will whereby he is mooued to this or that yet insomuch as that is altogether capâ—iuated vnder sinne it hath no liberty at al to desire good but such as it hath receiued by grace and of the gift of god We beleeue that all the ofspring of Adame iâ— infected with this contagion which we call Originall some that is a steine spreading it selfe by propagation and not by imitation onelie as the Pelagians thought all whose errors we doe detest Neither doe we thinke it necessarie to search how this sinne may be deriued from one vnto an other For it is sufficient that those thinges which God gaue vnto Adam were not giuen to him alone but also to all his posteritie and therefore we in his person being depriued of all those good giftes are fallen into all this miserie and cursse We beleeue that this steine is indeed sinne because that it maketh all and euerie man not so much as those litle ones excepted which as yet lie hide in their mothers wombe guiltie of eternall death before God We also affirme that this staine euen after baptisme is in nature sin as concerning the fault howbeit they which are the children of God shall not therfore be condemned because that God of his gracious free goodnes and mercie doth not impute it to them Moreouer we saie that this frowardnes of nature doth alwaies bring forth some fruites of malice and rebellion in such sorte that euen they which are moste holie although they resist it yet are they defiled with manie infirmities and offences so long as they liue in this world OVT OF THE ENGLISH CONFESSION WE saie also that euerie person is borne in sinne and leadeth his life in sinne that no bodie is hable trulic to saie His heart is cleane That the moste righteous person is but an vnprofitable seruant That the law of God is perfect and requireth of vs perfect and full Obedience That we are hable by no meanes to fulfill that law in this worldlie life that there is no mortall creature which can be iustified by his owne desertes in Gods sight OVT OF THE CONFESSION OF BELGIA WE beleeue that God of the slime of the earth created man after his Image that is to saie good iust and holie who had power by his owne free will to frame and conforme his will vnto the will of God But when he was aduanced to honour he knew not neither did he wel vnderstand his excellent state but wittinglie and willinglie dâ—d make himselfe subiect to sinne and so consequentlie vnto eternall death and malediction whilst that giuing eareâ—o the wordes and subtelties of the deuill he did transgreâ—â—e that commaundement of life which he had receiued of the Lord and so did withdraw and alienate him-selfe from God his true life his nature being altogether defiled and corrupted by sinne whereby it came to passe that he made him selfe subiect both to corporall and to spirituall death Wherefore being made wicked and peruerse and also corrupt in all his waâ—es and endeauours he lost those excelleâ—â— giftes wherewith the Lord had adorned him so that there were but a few litle sparkes and small steps of those graces left in him the which notwithstanding are sufficient to leaue men without excuse because that what light soeuer we haue is turned into palpable darkenes euen as the scripture it selfe teacheth saying The light shined in darkenes 〈◊〉 the darkenes comprehended iâ— not For there Iohn doth manifestlie call men daâ—kenes Therefore whatsoeuer things are taught as touching mans free will we do worthelie reiect them seeing that man is the seruant of sinne neither 〈◊〉 he do anie thing of himselfe but as it is giuen him from heauâ—â— For who is so bolde as â—o bragge that he is able to performe whatsoeuer he listeth when as Christ him-selfe saith No man can come vnto me except my father which hath sent me dâ— draw him Who dare boast of his will which heareth that All the affections of the flesh are enmities against God Whoe will vaunt of his vnderstanding which knoweth that The naturall man can not perceiue the thinges of the spirit of God To conclude whoe is he that dare bring forth anie one cogitation of his owne which vnderstandeth this that we are not Able of our selues to thinke anie thing but That we are sufficient it is altogether of God Therefore that saying of the Apostle must needs remaine fiâ—me and steadfast It is God which worketh iâ— vs both to will and to doe euen of his good pleasure For no mans minde no mannes wil is able to rest in the wil of God wherin Christ himselfe hath wrought nothing before The which also he doth teach vs saying Without me ye can do â—â—thing We beleeue that thorough the disobedience of Adam the sinne that is called Originall hath beene spred and poured into all man kinde Now Originall sinne is a corruption of the whol nature and an hereditarie euill wherewith euen the verie infantes in their Mothers wombe arâ— polluted the which also as a moste noysome roote dâ—tâ—â— branch out moste aboundanlie all kinde of sinne in man and is so filthie and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeue that this sinne is by baptisme vtterlie extinguished or pluâ—ked vp by the rootes seeing that out of it as out of a coâ—rupt fountaine continuall floâ—des riuers of iniquitie do dailie spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere fauour and mercie of God it is remitted vnto them not to this end that they trusting vnto this remission should be rocked a sleepe in securitie but that it may stirre vp often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestlie desire To bedeliuered from this bodie of death Therefore we doe condemne the error of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that after the fal of Adam al men descended one from another after a naturall manner haue originall sinne euen when they are borne We meane by originall sinne that which the holie fathers and all of sounde iudgement and learning in the Church doe so call namelie that guilt whereby all that come into the world are through Adams fall subiect to Gods wrath and eternall death and that verie corruption of mans nature deriued from Adam And this corruption of mans nature comprehendeth both the defect of originall iustice integritie or obedience and also concupiscence This defect is horrible blindnes and disobedience that is to witte to want that light and knowledge of God which should haue beene in our nature beeing perfect and to want that vprightnes that
his time Ceremonies were appointed for this cause that they should be admonitions of the Mediatour of the Doctrine of Faith of free remission for the Mediatours sake But they feigned that sinnes were forgiuen for those rites and sacrifices and by this superstition they heaped vp sacrifices and forgot the Mediatour and were without true comfort and without true inuocation The same thing hapned also after the Apostles time the light of the gospell being lost wherein is propounded free remission for the Mediatours sake and that to be receiued by Faith They sought remission by Monasticall exercises by single life by diuers obseruations by the offering in the Masse by the intercession of dead men and manie monstrous superstitions were deuised as the histories of the wholl Church which succeeded the Apostles doe declare Against these errours the infinite mercie of God hath oftentimes restored the voice of the Gospell And as among the people of Israell he did often raise vp Prophets which should purge the doctrine diligentlie so in the Church after the Apostles time when the writings of Origen and Pelagius and the superstition of the people had corrupted the puritie of the gospell yet notwithstanding as in a mist the light of the gospell was againe kindled by Augustine and him followed Prosper Maximus and others who reprooued the false opinions touching this Article Afterward when the Monkes were sprong vp and that opinion which faigneth men to merit by their workes was a fresh spread abroad yet there were some of a better iudgement although they added stable to the foundation as Hugo Bernard Gilbert William of Paris Tauler Ambrose Wesell and others in other places And now by the voice of Luther the doctrine of the gospell is more cleered and more euidentlie restored and the Lambe shewed vnto vs as the Baptist saith Beholde the lambe of God that takâ—â—â— awaie the sinnes of the world He that beleeueth in the Sonne hath eternall life he that beleeueth not the wrath of God abideth on him This same voice of the Gospell our Churches doe puâ—lâ—â—â— and that without corruption and we doe discerne that discipline or righteousnes which a man not regenerat maie performe from the righteousnes of faith and that newnes whereof the gospell doth preach We saie that all men are to be restrained by discipline that is by that righteousnes which euen the vnregenerate ought and after a sorte maie performe which is an obedience in externall actions according to all the commaundements of God apperterning to all men Because that God left this libertie in man after his fall that the outward members might after a sorre obeie reason and the will in stirring vp or omitting outward motions as Achilles maie draw his sword or put it vp into the sheath Scipio maie restraine his members so that he meddle not with another mans wife as in their place these thinges are trulie and copiouslie declared Now it is moste certaine that this discipline is commaunded of God and that the breaking thereof is punished with present and eternall punishments euen in those which are not conuerted vnto god according to those sainges The law was made for the vniust He that taketh the sword shall perish with the sword Also Forniâ—atours and adulterers the Lorde will iudge Also Woe vnto thee which spoilest because thou shalt be spoiled And although all men ought to gouerne their manners by this discipline and God doth seuerelie commaund that all kingdomes should defend this discipline and he by horrible punishmentes doth declare his wrath against this outward contumacie yet this externall discipline euen where it is most honest is not a fulfilling of the law neither doth it deserue remission of sinnes neither is it that righteousnes wherby we are accepted before God nor that light shining in the nature or men as righteousnes shined in vs in our creation or as new righteousnes shall shine in vs in the life eternall But all this discipline is an externall gouernment such as it is like vnto the leafe of a figge tree wherewith our first parentes after their fall did couer their nakednes neither doth it anie more take awaie sinne and the corruption of nature and death then those figge leaues did Hence it is that Paul doth so often crie out that sinne is not taken awaie by the law Rom. 3. By the workes of the law no flesh shall be iustified in his sight And Rom. 8. When it was impossible to the law to iustifie c. And Gal. 2. If righteousnes doth come by the law then Christ died in vaine And Tit. 3. Not by the workes of righteousnes which we haue done but according to his mercie he hath saued vs. And it is a reproch vnto the Sinne of God to imagine that anie our workes are merittes or the price of remission of sinnes and that they are propitions for sinnes Therefore we do openlie condemne those Pharisaical Pelagian doting dreames which faâ—gne that that discipline is a fullfill ng of the law of god also that it doth deserue remission either of congreitie or of conâ—â—gnity or that it is a righteousnes whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised vp by this faith it is certaine that remission of sinnes reconciliation and imputing of righteousnes is giuen for the ment of Christ alone and that Christ is effectuall in vs and doth by his holie spirit quicken the beleeuers and deliuer vs from eternall death and withall make vs heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the lawe Also we are iustified freelie by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his blood And Act. 10. To him giue all the Prophets wiâ—nes that all that beleeue in him shall receiue remission of sinnes Now the wordes are knowne and manifâ—st Faith doth signifie not onelie the knowledge of the historie for that is also in the Deuilles of whome it is said The deuilles do beleue and tremble but it doth signifie to embrace al the Articles of Faith and among those this article I do beleâ—e the remission of sinnes neither do I beleue that it is onelie giuen to others but to me also This faith is also a confidence resting in the Mediatour according to that Beeing instified by faith we haue peace So that Paull speaketh of faith which consenting to all the articles of the Creede doth beholde and imbrace the promise for it ioyneth together faith and the promise Rom. 4. Therefore it is by faith that the premise might be sure In expounding the word Iustified it is vsuallie said To is iustified doth signifie of vnrighteous to be made righteous which beeing rightlie vnderstood doth agree also to our purpose Of vnrighteous to be made righteous that is acquitted from the guilt for the sonne of
onlie sonne to be our brother and giuen vnto vs grace to acknowledge and embrace him for our Mediatour as before is said It behooued farther the Messias and Redeemer to be verie God and verie man because he was to beare the punishment due for our transgressions and to present him selfe in the presence of his Fathers iudgement as in our person to suffer for our transgression and inobedience by death to ouercome him that was author of death But because the onlie godhead could not suffer death neither yet could the onlie manhood ouercome the same he ioyned both together in one person that the imbecillitie of the one should suffer and be subiect to death which we had deserued and the infinite and inuincible power of the other to wit of the godhead should triumph and purchase to vs life libertie and perpetuall victorie and so we confesiâ— and moste vndoubtedlie beleeue Christes death Passion and Bâ—riâ—ll THat our Lord Iesus offered himselfe a voluntarie sacrifice vnto his Father for vs that he suffered contradiction of sinners that he was wounded and plagued for our transgressions that he being the cleane innocent lambe of God was damned in the presence of an earthlie iudge that we should be absolued before the tribunall seate of our God that he suffered not onelie the cruell death of the Crosse which was accursed by the sentence of God but also that he suffered for a season the wrath of his Father which sinners had deserued But yet we auow that he remained the onelie welbeloued and blessed sonne of the Father euen in the midst of his anguish and torment which he suffered in bodie and soule to make the full satisfaction for the sins of the people After the which we confesse and auow that there remaineth no other sacrifice for sinne which if anie affirme we nothing doubt to auow that they are blasphemous against Christes death and the euerlasting purgation and satisfaction purchased to vs by the same Resurrection WE vndoubtedlie beleeue that insomuch as it was impossible that the dolours of death should retaine in bondage the author of life that our Lord Iesus crucified dead and buried who descended into hell did rise againe for our iustification and destroying of him whoe was the author of death brought life againe to vs that were subiect to death and to the bondage of the same we knowe that his resurrection was confirmed by the testimonie of his verâ—e enimies by the resurrection of the dead whose sepulchers did open and they did arise and appeered to manie within the City of Ierusalem It was also confirmed by the testimonie of his Angells and by the senses and iudgements of his â—postles and others who had conuersation and did eate and drinke with him after his resurrection Ascension VVE nothing doubt but the selfe same bodie which was borne of the virgin was crucified dead buried that it did rise againe and asâ—end into the heauens for the accomplishment of al things where in our names for our comforte he hath receiued all power in heauen and earth where he sitteth at the right hand of the Father crowned in his kingdome aduocate and onelie Mediatour for vs. Which glorie honour and prerogatiue he alone amongst the brethren shal possesse till that all his enimies be made his footestole As that we vndoubtedlie beleeue there shal be a finall iudgement to the execution wherof we certainelie beleeue that the same our Lord Iesus shall visibly returne euen as he was seene to ascend And then we firmelie beleue that the time of refreshing and restitution of all thinges shall come in somuch that those that from the beginning haue suffered violence iniurie and wrong for righteousnes sake shall inherite that blessed immortalitie promised from the beginning but contrariwise the stubborne inobedient cruell oppressors filthie persons Idolaters and all sortes of vnfaithfull shal be cast into the dungeon of vtter darkenes where their worme shall not die neithet yet the fire shal be extinguished The remembrance of which daie and of the iudgement to be executed in the same is not onelie to vs a bridle wherby our carnall lustes are refrained but also such inestimable comforte that neither maie the threating of worldlie princes neither yet the feare of temporall death and present daunger mooue vs to renounce and forsake the blessed societie which we the members haue with our head onelie mediatour Christ Iesus Whom we confesse and auow to be the Messias promised the onelie head of his Church our iust lawe giuer our onelie high Priest aduocate and Mediatour In which honours and office if man or Angell presume to intrude themselues we vtterly detest and abhor them as blasphemous to our soueraigne and supreame gouernuor Christ Iesus Faith in the holie Ghost THis faith and the assurance of the same proceedeth not from flesh and bloode that is to saie from no naturall powers within vs but is the inspiration of the holie Ghost whome we confesse God equall with the Father with the sonne whoe sanctifieth vs and bringeth vs into all veritie by his owne operation without whome we should remaine for euer enimies to God and ignorant of his sonne Christ Iesus For of nature we are so dead so blinde so peruerse that neither can we feele when we are pricked see the light when it shineth nor assent to the will of God when it is reuealed vnlesse the spirit of the Lord quicken that which is dead remooue the darkenes from our mindes and bowe our stubborne heartes to the obedience of his blessed will And so as we confesse that God the Father created vs when we were not as his sonne our Lord Iesus redeemed vs when we were enimies to him so also doe we confesse that the holie Ghost doth sanctifie and regenerate vs without all respect of anie merit proceeding from vs be it before or be it after our regeneration To speake this one thinge yet in more plaine wordes as we willinglie spoile our selues of alâ— honour and glorie of our owne creation and redemption so doe we also of our regeneration and sanctification for of our selues we are not sufficient to thinke one good thought but he who hath begone the worke in vs is onelie he that continueth in vs the same to the praise and glorie of his vndeserued grace The cause of good workes SO that the cause of good workes we confesse to be not our free will but the spirit of the Lord Iesus whoe dwelling in our harts by true faith bringeth forth such good workes as God hath prepared for vs to walke in For this we most boldlie affirme that it is blasphemie to saie that Christ abideth in the heartes of such as in whom there is no spirit of sanctification And therefore we feare noâ— to affirme that murtherers oppressers cruell persecuters adulterers whormongers filthy persons Idolaters dronkerds the eues and all workers of iniquitie haue
God that men especiallie might knowe themselues that they are conceiued and borne in sinne and that forthwith euen from their birth and by nature they are sinners full of lustes and euill inclinations For hereof it commeth that straight euen from the beginning of our age so forth in the wholl course of our life being stained ouercome with manie sins men doe in heart thoughtes and euil deedes breake and transgresse the commandements of God as it is written The Lorde looked downe from heauen to behold the children of men to see if there were aâ—â— that would vnderstand and seeke God all are gone out of the way they haue bene made altogether vnprofitable there is none that doth good no not one And againe When the Lorde saw that the wickednes of man was great in the earth and all the cogitations of his heart were onelie euill continuallie And againe The 〈◊〉 saide the imagination of mans heart is euill euen from his youth And Saint Paull saith VVe were by nature the children of wrath as well as others Herewithall this is also taught that by reason of that corruption and deprauation common to all mankinde and for the sinne transgressions and iniustice which ensued thereof all men ought to acknowledge according to the holie scripture their owne iust condemnation and the horrible seuere vengeance of God and consequentlie the most deserued punishment of death and eternall torments in heâ— whereof Paull teacheth vs when he saith The wages of sinne is death And our Lord Christ They which haue done euill shal gâ—â— into the resurrection of condemnation that is into paines eternall Where shal be wailing and gnashing of teeth They teach also that we must acknowledge our weakenes and that great myserie which is ingendered in vs as also those difficulties from which no man can euer deliuer or ridde himselfe by any meanes or iustifie himselfe that is procure or get righteousnes to himselfe by any kinde of works deeds or exercises seeme they neuer so glorious For that wil of man which before was free is now so corrupted troubled and weakened that now from hence forth of it felfe and without the grace of God it cannot chuse iudge or wish fullie nay it hath no desire nor inclination much lesse any ability to chuse that good wherewith God is pleased For albeit it fell willinglie and of it owne accord yet by it selfe and by it owne strength it could not rise againe or recouer that fall neither to this daie without the mercifull helpe of God is it able to doe any thing at all And a litâ—â— after Neither can he which is man onelie and hath nothing aboue the reach of this our nature helpe an other in this point For since that originall sinne proceeding by inheritance possesseth the wholl nature and doth furiouslie rage therein and seeing that all men are sinners and doe want the grace and iustice of God therefore saith God by the mouth of the Prophet Esaias Put me in remembrance Let vs be iudged together count thou if thou haue any thing that thou may est be iustified thy first father hath sinned and thy interpreters that is they which teach thee iustice haue transgressed against me a litle before speaking of works in the seruice of god after the inuention of man he saith Thou hast not offered vnto me the Ramme of the burnt offrings neither hast thou honoured me with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense And vnto the Hebrewes it is written Sacrifice offering and burnt offerings and sinne offerings thou wouldest not haue Neither didest thou approoue those things which were offered according to the law This also must we know that the Lord God for sinne doth permit and bring all kindes of afflictions miseries and vexations of minde in this life vpon all men such as are heat colde hunger thirst care and anguish sore laboures calamitie aduersitie dolefull times sword fire diseases griefes and at the last also that intollerable and bitter death whereby nature is ouerthrowen as it is written Thou shalt die the death Againe Cursed is the earth for thy sake in sorow shalt thou eate of it all the daies of thy life thornes also and thistles shall it bringforth to thee And yet it is taught that men must ought to beare all these punishments patientlie seeing that they owe vnto God haue deserued a farre more cruell punishment Yet they must not be so perswaded as though they deserued any thing by suffering this punishment or should receiue from God any grace or reward in recompense for the merit of these punishments seeing that Paull speaking of a much more worthie crosse and sufferings which the true beleuers take vppon them for Christs sake saith that they be not comparable to the glorie which shall be shewed vnto vs And these punishments are laied vpon vs are patientlie to be borne that we may acknowledge the greatnes of our sinne how greeuous a thing it is there withal our own weakenes needes and miserie and that by experience we may knâ—â— how wicked foull and bitter athing it is euen aboue all thâ— we are able to conceiue for a man to forsake the Lord 〈◊〉 God as saith the Prophet And moreouer that they whiâ— beeing plunged in these miseries and oppressed with these burthens may againe be stirred vp to repentance and â— seeke for fauour and helpe from God which is a father 〈◊〉 of mercie and compassion Howbeit this is also expresselie added that the laboures and torments which holie men doe suffer for the name of Christ that is in the cause of eternall saluation for the holie trueth of Christ are an acceptable and pleasant sacrifice to God and haue great and large promises especiallie in the life to come the which thing also did euen so fall out with Christ our heade of whome the epistle to the Hebrewes speaketh thus that for the ioy that was set before him he endured the crosse who also by himselfe consecrated and hallowed the crosse to them euen to this ende thaâ— those sufferings which we indure for Christ his names salâ—â— might be pleasant and acceptable vnto God OVT OF THE FRENCH CONFESSION VVE beleeue that man being created pure and vpright and conformable to the image of God through his owne fault fell from that grace which he had receiued and therby did so estraunge him selfe from God the fountaine of all righteousnes and of all good things that his nature is become altogether defiled and being blinde iâ— spirit and corrupt in heart hath vtterlie lost all that integritic For although he can somewhat discerne betweene good and euill yet we affirme that whatsoeuer light he hath 〈◊〉 straightwaies becommeth darkenes when the question is of seeking God so that by his vnderstanding and reason he can neuer come to God Also although he be endued with
