Question 1

What must a man doe, that he may come into Gods favor, and be saved?

FOr answer to this question, some Ground must be laid down before hand. For it is to be considered, and remembred in the first place, how and by what meanes, God that saves brings a man to saluation.

In the working and effecting of our saluation, there are two special works of God: the giving of the first grace, and after that the giving of the second. The former of these two works, has X. seuerall actions. I. God giues man the outward meanes of saluation, specially the Ministry of the word: and with it, he sends some outward crosse, to breake and subdue the stubbernnesse of our nature, that it may be made plyeable to the will of God. II. This done, God brings the minde of man to a consideration of the Lawe, and therein generally to see what is good, and what is euill, what is sin, and what is not sin. III. Upon a serious consideration of the Law, he makes a man particularly to see and know, his own peculiar and proper sins. IV. Upon the sight of sin, he smites the heart with the spirit of feare, whereby when man sees his sins, he makes him to feare punishment and hell, and to dispaire of saluation, in regard of any thing in himselfe.

Now these foure actions, are indeed no fruits of grace, but are onely works of preparation going before grace; the other actions which follow, are effects of grace. V. The fift action of grace therefore is, to stirre vp the minde to a serious consideration, of the promise of saluation propounded and published in the Gospel. VI. After this, the sixt is, to kindle in the heart some seeds ot sparkes of faith, that is, a will and desire to believe, and grace to striue against doubting and dispaire. Nowe at the same instant, when God beginnes to kindle in the heart, any sparkes of faith, then also he justifies the sinner, and withall beginnes the work of sanctification. VII. Then, so soone as faith is put into the heart, there is presently a combate: for it fighteth with doubting, dispaire, and distrust. And in this combate, faith shows it selfe, by seruent, constant, and earnest inuocation for pardon: and after inuocation followes a strength & preuailing of this desire. VIII. Furthermore, God in mercy quiets and setles the Conscience, as touching the saluation of the soul, and the promise of life, whereupon it resteth and staieth it selfe. IX. Next after this setled assurance, & perswasion of mercy, followes a stirring vp of the heart to Euangelicall sorrow, according to God, that is, a grief for sin, because it is sin, and because God is offended: and then the Lord works repentance, whereby the sanctified heart turnes it selfe unto him. And though this repentance be one of the last in order, yet it shewes it selfe first: as when a candle is brought into a roome, we first see the light before wee see the candle, and yet the candle must needes be, before light can be. X. Lastly, God giues a man grace to endeauour, to obey his commandements by a newe obedience. And by these degrees, doeth the Lord give the first grace.

The second work of God tending to saluation, is to give the second grace: which is nothing else, but the continuance of the first work begun, that a man may perseuere in grace to the ende.

Now then to come the Answer; the holy Ghost has propounded to vs, this Question of conscience, together with the resolution thereof, in these examples following. The men that were at Peters sermon, being touched with the sense of their own miserie, upon the doctrine which had beene deliuered, as the Holy Ghost saies, were pricked in their hearts, and cried one to another: Men andbrethren what shall we doe? Peter moved by the spirit of God answers them, Repent and bee baptized, for the remission of your sins. The like was the case of the Iayler, who, after that the stubbernnesse of his heart was beaten downe, by feare of the departure of the prisoners, he came trembling, and fell downe before Paul and Silas, and moved this question unto them; Sirs, vvhat must I doe to bee saved? To whome they gaue answere, Believe in the Lord Jesus, and you shall besaued, and your houshold. The young man in the Gospel sues to Christ, and askes him, What shall I doe to be saved? Christ answers him.Keepe the Commandements. When he replied that he had kept them from his youth, Christ tells him, that he must goe yet further, and sell all that he has, and give to the poore. And John tells the Scribes and Pharises, who came unto his Baptisme, and confessed their sins, that if they would flie from the wrath to come, they must repent, and bring forth fruits worthie amendement of life. I answer then out of all these places, that he that would stand in the favor of God and be saved, must doe foure things; first humble himselfe before God: secondly, believe in Christ: thirdly, repent of his sins: fourthly, performe newe obedience unto God.

For the first. Humiliation is indeede a fruite of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect wherein it appeares, is the abasing and humbling of our selues. And here we are further to consider three points: first, wherein stands humiliation: secondly, the excellencie of it: thirdly, the Questions of conscience that concerne it.

Touching the first point, Humiliation stands in the practise of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himselfe, and ashamed in respect of his sins. The second is, a confession to God, wherein also three things are to be done: first, to acknowledge all our maine sins original and actual: secondly, to acknowledge our guiltinesse before God: thirdly, to acknowledge our just damnation for sin. The third thing in Humiliation, is supplication made to God for mercy, as earnestly as in a matter of life and death: and of these three things we have in scripture the examples of Ezra, Daniel, and the Prodigall sonne. Ezra 9. Dan. 9. Luk. 15.

