have had, and still have, one fellowship, one salvation, in one and the same Messiah; in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times, and a diversity in the pledges and signs of Christ promised, and exhibited; and that now, the ceremonies being abolished, the light shineth unto us more clearly, our gifts and graces are more abundant, and our liberty is more full and ample.

This holy Church of God is called the house of the living God,"

2 Cor. vi. 16. builded of living and spiritual stones," 1 Pet. ii. 5. "founded upon a rock," Matt. xvi. 18. "that cannot be removed," Heb. xii. 28. "upon a foundation, besides which none can be laid.” 1 Cor. iii. 11. Whereupon it is called "the pillar and foundation of the truth," 1 Tim. iii. 15. that doth not err, so long as it relieth upon the rock Christ, and upon the foundation of the Prophets and Apostles. And no marvel if it do err,* so often as it forsaketh Him, who is the alone truth. This Church is also called "a virgin," 1 Cor. xi. 2. and, "the spouse of Christ," Cant. iv. 8. and, "his only beloved." Cant. v. 16. For the Apostle saith, "I have joined you unto one husband, that I might present you a chaste virgin unto Christ." 2 Cor. xi. 2. The Church is called "a flock of sheep under one shepherd," even Christ; Ezek. xxxiv. 22, 23. and John x. 16. also, the body of Christ," Col. i. 24. because the faithful are the lively members of Christ, having him for their head.

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It is the head which hath the pre-eminence in the body, and from whence the whole body receiveth life; by whose spirit it is governed in all things, of whom also it receiveth increase, that it may grow up. Also there is but one head of the body, which hath agreement with the body; and therefore the Church cannot have any other head beside Christ. For as the Church is a spiritual body, so must it needs have a spiritual head like unto itself. Neither can it be governed by any other spirit, than by the Spirit of Christ. Wherefore Paul saith, "And he is the head of his body the Church, who is the beginning, the first born of the dead, that in all things he might have the pre-eminence." Col. i. 18. And, in another place, "Christ (saith he) is the head of the Church, and the same is the Saviour of his body." Ephes. v. 23. And again, "Who is the head of the Church, which is his body, even the fulness of Him, which filleth all in all things." Ephes. i. 22, 23. Again, "Let us in all things grow up into him which is the head, that is Christ; by whom all the body being knit together, receiveth increase." Ephes. iv. 15, 16. And therefore we do not allow of the doctrine of the Romish Prelates, who would make the Pope the general pastor and supreme head of the Church of Christ, Militant here on earth, and the very Vicar of Christ, who hath (as they say) all fulness of power and sovereign authority in the Church. For we hold and teach, that Christ our Lord is, and remaineth still, the only universal Pastor, and highest Bishop, before God his Father; and that in the Church he perform

How, and in what respect, the visible Church, considered universally, is said to err, it is afterward declared more fully in this same Confession.