and eternall death but this freeâ—â—me and conuersion of man vnto God and this spirituall newnes wrought by the sonne of God quickning â—s by his holie spirit as it is saide If any man hath not the spirites Christ the same is not his the wil hauing receiued the holie Ghost is not now idle And we giue God thankes for this vnspeakeable benefite that for the sonne his sake and thorough him he giueth vs the holie Ghost and doth gouerne vs by his spirit And we condemne the Pelagians and the Manichees as we haue at large declared in another place Of the difference of sinne Artic. 10. SEeing it is said that sinnes remaine in the regenerate it is necessarie to haue a difference of sinnes deliuered vnto vs. For out of that saying Luc. 11. He went and tooke vnto him seauen other spirites worsse then himselfe and they enter in and dwell there c. And of such like sayings it is manifest that some who are regenerate doe greeue and shake of the holie ghost and are againe reiected of God and made subiect to the wrath of God and eternal punishments And Ezech. 18. it is written when the righteous man shall turâ—â— from his righteousnes and commit iniquitie he shall die therein and when the wicked man shall turne from his wickednes and dâ—â— iudgement and iustice he shall liue therein Therefore it is necessarie that those sinnes which remaine in holie men in this mortall life and yet doe not shake of the holie Ghost be distinguished from other sinnes for the which man is againe made subiect to the wrath of God and to eternall punishments So Paull Rom. 5. distinguisheth betweene sinne that raigneth and sinne that raigneth not And Rom. 8. he saith If yee liue after the flesh yee shall die but if yee morâ—ifiâ— the decdeâ— of the bodie by the spirit yee shall liue And in the first Epistle to Timothie Chap. 1. he giueth a rule Fight a good fight keeping faith and a good conscience Therefore when a man doth not keepe the faith but either wittinglie or by some error looseth some part of the foundation that is some article of faith or alloweth Idoles as manie doe which are deceiued with false opinions or doe not vpholde themselues by the comfort of faith but are ouercome by doubting or by dispaire or against their conscience doe breake anie commaundement of God he doth shake of the holie Ghost and is made againe subiect to the wrath of Gâ— and to euerlasting punishments Of these men saith Paull Rom. 8. If ye liue according to the flesh ye shal die And 1. Cor. 6. Neither fornicatours nor adulterers nor Idolaters c. shall inherit the kingdome of God And that the oth Ezech. 18. doth clearely saie As I liue saith the Lord I doe not desire the death of a sinner but rather that he be conuerted and liue In this oath two parts are ioyned together conuersion life God doth desire and that with an oath the couersion of man therefore they doe not please him which retaine a purpose to sinne Now in this number we comprise both the sinnes of assectate omission that is affectate negligence in a duetie which is contrarie to that saying This is required that we be faithfull And also affectate ignorance such as is Pharisaicall and is to be seene in an infinite multitude which endeuoreth not to search out the doctrine of the Church and ignorantlie retaineth Idolls or doth also further the rage which is vsed in the defence of Idolls Thus much of those falls whereby the holie Ghost is shaken of There be also other sinnes in the regenerate who keepe faith a good conscience which doe not corrupt the foundation neither are sinnes against the conscience but are the reliques of Originall sinne as darkenes doubting carnall securitie wandring flames of vitious affections and omissions or ignorances not affected Some extenuate these euills and name them deformities beside the lawe of God But this blindnes is greatlie to be reprooued and we muste consider both the greatnes of the euill in this wholl pollution which is contrarie to the lawe and will of God and also the greatnes of the mercie and benefit of the Sonne of God whoe couereth these great and lamentable woundes in this miserable nature And Paull commaundeth vs to Resist those euilles by the spirit that is Atticus and Scipio doe bridle their corrupt affections by reason but loseph and Paull doe bridle them by the spirit that is by the motions of the holie Ghost by true griefe true faith feare of God and inuocation Paull feeling in him selfe doubtes and other wandring motions is sorowfull and by faith perswaded that this pollution is couered by the Mediatour and by the feare of God â—oth staie himselfe that he giue no place to anger or to oâ—â—er wandring motions and there withall he doth inuocate God and desire his helpe saying O Lord create in me a new heart When we doe after this sorte withstand that corruption which as yet remaineth in the regenerate these euills are couered it is called sinne that doth not raigne or veniall sinne and the holie Ghost is not shaken of It is euident that this doctrine concerning the difference of sinnes is true plaine and necessarie for the Church And yet manie know what manner of intricate disputations are to be found in the bookes of our a duersaries touching the same c. Hauing thus brieflie declared the summe of the doctrine of iustification we should now also declare and confute the arguments which are obiected against this iudgement of ours but because diuers men doe obiect diuers things we haue onelie recited our confession and offer our selues to larger declarations in euerie member of the confession OVT OF THE CONFESSION OF WIRTEMBERGE Of sinne CHAP. 4. WE beleeue and confesse that in the beginning man was created of God iust wise endued with free will adorned with the holie Ghost and happie but afterward for his disobedience he was depriued of the holie Ghost and made the bondman of Satan and subiect both to corporall and eternall damnation and that euill did not state in one onelie Adam but was deriued into all the posteritie And whereas some affirme that so much integritie of minde was left to man after his fall that by his naturall strength and good workes he is able to conuert and prepare himselfe to faith and the inuocating of God it is flatlie contrarie to the Apostolike doctrine the true consent of the Catholike Church Rom. 5. By one mans trespasse euill was deriued into all men to condemnation Eph. 2. When ye were deade in trespasses and sinnes wherein in times past ye walked according to the course of this world and after the prince c. And a litle after We were by nature the children of wrath as well as others He saith Deade in sinnes and the children of wrath that is straungers from the grace of God But as a
Christ is and that afterward in the daie of resurrection this soule shall be ioyned againe with the bodie to take full possession of that ioy and eternall glorie which can not be expressed in words For they shall not câ—â—e into condemnation but by making a waie through it they shall passe from death into life The epistle to the Hebrewes to stirre vs vp to vse such exhortations saieth Exhort your selues among your selues exhort ye one another dailie so long as it is said to daie Let no man among you be hardned by the deceit of sinne For we enter into the rest which haue beleeued that is which haue obeied the voice of God while wee had time giuen vs. On the other side we must also holde this moste assuredlie that if anie man beeing polluted with sinnes and filthie deedes manifestlie contrarie to vertue do in dying departe out of this worlde without true repentance and faith that his soule shall certainlie goe into hell as did the soule of that rich man who wanted faith in the bottomeles pit whereof there is no droppe of grace and that in the daie of iudgement that moste terrible voice of the Sonne of God sounding in his eares shall be heard wherein he shall saie Departe from me ye curssed into euerlasting fire which is prepared for the Deuill and his Angells for they which haue done euill shall come forth to the resurrection of iudgement Therefore in teaching they doe continuallie vrge this that no man differ repentance and turning vnto God till he come to be olde or till he lieth sicke in his bed and in the meane time doe boldelie practise his wantonnes in sins and in the desires of the flesh and the world because it is written Doe not saie The aboundant mercie of the Lord will purge my sinnes for mercie and wrath doe hasten with him and his indignation shall lie vpon the sinners Make no tarying to turne vnto the Lord and put not of from daie to daie For suddenlie shall the wrath of the Lorde breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance But that especiallie is a moste daungerous thing if anie man after he hath receiued the gift of the grace of God and that in the testimonie of a good conscience doth of set purpose and wantonlie sinne and contemne and make no account of all those exhortations and allurements proceeding ouâ— of a louing heart and that to this ende that he maie in time thinke on that which is for his health and repent and moreouer doth persist in a bold and blind perswasion of the mercie of God and trusting thereto doth sinne and doth confidentlie abuse it and goeth forward in that sort withouâ— repentance euen vnto the last pinch and then beginneâ—h being forced thereunto by the terrours of death and the feare of infernall punishments so late to conuert himselfe and to call for the mercie of the Lorde as when the seuere and intollerable anger of the Lord waâ—eth hotâ—â— and punishments rush and breake foorth as doth the great violence of floodes which can not be resisted Therefore of such a man which thing we speake with sorowe it is hard to beleeue that he can trulie repent and therefore it is to be doubted lest that be fulfilled in him which the Lord doth threaten by the Prophet Micheas That insteed of grace he shall feele the wrath of God and that it will come to passe that the wrath of God shall sley him For in a fearefull speach doth he saie thus Then shall they crie to the Lord but he will not heare them but he will hide his face foâ— them at that time because they haue continuallie liued wickedlie Yea the Lord himselfe saith Although they crie in mine 〈◊〉 with a loude voice yet will I not heare them seeing they would noâ— heare my voice when as all the daie long I spread out my hands to them and gaue them large time and space for grace For the which cause the holie Ghost crieth out and saith Todaie if ye will heare his voice harden not your hartes as in the giâ—uing in the daie of that tentation in the wildernes Therefore according to all these thinges our men doe diligentlie and out of the groundes of the Scripture exhort that euerie man do in time vse and follow this faithful counsell and necessarie doctrine that so he maie turne awaie the feare of this moste heauie daunger yea that he doe not betraie the health of his owne soule For vndoubtedly this horrible daunger is greatlie to be feared lest whatsoeuer here that doth rashlie or stubbornelie condemne or neglect this time of grace so louinglie graunted of the Lord he doe receiue and that worthelie that rewarde of eternall punishment which is due thereunto euen as saint Ambrose also amongst manie other thinges which he handleth diuerslie to this purpose doth thus write and in these wordes If any man at the verie point of death shall repent and be absolued for this could not be denied vnto him so departing out of this life dieth I dare not saie that he departeth hence in good case I do not affirme it neither dare I affirme or promise it to anie man because I would deceiue no man seeing I haue no certeintie of him Doe I therefore saie that be shall be damned neither doe I saie that he shall be deliuered For what other thing I should say I know not Let him be commended to God Wilt thou then O brother be freed from doubting repent whiles thou art in health If thou will repent when thou canst not sin thy sinnes haue left thee and not thou thy sinnes Yet that no man maie dispaire they teach this also that if anie man in the last hower of his life shew out signes of true repentance which thing doth fall out verie seldome for that is certainlie true which is written in the epistle to the Hebrues And this will we also doe so that God giue vs leaue to doe it that such a one is not to be depriued of instruction comforte absolution or remission of sinnes For the time of grace doth last so long as this lise doth last wherfore so long as we liue here it is meete that we should thinke of that Propheticall and Apostolicall sentence To daie seeing yee haue heard his voice harden not your heartes Now herein doe our men labour and endeuour them selues moste earnestlie that all men maie obeie this louing commaundement and counsell and that they speedelie repent before the sunne be darkened after a strange manner and the hilles be ouerwhelmed with darknes that laying sinne aside they would turne them selues to god by flying vnto him in true confidence and with a constant inuocation from the bottome of the heart and that they do their faithful indeuour that they be not repelled from the glorie of eternall life but that they maie liue with Christ
when as once we doe acknowledge his mercie through faith then we flie vnto God we loue him we call vpon him hope in him looke for his helpe obeie him in afflictions because we doe now know our selues to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These seruices doth faith bring forth Verie well therefore saide Ambrose Faith is the mother of a good wil and of iust dealing Our Aduersaries wil seâ—e verie honourablie to set out the doctrine of good workes and yet concerning these spirituall workes to wit faith and the exercises of faith in praier and in all matters counsells and daungers of this life they speake neuer a worde And in deede none can euer speake wel of these exercises if the consciences be left in doubt and if they know not that God requireth faith as a speciall worship of his And when as that huge shew of outward works is cast as a myst before mens eies the mindes especiallie such as be not well instructed are led aware from beholding these inward exercises Now it is verie requisite that men should be taught and instructed concerning these inwarde workes and fruites of the spirit For these they be that make a difference betweene the godlie and hypocrites As for externall worship externall ceremonies and other outwarde workes the verie hypocrites can performe them But these seruices and duties belong onelie to the true Church true repentance feare faith praier c. These kindes of worship are especiallie required and commended in the Scripture Psal 49. Offer vnto God the sacrifice of praise and Call on me in the day of trouble c. Thirdlie by this faith which doth comforte the heart in repentance we doe receiue the spirit of God who is giuen vs to be our gouernour helper that we should resist sinne and the deuill and more and more acknowledge our owne weakenes and that the knowledge and feare of God and faith maie increase in vs wherefore our obedience to God and a new life ought to increase in vs as Saint Paull saith We must be renued to the knowledge of God that the new lawe maie be wrought in vs and his Image which hath created vs be renued c. Fourthlie we teach also how this obedience which is but begunne onelie and not perfect doth please God For in this so great infirmitie and vncleannes of nature the Saints doe not satisfie the law of God The faithfull therefore haue neede of comforte that they maie know how their slender and imperfect obedience doth please God It doth not please him as satisfying his lawe but because the persons themselues are reconciled made righteous through Christ and doe beleeue that their weaknes is forgiuen them as Paull teacheth There is now no condemnation to them which are in Christ c. Albeit then that this new obedience is farre from the perfection of the Lawe yet it is righteousnes and is worthie of a rewarde euen because that the persons are reconciled And thus we must iudge of those works which are indeed highlie to be commended namelie * that they be necessarie that they be the seruice of God and spirituall sacrifices and doe deserue a rewarde Neuertheles this consolation is first to be held touching the person which is verie necessarie in the conflict of the conscience to weere that we haue remission of sinnes freelie by faith and that the person is iust that is reconciled and an heire of eternall life through Christ and then that our obedience doth please God according to that saying Now ye are not vnder the law but vnder grace For our workes maie not be set against the wrath and iudgement of God But the terrours of sinne and death must be ouercome by faith and trust in the mediatour Christ as it is written O death I will be thy death and Iohn 6. Christ saith This is the will of the Father which sent me that euerie one which seeth the sonne and beleeueth in him should haue life euerlasting and S. Paull Being iustified by faith we haue peace with God and the Church alwaies praieth forgiue vs our trespasses And thus do the fathers teach concerning the weaknes of the saints and concerning faith Augustine in his exposition of the 30. Psalm saith Deliuer me in thy righteousnes For there is a righteousnes of God which is made ours when it is giuen vnto vs. But therefore is it called the righteousnes of God lest man should thinke that he had a righteousnes of himselfe For as the Apostle Paull saith To him that beleeueth in him that iustifieth the â—â—ked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth vnto vs he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliuer for he findeth al men to be sinners So saith Paul Al haue sinned stand in need of the glory of god What is this to stand in need of Gods glorie That he should deliuer thee not thou thy selfe For thou canst not deliuer thy selfe Thou hast need of a Sauiour Why doest thou vaunt thy selfe what maketh thee to presume of the law and of righteousnes Seest thou not that which doeth fight within the doest thou not heare one that striueth and confesseth his weaknes and desireth aide in the battell O miserable man that I am c. Now it may easilie be perceiued how needefull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may haue true comforte knowing how their imperfect obedience doth please God This doctrine hath beene horriblie darkened and suppressed heretofore by certeine fond perswasions wherein vnlearned men haue imagined against the authoritie of the scripture that they can fullfill the law of God and that they are iust through the fullfilling of the law c. And that Monkes are perfect and doe performe more notable worthie workes then the law doth require In the meane while there is not a worde how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his own workes But as touching this obedience we doe teach that they which commit mortall sinnes are not iust because god requireth this obedience that we should resist sinnefull lusts They then which striue not against them but obeie them contrarie to the commaundement of God and doe things against their consciences they are vnrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of gods mercie For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fiftlie this point is needfull also to be taught by what meanes men maie doe good workes We shewed a litle before how our workes doe please God In this