The second point is, the excellencie of Humiliation, which stands in this, that it has the promises of life eternal annexed to it, Esa. 57. 15. I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to reuiue the spirit of the humble, and to give life to them that are of a contrite heart. Psal. 51. 17. A contrite and a broken heart, O God, you will not despise. Prou. 28. 13. He that hideth his sins shall not prosper: but he that confesses and forsakes them shall finde mercy. 1. Ioh. 1. 9. If we acknowledge our sins, he is faithfull and just, to forgiue vs our sins, and to clense vs from all unrighteousnesse. By all these and many other places, it is manifest, that in the very instant, when a sinner begins, truly in heart and conscience to humble himselfe, he is then entred into the state of saluation. So soone as David said, I hauesinned, Nathan pronounceth in the name of the Lord, that his sins were put away. And David himselfe says, alluding to the former place, I said I will confess my sin, and loe, you forgaest the wickednesse of my sin. When the Prodigall sonne had but said, I will goe to my father, &c. even then, before he humbled himselfe, his father meetes him, and receives him.

The third point, is touching the Questions of conscience, concerning Humiliation, all which may be reduced to foure principal Cases.

I. Case. What if it fall out, that a man in humbling himselfe, cannot call to minde either all, or the most of his sins? I answer; A particular humiliation indeed is required, for maine and known sins: but yet there are two cases, wherein general repentance, will be accepted of God for unknown sins. One is, when a man has searched himselfe diligently, and by a serious examination, passed through all the commandements of God, and yet after such examination and search made, cannot call to remembrance his particular offenses; then the general repentance is accepted. For this is answerable to the practise of David, who after long search, when he could not attaine to the knowledge of his paricular slippes, then he addresses himselfe to a general humiliation, saying, Who knoweththe errours of this life? Clense me Lord frommy secret faults: and upon this, he was no doubt accepted. Againe, when a man humbleth himselfe, and yet is preuented by the time, so as he cannot search his heart and life, as he would: his general repentance will be taken and accepted of God. The truth hereof appeares in the theife upon the crosse, who hauing no time to search himselfe, made no special humiliation, yet upon his general confession he was accepted. Now the ground of this doctrine is this; He that truely repents himselfe of one sin, in this case when he is preuented: is, as if he repented of all.

II. Case. What must a man doe, that finds himselfe hard hearted, and of a dead spirit, so as he cannot humble himselfe as he would? Answ. Such persons, if they humble themselues, they must be content with that grace which they have received. For if you be grieved truely and unfainedly for this, that you can not be grieved, your humiliation shall be accepted, For that which Paul says of almes, may be truely said in this case, that if there be a readie minde, a man shall be accepted,according to that he has, and not according to that he has not.

III. Case. Whether the party, that is more grieved for losse of his friend, then for offense of God by his sin, doeth or can truely humble himselfe? Answ. A man may have a greater grief for an earthly losse, then for the other, and yet be truely grieved for his sins too. The reason is, because that is a bodily, natural, and sensible losse, and accordingly sorrow for it is natural. Now the sorrow for the offending of God, is no sensible thing, but supernatural and spiritual; and sensible things doe more affect the minde, then the other. David did notably humble himselfe for his sins, and he did exceedingly mourne for the losse of his sonne Absolom, yea and more too then for his sins, Would God I had died forthee Absolom, O Absolom my sonne, my sonne, &c. Againe I answer, that the sorrow of the minde, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sin, though it be lesse in respect of the intention therof yet is it greater in respect of the estimation of the minde, because they which truly mourne for their sins, grieue for the offense of God, as the greatest euill of all; and for the losse of the fauo of God, as for losse of the most excellet & preious thing in the world.

IV. Case. Whether it be necessarie in humiliation, that the heart should be smitten with a sensible sorrowe? Answer. I. In sorrow for sin, there are two things: first, to be displeased for our sins; secondly, to have a bodily moving of the heart, which causes crying and teares. The former of these is necessarie, namely in heart, to be deepely displeased with our selues: the latter is not simply necessarie, though it be commendable in whomsoeuer it is, if it be in truth; for Lydia had the first but not the second. II. It falleth out oftentimes, that the greatnesse of the grief, takes away the sensible paine, and causes a nummednesse of the heart, so that the partie grieueth not. III. Sometimes the complexion will not affoard teares: & in such there may be true humiliation, though with drie cheekes.

The second thing to be done for the attaining of Gods favor, and consequently of saluation, is to Believe in Christ. In the practise of a Christian life, the duties of humiliation and faith cannot be seuered, yet for doctrines sake, I distinguish them. In Faith there are two things required, and to be performed on our behalfe. First, to know the points of religion, and namely the summe of the Gospel, especially the promise of righteousnesse and life eternal by Christ. Secondly, to apply the promise, and withall the thing promised, which is Christ, unto our selues and this is done, when a man upon the commandement of God, sets downe this with himselfe, that Christ and his merits belong unto him in particular, and that Christ is his wisdome, justification, sanctification, and redemption. This doctrine is plaine out of the sixt of John: for Christ is there propounded unto vs, as the bread and the water of life. Therefore faith must not be idle in the braine, but it must take Christ and apply him unto the soul and conscience, even as meate is eaten.

The Questions of conscience touching Faith are these. First, howe we may truely apply Christ, with all his benefits unto our selues. For wicked men apply Christ unto themselues falsely, in presumption, but fewe doe it truely, as they ought to doe. I answer, that this may be done, we must remember to doe two things. First, lay downe a foundation of this action, and then practise upon it. Our foundation must be laid in the word, or else we shall faile in our application, and it consists of two principles. The one is: As god giues a promise of life eternal by Christ, so he giues commandement, that euery one in particular, should apply the promise to himselfe. The next is, that the Ministry of the word, is an ordinarie meanes, wherein God doeth offer, and apply Christ with all his benefits to the hearers, as if he called them by their names: Peter, John, Cornelius, Believe in Christ and you shall be saved. When we have rightly considered of our foundation: the Second thing is, to practise upon it, and that is, to give our selues to the exercises of faith and repentance; which stand in meditation of the word, and praier for mercy and pardon: and when this is done, then God giues the sense and increase of his grace. VVhen Lydia was hearing the sermon of Paul, then God opened her heart, Act. 16. 12.

Secondly, it is demaunded: When faith beginnes to breed in the heart, and when a man beginnes to believe in Christ? Answer. VVhen he beginnes to be touched in conscience for his own sins, and withall hungers and thirsts after Christ, and his righteousnesse, then beginneth faith. The reason is plaine. As faith is renewed, so it is begunne, but it is renewed when a man is touched in conscience for his sins, and beginnes a new to hunger after Christ: therefore when these things first show themselues, then faith first begins. For these were the things that were in David, when he renewed his repentance.

The third dutie necessarie to saluation is Repentance. In which, two things are to be considered the beginning, namely, a Godly Sorrow 2. Cor. 7. and upon this sorrowe a Change. In Sorrowe we consider, first, the nature of it; secondly the properties of it. Touching the nature of sorrow, it is either inward or outward. The inward sorrow, is when a man is displeased with himselfe for his sins. The outward, when the heart declares the grief thereof by teares, or such like signes. And sorrow in this case, called a godly sorrow, is more to be esteemed by the first of these, then by the second. The propertie of this sorrow, is to make vs to be displeased with our selues, for our sins directly, because they are sins, & doe displease God. If there were no judge, no hell, or death, yet we must be grieved because we have offended, so mercifull a God and loving father. And as godly sorrowe will make vs thus to doe, so is it the next cause of repentance, and by this is repentance discerned.

The next thing in repentance is, the Change of the minde and whole man in affection, life & conuersation. And this stands in a constant purpose of the mind, and resolution of the heart, not to sin, but in euery thing to doe the will of God. Hereupon Paul exhorteth them, to whome he wrote, to continue in the loue of God, and in the obedience of his word. Barnabas when he came to Atioch, and had seene the grace of God, was glad, and exhorted all,that with purpose of heart they should cleaue unto God, or continue with the Lord. So the Prophet Ezekiel says, If the wicked will turne fromall his sins, and keepe all my statutes, and doe that which is lawfull and right, he shall surely live and shall not die. In this purpose stands the very nature of repentance, and it must be joined with humiliation and faith, as a third thing availeable to saluation, and not to be seuered fron them. For a man in show may have many good things: as for exanple, he may be hunbled, & seeme to have some strength of faith; yet if there be in the said man, a want of this purpose & resolution not to sin, the other are but dead things, & unprofitable, and for all them, he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose, from the minde and purpose of carnall men, theeues, drunkards, harlots, vsurers; for they will confess their sins, and be sory for them, yea and shed some teares, wishing they had never sinned as they have. In these men, indeede there is a wishing will for the time, but no setled purpose. And it is a propertie of nature to auoid euill, but to have a constant resolution of not sinning, is a gift of grace; and for this, it is, that we must labor, otherwise our repentance, is no true and sound repentance.