beleeue in the Son of God according to this saying The spirit shall conuince the world of sinne because they beleeue not in me Also 1. Ioh. 5. He that beleeueth not God maâ—eâ—h him a lâ—er Now it is a foolish cauill when they saie that we musâ—e doubt in respect of our vnworthines and not in respect of mercie For the promise was therefore giuen therefore the Sonne of God was appointed our Mediatour because we are vnworthie and that for his sake hauing suffered being raised vp againe and now â—â—king intercession for vs and dwelling in vs and cloathing vs with his rightâ—â—â—sâ—â—s the Father might vndoubtedlie be mercifull to this 〈◊〉 lumpe of ours being vnworthie and full of 〈…〉 to that saying There is now no condemnation 〈◊〉 them which talke in Christ Iesus Alâ—o it is aâ—sude which they â—ore that we muste doubt by reason of our vnworthines For we are not to doubt whether our vnworthines doe displease God but with true sighes let vs confesse that we are 〈◊〉 and let vs ley to the promise whereunto God heth commaunded vs to assert Neither is that saying Ecclâ—â— 9. â—â—tlie applied to this doubting Man knowâ—th not 〈…〉 worthie of loue or of hatred It is madnes to imagine that Salomon should haue anie such meaning that neither the iust nor the vniust ought to determine with them selues whether they please or displease God seing it is moste certaine that they which perseuere in wicked deedes 〈◊〉 their conscience doe displease God But Salomon doth withdraw vs from externall shewes to the woâ—de of God as though he should saie Doe not determine with thy selfe that by reason of thy prosperity thou art in fauour with god or by reason of thy aduersitie thou art out of fauour with him Alexander doth not therefore please God because he is a Conquerour and enioyeth a large empire Let not Iob in his calamitie nor Dauid in his exile thinke that they be forsaken of God because they be miserable let them not iudge according to these euents or outwarde shewes but by the word of God and then euen in the middest of our misâ—â—ie we shall receiue this comfort As I liue I will not the death of a sinner c. God so loued the worlde that he 〈◊〉 his onelie begotten Sonne that euerie one that beleeueth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the gospel in true conuersion taketh awaie comforte from them that feele the wrath of God Men are rather to be taught that this is vndoubtedlie the voice of the gospell that we shoulde beleeue the Sonne of God and be assured that grace doth abounde much more then sinne and therefore let vs withstand doubting by wrastling get the vper hand and by faith ouercome it that we maie haue accesse to God inuocate him and giue him thankes These cheife pointes of worshippe are fearefullie hindred when mens mindes are shaken with the wanes of doubting as experience teacheth Hereof it is euident why it is necessarie that the decree of the Tridentine councell which confirmeth the errour of doubting should be reprooued Also by all that which hath bin saide it maie be vnderstood that we doe iustlie finde faulte with that Syneâ—doche wherby some interpret Pauls words after this sort We are iustified by Faith that is by a formed loue as they speake For they vnderstand the worde faith onelie of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnes that is to other vertues to wit obedience fulfilling of the law So this is it onelie which they saie Man is righteous for his owne vertues then they will him to doubt whether he be furnished with those habites whereof they speake Now we haue declared before that by Faith is signified a confidence resting in the Sonne of God the reconciler for whome we are receiued and doe please God not for our vertues or fullfilling the lawe And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeede a motion kindled by the holie Ghost whereby the heart is quickned and freed from eternal death this conuersion is called regeneration Ioan. 3. Except a man be borne againe of water and of the spirit And now man is made in deed the dwelling place of God who is effectuall in him as it is saide Ioan. 14. If anie man loue me he will keepe my worde and my Father will loue him and we will come vnto him and will dwell with him The eternall Father and the Sonne by the holie Ghost doe quicken our heartes when as by faith they are raised vp in this comforte as Paull saieth Galat. 3. That ye might receiue the promise of the spirit through faith Therfore we doe not speake of an idle faith and the vnskilful are deceiued whiles they thinke that remission of sinnes doth happen to such as are idle without a certaine motion of the minde without wrastling and without a feeling of comforte in true griefes in that age which now is able to vnderstand the voice of doctrine according to that saying Faith commeth by hearing and hearing by the word of God and because that in repentance we propound comforte vnto the conscience we do not here adde questions of predestination or of election but we lead al readers to the worde of God and exhort them to learne the will of God out of his worde as the eternall Father by expresse voice commaunded Heare him Let them not looke for other reuelations Hitherto also pertaineth the fift Article Of new obedience THe wholl benefit of the Sonne of God is to be considered for he will so take awaie sinne and death and deliuer vs from the kingdome of the Deuill that sinne being altogether abolished and death vanquished he may restore vnto vs eternall life wherein God maie communicate vnto vs his wisedome righteousnes and ioye and wherein God maie be all in all This great benefit he doth beginne in this miserable lumpe of ours in this life as it is written 2. Cor. 5. If so we shal be found clothed and nor naked Also Mat. 10. They that shall continue to the end shal be saued Therefore when we receiue remission of sinnes and are reconciled and sealed by the holie Ghost it is a horrible madnes to waste these good gifts as these wasters are discribed in the parable of the house that was made cleane and in the second Epistle of Peter Cap. 2. it is saide If they after they haue escaped from the filthines of the world are yet tangled againe therein and ouercome the latter ende is worsse with them then the beginning Now these good giftes are wasted or powred out if a man doe not holde the foundation that is the Articles of Faith and either willinglie or being deceiued imbraceth wicked opinions or Idoles also if a man doe fall greiuouslie against his conscience
Moreouer to giue an euident token of his confession he found fault with the other which cursed Christ These thinges are done by him because this verie Messias beeing partner with him in his punishment in a woâ—de doth teach his minde and by 〈◊〉 some comfort the Worde is effectual in him and through 〈◊〉 the eternall Father doth poure the holie ghost into the heart of this hearer that he may kindle in him ioye loue inuocation hope of eternall life and other vertues Of Rewardes PAull saith Rom. 6. Eternall life is the gift of God through Iesus Christ our Lorde and they that are reconciled or iustified Are heires annexed with the Sonne of God and that for his sake not for their owne merittes Faith receiuing remission of sinnes and iustification and the hope of eternall life doe relie vpon the Sonne of god the Mediatour as it is said Ioh. 6. This is the will of the Father that â—â—erie one that beleeueth in him should haue eternall life And Rom. 5. Beeing iustified by faith we haue peace with God through our Lord Iesus Christ by whom we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of eternall life He ioyneth faith and hope together and affirmeth that either of them doth relie vpon the Mediatour And it is manifest that hope ought not to relie on our workes because it is saide Psal 142. No man liuing shall be iustified in thy sight But as they which repent are accounted iust by faith for the onelie Sonne of god his sake and for him and thorough him are quickned so for him and not for our merites is eternall life giuen vnto vs as the theefe on the crosse heareth this promise To daie thou shalt be with me in Paradise Luc. 23. Neither must we dreame that the Sonne of god did merit or giue vnto vs a preparation onelie to eternall life but let that most comfortable saying of Hosee be alwaies in our sight O death I will be thy death O hell I wil be thy destruction For the Sonne of God thorough him we are deliuered form eternal death translated into life eternall as he saith I giue vnto them eternall life And. 1. Ioh. 5. He that hath the Sonne hath life And let hope be sure firme as Peter saith 1. Pet. 1. Hope perfectlie that is looke for eternall life not with doubtfull opinion in an assured hope to wit for the Mediatours sake And Augustine saith well in his booke of meditations The certainetie of our whole confidence consisteth in the blood of Christ Let vs holde both these points assuredlie that he which repenteth doth freelie by faith receiue remission of sinnes and iustification for the Sonne of god his sake and that he is an heire of eternall life as Paull saith Rom. 8. As many as are led by the spirit of God they are the Sonnes of God And if they be children they are also the heiresof God Yet notwithstanding this also is true that they which doe shake of the holie ghost falling from faith or sinning grieuouslie against their conscience and doe not returne vnto God by repentance are not heires as it is saide Gal. 5. They which do such things shall not inherit the kingdome of God And. 1. Tim. 2. Fight a good fight hauing faith and a good conscience which some haue put awaie and as concerning faith haue made shipwracke And Math. 25. I was hungrie and ye gaue me not to eate And These shall goe into euerlasting punishment but the righteous shall goe into life eternall Now although life eternall life is giuen to the regenerate for the Sonne of god yetwithall it is also a rewarde of good workes as it is said Your reward is plentifull in heauen as a patrimonie is the reward of the laboures of a sonne although it be giuen to the sonne for an other cause Moreouer god hath added vnto good workes certaine promises of his and therefore euen for the good workes of holie men God doth giue spirituall and corporall gifts euen in this life and that diuerselie as it seemeth good to his vnspeakable wisedome 1. Tim. 4. Godlines hath the promises of the life present of that that is to come Marc. 10. They shall receiue a hundred folde in this life but with tribulation and after this life eternall life Mat. 10. Whosoeuer shall giue vnto one of these little ones to drinke a cup of colde water onelie in the name of a disciple he shall not loose his rewarde Luc. 6. Giue and it shall be giuen to you Exod. 20. Honoure thy Father and thy Mother that thou maiest liue long vpon earth Isa 33. Bread shal be giuen him and his waters shal be sure they shall see the King in his glorie that is for obedience and good workes God doth giue quiet common weales an honest meeke gouernement c. Isa 58. Breake thy breade to the hungrie and thou shalt be as a garden that is watered c. The example of the widow at Sarepta is well knowne and the Psalmist saith Substance and riches are in his house For seeing that God in this mortall and miserable life doth gather his Church and will haue it to be an honest congregation he giueth there unto many places of entertainement he giueth nestes to godlie poore families for the bringing vp of their children and for the spreading abroad of doctrine to conclude he will preserue the societie of mankinde householdes and common weales and that to this ende that a Church may be gathered Therefore he giueth sometime a gouernment not troublesome peace a fruitfull land other good thinges for the prayers of holie men for their diligence and for common necessities sake as for Ioseph Naaman Daniel those kingdomes wherein they liued â—lorished the more And Ierem. 19. The banished in Babylon are commaunded to praie for the peace and holsome gouernment of that place where they were intertayned So also often times punishments are heaped vp for the sinnes of the Chuch as is to be seene in the punishment of the tribe of Beniamin Dauid and others Now god will haue vs to vnderstand that these benefits are necessarie for the bodie and to know that they be giuen of god in asking of them he will haue our faith to be exercised as we shall declare more at large in a fit place At this time we haue therefore added these few thinges that in this confession there might be also a Testimonie in our Churches that this true and necessarie doctrine touching good workes is faithfullie laide open OVT OF THE CONFESSION OF WIRTEMBERGE Of Iustification CHAP. 5. WE beleeue and confesse that to do and practize such righteousnes as is acceptable to God these vertues be necessarie Faith hope and loue and that man can not of him-selfe conceiue these vertues but doth receiue them of the fauour and grace of God and that faith doth worke by loue But we think that their iudgement doth
was sufficientlie confirmed by such miracles as that wounderfull gift of tongues did cease so also the ceremone of laying on of handes whereby that gift was giuen did altogether as touching this thing cease Otherwise of a shadowe we must make a general Sacrament of the Church and those that are sicke must be shadowed ouer because that manie were healed by the shadowe of Peter In like sort we must make a generall Sacrament of the laying one of napkines because that manie were healed of their diseases when Paulls napkins were layde vpon then and we must â—e vpon the dead because that Paule by stretâ—ching himselfe vpon a young man did raise him vp from death And yet the Pastours of Churches must not haue libertie to haue no regard to instruct children and youth iâ— that doctrine which is in deede Godlie but they must be forced hereunto to teach the Catechisme verie diligently OVT OF THE CONFESSION OF SVEVELAND Of Baptisme CHAP. 17. AS touching Baptisme we confesse that which the Scripture doth in diuerse places teach thereof that we by it are buried into the death of Christ made one body and doe put on Christ that it is the fonte of regeneration washeth awaie sinnes and saueth vs. But all these thinges we do so vnderstand as Saint Peter hath interpreted them where he saith To the figure whereof Baptisme that now is â—â—swering doth also saue vs not by putting awaie of the filthe of the flesh but the profession of a good conscience toward God For without faith it is impossible to please God And we are saued by grace and not by our workes And seeing that Baptisme is a Sacrament of that couenant which God hath made with those that be his promising that he will be their god the god of their seede and that he will be a reuenger of wronges and take them for his people to conclude seeing it is a token of the renuing of the Spirit which is wrought by Christ therfore our Preachers do teach that it is to be giuen to Infants also as well as that in times past vnder Moses they were circumcised For we are in deed the Children of Abraham and therefore that promise I will be thy God and the God of thy seed doth no lesse perteine vnto vs then it did to that auncient people THE FOVRTENTH SECTION OF THE HOLIE SVPPER OF the Lord. THE LATTER CONFESSION OF HELVETIA Of the holie Supper of the Lord. CHAP. 21. THE Supper of the Lord which is also called the Lords table and the Eucharist that is a thanksgiuing is therefore commonlie called a supper because it was instituted of Christ in that his last supper and doth as yet represent the same and in it the faithfull are spirituallie fed and nourished For the author of the supper of the Lord is not an Angell or man but the verie sonne of God our Lord Iesus Christ who did first of all consecrate it to his Church And the same blessing consecration doth stil remaine amongst all those who celebrate no other supper but onelie that which the Lord did institute at that do recite the words of the supper of the Lord and in all things looke vnto Christ onelie by a true faith at whose hands as it were they doe receiue that which they do receiue by the ministerie of the ministers of the Church The Lord by this sacred rite would haue that great benefit to be kept in fresh remembrance which he did for mankinde to weet that by giuing vp his bodie to death and shedding his blood he hath forgiuen vs all our sinnes and redemed vs from eternall death and the power of the deuill and doth now feede vs with his flesh and giueth vs his blood to drink which things being apprehended hended spirituallie by a true faith doe nourish vs vp to life euerlasting And this so great a benefit is renued so oft as the supper is celebrated For the Lord said Doe this in remembrance of me By this holy Supper also it is sealed vp vnto vs that the very body of Christ was truelie giuen vp for vs and his blood was shed for the remission of our sinnes lest that our faith might somewhat wauer And this is outwardlie represented vnto vs by the minister in the sacrament after a visible manner and as it were laid before our eies to be seene which is inwardlie in the fonte muisiblie performed by the holie Ghost Outwardlie bread is offered by the minister and the wordes of the Lord are heard Receiue eate this is my bodie take it and deuide it amongest you drink ye all of this this is my blood Therefore the faithfull do receiue that which is giuen by the minister of the Lord do eat the bread of the Lord drinke of the Lordes cuppe But yet by the working of Christ through the holy ghost they receiue also the flesh blood of the Lord and do feede on them to life euerlasting For the flesh blood of Christ is true meat drink vnto euerlasting life yea Christ himselfe in that he was deliuered for vs and is our sauiour is that special thing and substance of the supper and therefore we suffer no thing to be put in his place But that it maie the better and more plainlie be vnderstood how the flesh and blood of Christ are the meat and drink of the faithfull and are receiued by the faithfull to life euerlasting we will adde moreouer these four things Eating is of diuerse sortes for there is a corporall eating whereby meat is taken into a mans mouth chewed with the teeth and is swallowed downe into the bellie After this manner did the Capernaits in times past think that they should eat the flesh of the Lord but they are confuted by him Iohn 6. For as the flesh of Christ can not be eaten bodilie without great wickednes crueltie so is it not meat for the belly as all men do confesse We therfore disalow that Canon in the Popes decrees Ego Berengarius de consecrat Distinct. 2 For neither did godlie antiquitie beleeue neither yet doe we beleeue that the bodie of Christ can be eaten corporallie and essentiallie with a bodilie mouth There is also a spirituall eating of Christs bodie not such a one whereby it maie be thought that the verie meat is changed into the spirit but wherby the Lords body blood remaining in their own essence and propriety those things are spiritually communicated vnto vs not after a corporall butafter a spiritual manner through the holy Ghost who dothapply and bestow vpon vs those things to wit remission of sinnes deliuerance and life euerlasting which are prepared for vs by the flesh and blood of our Lord which were giuen for vs so as Christ doth now liue in vs and we liue in him and doth cause vs to apprehend him by a true faith to this end that he maie become vnto vs such a spirituall meat and drink that is
of the Church We therefore disalow them which haue taken from the faithfull one part of the sacrament to wit the Lordes cuppe For these doe verie grieuouslie offend against the institution of the Lorde who saith drinke you all of this which he did not so plainlie saie of the bread VVhat manner of Masse it was that the Fathers vsed whether it were tollerable or intollerable we doe not now dispute But this we saie freelie that the Masse which is now vsed throughout the Romish Church for manie and moste iust causes is quite abolished out of our Churches which particularlie we will not now recite for breuities sake Truelie we could not like of it because that of a moste wholsome action they haue made a vaine spectacle also because it is made a meritorious matter and is said for monie likewise because that in it the Priest is saide to make the verie bodie of the Lorde and to offer the same reallie euen for the remission of the sinnes of the quicke and the dead Adde this also that they doe it for the honor worship and reuerence of the sainctes in heauen c. OVT OF THE FORMER CONFESSION OF HELVETIA Of the Lords Supper WE saie that the supper is a mystical thing wherein the Lord doth in deede offer vnto those that are his his body blood that is himselfe to this end that he may more more liue in them and they in him not that the bodie blood of the Lord are either naturallie vnited to bread and wine or be locallie here inclosed or be placed here by anie carnall presence but that bread and wine by the institution of the Lord are signes whereby the true communication of his bodie and blood is exhibited of the Lord himselfe by the ministerie of the Church not to be meate for the bellie which doth perish but to be nourishmet vnto eternal life We doe therefore vse this holie meat oftentimes because that beeing admonished hereby we doe with the eies of faith beholde the death and bloode of Christ crucified and meditating vpon our saluation not without a taste of heauenlie life and a true sense of life eternall we are refreshed with this spirituall liuelie inward foode with an vnspeakeable sweetnes and we doe reioyce with a ioye that cannot be expressed in wordes for that life which we haue found and â—e doe whollie and with al our strength powre out thankesgiuing for so wonderfull a benefit of Christ bestowed vpon vs. Therfore we are most vnworthelie charged of some who think that we do attribute very lâ—â—le to these holy signes For these thinges be holie and to be reuerenced as those which were instituted receiued of our high Priest Christ exhibiting vnto vs after their manner as we haue said the things signified giuing witnes of the things done representing verie difficult things vnto vs and by a certaine wonderfull Analogie of thinges signified bringing light to those moste euident mysteries Moreouer they minister aide helpe euen to faith it selfe and to conclude they doe serue in stead of an othe to binde him that is entered into the profession of Christianitie Thus holilie doe we thinke of the sacred signes But we doe alwaies attribute the force and vertue of quickning and sanctifying to him whoe is life it selfe to whome be praise for euer Amen Out of the declaration of the same confession Of the holie Supper of the Lord. THe Supper of the Lord is a Sacrament to wit the holie institution of the Lorde whereby he doth renue and witnes vnto vs his bountifullnes to wit the communion of his bodie and bloode and that by a visible signe For by bread and wine he doth declare vnto vs what he giueth namelie himselfe to be the nourishment of our life for he by his bodie and bloode doth feede vs to life eternall Therefore the verie gift of God that is the bodie and bloode of the Lord to wit the bodie of the Lord deliuered vnto death for vs and his blood shed for the remission of sinnes is the chiefest parte of this Sacrament For the bodie and bloode of Christ is thus made or prepared to be the liuelie meate of our soules The Sonne of god doth die in the flesh for vs that he might quicken vs he poureth out his bloode that he might clense vs from our sinnes To conclude he raiseth vp his bodie from the dead that our bodies maie receiue hope and strength to rise againe Thus therfore doth the Lorde offer himselfe to be eaten and possessed of vs and not a certaine false imagination of a man or an idle picture in his steade For beside him there is nothing in heauen or in earth that maie feede and satiate our soules Now we do indeed eat the bodie and we do indeed drink the blood of our Lorde but not so rawlie as the Papistes haue hitherto taught to wit the breade being chaunged into naturall flesh substantiallie that is corporallie or carnallie or the bodie being included in the bread but spirituallie that is after a spirituall manner and with a faithfull minde The Lorde is eaten indeed and with fruite by faith that now he maie liue wholie in his and his in him Moreouer these holie gifes of God which are not giuen of anie other then of the Lorde himselfe according to the institution of the Lord are represented vnto vs by visible signes to wit breade and wine and offered to our senses not that we should rest in them but that our weakenes maie be helped and we maie lift vp our heartes vnto the Lorde knowing that here we must thinke vpon greater thinges to wit not of eating bread or drinking wine but of receiuing the Lord himselfe with all his giftes by a faithfull minde Therefore when the guestes see the bread on the borde they set their 〈◊〉 vpon the bodie of Christ when they see the cuppe they set their mindes vpon the bloode of Christ when they see the breade broken and the wine poured out they consider how that the bodie of Christ was tormented and his bloode poured out for their sakes as by breade the bodies are nourished and strengthened as by wine the mindes are made merie so the godlie doe beleeue that by the bodie of the Lorde deliuered vnto death for them they are fed to euerlasting life also that by his blood poured out vpon the crosse their consciences are renewed to conclude they do feel the quickning power of Christ which doth confirme them In this sorte is the supper of the Lord accomplished spirituallie thus are the bread and wine a sacrament vnto vs and not bare and naked signes Hereupon now ariseth a verie great reioycing and thankesgiuing for so great benefits also apraising and confessing of the name of God here those workes which the Lorde once finished are renued and represented but especiallie the death of the Lorde is repeated which although it once hapned and now is past yet vnto the faithfull it is