The fourth & last dutie, is to performe Neweobedience unto God in our life and conuersation. In this newe obedience, three things are required. First, it must be a fruit of the spirit of Christ in vs, for when we doe any good thing, it is Christ that doeth 'it in vs. Paul says, that good which I doe, I doe it not, but Christ that dwelleth in me. Secondly, this new obedience must be, the keeping of euery commandement of God. For as Saint James says, He that breaks one commandement, is guiltie of all: that is, he that doeth willingly and wittingly breake any commandement, and makes not conscience of some one, makes not conscience of any, and before God he is as guiltie of all, as if he had broken all. Thirdly, in newe obedience, the whole man must endeauour, to keepe the whole law in his minde, will, affections, and all the faculties of soul and body. As it is said of Iosiah, that he turnedto God, according to all the lawes of Moses, with all his heart. There are yet three other things required in him, that must performe new obedience: first, he must not live in the practise of any outward sin. Secondly, there must be an inward resisting and restraining, of the corruption of our nature, and of our hearts, that we may truely obey God, by the grace of the spirit of God. The heart of Joseph was readie prest, to resist the euill request of Potiphars wife. And David staid his affection from revenging himselfe upon Shemei, when he cursed him. Thirdly, he must stirre vp and exercise the inward man, by all spiritual motions of Faith, Joy, Loue, Hop eand the praise of God.

Here a necessarie Question is moved. Considering that all good works, are the fruits of a regenerate person, & are contained under newe obedience How a man may doe a good work, that may be accepted of God, & please him? For resolution wherof, it is to be carefully remenbred, that to the doing of a good work, sundrie things are required: Wherof, some in nature do goe before the work to be done, some doe accompany the doing thereof, and some againe doe followe the work, being required to be done, when the work is done. Before the work, there goes reconciliation: for the person must be reconciled unto God in Christ, and be pleasing to him: for if the person of the worker doe not please God, the work it selfe cannot; neither are works of what dignitie soeuer, to be esteemed by the shevv, and outvvard appearance of them, but by the mind and condition of the doer. Againe, before vve doe any good vvorke, vve must by praier lift vp our hearts unto God, and desire him to inable vs by his spirit to doe it, & to guid vs by the same, in the action, vvhich vve are about to doe. This did the Prophet David oftentimes, as vve may read in the Psalmes, but especially in Psal. 143. 10. when he says; Teach me to doe your will O God, for you art my God, let your good spirit lead me, unto the land of righteousnesse.

In the doing of the work, we are to consider two things; the matter, & the manner or forme of doing it. For the matter, it must be a work commanded in the word of God. Christ says of the Pharises, that they worshipped him invaine, teaching for doctrines, the commandements of men. He therefore that will doe a work, tending to the worshippe of God, must doe that which God commandeth. And here we must remember, that a thing indifferent in the case of offnce, comes under a commandement of the moral lawe. To which purpose Paul says, If eating flesh will offend my brother,I will eate no flesh while the world stands; His meaning is, that though his eating of flesh, was a thing indifferent in it selfe: yet in case of offense, his minde was to abstaine from it, as much as from the breach of the Law of God Againe, if an action indifferent, comes within the case, of furthering the good of the Common wealth, or Church, it ceaseth to be indifferent, and comes under commandement; and so all kind of callings and their works, though never so base, may be the matter of good works. Now for the forme of the work, there must be first a general faith, whereby we must be perswaded that the thing to be done, may lawfully be done; for, what soeuer is not of faith, is sin. Secondly, a particular or iustifying faith, which purifieth the heart, and makes it fit to bring forth a good work: for it giues a beginning to the work, & also couers the wants and defects thereof, by apprehending and applying unto vs, Christ and his merits. Thirdly, it must be done in obedience; for knowing the thing to be doe, to be commanded of God, we must have a minde and intention, to obey God in the thing we doe. It will be here demanded, seeing works must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law, but howe? not considered in his rigour, but as it is qualified, mollified, and tempered by the gospel: for according to the rigour of the Lawe, which commandes perfect obedience, no man can possibly doe a good work.

Furthermore, the Ends of a good work are manifold: first, the honor and glory of God. Whether ye eate or drinke or what soeuer ye doe,doe all to the glory of God. Secondly, the testification of our thankefulnes unto God, that has redeemed vs by Christ. The third is, to edifie our neighbor, and to further him in the way to life euerlasting. The fourth is to exercise & confirme our faith and repentance, both which be much strengthned, by the practise of good works. Fiftly, that we may escape the punnishment of sin, the destruction of the wicked: and obtaine the reward of the righteous, life euerlasting. Sixtly, that we may be answerable to our calling, in dooing the duties thereof, and in walking as children of light, redeemed by Christ Jesus. Seuenthly, that we may pay the debt, which we owe unto God. For we are debters to him in sundry regardes; as we are his creatures: as we are his seruants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our duty of praise and thanksgeuing.

After the work is done, then comes the acception of it. God acceptes of our works divers waies. First, in that he pardoneth the fault which comes from vs, and secondly, in that he approves his own good work in vs. We then after we have done the work, must humble our selues, and intreat the Lord to pardon the wantes of our works, & say with David, Lord enter not into judgment with your seruant: and with Daniel, Lord unto vs belongeth open shame & confusion, but to you righteousnes,compassion, and forgiuenes. And the reason is plaine, because in vs there is no goodnesse, no holines, no righteousnes, nor any thing that may present vs acceptable in his sight: and for this cause Paul says, I know nothing by my selfe, yet am I not thereby justified. Great reason then, that we should humble our selues before God, for our wants, and pray unto him, that he will in mercy accept our endeavor, and confirme the good work begunne in vs, by his holy spirit.

What must a person do to come into God's favor and be saved?

To answer this question, some foundational matters must first be laid down. We must first consider and keep in mind how God, who saves, brings a person to salvation.

In working out our salvation, God performs two special works: giving the first grace, and after that, giving the second. The first of these two works involves ten distinct actions. First, God gives a person the outward means of salvation — especially the ministry of the word — and along with it He sends some outward trial or hardship, to break down and subdue the stubbornness of our nature so that it may become pliable to God's will. Second, this done, God brings the mind to a consideration of the law, and through it to a general understanding of what is good and what is evil, what is sin and what is not sin. Third, through a serious consideration of the law, He causes a person to see and recognize his own particular and personal sins. Fourth, upon seeing sin, He strikes the heart with the spirit of fear, so that when a person sees his sins, he fears punishment and hell, and despairs of salvation in regard to anything in himself.

Now these four actions are not yet fruits of grace, but only preparatory works that come before grace. The remaining actions are effects of grace. Fifth, the fifth action of grace is to stir up the mind to a serious consideration of the promise of salvation set forth and published in the Gospel. Sixth, after this, the sixth is to kindle in the heart some seeds or sparks of faith — a will and desire to believe, and grace to strive against doubting and despair. At the very instant when God begins to kindle any sparks of faith in the heart, He also justifies the sinner and at the same time begins the work of sanctification. Seventh, as soon as faith is placed in the heart, a conflict immediately begins — for faith wrestles with doubting, despair, and distrust. In this conflict, faith shows itself through fervent, constant, and earnest prayer for pardon. After this prayer follows a strengthening and prevailing of this desire. Eighth, God in mercy then quiets and settles the conscience concerning the salvation of the soul and the promise of life, upon which the conscience rests and takes its stand. Ninth, following this settled assurance and persuasion of mercy comes a stirring up of the heart to evangelical sorrow according to God — a grief for sin because it is sin and because God is offended. The Lord then works repentance, by which the sanctified heart turns itself to Him. And though this repentance comes last in order, it shows itself first — just as when a candle is brought into a room, we first see the light before we see the candle, yet the candle must exist before there can be light. Tenth, lastly, God gives a person grace to endeavor to obey His commandments through new obedience. By these steps, the Lord gives the first grace.

The second work of God tending toward salvation is to give the second grace, which is nothing other than the continuation of the first work already begun — so that a person may persevere in grace to the end.

Now to come to the answer: the Holy Spirit has set before us this question of conscience, along with its resolution, through the following examples. The men at Peter's sermon were pierced with a sense of their own misery by the doctrine that had been delivered. As the Holy Spirit records, they were cut to the heart and cried out to one another, Men and brothers, what shall we do? Peter, moved by the Spirit of God, answered them: Repent and be baptized for the forgiveness of your sins (Acts 2:38). A similar case was that of the jailer, whose stubbornness was broken down by fear at the escape of the prisoners. He came trembling and fell before Paul and Silas, asking them, Sirs, what must I do to be saved? They answered him: Believe in the Lord Jesus, and you will be saved, you and your household (Acts 16:33). The young man in the Gospel came to Christ and asked, What shall I do to be saved? Christ answered him: Keep the commandments (Matthew 19:17). When he replied that he had kept them from his youth, Christ told him he must go further and sell all he had and give to the poor. And John told the scribes and Pharisees who came to his baptism and confessed their sins, that if they would flee from the wrath to come, they must repent and bring forth fruit worthy of a change of life (Matthew 3:8). My answer, drawn from all these passages, is that the person who would stand in God's favor and be saved must do four things: first, humble himself before God; second, believe in Christ; third, repent of his sins; fourth, perform new obedience to God.

Concerning the first. Humiliation is indeed a fruit of faith, yet I place it before faith because in practice it comes first. Faith lies hidden in the heart, and the first effect in which it shows itself is the humbling and abasing of ourselves. Here we must consider three further points: first, what humiliation consists of; second, its excellence; and third, the questions of conscience that concern it.