erronious doctrine and that with all humilitie wee imbrace the puritie of Christes Gospell which is the onelie foode of our soules and therefore so precious vnto vs that we are determined to suffer the extremitie of worldlie daunger rather then that we will suffer our selues to be defrauded of the same for hereof we are moste certainlie perswaded that whosoeuer denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holie angels And therefore by the assistance of the almightie the same our Lorde Iesus we firmelie purpose to abide to the ende in the confession of this our faith as by articles followeth Of God WE confesse and acknowledge one onelie God to whome onelie we must cleaue whome onelie we must serue whome onelie we must worshippe and in whom onelie we must put our trust who is eternall infinite vnmeasurable incomprehensible omnipotent inuisible one in substance and yet distinct in three persons the Father the Sonne and the holie Ghost By whome we confesse and bâ—lâ—eue all things in heauen and earth as well visible as inuisible to haue beene created to be retained in their being and to be ruled and guided by his inscrutable prouidence to such ende as his eternall wisdome goodnes and iustice hath appointed them to the manifestation of his glorie Of the creation of man WE confesse and knowledge this our God to haue created man to wit our first father Adam to his owne image and similitude to whome he gaue wisedome Lordship iustice free will and cleare knowledge of himselfe so that in the wholl nature of man there could be noted no imperfection From which honour and perfection man and woman did both fall the woman being deceiued by the serpent and man obeying the voice of the woman both conspiring against the Soueraigne Maiestie of God who in expresse wordes had before threatned death if they presumed to eate of the forbidden tree Of Originall sinne BY which transgression commonlie called Originall sinne was the Image of God vtterlie defaced in man and he and his posterity of nature became enimies to God slaues to Satan and seruants to sinne Insomuch that death euerlasting hath had and shall haue power and dominion ouer all that haue not beene are not or shall not be regenerate from aboue which regeneration is wrought by the power of the holie Ghost working in the hearts of the elect of God an assured faith in the promise of God reuealed to vs in his word by which faith we apprehend Christ Iesus with the graces and benefits promised in him Of the reuelation of the promise FOr this we constantlie beleeue that God after the fearefull and horrible defection of man from his obedience did seeke Adam againe call vpon him rebuke his sinne conuict him of the same and in the ende made vnto him a moste ioyfull promise to wit that the seede of the woman should breake downe the serpents head that is he should destroie the workes of the Deuill which promise as it was repeated and made more cleare from time to time so was it imbraced with ioy and moste constantlie receiued of all those faithfull from Adam to Noe from Noe to Abraham from Abraham to Dauid and so forth to the incarnation of Christ Iesus all wee meane the faithfull Fathers vnder the lawe did see the ioyfull daies of Christ Iesus and did reioyce The continuance increase and preseruation of the Church WE moste constantlie beleeue that God preserued instructed multiplied honoured decored and from death called to life his Church in all ages from Adam til the comming of Christ in the flesh For Abraham he called from his Fathers countrie him he instructed his seed he multiplied the same he maruelouslie preserued and more maruelouslie deliuered from the bondage and tyrannie of Pharao to them he gaue his lawes constitutions and ceremonies them he possessed in the land of Chanaan to them after Iudges and after Saul he gaue Dauid to be King to whome he made promise that of the fruite of his loynes should one sit for euer vpon his regall seate To this same people from time to time he sent Prophets to reduce them to the right waie of their God from the which oftentimes they declined by Idolatrie And albeit that for the stubborne contempt of iustice he was compelled to giue them into the handes of their enemies as before was threatned by the mouth of Moses in so much that the holie Citie was destroyed the temple burnt with fire and the wholl lande left desolate the space of 70. yeres yet of mercie did he reduce them againe to Ierusalem where the Citie and Temple were reedified and they against all temptations and assaultes of Satan did abide till the Messias came according to the promise Of the incarnation of Christ Iesus WHen the fulnes of time came God sent his sonne his eternall wisdome the substance of his owne glorie into this worlde who tooke the nature of manhood of the substance of a woman to wit of a Virgin and that by operation of the holie Ghost And so was borne the iust seed of Dauid the angel of the great counsell of god the verie Messias promised whom we acknowledge and confesse Emmanuel verie God and verie man two perfect natures vnited and ioyned in one person By which our confession we condemne that damnable and pestilent heresies of Arrius Marcion Eutiches Nestorius and such others as either did denie the eternitie of his Godhead either the veritie of his humane nature either confound them either yet deuide them Why it behooueth the Mediatour to be very God and verie man WE acknowledge and confesse that this moste wondrous coniunction betwixt the Godhead and the manhood in Christ Iesus did proceede from the eternal and immutable decree of God whence also our saluation springeth and dependeth Election FOr that same eternall God and father who of meere grace elected vs in Christ Iesus his sonne before the foundation of the worlde was laid appointed him to be our head our brother our Pastour great Bishop of our soules But because that the enimitie betwixt the iustice of God our sinnes was such that no flesh by it selfe could or might haue atteined vnto God it behoued that the sonne of God should descend vnto vs and take him selfe a bodie of our bodie flesh of our flesh and bone of our bones and so become the perfect Mediatour betwixt God and man giuing power to so manie as beleeue in him to be the sonnes of God as himselfe doth witnes I passe vp to my Father and vnto your God By which moste holie fraternitie whatsoeuer we haue lost in Adam is restored to vs againe And for this cause are we not afraide to call God our father not so much because he hath created vs which we haue common with the reprobate as for that that he hath giuen to vs his
they cease to be right sacraments of Christ Iesus And therefore it is that we flâ—â— the societie with the papisticall Church in participation of their sacraments first because their ministers are no ministers of Christ Iesus yea this is more horrible they suffer women whome the holie Ghost will not suffer to teach in the congregation â—o baptize and secondlie because they haue so adulterated both the one sacrament and the other with their owne inuentions that no parte of Christes action abideth in the originall puritie For oile salte spattle and such like in baptisme are but mens inuentions adoration veneration bearing through streetes and townes keeping of bread in boxes or boists are prophanation of Christes sacraments and no vse of the same For Christ Iesus saide Take eate c. Doe you this in rememberance of me By which words and charge he sanctitied bread and wine to be the Sacrament of his holy body and bloode to the end that the one should be eaten and that all should drinke of the other and not that they should be kept to be worshipped and honoured as God as the Papists haue done heretofore who also haue committed sacriledge stealing from the people the one part of the sacrament to wit the blessed cup. Moreouer that the sacraments be rightlie vsed it is required that the end cause for which sacraments were instituted be vnderstanded and obserued as well of the Minister as by the receiuers For if the opinion be changed in the receiuer the right vse ceaseth which is most euident by the reiection of the sacrifices as also if the teacher plainlie teach false doctrine which were odious and abhominable before God albeit they were his own ordinance because the wicked men vse them to another end then God hath ordained The same we affirme of the Sacraments in the Papistical Church in which we affirme the wholl action of the Lord Iesus to be adultered as well in the externall forme as in the end and opinion What Christ Iesus did and commaunded to be done is euident by the Euangelists and by Saint Paul what the Priest doth at his â—ulâ—â—r we neede not to rehearse The end and cause of Christes institution and why the selfe same should be vsed is expressed in these wordes Doe ye this in rememberance 〈◊〉 me As ofâ—e as you shall eate this breade and drinke of this â—uppe you shall shew foorth that is extoll preach magnifie and praise the Lordes death till he come But to what ende and in what opinion the Priestes saie their masse let the wordes of the same their owne Doctours and writings 〈◊〉 wit that they as mediatours betwixt Christ and his Church do offer vnto God the father a sacrifice propitiatory for the sinnes of the quick and the dead which doctrine as blasphemous to Christ Iesus and making derogation to the 〈◊〉 of his onelie sacrifice once offered for purgation of all those that shall be sanctified we vtterlie abhorre detest and renounce To whome sacraments appertaine WE confesse and acknowledge that baptisme apperteineth as wel to the infants of the faithfull as vnto them that be of age and discretion And so we damne the error of the Anabaptistes who denie baptisme to apperteine to children before they haue faith and vnderstanding But the supper of the Lord we confesse to appertein to such onelie as be of the housholde of saith and can trie examine themselues as well in their faith as in their dutie towardes their neighbours Such as eat and drink at that holie table without faith or being at dissention with their breethren do eat vnworthelie and therefore it is that in our Church our ministers take publike and particular examination of the knowledge and conuersation of such as are to be admitted to the table of the Lord Iesus Of the ciuill maigistrates WE confesse and acknowledge Empires kingdomes dominions and cities to be distincted and ordained by God the powers and authoritie in the same be â—t of Emperours in their empires of Kinges in their realmes Dukes and Princes in their dominions and of other magistrates in their cities to be Gods holy ordinance ordained for manifestation ofhis owne glorie and for the singular profitte and commoditie of mankinde so that whosoeuer goeth about to take away or to confound the whol state of ciuill pollicies now long established we affirme the same men not onelie to be enimies to mankinde but also wickedlie to fight against Gods expressed wil. We farther confesse acknowledge that such persons as are placed in authoritie are to be beloued honored feared and holden iâ— moste reuerent estimation because they are the lieueteâ—anâ—es of God in whose seates God himselfe doth sit and â—â—â—ge yea euen the iudges and Princes themselues to whome by God is giuen the sworde to the praise and defence of good men and to reuenge and punish all malefactours Moreouer to Kinges Princes Rulers and Magistrates we affi me that chiefelie and moste principallie the conseruation and purgation of the Religion appertaineth so that not onelie they are appointed for ciuill pollicie but also for manteinance of the true Religion and for suppressing of idolatrie and superstition whatsoeuer As in Dauid Iosaphat Ezcehias Iosias and others highlie commended for their zeale in that case maie be espied And therefore we confesse and auow that such as resist the supreame power doing that thing which appertaineth to his charge do resist gods ordinance and therefore cannot be guiltles And farther we affirme that whosoeuer denie vnto them their aide counsell and comforte whilest the Princes and rulers vigilantlie trauell in execution of their office that the same men denie their helpe support and counsell to God who by the presence of his lieftenant doth craue it of them The giftes freelie giuen to the Church ALbeit that the word of God truelie preached and the Sacraments rightlie ministered and discipline executed according to the word of God be the certaine and infallible signes of the true Church yet we meane not that euery particuler person ioyned with such company is an elect member of Christ Iesus For we acknowledge and confesse that darnell cockell and chaffe maie be sowen grow and in great aboundance lie in the middest of the wheat that is the reprobate maie be ioyned in the societie of the elect and maie externallie vse with them the benefites of the word and sacramentes But such being but temporall professors in mouth and not in heart doe fall backe and continue not to the end And therefore they haue no fruit of Christs death resurrection nor ascension but such as with heart vnfainedlie beleeue and with mouth boldlie confesse the Lord Iesus as before we haue said shall moste assuredlie receiue these giftes First in this life the remission of sinnes and that by onelie faith in Christes blood In so much that albeit sinne remaine and continuallie abide in these our mortall bodies yet it is not imputed vnto vs but is remitted and couered with Christes
beginning of euill vnto man beeing good came from his free will We condemne also the Pelagians who affirme that an euill man hath free will sufficientlie to performe a good preâ—ept Both these are confuted by the scripture which saâ—â—â—h to the former God made man vâ—right and to the latter If the sonne make you free then are yâ—â— free indeede OVT OF THE FORMER CONFESSION OF HELVETIA MAâ— being the moste perfect Image of God in earth and hauing the chiefdome of all visible creatures consisting of soule and bodie whereof this is mortall that immortall after he was made holie of the Lorde he by his owne fault falling into sinne drue wholl mankinde with him into the same fall and made him subiect to the same calamitie And this infection which men tearme Originall hath so inuaded the wholl stocke that the childe of wrath and the enemie of God can by none other then by the diuine help of Christ be cured For if there be anie sparke of good fruit remaining here it being weakned dailie by our sinnes declineth tothe worsse For the force of euil doth get the vpper hand neither doth it suffer reason to beare the sway nor the most deuine faculty of the minde to haue the preheminâ—ce Whereupon we doe so atâ—ribute free will to man as that knowing and hauing a will to doe good and euill we finde notwithstanding by experience that of our owne accord we maie doe euill but we can neither imbrace nor follow anie good thing except being illuminated by the grace of Christ we be stirred vp and effectually mooued thereunto For God is he which worketh in vs both to will and to bring to passe according to his good will And Saluation is of the Lord destruction of our selues OVT OF THE CONFESSION OF BASIL Art 2. Of man WE confesse that in the beginning man was made of god in righteousnes and true holines after the true Image of God but he fel into sinne of his owne accord by the which fall wholl mankinde is made corrupt and subiect vnto damnation Hence is it that our nature is defiled and become so prone vnto sinne that except it be renued by the holie Ghost man of himselfe can neither doe nor will anie good OVT OF THE CONFESSION OF BOHEMIA OR THE WALDENSES Of the knowledge of a mans selfe Also of sinne the causes and fruites thereof and of the promise of God CHAP. 4. FOurthlie touching the knowledge of himselfe man is taught and that after two sortes First the knowledge of his estate yet being in his innocencie or voide of all fault that is of his nature being perfect from whence he fell Secondlie the knowledge of his sinne and mortalitie into which he fell The estate and condition of his innocencie and righteousnes consisteth in these points that the Lorde in the beginning made man after his owâ—â— Image and likenes and adorned him with the giftes of his grace or bountie that he engraffed in him righteousnes and his spirit a soule and a bodie togither with all the faculties and powers thereof and so made him holie iust wise immortall and a moste pleasant temple for his heauenlie spirit in the minde will memorie and iudgement and bestowed vpon him cleare light of vnderstanding integritie and a verie ordinate or lawfull loue towardes God and all his creatures also a full and absolute obedience or habilitie to obey God the true feare of God and a sincere heart and nature that man might be his owne possession and his proper and peculiar workemanship created vnto the praise of his glorious grace Man being placed in this estate had left vnto him free will so that if he would he was able to fulfill that commandement which god gaue him and thereby to retaine righteousnes both for himselfe and for all his posteritie after hiâ— and euerie waie to enioy a spirit soule bodie and an estatâ— moste blessed and further also to make a waie vnto a faâ—re more excellent glorie by considering that fire and water life and death were set before him which if he would not consider nor doe his endeuour therein by choosing of euill he might loose all those good giftes The second part of the knowledge of a mans selfs namelie before iustification standeth in this that a man acknowledge aright the state of his fal sinne and morâ—aâ—â— For that free liberty of choice which God permitted to the wil of man he abused and kept not the lawe of his iustice but swarued therefrom and therein transgressed the commaundement of God insomuch as he obeyed the deuillâ— those lying speaches of his and gaue credit vnto them and performed to the deuill such faith and obedience as was dâ—â— to God alone whereby he stripped and bereaued himselfe and his posteritie of the state of perfection and goodnes of nature and the grace of God and those good giftes of iustice and the Image of God which in his creation were engreffed in him he partlie lost them and partlie corrupted defiled them as if with horrible poyson one should corrupt pure wine and by this meanes he cast headlong both himselfe and all his ofspring into sinne death and all kinde of miseries in this life and into punishments eternall after this life Wherefore the spring and principall author of all euill is that cruell and detestable deuill the tempter lyer and manslayer and next the free will of man which notwithstanding being conuerted to euil through luste and naughtie desires and by peruerse concupiscense chooseth that which is euill Hereby sinnes according to these degrees and after this order maie be considered iudged of The first and weightiest or moste greiuous sinne of all was without doubt that sinne of Adam which the Apostle calleth Disobedience for the which death reigneth ouer al euen ouer those also which haue not sinned with like trangression as did Adam A second kinde is originall sinne naturallie ingendered in vs and hereditarie wherein we are all conceiued and borne into this world Behold saith Dauid I was borne in iniquitie and in sinne hath my mother conceiued me And Paull We are by nature the children of wrath Let the force of this hereditarie destruction be acknowledged and iudged of by the guilt and fault by our prones and declination by our euill nature and by the punishment which is laide vpon it The third kinde of sinnes are those which are called Actuall which are the fruites of originall sinne and doe burste out within without priuilie and openlie by the powers of man that is by all that euer man is able to doe and by his members trangressing all those thinges which God commaundeth and forbiddeth and also running into blindnes and errors worthie to be punished with all kinde of damnation This doctrine of the true knowlede of sinne is of our men diligentlie handled and vrged and to this end were the first and second tables of the law deliuered to Moses of
is that perpetuall obedience that true pure and chiefe loue of God and those other gifts of perfect nature Wherefore those defectes and this concupiscence are things damnable and of their owne nature worthie of death And this originall blot is sinne indeede condemning and bringing eternall death euen now also vpon them which are not borne againe by baptisme and the holie Ghost They condemne the Pelagians who deny original sinne and thinke that those defects or this concupiscence are things indifferent or punishments onelie and not of their owne nature damnable and dreame that man maie satisfie the law of God and maie for that peculiar obedience bâ— pronounced iust before God These thinges are thus found in another edition ALso they teach that after Adams fall all men begotten after the common course of nature are boâ—e with sinne that is without the feare of God without 〈◊〉 in him and with concupiscence And that this disease or originall blot is sinne indeed condemning and bringing eternal death euen now vpon all that are not borne agaâ—â—â— by baptisme and the holie Ghost They condemne the Pelagians and others that deny this originall blotte to be sinne in deede and that they maie â—â—tenuate the glorie of the merit and benefits of Christ they do reason that a man maie by the strength of his owne reason be iustified before God Concerning free will they do teach that mans will hath some freedome to performe a ciuill iustice and to malâ— choise of things that are within the reach of reason but iâ— hath no power to performe a spiritual iustice without the holie spirit because Paul saith The naturall man perceiueth 〈◊〉 the things which are of the spirit of God and Christ saith without me ye can do nothing Now this spiritual iustice is wrought in vs when we are helped of the holie Ghost And we receiue the holy Ghost when we assent vnto the word of God that we maie be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye maie receiue the promis of the spirit through faith These things almost in as manie words saith Saint Augustine lib. 3. Hypogâ—ess We confesse that there is in all men a free will which hath indeed the iudgement of reason not that it is thereby apt without god either to begin or to performe anie thing in matters pertaining to God 〈◊〉 only in works belonging to this present life whether they be good or euill In Good works I affirme those to be which arise of the goodnes of nature as to be willing to labour in the fielde to desire meate or drinke to desire to haue a friend to desire apparell to desire to build an house to marie a wife to nourish cattell to learne the art of diuerse good things to desire any good thing pertaining to this present life all which are not without Gods gouernment yea they now are and had their beginning from God In euill thinges I account such as these to desire to worship an image to desire manslaughter This sentence of Augustine doth notablie teach what is to be attributed to free will and doth put a plaine difference betweene ciuill discipline or the exercises of humane reason and spirituall motions true feare patience constancie faith inuocation in moste sharpe tentations in the middest of Satans subtill assaultes in the terrours of sinne In these surelie we had great neede to be guided and helped of the holie spirit according to that saying of Paull The spirit helpeth our infirmitie We condemne the Pelagians all such as they are who teach that by the onelie powers of nature without the holie spirit we may loue God aboue all and fullfill the law of god as touching the substance of our actions We doe freelie and necessarilie mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercie promised in the Gospell because that the lawe cannot be satisfied by mans nature as Paull witnesseth when he saith Rom. 8. The wisedome of the flesh is enmitie against God For it is not subiect to the law of God neither in deede can be For albeit that mans nature by it selfe can after some sort* performe externall workes for it can conteine the handes from theft murther yet can it not make those inward motions as true feare true faith patience and chastitie vnlesse the holie ghost doe gouerne and helpe our hearts And yet in this place also doe we teach that it is also the commaundement of God that the earnall motions should be restrained by the industrie of reason and by ciuill discipline as Paul saith The law is a schoolemaster to Christ Also The law is giuen to the vniust These things are thus found in another edition As touching free wil they teach that mans wil hath some libertie to worke a ciuill iustice and to chuse such things as reason can reach vnto But that it hath no power to worke the righteousnes of God or a spirituall iustice without the spirit of God Because that the naturall man perceiueth not the things that are of the spirit of God But this power is wrought in the heart when as men do receiue the spirit of God through the worde These thinges are in as many wordes affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onelie by the power of nature without the spirit of God we are able to loue God aboue all also to performe the commaundements of God as touching the substance of our actions For although that nature be able in some sorte to do the externall workes for it is able to withold the hands from theft and murther yet it cannot worke the inward motions as the feare of God trust in God chastitie patience Touching the cause of sinne they teach that albeit God doth create and preserue nature yet the cause of sinne is the will of the wicked to wit of the Deuil and of vngodlie men which turneth it selfe from God vnto other things against the commaundements of God when he speaketh a lie he speaketh of his owne This is found thus in an other edition TOuching the cause of sinne they teach that albeit God doth create and preserue our nature yet the cause of sinne is the will of the wicked to weete of the Deuill and of vngodlie men which will beeing destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne OVT OF THE CONFESSION OF SAXONY ANd seeing the controuersies which are sprong vp do chiefly pertaine vnto two articles of the creed namelie to the article I beleeue the remission of sinnes and I beleeue the Catholike Church we wil shew the fountaines of these controuersies which beeing well weighed men may easilie vnderstand that our expositions are the verie voice of the Gospell and that our
Like vnto 〈◊〉 all things sinne onelie excepted As therfore we detest the hereâ—â— of Nestorius which maketh two Christes of one and dissolueth the vnion of the Person so doe we cursse the madnes 〈◊〉 Eutiches and of the Monophelites or Monophysickes who ouerthrow the proprietie of the humane nature Therefore we doe not teach that the diuine nature in Christ did suffer or that Christ according to his humane nature is yet in tâ—â— worlde and euen in euerie place For we doe neither thinke nor teach that the bodie of Christ ceased to be a true bodie after his glorifying or that it was deified and so deified that it put of it properties as touching bodie and soule and became altogether a diuine nature and began to be one substance alone And therefore we doe not allow or receiue the vnwittie subtilties and the intricate obscure and in constant disputations of Schuenkfeildius and such other vaine ianglers about this matter Neither are we Schuenkfeildians Moreouer we beleeue that our Lord Iesus Christ did truelâ— suffer and die for vs in the flesh as Peter saith We abhor the moste horrible madnes of the Iacobites and the Turkes which abandone the passion of our Lord. Yet we denie not but that the Lorde of glorie according to the saying of Paul was crucified for vs. For we doe reuerentlie and religiouslie receiue and vse the communication of proprieties drawen from the scriptures vsed of all antiquitie in expounding and reconciling places of scripture which at the first sight seeme to disagree one from another We beleeue and teach that the same Lorde Iesus Christ in that true flesh in which he was crucified and died rose againe from the dead and that he did not raise vp another flesh in steede of that which was buried nor tooke a spirit in steede of flesh but retained a true bodie Therefore whilest that his disciples thought that they did see the spirit of their Lord Christ he shewed them his handes and feete which were marked with the prints of the nailes wounds saying Behold my handes and my feete for I am he indeed Handle me and see for a spirit hath not flesh and bones as yee see me haue We beleeue that our Lorde Iesus Christ in the same his flesh did ascend aboue all the visible heauens into the verie highest heauen that is to saie the seate of God and of the blessed spirits vnto the right hand of God the father which although it doe signifie an equall participation of glorie and maiestie yet it is also taken for a certaine place of which the Lorde speaking in the gospell saith That he will go and prepare a place for his Also the Aposâ—le Peter saith The heauens must containe Christ vntill the time of restoring of all thinges And out of heauen the same Christ will returne vnto iudgement euen then when wickednes shall chieflie reigne in the world and when Antichrist hauing corrupted true religion shall fil all things with superstition and impietie and shall moste cruellie destroie the Church with fire and bloodshed Now Christ shall returne to redeeme his and to abolish Antichrist by his comming and to iudge the quick and the dead For the dead shall arise and those which shall be found aliue in that daie which is vnknowne vnto all creatures shal be changed in the twinckling of an eye and all the faithfull shall be taken vp to meete Christ in the ayre that thenceforth they maie enter with him into heauen there to liue for euer But the vnbeleeuers or vngodlie shall descend with the deuils into hell there to burne for euer and neuer to be deliuered out of torments We therefore condemne all those which denie the true resurrection of the flesh and those which thinke amisse of the glorified bodies as did Ioannes Hierosolymitanus against whome Ierome wrote We also condemne those which thought both the deuils and al the wicked shall at the length be saued and haue an end of their torments For the Lorde himselfe hath absolutelie set it downe that Their fire is neuer quenched and their worme neuer dieth Moreouer we condemne the Iewish dreames that before the daie of iudgement there shall be a golden world in the earth and that the godly shal possesse the kingdomes of the world their wicked enemies being troade vnder foote For the Euangelicall truth Mat. 24. and 25. and Luke 18. the Apostolike doctrine in the 2. to the Thessalonians 2. in the 2. to Tim. 3. 4. ar found to teach farre otherwise Furthermore by his passion or death by al those things which he did and suffered for our sakes from the time of his comming in the flesh our Lord reconciled his heavenlâ— father vnto al the faithful purged their sinne spoiled death broke in sunder condemnation and hell and by his resuection from the dead he brought againe restored life arâ— immortalitie For he is our righteousnes life and resuection and to be short he is the fullnes and perfection the saluation and moste aboundant sufficiencie of al the faithfull For the Apostle saith So it pleaseth the Father that all fâ—â—nes should dwell in him And In him ye are complet Collos 1. and 2. For we teach and beleeue that this Iesus Christ our Lord is the onelie and eternall sauiour of mankinde yea and of the whole worlde in whome are saued by faith all that euer were saued before the lawe vnder the lawe and iâ— the time of the gospell and so manie as shall yet be saued to the end of the world For the Lord himselfe in the Gospell faith He that entereth not in by the dore vnto the shepfâ—lde but climeth vp an other waie he is a theefe and a robber I am the dore of the sheepe And also in another place of the same gospell he saith Abraham sawe my daies and reioyced And the Apostle Peter saith Neithere is there saluation in anie other but iâ— Christ for among men there is giuen no other name vnder heaâ—â— wherby they might be saâ—ed We beleue therfore that thorough the grace of our Lord Christ we shal be saucd euen as our fathers were For Paull faith That all our fathers did eate the same spiritual meate and dranke the same spiritual drinke for they dranke of the spiritual rocke that followed them and that rocke 〈◊〉 Christ And therefore we reade that Iohn said That Christ 〈◊〉 that lambe which was slaine from the beginning of the world And that Iohn Baptist witnesseth That Christ is that lambe of God that taketh awaie the sinnes of the world Wherfore we do plainly and openly professe preach that Iesus Christ is the onlie redeemer sauiour of the world the king and high priest the true and looked for Messias that holie and blessed one I saie whom all the shadowes of the law and the Prophesies of the Prophetes did prefigure and promise and that God did performe and
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
and Sauiour namelie his conception in the wombe of the Virgine Marie and his birth of her also for he was made the seede of the woman also his afflictions his rising againe from death his sitting at the right hand of God where he hath obtained the dignitie of a Priest and King of which thing the wholl life of Dauid was a certaine type for which cause the Lorde calleth himselfe another Dauid a Shepheard And this was the Gospell of those holy men before the law was giuen and since And Chapter the 6. a litle from the beginning For this is verie certaine that after the fall of Adam no man was able to set himselfe at libertie out of the bondage of sinne death and condemnation or come to be trulie reconciled vnto God but onelie by that one Mediator betweene God and man Christ Iesus through a liuelie faith in him who alone by his death and blood shedding tooke from vs that image of sinne and death and put vpon vs by faith the image of righteousnes and life For he made vnto vs of God wisedome righteousnes sanctification and redemption But firstmen are taught that these things are to be beleeued concerning Christ namelie that he is eternal of the nature of his heauenlie father the onelie begotten sonne begotten from enerlasting and so together with the Father and the holie Ghost one true and indiuisible God the eternall not created worde the brightnes and the Image or ingrauen forme of the person of his Father by whome all thinges as well those thinges which maie be seene as those which can not be seene and those thinges which are in heauen and those which are in the earth were made and created Moreouer that he is also a true and natural man our brother in verie deed who hath a soule and a bodie that is true and perfect humane nature which by the power of the holie Ghost he tooke without all sinne of Marie a pure Virgine according as S. Iohn saith The worde was made flesh And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indiuisible person one Christ Immanuell our King and priest our redeemer our Mediatour and perfect reconciler full of grace and trueth so that of his fullnes we all doe take grace for grace For the law was giuen by Moses but grace and trueth was giuen and exhibited by Iesus Christ being God and man in one person This grace and trueth are our men taught to acknowledge and by faith to beholde in all those sauing and wonderful works or affections of Christ which according to the meaning of the holie Scripture are by a stead fast faith to be beleeued and professed such as are his comming downe from heauen his conception birth torments death buriall refurrection ascension vnto heauen sitting at the right hand of God and his comming againe from thence to iudge both the quicke the dead In these principal affections as in a chest wherin treasure is kept are al those holsome fruits of our true iustification laide vp and are taken out from thence for the elect and those which doe beleeue that in Spirit and conscience they may be partakers thereof through faith which all hereafter at the daie of our ioyfull resurrection shall be fullie and perfectlie bestowed vpon vs. And towardes the ende of that Sixth Chapter these words are added In this Chapter also particularlie and for necessarie causes to shunne and auoide many pernicious and Antichristian deceites it is taught concerning Christe his presence namelie that our Lorde Christ according to his bodely coÌ„uersation is not amongest vs any longer in this worlde neither wil be vnto the ende of the worlde in such sort and manner as he was here conuersant amongest vs in his mortalitie and wherein he was betraied and circumcised nor yet in the forme of his glorified bodie which he got at his resurrection and in the which he appeared to his disciples the forâ—â—eth day after his resurrection departing from them ascended manifestly into heauen For after this manner of his presence companie he is in the high place with his father in heauen where al tongues professe him to be the Lord and euerie faithful one of Christ must beleeue that he is there worship him there according to the scriptures as also that part of the Catholike Christian faith doth expresselie witnes which is this He ascended into heauen he sitteth as the right hand of God the father almightie Also that other article from thence shal he come that is from an higher place out of heauen with his Angells is iudge both the quick the dead So doth Paul also say The Lord himselfe shall descend from heauen with a shoute and with the voice of an Archangell and with the trumpet of God And S. Peter saith Whom heauen must coÌ„taine vntil the time that al things be restored And the Euangelist Marke But when the Lord had spoken with theÌ„ he was taken vp againe into heauen sitteth at the right hand of God And the Angels which were there present whe he was taken vp into heauen said This Iesus which is taken vp from you into heauen shal so come againe as you haue seene him go into heaueÌ„ Furthermore this also doe our men teach that the selfe same Christ verie God and verie man is also with vs herein this worlde but after a diuerse manner from that kinde of presence which we named before that is after a certaine spirituall manner not obiect to our eies but such a one as is hid from vs which the flesh doth not perceiue and yet it is verie necessarie for vs to our saluation that we may be partakers of him whereby he offereth and communicateth himselfe vnto vs that he may dwell in vs and we in him and this truelie he doth by the holie Ghost whome in his owne place that is in steede of his owne presence whereby he was bodelie amongst vs he promised that he would send vnto his Church and that he would stil abide with it by the same spirit in vertue grace and his holsome trueth at al times euen vntill the ende of the worlde when he said thus It is good for you that I go hence for except I go hences the comforter will not come vnto you but if I goe away I wil send him vnto you And againe I wil praie the father and he shal giue you another comforter that is another kinde of comforter then I am that he may abide iâ— you for euer euen the spirit of trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but ye know him for he dwellesh in you shal be in you I wil not leaue you comforth but I wil come to you namelie by the selfe same spirit of trueth Now then euen as our Lord Christ
effect and fulfilled al things and that for that cause he said when he gaue vp the Ghost It is finished as though he would signifie that the price and râ—nsome was now fully paide for the sinne of mankinde If there be any that thinke this sacrifice not sufficient let them goe in Gods name and seeke a better We verelie because we know this to be the Onely sacrifice are well content with it alone and looke for none other and forasmuch as it was to be offered but once we commaunde it not to be renewed againe and because it was full and perfit in all points and partes we doe not ordeine in place thereof any continuall succession of offerings To conclude we beleeue that this our selfesame flesh wherein we line although it die and come to dust yet at the last shall returne againe vnto life by the meanes of Christes spirit which dwelleth in vs and that then verilie whatsoeuer we suffer here in the meane while for his sake Christ will wipe awaie all teares and heauines from our eyes and that we through him shall enioie euerlasting life and shall for euer be with him in glorie So beit OVT OF THE CONFESSION OF BELGIA WE beleeue that out moste mightie and gracious God when he saw that man had thus throwen himselfe into the damnation both of spirituall and corporal death and was made altogether miserable and accursed by his wounderfull wisdome and goodnes was induced both to seek him when through feare he had fled from his presence and also most louingly to comfort him giuing vnto him the promise of his owne sonne to be borne of a woman which should breake the head of the serpent and restore him to selicitie and happines Moreouer we confesse that God did then at the length fullfill his promise made vnto the Fathers by the mouth of his holie Prophetes when in his appointed time he sent his onelie and eternall sonne into the world who toke vpon him the forme of a seruant beeing made like vnto men and did truelie take vnto him the nature of man with all infirmities belonging thereunto sinne onelie excepted when he was conceiued in the wombe of the blessed Virgine Mary by the power of the holie ghost without anie meanes of man The which nature of man he put vpon him not onely in respect of the bodie but also in respect of the soule for he had also a true soule to the intent he might be true and perfect man For seeing that as well the soule as the bodie of man was subiect to condemnation it was necessarie that Christ should take vpon him aswell the soule as the bodie that he might saue them both together Therefore contrarie to the heresy of the Anabaptists which denie that Christ did take vpon him the flesh of man we confes that Christ was partaker of flesh blood as the rest of his bretheren were that he came from the loines of Dauid according to the flesh I saie that he was made of the seede of Dauid according to the same flesh that he is a fruit of the Virgins wombe borne of a woman the branch of Dauid a flower of the roote of lesse comming of the Tribe of Iuda of the Iewes themselues according to the flesh to conclude the true seed of Abraham Dauid the which seede of Abrahame he tooke vpon him being made in all thinges like vnto his brethren sinne onelie excepted as hath beene saide before so that he is indeede our true Emmanuell that is God with is We beleeue also that the person of the sonne was by this conception inseperablie vnited and coupled with the humane nature yet so that there be not two Sonnes of God nor two persons but two natures ioyned together in one person both which natures doe still retaine their owne proprieties So that as the diuine nature hath remained alwaies vncreated without beginning of daies and terme of life filling both heauen and earth so the humane nature hath not lost his proprieties but hath remained still a creature hauing both beginning of daies a finite nature For whatsoeuer doth agree vnto a true bodie that it still retaineth and although Christ by his resurrection hath bestowed immortalitie vpon it yet notwithstanding he hath neither taken awaie the trueth of the humane nature nor altered it For both our saluation and also our resurrection dependeth vpon the trueth of Christes bodie Yet these two natures are so vnited and coupled in one person that they could not no not in his death be seperated the one from the other Wherefore that which in his death he commended vnto his father was in deed a humane spirit departing out of his bodie but in the meane season the diuine nature did alwaies remaine ioyned to the humane euen then when he laâ—e in the graue so that his deitie was no lesâ—e in him at that time then when as yet he was an infant although for a small season it did not shew forth itselfe Wherefore we confesse that he is true God and true man true god that by his power he might ouercome death â—ane true man that in the infirmitie of his flesh he might dâ— for vs. We beleeue that God which is both perfectlie mercifull and perfectlie iust did send his sonne to take vpon him that nature which through disobedience had offended that in the selfe same nature he might satisfie for sinne and by his bitter death and passion pare the punishment that was due vnto sinne God therefore hath declared and manifested his iustice in his own sonne being loaden with our iniquities but hath most mercifullie powred forth and declared his gracious goodnes vnto vs guilty wretches and worchie of condemnation whilest that in his incomprehensible loue towards vs he deliuered vp his sonne vnto death for our sinnes and raised him vp againe from death for our iustification that by him we might obtaine immortalitie and life euerlasting We beleeue that Iesus Christ is that high priest appoâ—â—ed to that office eternallie by the oath of his Father according to the order of Melchisedeâ—h which offered himselfe in our name before his Father with a ful satisfaction for the paâ—ifying of his wrath laying himselfe vpon the alâ—ar of the crosse and hath shed his blood for the clensing of our sinnes as the Prophets had foreâ—olde For it is written that the chastisment of our peace was laide vpon the sonne of God and by his woundes we are healed Also that he was carried as a sheepe vnto the slaughter reputed amongst sinners and vniust and condemned of Pontius Pilaâ—e as a male factour though before he had pronounced him guiltles Therefore he payed that which he had not taken and being iust suffred in soule and bodie for the vniust in such sorte that feeling the horror of those punishments that were due vnto our sinnes be did sweate water and blood and at length cried out My God â—y God why hast