Concerning the first point: humiliation consists of three practices. The first is a sorrow of heart, by which the sinner is displeased with himself and ashamed on account of his sins. The second is a confession to God, in which three things are also to be done: first, to acknowledge all our principal sins, both original and actual; second, to acknowledge our guiltiness before God; and third, to acknowledge our just condemnation for sin. The third element of humiliation is supplication to God for mercy, as earnestly as if one's life depended on it. We have examples of all three of these things in Scripture in the cases of Ezra, Daniel, and the prodigal son (Ezra 9; Daniel 9; Luke 15).

The second point is the excellence of humiliation, which lies in this: it has the promises of eternal life annexed to it. Isaiah 57:15 — I dwell in the high and holy place, and also with the one who is of a contrite and humble spirit, to revive the spirit of the humble and to give life to those of a contrite heart. Psalm 51:17 — A broken and contrite heart, O God, You will not despise. Proverbs 28:13 — Whoever conceals his sins will not prosper, but the one who confesses and forsakes them will find mercy. 1 John 1:9 — If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. By all these passages and many others, it is plain that at the very moment when a sinner begins to truly humble himself in heart and conscience, he has entered into the state of salvation. As soon as David said, I have sinned, Nathan pronounced in the name of the Lord that his sins were put away. And David himself says, alluding to that same passage: I said, I will confess my sin — and behold, You forgave the guilt of my sin. When the prodigal son had only said, I will go to my father, etc. — even then, before he had humbled himself, his father ran to meet him and received him.

The third point concerns the questions of conscience regarding humiliation, all of which may be reduced to four main cases.

Case I. What if it happens that in humbling himself, a person cannot recall either all or most of his sins? I answer: a particular humiliation is indeed required for principal and known sins. Yet there are two situations in which a general repentance will be accepted by God for unknown sins. One is when a person has searched himself diligently, passing through all of God's commandments in a serious examination, and yet after such a search still cannot recall his particular offenses. In that case, general repentance is accepted. This corresponds to the practice of David, who after a long search, when he could not recall his particular lapses, addressed himself to a general humiliation, saying: Who can discern his errors? Cleanse me, Lord, from my hidden faults. And on this basis, he was undoubtedly accepted. Again, when a person humbles himself but is prevented by lack of time from searching his heart and life as he would wish — his general repentance will also be accepted by God. The truth of this is evident in the thief on the cross, who having no time to search himself made no specific humiliation, yet was accepted upon his general confession. The principle underlying this doctrine is: the person who truly repents of one sin, when prevented from doing more, is treated as if he had repented of all.

Case II. What must a person do who finds himself hardened and deadened in spirit, so that he cannot humble himself as he wishes? Answer: such persons must, in humbling themselves, be content with the grace they have received. For if you are truly and sincerely grieved that you cannot grieve as you ought, your humiliation will be accepted. For what Paul says about giving can be truly applied here as well: if there is a willing mind, a person will be accepted according to what he has, not according to what he does not have.

Case III. Can the person who is more grieved over the loss of a friend than over having offended God by his sin truly humble himself? Answer: a person may feel a greater grief over an earthly loss than over offending God, and yet still be truly grieved for his sins. The reason is that earthly loss is bodily, natural, and sensible, and sorrow for it is accordingly natural. Sorrow for having offended God, on the other hand, is not something sensible but supernatural and spiritual — and sensible things affect the mind more readily than spiritual ones. David humbled himself deeply for his sins, and yet he mourned excessively for the death of his son Absalom — more so, in fact, than for his sins: Would that I had died instead of you, Absalom, O Absalom, my son, my son, etc. I answer further that the sorrow of the mind must be measured by the intensity of the affection and by the estimation in which the mind holds the thing mourned. Now sorrow for sin, though it may be less intense in its feeling, is yet greater in the estimation of the mind — because those who truly mourn for their sins grieve over having offended God as the greatest evil of all, and over the loss of God's favor as the loss of the most excellent and precious thing in the world.

Case IV. Is it necessary in humiliation that the heart be struck with a tangible, felt sorrow? Answer. First, in sorrow for sin there are two things: to be displeased with oneself for one's sins, and to have a bodily movement of the heart that produces crying and tears. The first of these is necessary — namely, to be deeply displeased with oneself in heart. The second is not absolutely necessary, though it is commendable wherever it is genuine. For Lydia had the first but not the second. Second, it often happens that the very greatness of the grief takes away the felt sensation of pain and produces a numbness of the heart, so that the person is not visibly moved to tears. Third, some people's temperament does not allow for tears — and in such people there may be true humiliation, even with dry cheeks.