Of the gospell of Iesus Christ and also of Promises of the spirit and of the letter CHAP. 13. THE gospell indeede is opposed to the lawe for the lawe worketh wrath and doeth denounce a cursse but the gospell doth preach grace and a blessing Iohn saith also The lawe was giuen by Moses but grace and trueth came by Iesus Christ Yet notwithstanding it is moste certaine that they which were before the lawe and vnder the lawe were not altogether destitute of the gospell For they had notable Euangelicall promises such as these are The seede of the woman shall bruise the Serpents head In thy seede shall all the nations of the earth be blessed The scepter shall not be taken from Iuda vntil Silo come The Lord shall raise vp a Prophet from amongest his owne brethren c. And we doe acknowledge that the fathers had two kinde of promises reuealed vnto them euen as we haue For some of them were of present transitorie thinges such as were the promises of the lande of Canaan and of victories and such as are now a dayes concerning our dailie bread Othersome there were then also are now of heauenlie euerlasting things as of Gods fauour remission of sinnes life euerlasting through faith in Iesus Christ Now the fathers had not onelie outwarde or earthly but spiritual heauenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to vs haue searched and inquired of this saluation Whereupon the Apostle Paul also saith that the gospell of God was promised before by the Prophets of God in the holie scriptures Hereby then it appeereth euidentlie that the fathers were not altogether destitute of all the Gospell And although after this manner our fathers had the gospell in the writinges of the Prophets by which they attained saluation in Christ through faith yet the gospell is properlie called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lorde himselfe and afterward by the Apostles their successours is preached to vs in the world that God hath now performed that which he promised from the beginning of the world hath sent yea and giuen vnto vs his onelie sonne and in him reconciliation with the father remission of sinnes all fulnes and euerlasting life The historie therefore set downe by the foure Euagelists declaring how these thinges were done or fulfilled of Christ and what he taught and did and that they which beleeued in him had al fulnes this I saie is truelie called the Gospell The preaching also and scripture of the Apostles in which they expound vnto vs how the sonne was giuen vs of the father and in him all things pertaining to life and saluation is truelie called the doctrine of the Gospell so as euen at this daie it looseth not that worthie name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is lining and workeing thorough faith in the eares yea in the hearts of the faithfull thorough the illumination of the holie spirit For the letter which is opposed vnto the spirit doth in deede signifie euerie outward thing but more speciallie the doctrine of the law which without the spirit faith worketh wrath stirreth vp sin in the mindes of theÌ„ that do not truly beleeue For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giueth life The false Apostles preached the Gospel corrupted by mingling of the law therewith as though Christ could not saue without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans Al which we doe condemne sincerely preaching the worde and teaching that the beleeuers are iustified by the spirit onelie and not by the law But of this matter there shall follow a more large discourse in the title of iustification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremie prophesied of the new Testament yet in deed it not onelie was as yet is though the Papists call it new in regarde of Popish doctrine which hath of long time bin receiued an ancient doctrine but also the most ancient in the world For God from all eternitie fore ordeined to saue the world by Christ and this his predestination and eternal counsel hath he opened to the world by the Gospell Whereby it appeareth that the Euangelicall doctrine and religion was the moste auncient of all that euer were are or euer shal be Wherefore we saie that all they erre foullie and speake things vnworthy the eternall counsell of God who tearme the Euangelicall doctrine and religion a new start vp faith scarce thirtie yeares olde to whome that saying of Isaiah doth verie well agree Woe vnto them that speake good 〈◊〉 euill and euill of good which put darkenes for light and lightâ—â— darkenes that put bitter for sweete and sweete for sowre OVT OF THE FORMER CONFESSION OF HELVETIA Therefore in the wholl Euangelicall doctrine this ought first and chiefely to be vrged that we are saued by the onelie mercie and grace of God and by Christ his merittes whereof that men may know how much they stand in neede their sinnes must be verie clearelie laid open vnto them by the law and by Christ his death OVT OF THE CONFESSION OF BOHEMIA Of the word of God or the holie Gospell CHAP. 10. ANd seeing that the administration of thee new testâ— ment also the word and the sacraments are lawfully committed to the Ministers of the Church and their lippeâ— ought to preserue knowledge that the law maie be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holie gospell is Now the Preaching of the word of God and of the Gospell is the true ministerie of grace instituted and commaunded of Christe our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to saluation and made manifest in the holie scripture is declared and preached vnto all people This doctrine did Christ giue in charge vnto his disciples in the wordes of this sentence Goye into all the world and preach the Gospell to euerie creature This doctrine doth Peter professe before Cornelius when he saith He commaunded vs to preach vnto the people and to testifie that this is he that is ordeined of God to be the Iudge of the quick and the dead To him also giue all the Prophets wines that through his name all that beleeue in him shall receiue remission of sinnes This ministery is more honorable greater and more necessarie to saluation then are
his Church in this life for a time and in the other life for euer Amen OVT OF THE CONFESSION OF AVSPVRGE TOuching Repentance they teach that such as haue fallen after Baptisme may finde remission at what time they returne againe And that the Church is bounde to giue absolution vnto such as returne by repentance Now repentance or the conuersion of the vngodlie standeth properlie of these two parts The one is contrition that is a terror stricken into the conscience through the acknowledgement of sinne wherin we doe both perceiue gods displeasure and are greeued that we haue sinned and doe abhorre and eschue sinne according as Ioell preacheth Rent your heartes and not your garments and turne vnto the Lord your God c. The other parte is faith which is begotten in vs by the Gospell or by absolution doth beleeue that the sinnes are vndoubtedlie forgiuen for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paull when he saieth Beeing iustified by faith 〈◊〉 haue peace with God Afterward there must follow the good fruites of repentance that is obedience vnto God according to that saying We are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die But if by the spirit ye mortifie the workes of the flesh ye shall liue They condemne the Nouatians which would not absolue them which hauing fallen after baptisme returned to repentance They condemne also those that teach not that remission of sinnes commeth freelie by faith for Christ sake but labour to prooue that remission of sinnes commeth by the worthines of contrition of charitie or of some other works and would haue mens consciences in time of repentance to doubt whether they may obteine remissiō doe say plainly that this douting is no sin Likewise they condemne those which teach that Canonicall satisfactions are necessarie to redeeme eternal paines or the paines of purgatory Though we are of that minde that the calamities of this life may be asswaged by good workes as Esaie teacheth Chap. 58. Breake thy bread vnto the hungrie and the Lord shal giue thee rest continuallie Besides they condemne the Anabaptists who denie that they that are once iustified can againe loose the spirit of God Also they condemne those that stiflie holde that some may attaine to such a perfection in this life as that they cannot sinne any more This eleuenth Article we finde in some editions placed in the twelfth place and after the first periode we finde these wordes Now repentance consisteth properlie of these two partes one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceiued by the gospel or by absolution doth beleue that for Christ sake the sinnes be forgiuen and comforteh the conscience and freeth it from terrours Then there must follow good workes which are fruites of repentance They condemne the Anabaptists who denie that men once iustified can loose the spirit of God doe stiflie holde that some men may attaine to such a perfection in this life that they can sinne no more In like case the Nouatians are condemned which would not absolue such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sinnes is obteined for our owne loue or good works and such as teach that Canonicall satisfactions are necessarie to redeeme euerlasting or purgatorie paines are whollie misliked of vs. Concerning confession of sinnes they teach that priuate absolution is to be reteined still in Churches though it be a needeles thing in confession to make a rehearsall of the sinnes For it is an impossible thing to reckon vp all a mans offenses according as the Psalmist saith Who doth vnderstand his faults c. This twelfth Article we finde in the place of the eleuenth in some editions and it is word for word the same but that the last wordes are thus set downe Though a reckoning vp of al sinnes be not necessarie For it is impossible as the Psalmist saith c. Art 3. Of abuses Of confession THe Diuines and Canonists haue cast a great myst of darkenes chieflie vpon this point of Christian doctrine touching repentance as not onelie their bookes doe testifie but also the consciences of al the godlie which doe confesse that the intricate and endles disputations of the diuines and the infinite traditions about the matter of repentance was euen a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obteined And as for faith there is no word amongst them Yea they bid men to be alwaies in doubt of remission of sinnes Afterward they torment mens consciences with a harsh reckoning vp of their faults and with satisfactions For what a snare vnto a mans conscience was the tradition which requireth them to reckon vp all their sinnes As for satisfactions they did obscure and darken the benefit of Christ because that euen the learned among them did imagine that eternall death was recompensed by them But the vnlearned were perswaded that forgiuenes of the fault was purchased by such deedes What that their seruices for the most part were not commaunded of God as babling of praiers inuocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance ouerwhelmed with an huge heape of vnprofitable and euill opinions And it is manifest that the godly in manie ages past haue greatlie wished that this doctrine had beene more purelie taught Furthermore it is especiallie needefull that the doctrine of repentance should be taught in the Church most purelie and sincerely Therfore our Diuines haue laboured to cleare this point as much as might be And surelie they haue so opened and cleared it that the soundest euen amongst our aduersaries do confesse that in this matter they haue weldeserued of the Church for we do simply and plainlie without anie Sophistrie laie sorth that which the Gospell teacheth touchingrepentance that men may perceiue how they must returne vnto Christ by what meanes remission of sinnes is obteined what worship what workes doe please God First we teach that contrition is requisite thatis the true terrors and sorrows of the minde which feeleth the wrath of God is grieued for sinne committed and ceaseth to do euill And though these sorrows be requisite yet must we know that remission of sinnes is not graunted for the worthines of contrition or of these sorrowes but we must ioyne faith with them that is a trust and confidence of mercie promised for Christes sake and we holde that our sinnes are freelie forgiuen for Christes sake When we once are comforted in these terrours by faith we do vndoubtedlie obteine remission of sinnes as we haue said before And this faith our mindes do conceiue by the Gospell also by the absolution which preacheth and applieth the Gospell vnto the distressed consciences
And for this cause do our diuines teach that priuate Absolution is to be reteined in the Church and they set out the dignitie of it and the power of the keies with true and verie large commendations namelie because the power of the keies doth dispense the Gospell not onelie to al in general but also to euerie * one in particular as Christ saith Thou hast wonne thy brother c. and because we must beleeue the voice of the Gospell which is dispensed vnto vs in absolution by the ministery of the Church no otherwise then a voice sounding from heauen This wholl benefit of absolution and of this ministerie hath heretofore beene whollie obscured with the false opinions of such as taught that absolution was naught worth without sufficient contrition and did afterwards wil men to misdoubt of absolution because no man knewe whether his contrition were sufficient or not What els was this but quite to take awaie from all consciences the comfort of the Gospell and to remooue out of the Church and cleane to abolish the ministery of the Gospel or the power of the keies whodoth not see that these pernitious errors are worthely reprooued Now seeing that confession yealdeth a place where to bestowe absolution in priuate and this custome doth vpholde the vnderstanding of the power of the keies and remission of sinnes among the people besides seeing that this conference auaileth much for admonishing and instructing of men therefore we doe duelie retaine Confession in our Churches yet so as that wee teach that reckoning vp of the faultes is not necessarie by Gods lawe and that mens consciences are not to be clogged with it For there is no commaundement in all the Apostles writinges sounding that way Againe this rehearsing of all ones sinnes is a thing impossible according to that in the Psalme Who can vnderstand his faultes And Ieremie saieth The heart of man is corrupt and vnsearchable But if no sinnes could be forgiuen but such as are reckoned vp mens consciences could neuer be at rest because they neither see nor can call to minde the greatest number of them Whereby it maie easilie be gathered that the ministerie of absolution and remission of sinnes doth not depend vpon the condition of numbring them vp all The auncient writers also doe testifie that this counting of sinnes by tale is a thing needles Chrysostome on the Epistle to the Heb. saith Let vs recken of it that we haue sins and let not the tongue alone vtter it but the conscience within vs also And let vs not barelie saie we are sinners but let vs recken vp our sinnes particularlie I doe not bid the to bewraie thy selfe openlie nor to occuse thy selfe to other but to followe the saying of the Prophet Laie open thy waies before the Lord confesse thy sinnes before God vtter thy sinnes with praier before the true iudge not remembring them with the tongue but with the conscience then in deed maist thou hope to finde mercie That sermon of Chrysostomes teacheth not onelie what is to be thought of reckoning vp of sinnes but doth also verie wiselie ioyne contrition and faith together as they are ioyned by vs. First he will haue vs acknowledge our sinnes vnfainedly and abhorre them from our heartes In the next place he teacheth to adde thereunto praier faith which maie assure vs that we are forgiuen Elsewhere he saith Acknowledge thy sins that thou maist as them away If thou are ashamed to shew thy sins to any man then vt them euerie day in thy heart I say not goe confes thy sins to thy fellow seruant that may vpbraide thee with them butconfes them vnto god that is able to cure thē The glosse vpon the dercees touching penance the 5. distinct graunteth that Confession was ordeyned of the Church and is not commaunded in the scriptures of the olde and new Testament of the same iudgement are manie of the Doctors Wherefore our iudgement touching the doctrine of confession is neither new nor without reason Lastlie there is moste need of all that the godlie shoulde be admonished touching satisfactions For there was more hurte and daunger in them then in numbring vp of sinnes in as much as they darkened the benefit of Christ because that the vnlearned thought they did obtaine remission of the guilt of sin for their owne workes sake and besides mens consciences were much distressed if aught were omitted that was inioyned for satisfaction Againe ceremonies and pilgrimages and such like fruitles workes were thought meete for satisfaction rather then thinges commaunded of God And forsooth their teachers themselues dreamed that eternall death was fullie redeemed by them Therfore we thought it needfull that godlie mindes should be set free from such errors and we teach that their canonicall satisfactions which they call workes not due c are neither auaileable for the remission either of the fault or euerlasting punishment nor yet necessarie It was a custome long since in the Church that in publike penance such as had fallen did returne to the Church againe should not be receiued without some punishment laid vpon them for examples sake from which custome these satisfactions did spring But the fathers minde was by such examples to fraie the people from sinnes they did not account that Ceremonie to be a iust recompence for the fault or for eternall death or for purgatorie paines These things were afterwards coyned by ignorant and vnlearned men But those auncient customes were in time worne out of vse and laid aside As for vs we doe not burden mens consciences with satisfactions but this weteach that the fruites of repentance are necessarie and that obedience the feare of God faith loue chastitie the wholl renuing of the spirit ought to increase in vs. We giue men warning of this also that sinnes are eftsonnes punished euen by temporal punishments in this life as Dauid Manasses manie others were punished and we teach that these punishments maie be mitigated by good works the whol practize of repentance as Paul declareth If we would iudge our selues we should not be iudged of the lord And repentance deserued that is obteined that God should alter his purpose touching the destruction of Niniuie Thus whereas before the disputations were intricate and endles and full of grosse opinions now that doctrine beeing purged is deliuered to the people so as it maie be vnderstoode and auaile much vnto godlines We doe still holde and set forth the true partes of repentance Contrition Faith Absolution Remission of sinnes Amendment of the wholl life Mitigation of present punishmentes and wee are in good hope that the godlie will not onelie not reprehend anie thing in this place but also will giue them thankes which haue purged this pointe of Christian doctrine which is requisite and profitable in all Churches to be expounded moste plainlie and set out moste clearelie Christ saith that the Angells in heauen doe reioyce whensoeuer they set
griefes that he is assured lie receiued into fauour for Christ his sake This is the proper voice of the gospel this decree is brought by the Sonne out of the bosome of the eternall father and is sealed vp by his blood and resurrection Not to assent to this wil and decree is to contemne the Sonne of God and concerning this sinne Iohn saith cap. 3. He that beleeueth not the Some the wrath of God abideth on him But he that beleeueth that his sinnes be forgiuen for this Mediatours sake he doth now certainelie receiue remission of his sinnes for Christ his sake which is effectuall in him and quickneth and sanctifieth him by his holy Spirit and being now reconciled he is vndoubtedly accounted iust for the Mediatours sake is heir of eternal life Either to omit or to corrupt or to dislike this necessarie comfort touching conuersion is as much as manifestlie to extinguish the Gospel As touching this faith absolution ought both to admonish vs and also to confirme it as Dauid was confirmed when he heard this absolution 2. Reg. 12. The Lorde hath taken awaie thy sinne So know thou that the voice of the Gospell doth declare remission vnto thee also the which remission is namelie propounded to thee in absolution Doe not thou feigne that the Gospell doth nothing at all pertaine to thee but knowe that it was therfore published that by this meanes men imbracing the Gospell might be saued and that it is the eternall and immutable commaundement of God that thou shouldest beleeue it He that doth not by this faith imbrace the Gospell but is still doubting he doth in vaine heare the absolution WheÌ„ as by this comfort the hearts are quickned are now made the dwelling places of God Then is it necessarie that they should now begin a new obedience as is saide before But to returne to wicked deedes is * to shake of God and againe to loose that righteousnes and life as Iohn saith 1 Iohn 3. He that doth righteousnes is righteous he that committeth sinne is of the deuill But we haue before rehearsed the summe of the doctrine of new obedience Of satisfaction Arti. 17. NOw what a confusion there is in their doctrine of Satisfactions which they tearme workes not due inioyned by the Church it were long to rehearse and few before these times haue vnderstoode it but we doubt not but that this wholl part also is true lie and cleerely expounded in our Churches It was a custome among our first fathers that they which defiled themselues with murther Idolls or filthie lustes should be barred their companie and chieflie from their sacrifices This custome both the Sinagogue reteined and other nations also which were not altogether sauage in Asia and in Greece In the meane time they which were defiled wandred vp downe beeing branded with the marks of their guiltines as Orestes A drastus many others This custome in the beginning did the Church also keepe Those that were defiled it seuered from the mutuall society afterward it did not sodenlie receiue those againe that did repent that it might be knowne that they did vnfeignedlie aske pardon and for examples sake it might profite others but for certaine daies absolution was deferred that they might be seene to aske pardon publikelie So was that incestuous Corinthian debarred afterward receiued againe not without deliberation 1. Cor. 5. This wholl custome was appointed for examples sake and is politicall nothing at all pertaining to the Remission of sinnes But afterward thorough superstition it so encreased that fastes and forbearing the companie of man or wife were inioyned for manie yeares When these burthens had increased too much the Bishoppes did release them againe and this release of such rites was called Indulgence The Monkes not considering the historie of these things feigned that eternall punishment might be recompensed by the punishments of Purgatorie or other punishments of this life and they added that Satisfactions were inioyned of the Church that those punishments might be mitigated and that satisfactions shoulde be workes not due by the law of God We reiect these Monkish fables which euen they themselues doe not vnderstand and we retaine moste sure rules to wit That eternall punishments are remitted together with the fault for the Sonne his sake not for anie oâ—â— satisfactions according to that which is written in Hosea Cap. 13. O death I will be thy death O Hell I will be thy destruction Also Rom. 5. Being iustified by faith we haue peace Secondlie we saie that these not due workes whereof these men speake are not any worship of God or satisfactions but that they doe pertaine to this saying Mat. 15. They doe in vaine worship me with the commaundements of men And certainelie the power of the keies hath no commaundement to inioyne such punishments Also we feare that this applying of indulgences by which the Pope doth applie the merites of Saintes vnto others is but counterfeit and that the indulgences in times paste were nothing else but a releasing of the Canons which did nothing appertaine to those satisfactions whereof the monkes doe speake Now it is another thing to speake of satisfaction which is due as of the restoring of theft of that which hath bin gotten by vsury of another mans wife or his good name This restitution is a worke that is due pertaining to new obedience as Paull saith Eph. 4 Let him that hath stolne steale no more He that withholdeth another mans wife hath neither contrition faith nor new obedience Neither are the commaundements of god touching due satisfaction which we saie ought to be made to be mingled with those trifling songes of popish satisfactions Also this we confesse that in this life manie horrible punishments are spread ouer the Church ouer Empires ouer families for certaine sins of manie men yea euen of the Elect as the sedition that was raised vp against Dauid did not lightlie afflict that whol ciuil regiment many holy families Therfore we distinguish betwixt eternall punishment and the punishment of this life and we saie that eternall punishment is remitted onelie for the Sonne of God his sake when we are iustified and quickned by faith And albeit that euen temporall punishments are chieflie mitigated for the Sonne of God his sake who is the hearbour for the Church because this weake nature can not susteine the greatnes of the wrath of God as Daniel praieth Chap. 9. For the Lordes sake heare thou vs and haue 〈◊〉 vnto our helpe c. Yet wee teach this also that euen for the very* conuersions sake our punishments are mitigated because that in the Saints the legall promises being added to their workes are not without their effect but haue their rewardes Such a promise is this Giue and it shall be giuen vnto you And when Paull saith 1. Cor. 11. If we would iudge our selues we should not be iudged he speaketh of wholl repentance not of those moste