The second thing to be done in order to attain God's favor and consequently salvation is to believe in Christ. In the practice of the Christian life, the duties of humiliation and faith cannot be separated. Yet for the sake of teaching, I distinguish between them. Faith requires two things to be performed on our part. First, to know the points of religion — and in particular, the sum of the Gospel, especially the promise of righteousness and eternal life through Christ. Second, to apply the promise — and with it, the thing promised, which is Christ — to ourselves. This is done when a person, upon God's command, settles it within himself that Christ and His merits belong to him in particular, and that Christ is his wisdom, justification, sanctification, and redemption. This doctrine is plain from John 6, where Christ is set before us as the bread and water of life. Therefore faith must not be idle in the mind alone. It must take hold of Christ and apply Him to the soul and conscience, just as food is taken and eaten.

The questions of conscience touching faith are these. First, how may we truly apply Christ with all His benefits to ourselves? For wicked people apply Christ to themselves falsely, out of presumption, but few do it truly as they ought. I answer that to do this rightly, two things must be remembered. First, lay down a foundation for this action, and then act on it. Our foundation must be laid in the word, or we will fail in our application. It consists of two principles. The first: just as God gives a promise of eternal life through Christ, so He gives the commandment that every person in particular should apply that promise to himself. The second: the ministry of the word is the ordinary means by which God offers and applies Christ with all His benefits to the hearers — as if He called each one by name: Peter, John, Cornelius, believe in Christ and you will be saved. When we have rightly considered our foundation, the second thing is to act on it. That is, to give ourselves to the exercises of faith and repentance — which consist in meditation on the word and prayer for mercy and pardon. When this is done, God gives the sense and increase of His grace. When Lydia was hearing Paul's sermon, God opened her heart (Acts 16:12).

Second, it is asked: when does faith begin to grow in the heart, and when does a person begin to believe in Christ? Answer: when he begins to be convicted in conscience of his own sins, and at the same time hungers and thirsts for Christ and His righteousness — that is when faith begins. The reason is plain. Just as faith is renewed, so it is first begun — and it is renewed when a person is convicted in conscience for his sins and begins again to hunger for Christ. Therefore, when these things first appear, faith first begins. For these were the things present in David when he renewed his repentance (Psalm 51).

The third duty necessary for salvation is repentance. In repentance, two things are to be considered: its beginning — namely, a godly sorrow (2 Corinthians 7) — and following that sorrow, a change. In regard to sorrow, we consider first its nature, and then its properties. Touching the nature of sorrow: it is either inward or outward. Inward sorrow is when a person is displeased with himself for his sins. Outward sorrow is when the heart expresses that grief through tears or similar signs. In this case, the sorrow called godly sorrow is to be measured more by the first of these than by the second. The property of this sorrow is to make us displeased with ourselves directly for our sins — because they are sins and because they displease God. Even if there were no judge, no hell, no death, we should still be grieved because we have offended so merciful a God and loving Father. And just as godly sorrow works this in us, it is also the immediate cause of repentance, and by this it may be distinguished.

The next element of repentance is the change of the mind and the whole person — in affection, life, and conduct. This consists in a constant purpose of mind and a firm resolution of heart not to sin, but in all things to do the will of God. Paul accordingly exhorts those to whom he wrote to continue in the love of God and in obedience to His word. When Barnabas came to Antioch and saw the grace of God, he was glad and exhorted everyone that with purpose of heart they should cleave to God — that is, continue with the Lord (Acts 11:23). Similarly, the prophet Ezekiel says: If the wicked will turn from all his sins and keep all my statutes and do what is lawful and right, he shall surely live and shall not die (Ezekiel 18:21). In this purpose lies the very nature of repentance. It must be joined with humiliation and faith as a third thing essential to salvation, not to be separated from them. For a person may appear to have many good things — he may seem humbled, and to have some measure of faith — yet if he lacks this purpose and resolution not to sin, the other things are dead and unprofitable, and despite them all, he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose from the desires and purposes of carnal people — thieves, drunkards, prostitutes, and usurers. For such people will confess their sins, be sorry for them, and even shed some tears, wishing they had never sinned as they have. In these people there is for the moment a wishing will, but no settled purpose. It is natural to want to avoid evil — but to have a constant resolution not to sin is a gift of grace. For this we must labor; otherwise our repentance is not true and genuine repentance.

The fourth and last duty is to perform new obedience to God in life and conduct. In this new obedience, three things are required. First, it must be a fruit of the Spirit of Christ in us — for when we do any good thing, it is Christ who does it in us (John 15:5). Paul says: the good that I do, I do not do myself, but Christ who lives in me. Second, this new obedience must consist in keeping every commandment of God. For as James says: the one who breaks one commandment is guilty of all (James 2:10) — that is, whoever willingly and knowingly breaks any commandment and makes no conscience of it, makes no conscience of any of them, and before God he is as guilty as if he had broken all of them. Third, in new obedience, the whole person must endeavor to keep the whole law — in mind, will, affections, and all the faculties of soul and body. As it is said of Josiah, that he turned to God according to all the law of Moses, with all his heart (2 Kings 23:25). There are also three further things required of the one who performs new obedience. First, he must not live in the practice of any outward sin. Second, there must be an inward resisting and restraining of the corruption of our nature and of our hearts, so that by the grace of the Spirit of God we may truly obey God. The heart of Joseph was ready to resist the evil request of Potiphar's wife (Genesis 39:9-10). And David restrained his desire to avenge himself on Shimei when Shimei cursed him (2 Samuel 16:10). Third, he must stir up and exercise the inner person through all spiritual movements of faith, joy, love, hope, and the praise of God.