vngodlines and guiltie of death But we are iustified that is acquitted from sinne and death by God the iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paule saieth All haue sinned and are destitute of the glorie of God and are iustified freelie by his grace through the redemption which is in Christ Iesus For Christ tooke vpon him selfe and bare the sinnes of the world and did satisfie the iustice of God God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne so that now we are not onely clensed from sinne and purged and holie but also indued with the righteousnes of Christ yea and acquitted from sinne death and condemnation finallie we are righteous and heires of eternall life To speake properlie then it is God alone that iustifieth vs and that onelie for Christ by not imputing vnto vs our sinnes but imputing Christes righteousnes vnto vs. But because we doe receiue this iustification not by anie works but by faith in the mercie of god and in Christ therefore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ not by the lawe or by anie workes For the Apostle saith We conclude that man is iustified by faith without the workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For that saith the scripture Abraham beleeued God and it was imputed to him for righteousnes But to him that worketh not but beleueeth in him that iustifieth the vngodlie his faith is counted for righteousnes And againe You are saued by grace through saith and that not of your selues it is the gift of God Not by workes lest anie might haue cause to boast c. Therefore because saith doth apprehend Christ our righteousnes aâ—â— doth attribute al to the praise of god in Christ in this respect 〈…〉 is attributed to faith chieflie because of Christ whome it receiueth and not because it is a work of ours For it is the gift of God Now that we doe receiue Christ by faith the Lord sheweth at large Ioa. 6. where he putteth eating for beleeuing and beleeuing for eating For as by eating we receiue meat so by beleeuing we are made partakers of Christ Therefore we doe not parte the benefite of iustification giuing part to the grace of God or to Christ a part to our selues our charitie workes or merit but we doe attribute it whollie to the praise of God in Christ and that through faith Moreouer our charitie and our workes cannot pleaâ—e God if they be done of such as are not iust wherfore we 〈◊〉 first be iust before we can loue or doe anie iust workes We are made iust as we haue said through faith in Christ â— the meere grace of God who doth not impute vnto vs oâ— sinnes but imputeth vnto vs the righteousnes of Christ yeâ— and our faith in Christ he imputeth for righteousnes vnâ—â— vs. Moreouer the Apostle doth plainelie deriue loâ— from faith saying The ende of the commaundement is loue prceeding from a pure heart a good conscience and a faith vnfeineâ— Wherefore in this matter we speake not of a fained vaine or dead faith but of a liuely and quicking faith which for Christ who is life and giueth life whome it apprehendeth both is in deed and is so called a liuelie faith doth prooue it selfe to be liuelie by liuely workes And therefore Iames doth speake nothinge contrarie to this our doctrine for he speaketh of a vaine and dead faith which certaine braggeâ— of but had not Christ liuing within them by faith Aâ—â— Iames also saieth that workes doe iustifie yet is he not contrarie to Saint Paull for then he were to be reiected but he sheweth that Abraham did shew his liuelie and iustifying faith by workes And so doe all the godlie who yet trust 〈◊〉 Christ alone not to their owne works For the Apostle said againe I liue howbeit not I but Christ liueth in me But the 〈◊〉 which now I liue in the flesh I liue through the faith of the sonne of God who loued me gaue himselfe for me I do not despise the gâ—â—â— of God for if righteousnes be by the law then Christ died in vain c. Of Faith and good workes Of their rewarde and of mans merit CHAP. 16. CHristian faith is not an opinion or humane persuasion but a sure trust and an euident and steadfast assent of the minde to be briefe a moste sure comprehensiâ—e of the trueth of God set forth in the scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednes and especiallie of Gods promise and of Christ who iâ— the consummation of all the promises And this faith is thâ—â—eere gift of God because God alone of his power doeth giue it to his elect according to measure and that when to whome and how much he will and that by his holie spirit through the meanes of preaching the Gospell and of faithfull praier This faith hath also her increases which vnles they were likewise giuen of God the Apostles would neuer haue saide Lord increase our saith Now all these thinges which we haue saide hitherto of faith the Apostles taught them before vs euen as we set them downe for Paul saieth Faith is the grounde or sure subsistence of things hoped for and the euidence or cleare and certeine comprehension of things which are not sâ—â—â—e And againe he saith that all the promises of God in Christ are yea and in Christ are Amen And the same Apostle saith to the Philippians that it was giuen them to beleeue in Christ And also God doeth distribute vnto euerie man a measure of faith And againe All men haue not faith and al doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordeined to life beleeued And therefore he also calleth faith The faith of Gods elect And againe Faith commeth by hearing and hearing by the word of god And in an other place he willeth meÌ„ to praie for faith And the same also calleth Faith Powreful and that sheweth it selfe by loue This faith doth pacifie the conscience and doth open vnto vs a free accesse vnto God that with confidence we maie come vnto him and may obteine at his handes whatsoeuer is profitable and necessarie The same faith doth keepe vs in our dutie which we owe to God and to our neighbour and doth fortifie our patience in aduersitie it doth frame and make a true confession and in a worde it doth bring forth good fruite of all sorts and good workes which are good in deede doe proceede from a liuely faith by the holie Ghost and are done of the faithfull according to the will or
substance and laying holde on thinges to be hoped for from the good will of God doth send out of it selfe charitie and then verie excellent fruites of all vertues yet doe we not attribute anie thing to these workes although they be the workes of godlie men but that saluation which we haue obteined wee doe whollie attribute to the verie grace of God And this indeed is the onelie true worship of God to wit a faith moste fruitfull of God workes and yet not putting anie confidence in workes OVT OF THE CONFESSION OF BASILL WE confesse the remission of sinnes through faith in Christ crucified and though this faith doeth without intermission exercise and shew forth it selfe in the workes of charitie and by this meanes is tried yet we doe not attribute righteousnes and satisfaction for our sinnes vnto workes which are fruites of faith but onelie to a true confidence and faith in the blood of the lambe of God shed for vs. For we doe vnfeignedlie professe that all thinges are giuen vs freelie in Christ who is our righteousnes holines redemption waie trueth wisdome and life Therefore the faithfull doe worke not to satisfie for their sinnes but onelie that they maie in some sorte shewe them selues thankefull vnto God our Lorde for great benefits bestowed vpon vs in Christ And in the margent vpon the word Thankfull Thankefullnes consisteth in requiting of benefites receiued but we can requite nothing to God because he wanteth nothing Therefore we haue an eie to those thinges which he requireth of vs and those aâ—e faith and the workes of charitie he requireth Faith toward him selfe Charitie toward our neighbour OVT OF THE CONFESSION OF BOHEMIA Of Christ our Lorde and of Iustification by Faith CHAP. 6. THE sixth point of Christian doctrine in our Churches is as touching sound and liuelie faith in Iesus Christ our Lorde and of true Iustification by this Faith And a little after Our men are taught to acknowledge this grace and truth and in all the sauing and wonderfull works which Christ brought to effect by faith to beholde those things which according to the meaning of the holie scripture are in a steadfast faith to be beeleeued and professed such are these The comming of Christ from heauen his conception natiuitie torments death buriall resurrection ascending into heauen his sitting at the right hand of God and his comming againe from thence to iudge the quicke and the dead In these principall effectes as in a chest wherein treasure is kept are all those sauing fruites of true iustification laide vp and from thence they are taken for the elect and faithfull that in spirit and conscience by faith they maie be made partakers thereof all which shall hereafter be perfectlie and fullie giuen vnto them in the daie of that ioyfull resurrection These thinges are also 〈◊〉 in the sixth Section so farre soorth as they describe the workes of Christ and the fruites thereof Out of this foundation of this iustifying faith and of true and perfect iustification thereby according to euident cleare testimonies in the scriptures we are further taught First that no man by his owne strength or by the power of his own wil or of flesh bloode can attaine vnto or haue this sauing or iustifying faith except God of his grace by the holy ghost by the ministerie of the gospell preached do plant it in the heart of whome he list and when he list so that that heart maie receiue all things which are offered to saluation and made knowne touching the same by the publike preaching of the worde and by the sacraments instituted of Christ Hereof holie Iohn Baptist saith Man can take nothing to himselfe except it be giuen him from aboue Also our Lord Christ himselfe saith No man commeth to me except the Father which sent me do drawe him And a litle after Except it be giuen him of my Father that is from aboue by the holie ghost And to Peter Christ said Flesh blood hath not reueiled this vnto thee Now this faith properlie is an assent of a willing heart to the wholl trueth deliuered in the Gospell whereby man is lightned in his minde and soule that he may rightly acknowledge and receiue for his onelie Sauiour his God and Lord Iesus Christ and vpon him as on a true â—ocke he maie builde his wholl saluation loue followe and enioie him repose all his hope and confidence in him and by this valiant confidence he maie lift vp him selfe and trust that for him and his onelie merite God is become to him louing gentle bountifull also that in him and for him he assuredlie hath and shall haue for euer eternall life according to his true promise which he confirmed with an othe saying Verelie I saie vnto you he that beleeueth in me hath eternall life And This is the will of him that sent me that he which seeth the sonne and beleeueth in him should haue eternal life and I wil raise him vp in the last daie Also This is life eternall that they know thee the true God and whome thou hast sent Iesus Christ And Isaiah saith By his knowledge shall my righteous seruant iustifie manie This faith alone and this inward confidence of the heart in Iesus Christ our Lord doth iustifie or make a man iust before God without any workes which he maie adde or anie merite of his of which faith Saint Paull saith But to him which worketh not at all but beleeueth in him that iustifieth the wicked man his faith is imputed for righteousnes And before he saide But now is the righteousnes of God made manifest without the lawe hauing witnes of the law and of the Prophetes to wit the righteousnes of God by the faith of Iesus Christ vnto all and vpon all that beleeue And in another place He that beleeueth in him is made righteous And this righteousnes or iustification is the remission of sinnes the taking awaie of eternall punishment which the seuere iustice of God doth require and to be clothed with Christs righteousnes or with imputation thereof also it is a reconciliation with God a receiueing into fauour whereby we are made acceptable in the beloued and fellow heires of eternall life For the confirming of which thinges and by reason of our new birth or regeneration there is an earnest added to wit the holie Ghost who is giuen and bestowed freelie out of that infinite grace for Christ his death blood shedding and his resurrection All these thinges hath Paull described verie excellentlie in his Epistle to the Romanes where he bringeth in Dauid speaking in this wise Blessed are they whose iniquitie is forgiuen whereof he speaketh in that wholl Chapter And to the Galathians he saith God sent forth his Sonne that we might receiue the adoption Now because ye are sonnes God hath sent forth the spirit of his Sonne crying in your hearts Abba Father For whomesoeuer God doth
iustifie to them he doth giue the holie Ghost and by him he doth first regenerate them as he promiseth by the Prophet saying I will giue them a new heart and I will put my spirit in the middest of them that as before sinne had reigned in them to death so also then grace might reigne by righteousnes vnto eternall life through Iesus Christ And this is the communion or participation of the grace of God the father of the merit of Iesus Christ our Lorde and of the sanctification of the holie Ghost this is the lawe of faith the lawe of the spirit and life written by the holie Ghost But the liuelie and neuer drying spring of this iustification is our Lorde Iesus Christ alone by those his sauing workes that is which giue saluation from whome all holie men from the beginning of the world as well before the law was published and vnder the lawe and the discipline thereof as also after the lawe haue and doe drawe haue and doe receiue saluation or remission of their sinnes by faith in the moste comfortable promise of the gospell and doe applie and approper it as peculiar to themselues onelie for the sole death of Christ and his bloodshedding to the full and perfect abolishing of their sinnes and the clensing from them all whereof we haue manle testimonies in the Scripture Holie Peter before the wholl councell at Hierusalem doth prooue by sound arguments that Saluation is not to be found in any other then in Christ Iesus alone that vnder this large cope of heauen there is no other name giuen vnto men whereby we maie be saued And in another place he appealeth to the consenting voyces and testimonies of all the Prophets who spake with one minde and by one spirit as it were by one mouth and thus he saide As touching this Iesus all the Prophets beare witnes that through his name all that beleeue in him shall receiue remission of sinnes And to the Hebrwes it is written He hath by himselfe purged our sinnes and againe We haue redemption through his blood euen the remission of sins And S Iohn saith we haue an aduocate with the Father Iesus Christ the righteous he is the propitiation or attonement for our sinnes and not for ours onlie but also for the sinnes of the wholl world And againe to the Hebrewes We are sanctified by the offering of the bodie of Iesus Christ once made and a litle after he addeth with one onlie offering hath he consecrated for euer them that are sanctified namely of God by the spirit of God Therfore al sinners and such as are penitent ought to flie incontinentlie thorough their wholl life to our Lord Christ alone for remission of their sinnes and euerie sauing grace according to that in the Epistle to the Hebrewes Seeing that 〈◊〉 haue a great high Priest euen Iesus the Sonne of God which is entered into heauen let vs holde fast this profession which is concerning Christ our Lord and straight way he addeth Let vs therefore goe boldlie vnto the throne of grace that we maie receiue mercie and finde grace to helpe in time of neede Also Christ him selfe crying out saith He that thirsteth let him come to me and drinke And in an other place He that commeth vnto me shal not hunger he that beleeueth in me shal neuer thirst Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace bountie of God to enioy a good quiet conscience before God to be certaine of their owne saluation and to haue it confirmed to them by this meanes that seeing they are here the sonnes of God they shall also after death in the resurrection be made heires In the meane time they ought both to desire to be brought to this that they maie receiue the fruit of perfect saluation and also cheerefullie to looke for it with that confidence according to the promise of the Lord that such shall not come into iudgement but that by making awaie they haue alreadie passed from death into life Of al other points of doctrine we account this the chiefest and weightiest as that wherein the summe of the Gospell doth consist Christianitie is founded and the pretious and most noble treasure of eternall saluation the onelie and liuelie comforte proceeding from God is comprehended Therefore herein our preachers doe labour especiallie that they maie well instruct the hartes of men in this point of doctrine so sowe it that it maie take deepe root Of good workes and a Christian life CHAP. 7. IN the seuenth place we teach that they whoe are made righteous and acceptable to God by faith alone in Christ Iesus that by the grace of God without any merits ought in the wholl course of their life that followeth both all together iointlie euerie one particularlie according as the order condition age and place of euery one doth require to performe and exercise those good works and holie actions which are commaunded of God euen as God commaundeth when he saith Teach them to obserue all thinges which I haue commaunded you Now these good workes or holie actions are not certaine affections deuised of flesh and bloode for such the Lorde forbiddeth but they are expresselie shewed and propounded vnto vs by the spirit of God to do the which God doth binde vs the rule and chiefe square whereof God himselfe is in his word for so he saith by the Prophet Walke not in the commaundements of your Fathers and keepe not their iudgements and defile not your selues with their Idoles I am Iehouah your God walke ye in my commaundementes and keepe my iudgements and doe them Likewise Christ saieth Teach them those thinges which I haue commaunded you Therefore the 10. commaundements and loue which by faith workeâ—h righteousnes on the right hand on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square a most artificiall shaping or description of all good workes Now an example of this square is the moste holie life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And what other thing would he teach by vttering those eight sentences of happines then to shewe what manner of life the true children of God ought to lead and what be the works which God hath commaunded Therefore according to these thinges they reach with all care and diligence touching the difference which is to be knowen and kept betwixt those works which are deuised and taught of men and those which are commaunded of God Those workes which are commaunded of God ought not to be interrmitted for humane traditions For Christ doth grieuoslie reprehend this in them that doe otherwise in the Pharises saying Why doe you transgresse the commaundements of God for your traditions And
againe In vaine doe they worship me seeing they do only teach the commaundements of men But such works as are taught of men what shew soeuer they haue euen of goodnes are in no case to be so highly esteemed as those which are commaunded of God Yea to saie somewhat more if they be not of faith but contrary to faith they are of no value at all but are an abomination and filthines before the face of God Now all good workes are deuided first generallie into those which pertaine to all true Christians according to the vnitie of faith and catholicke saluation Secondly they are deuided particularly into those which are proper to the order age and place of euery man as the holie Ghost doth seuerallie teach Elders Masters the common sorte Parentes children the maried the vnmaried and euerie one what be their proper bonds and workes Moreouer in this point men are diligentlie taught to know how and wherein good workes doe please God Truelie they please God no otherwise then in the onelie name of our Lord Iesus Christ in whose name they ought to be done to the glorie of god according to the doctrine of Paull the Apostle who speaketh thus Whatsoeuer you doe in wordes and in deedes doe all in the name of our Lord Iesus And the Lorde himselfe saith Without me ye can doe thing that is nothing that maie please God and be for your saluation Now to doe good workes in the name of Christ is to doe them in a liuelie faith in him whereby we are iustified and in loue which is poured forth into our hearts by the holie Ghost in such sorte that God loueth vs and we againe loue him and our neighbour For the holy Ghost doth sanctifie mooue and kindle the hearts of them which are iustified to doe these holie actions as the Lorde saieth He shall be in you And the Apostle The anoynting of God teacheth you These two Faith and loue are the fountaine and square of all vertues and good workes according to the testimony of the Apostle The end of the commandement is loue out of a pure heart and a good conscience and faith not feigned And againe Without faith it is not possible to please God Also without loue nothing doth profit a man In the next place they teach why and to what purpose or end such good workes as pertaine to Christian godlines ought to be done to wit not in this respect that men by these workes should obtaine iustification or saluation and remission of sins for Christ saith When you haue done all those thinges which were commaunded you saie we are vnprofitable seruants Also Paull saith Not for the workes of righteousnes which we haue done but through his mercie hath he saued vs wherewith al those words of Dauid agree when he praieth Lord enter not into iudgement with thy seruant because that in thy sight shall no flesh liuing be iustified But Christians are to exercise themselues in good works for these causes following First that by this meane they may prooue and declare their faith by these workes be knowne to be true Christians that is the liuelie members and followers of Christ whereof our Lorde saith Euerie tree is knowen by his owne fruites In deede good workes are assured arguments and signes and testimonies and exercises of a liuelie faith euen of that faith which lieth hidde in the heart and to be shorte of the true fruit thereof and such as is acceptable to God Paull saith Christ liueth in me for in that I now liue in the flesh I liue by faith in the Sonne of God And trulie it can not be otherwise but that as sinne doth bring forth death so faith and iustification which ariseth therout doth bring forth life inwardlie in the spirit and outwardlie in the works of charitie Secondlie we must therefore doe good workes that Christians might confirme and build vp their Election and vocation in themselues and preserue it by taking heed that they fall not in mortall sinnes euen as Saint Peter teacheth among other thinges writing thus Wherefore brethren endeauour rather to make your election and vocation sure or to confirme it And how this maie be done he doth brieflie declare a litle before Therefore giuing all diligence thereunto ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance pacience with pacience godlines with godlines brotherlie kindnes and with brotherlie kindnes loue For if these thinges be among you and abound in you they will make you that ye neither shall be idle nor vnfruitfull in the knowledge of our Lorde Iesus Christ In which place Saint Peter doth euidently shew that we must endeuour to exercise ourselues in good workse first for this cause lest that the grace of faith a good conscience which we haue be either lost or defiled but that it maie rather be preserued For the holie Ghost doth flie from Idolaters and departeth from prophane men and the euill and vnpure spirit doth returne into an emptie and idle house Also whosoeuer doth either loose or defile a good conscience what commendable thing or what worke can he do that is pretious and acceptable to God how shall he giue himselfe to prayer Secondlie for this cause that we maie profitte and increase more and more in this grace and that we maie gaine vnto the Lorde by occupying those talents which are committed to our trust whereof Saint Paull saith Now we all beholding as in a mirrour the glorie of the Lord with open face are changed into the same Image from glorie to glorie that is we beholde Christ who is the image and glorie of the Father herein we indeauour that we maie be conformed to the likenes of this Image by the holie ghost which doth kindle vs therunto til this Image doth get her perfection by the blessed resurrection Thirdly we must do exercise our selues in good workes as well for the promises of this life as also for the reward of eternall life whereof mention is made verie often and at large in the holie scripture that by faith in Christ wee maie haue a more easie entrance to the attaining of those rewards and to the eternal kingdome of heauen as S. Peter testifieth saying If ye doe these thinges ye shall neuer fall For by this meanes an entring shal be ministred vnto you abundantlie into the euerlasting kingdome of our Lorde and Sauiour Iesus Christ But chiefelie we must doe the workes of mercie whereby we maie benefit our neighbour whereby we prouide and doe for him and whereof he standeth in neede such as these be to giue almes to visite the sicke to haue a care of them or to be at hand to doe them seruice to teach the simple by counsell and labour to helpe others to pardon offences and such like which all haue the promises of the bountifullnes of