Here a necessary question arises. Given that all good works are the fruits of a regenerate person and fall under new obedience, how may a person do a good work that will be accepted by God and please Him? To resolve this, we must carefully note that for a good work to be done rightly, several things are required. Some of these precede the work to be done, some accompany the doing of it, and some follow after the work is finished. Before the work, reconciliation must come first. The person must be reconciled to God in Christ and be pleasing to Him. For if the person of the worker does not please God, neither will the work itself. Works, however impressive they may appear, are not to be judged by their outward show, but by the mind and condition of the one who does them. Again, before doing any good work, we must lift up our hearts to God in prayer and ask Him to enable us by His Spirit to do it, and to guide us in what we are about to do. David did this many times, as we can read throughout the Psalms — but especially in Psalm 143:10, where he says: Teach me to do Your will, O God, for You are my God; let Your good Spirit lead me to the land of righteousness.

In the doing of the work, two things are to be considered: the matter and the manner of doing it. As for the matter, it must be a work commanded in the word of God. Christ says of the Pharisees that they worshiped Him in vain, teaching as doctrines the commandments of men (Mark 7:7). Therefore the person who wants to do a work tending toward the worship of God must do what God commands. Here we must remember that an indifferent thing, in the case of causing offense, comes under a commandment of the moral law. To this point Paul says: If eating meat causes my brother to stumble, I will never eat meat again (1 Corinthians 8:13). His meaning is that though eating meat was an indifferent thing in itself, in the case of giving offense, he was resolved to abstain from it just as firmly as from a violation of God's law. Again, if an indifferent action falls within the scope of furthering the good of the commonwealth or the church, it ceases to be indifferent and comes under a commandment. In this way, all kinds of callings and their works — however lowly — may be the matter of good works. Now as for the form or manner of the work: there must first be a general faith, by which we are persuaded that the thing to be done may lawfully be done — for whatever is not of faith is sin. Second, there must be a particular or justifying faith, which purifies the heart and makes it fit to bring forth a good work. It gives the work its beginning and also covers its defects and shortcomings by grasping and applying to us Christ and His merits. Third, it must be done in obedience. Knowing that the thing to be done is commanded by God, we must have in mind the intention to obey God in what we do. It will be asked here: since works must be done in obedience, to what part of the word should our obedience be directed? I answer: to the law — but not in its strict rigor, rather as it is qualified, softened, and tempered by the Gospel. For according to the strict rigor of the law, which demands perfect obedience, no person can possibly do a good work.

Furthermore, the ends of a good work are many. First, the honor and glory of God. Whether you eat or drink or whatever you do, do all to the glory of God (1 Corinthians 10:31). Second, to testify our thankfulness to God, who has redeemed us through Christ. Third, to edify our neighbor and help him along the way to eternal life. Fourth, to exercise and strengthen our faith and repentance, both of which are greatly built up through the practice of good works. Fifth, that we may escape the punishment of sin — the destruction of the wicked — and obtain the reward of the righteous: eternal life. Sixth, that we may be consistent with our calling by performing its duties and walking as children of light, redeemed by Christ Jesus. Seventh, that we may pay the debt we owe to God. For we are debtors to Him in many respects — as His creatures, as His servants, as His children, and above all as those redeemed by Christ. Our whole debt is our duty of praise and thanksgiving.

After the work is done, then comes its acceptance. God accepts our works in two ways: first, by pardoning the fault that comes from us; and second, by approving His own good work in us. After doing any work, we must humble ourselves and ask the Lord to pardon the deficiencies of our works, saying with David: Lord, do not enter into judgment with Your servant (Psalm 143:2), and with Daniel: Lord, to us belongs open shame and confusion, but to You belong righteousness, compassion, and forgiveness (Daniel 9:8-9). The reason is plain: in us there is no goodness, no holiness, no righteousness, nothing that could present us as acceptable in His sight. For this reason Paul says: I know nothing against myself, yet I am not thereby justified. Great reason, then, that we should humble ourselves before God for our failings, and pray that He will in mercy accept our endeavors and confirm the good work He has begun in us by His Holy Spirit.