which are required vnto our saluation be not in Christ or if all be in him that then he which by faith possesseth Iesus Christ hath also perfect saluation Therefore it is an horrible blasphemie against God to affirme that Christ is not sufficient but that we haue need of other meanes besides him For thereupon it should follow that Christ is onelie in parte our Sauiour Wherefore we doe iustlie say with Saint Paull that we are iustified by faith alone or by faith with out the workes of the law Yet to speak properly we do not meane that faith by it selfe or of it selfe doth iustifie vs which is but onelie as an instrumnet whereby we apprehend Christ which is our iustice Christ therfore himselfe is our righteousnes which imputeth all his ments vnto vs faith is but the instrument whereby we are coupled vnto him by a participation and communion of al his benefittes and whereby we are kept in that fellowshippe So that all those our effects are euen more then enough vnto vs for our absolution from all our sinnes We beleue that al our felicitie doth consist in the remission of our sins which we haue by Iesus Christ that in it alone al our righteousnes before God is conteined as S. Paul teacheth out of the Prophet Dauid who declareth the happines of those men to whom God imputeth righteousnes with out workes And the same Apostle saith that we are iustified by the redemption made in Christ Iesus We therfore leaning vpon this as a sure foundation doe yeald all glorie vnto God hauing a moste base and humble opinion of our selues knowing full well who and what manner of creatures we be in deede Therfore we doe not presume of our selues or of any of our owne merites but being vpholden by the onelie obedience of Christ crucified we doe rest altogether in it and to the intent it may become ours we beleeue in him This righteousnes alone is all sufficient both to couer all our iniquities and also to make vs safe and secure against all temptations For it doth driue from our consciences all feare all horrour and dread whereby we might be hindred from approching to God and neede not to imitate the example of our first father who for feare flying from the presens of god went about to hide and couer himselfe with figge leaues And truelie if we trusting vnto our selues neuer so litle or to any other creature should present our selues before the Maiestie of God it is certaine we should by and by be ouerwhelmed with it Therefore euerie one of vs must rather crie out with Dauid and saie Lord enter not into iudgement with thy serâ—â—nt for in thy sight shall no man liuing be iustified We beleeue that this true faith beeing bestowed vpon euerie one of vs by the hearing of the word of God and the operation of the holie spirit doth regenerate vs and make â—s as it were new men raising vs vp vnto newnes of life and setting vs free from the bondage of sinne Wherefore this iustifying faith is so farre from withdrawing men from a right and holie kinde of liuing or from making them more faint in godlines that on the contrarie side no man without it can performe any good thing to this ende that God may haue the glorie but men doe all things either in regard of themselues or els for feare of iust condemnation Therefore it cannot be that this holie faith should be idle in a man Neither doe we speake of a vaine and dead faith but onlie of that which in the Scripture is said to worke by loue and which mooueth a man to exercise himselfe in those workes which God himselfe hath commaunded in his word But these workes which doe come from the sincere roote of faith are therefore good and acceptable vnto God because they be sanctified by his grace but are nothing auaileable to iustifie vs. For we are iustified by faith in Christ yâ—â— euen before such time as we could bring forth any 〈◊〉 worke for our works before faith can no more be good the the fruite of a good tree before that the tree it selfe be gooâ— Therefore we doe good workes yet not to merit any thiâ—â— by them For what is it possible for vs to merit Nay 〈◊〉 we by reason of the good workes which we doe if we doe â—ny are more bound vnto God then God vnto vs For 〈◊〉 he which worketh in vs both the will and the deede of his owne 〈◊〉 mercie Whereupon it is our duties alwaies to haue a regarâ— vnto that which is written When ye haue done all that is commaunded you say that we are vnprofitable seruants for we haue 〈◊〉 that which we ought to doe Furthermore we doe not hereupon denie that God doth recompence good works in those 〈◊〉 be his but we affirme that this recompense commeth of his meere grace because he crowneth his owne gifts in vs. Yea although we doe good workes yet we doe not put any hoâ—â— of saluation in them For we are not able to bring forth any workes which are not polluted with the corruption of 〈◊〉 flesh and for that cause be worthie of punishment If it weâ— graunted that we were able to bring forth any such worke yet the bare rememberance of our sinnes were sufficient tâ— remooue that worke out of the sight of God Therefore we should alwaies stand in doubt staggering as it were this way and that way and our miserable consciences should be iâ— continnall torment vnles they should relie vpon the onely merite of our Sauiour Christ his death and passion and rest in it alone OVT OF THE CONFESSION OF AVSPVRGE THat we might obteine these benefits of Christs namely remission of sinnes iustification and life euerlasting Christ hath giuen his Gospell wherein these benefits are laied forth vnto vs as it is written in the last of Luc. that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a natural manner haue sinne in them and cannot truelie satisfie the law of God the gospell bewraieth our sinne sheweth â— Christ the Mediator so instructeth vs touching remission of sinnes When as the Gospell doth conuict vs of sinne oâ— hearts thereby terrified must firmelie beleeue that there is giuen vnto vs freely for Christs sake that remission of sinnes and iustification by faith by the which we must beleeue and confesse that these things are giuen vs for Christs sake who was made an oblation and hath appeased the fathers wrath for vs. Notwithstanding therefore that the Gospell doe require repentance yet to the ende that the remission of our sinnes maie be certaine and vndoubted it teacheth vs that remission is giuen vs freelie that is that it doth not depend vpon the condition of our owne worthines nor is giuen for any works that went before nor for the worthines of such as follow after For then should remission be vncertaine if
place we adde how they maie be done Albeit that men by their owne strength be able to doe outward honest deedes in some sort and must also performe this ciuill obedience yet so long as men are voide of faith they are in the power of the Deuill who driueth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Deuil Moreouer nature by it selfe is weake cannot without gods helpe strengthen it sâ—lfe to the performaunce of anie spirituall workes And for that cause are men taught that in the Gospell the holie spirit is promised who shal aide and gouerne the mindes of them who do repent beleeue the Gospel Wherfore in so great infirmitie of nature in the middest of these assaultes of Sathan and in all daungers faith must be exercised in calling vpon God euen throughout our wholl life that we maie continue alwaies in the faith in our obedience towards God Therfore Zacharie saith I will poure forth the spiâ—it of grace of praier vpon the house of Dauid upon the inhabitans of Ierusalem He calleth him the spirit of grace because the holie spirit doth confirme and comforte troubled mindes and beareth record that God is pleased with vs. He calleth him the spirit of praier to the end we should dailie exercise our faith in praier that by these exercises our faith might be confirmed and a new life grow vp and increase in vs. There is no doubt but true vertues are the giftes of Go such as are faith clearenes of iudgement in discerning of pointes of religion courrage of minde such as is requisite in them which teach professe the Gospel true care paines in gouerning of Churches true humilitie not to hunt after preferment not to be puft vp with populare praise nor cast downe with their disliking and ill will true charitie c. These Princelie vertues Paull calleth Gods gifts Rom. 12. Hauing diuers giftes according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit distrubuting to euerie one according c. Vnto these giftes we must ioyne our exercise which maie both preserue the same and deserue an increase of them according to the saying To him that hath shal be giuen And it is notably said of Augustine Loue deserueth an increase of loue to weet when t is put in vse For good workes haue rewardes as in this life so also after this life in the euerlasting life Now because that the Church in this life is subiect to the crosse and to the death of the bodie therefore many rewardes are differred vntill the life to come which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ yet there is also a rewarding of good workes according to that saying your rewarde is great in heauen By this it is euident that the doctrine of good workes is through the goodnes of God purelie and truelie taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godlie mindes know full well There was none that put men in minde of the difference of mans traditions and the lawe of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull vnto remission of sinnes But now that these matters be opened and vnfolded godlie consciences lay holde of comforte and of certaine hope of saluation and doe vnderstand which is the true worship and seruice of God and know how it pleaseth god and howe it doth merit at his handes This article is thus set downe in an other edition OVr diuines are falselie accused to forbid good workes For their writinges extant vpon the tenne commaundements and others of the like argument do beare witnes that they haue to good purpose taught concerning euerie kinde of life and duties what trades of life and what workes in euery calling doe please God Of which thinges preachers in former times taught litle or nothing onely they did vrge certaine childish and needles workes As keeping of holie daies set fasts fraternities pilgrimages worshipping of Saints friaries Monkeries and such trash wherof our aduersaries hauing had warning they do now forget them do not preach so concerning these vn profitable works as they were wont to doe Besides they begin now to make mention of faith which they were wont to pas ouer with silence But yet they cease not to obscure darken this doctrine of faith while they leaue the conscience in doubt would haue men to merit remission of sins by their workes and teach not that we doe by faith alone vndoubtedlie receiue remission of sinnes for Christes sake When as therfore the doctrine of faith which should be especially aboue others taught in the Church hath bene so long vnknowen as all men must needes graunt that there was not a word of the righteousnes of faith in all their sermons and that the doctrine of workes onelie was vsuall in the Churches for this cause our diuines did thus admonish the Churches First that our workes cannot reconcile God vnto vs or deserue remission of sins grace iustification at his hands But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace doth despise the merit and grace oâ— Christ and seeketh by his owne power without Christ to come vnto the father whereas Christ hath said expresselie of himselfe I am the waie the trueth and the life This Doctrine of faith is handled by Paule almoste in euerie Epistle Eph. 2. ye are saued freelie by faith and that not of your selues it is the gift of God not of workes c. And lest anie here should cauill that we bring in a new found interpretation this wholl cause is vnderpropped with testimonies of the Fathers August doth in manie volumes defend grace the righteousnes of faith against the merit of works The like doth Ambrose teach in his booke De vocaâ— Gent. and els where for thus he saith in the forenamed place The redemption made by the bloode of Christ would be of small account and the prerogatiue of mans workes would not giue place to the mercie of God if the iustification which is by grate weere due to merites going before so as it should not be the liberalitie of the giuer but the wages or hire of the labourer This doctrine though it be contemned of the vnskilfull sorâ— yet â—ne godlie and fearefull conscience doth finde by experience that it bringeth verie great comfort because that the consciences cannot be quieted by anie workes but by faith alone when
as they beleeue assuredlie that God is appeased towards them for Christes sate as Paul teacheth Rom. 5. Beeing iustified by faith we 〈◊〉 peace with God This doctrine doth whollie belong to the conflict of a troubled conscience and can not be wel vnderstood but where the conscience hath felt a conflict Wherefore all such as haue had no experience thereof and al that are prophane men which dreame that Christian righteosnes iâ— naught else but a ciuill and philosophicall iustice are 〈◊〉 iudges of this matter In former ages mens consciences were vexed with the doctrine of works they neuer heard any comfort out of the Gospell Whereupon conscience draue some into Monasteries hoping there to merit fauour by a monasticall life Others found out other workes whereby to merit fauour to satisfie for sinne There was verie great neede therefore to teach this doctrine of faith in Christ and after so long time to renew it to the end that fearefull consciences might not want comfort but might know that grace and forgiuenes of sinnes and iustification were apprehended and receiued by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie which maie be in the wicked and is in the Deuill but it signifieth a faith which beleeueth not onelie the historie but also the effect of the historie to weete the article of remission of sinnes namelie that by Christ we haue grace righteousnes and remission of sins Now he that knoweth that the father is merciful to him through Christ this man knoweth God truelie he knoweth that God hath a care of him he loueth God and calleth vpon him In a worde he is not without God in the world as the gentiles are As for the deuilles and the wicked they can neuer beleeue this article of the remission of sinns And therefore they hate God as their enimie they call not vpon him they looke for no good thing at his handes After this manner doth Augustine admonish his reader touching the name of faith and teacheth that this word faith is taken in the scriptures not for such a knowledge as is in the wicked but for a trust and cofidence which doth comfort and cheare vp disquieted mindes Moreouer our deuines do teach that it is requisite to doe good workes not for to hope to deserue grace by them but because it is the will of God that we should do them And because that the holie spirit is receiued by faith our hartes are presentlie renued and doe put on new affections so as they are hable to bring forth good workes For so saith Ambrose Faith is the breeder of a good wil and of good actions For mans powers without the holie spirit are full of wicked affections and are weaker then that they can do anie good deede before God Besides they are in the deuilles power who driueth men forward into diuers sinnes into profane opinions and into very hainous crimes As was to be sene in the Philosophers who assaying to liue an honest life could not attaine vnto it but defiled themselues with open and grosse faultes Such is the weaknes of man when he is without faith and the holie spirit hath no other guide but the naturall powers of man Hereby euerie man maie see that this doctrine is not to be accused as forbidding good works but rather is much to be commended because it sheweth after what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call vpon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lustes and desires and all humane dâ—uises and counsells doe beare swaie so long as faith and trust in God is absent Wherfore Christ saith Without me ye can do nothing Ioan. 15. and the Church singeth Without thy power there is taught in man and there is nothing but that which is hurtfull OVT OF THE CONFESSION OF SAXONY Of the remission of sinnes and of Iustification WE said before that these controuersies doe pertaine to the interpreting of two Articles of the Creede I beleeue the remission of sinnes and I beleeue the holie Catholike Church Neither doe we speake of not necessarie or sight thinges It is moste necessarie that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an euident difference betweene politâ—call iudgements and the iudgement of God But seing our aduersaries doe not teach aright what sinne is they confirme in men an euill securitie and manie false opinions Againe what can be more miserable then either to obscure or to be ignorant of this great benefit namelie the Remission of sinnes and deliuerance from eternall death seing that there is no difference betwixt the Church and other men when as the light is extinguished concerning free Remission of sinnes for the Sonnes sake and concerning Faith whereby Remission must be receiued neither is there anie other comfort drawing vs back from eternall death neither can there be anie true Inuocation without this comfort God himselfe hath so often commaunded that his Sonne should be heard and the Gospell kepte which is a wonderfull decree brought forth out of the secret counsell of the Godhead when it was hidde from all creatures therefore it is moste necessarie that the true doctrine touching remission of sinnes should be kept vndefiled But in all ages euen from our first fathers time the deuils haue scattered subtill delusions against the true doctrine concerning the Sonne of God and especiallie in this article whome notwithstanding God hath oftentimes refuted good teachers being againe raised vp that the Church might not vtterlie perish Adam Seth Noe Sem Abraham Isaac Iacob and others after them did shewe the true difference betwixt the Church of God and other men and taught that to the Church was giuen the promise touching the Mediatour the Sonne of God and touching Remission of sinnes and that this Remission is to be receiued freelie for the Mediatours sake And they tied Inuocation to this God which had manifested himselfe by giuing a promise concerning the Mediatour and they had externall rites giuen them of God which were signes of the promise and the sinewes of the publike Congregation These rites did a great parte of the multititude imitate omitting the doctrine of the promises faith and when they had deuised this persuasion that men by obseruing these rites might deserue remission of sinnes they heaped vp manie ceremonies and by litle and litle boldnes went so farre as commonlie it commeth to passe that diuers men deuised diuers Gods So the heathen departed from the true Church of god and from the knowledge of the true god and the promise of the Redeemer The same thing also hapned after Moses
God his sake that is laying holde by faith vpon Christ himselfe who 〈◊〉 our righteousnes as Ieremie Paul do saie because that by his merit we haue remission and God doth impute his righteousnes to vs and for him doth account vs iust and by giuing his holie spirit doth quicken and regenerate vs as it is saide Ioh. 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And. Rom. 3. That he may be iust and a iustifier And although newnes is withall begunne which shall be perfect in the life eternal wherunto we are redeemed yet neither for the new qualities nor for any workes is any man in this life made iust that is acceptable to God and heire of eternall life but onelie for the Mediatours sake who suffered rose againe reigneth and praieth for vs shadowing and quickning vs. For although vertues are here begunne yet be they still imperfect the reliques of sinne do sticke in vs. Therefore we must holde this comfort that the person is accepted for the Sonne of God his sake his righteousnes beeing imputed to vs as it is said Rom. 4. Abraham beleeued God and it was imputed to him for righteousnes Also Blessed are they whose inicâ—ities be forgiuen and whose sinnes be couered Therefore this saying must be vnderstood correlatiuelie We are iustified by faith that is we are iustified by confidence in the Sonne of God not for our quality but because he is the reconciler in whom the heart doth rest in confidence of the promised mercie for his sake Which confidence he doth raise vp in vs by his holie Spirit as Paull saith Ye haue receiued the Spirit of the aâ—â—ption of the sonnes by whom we crie Abba Father Here also we must speake of the exclusiue member Paull doth often repeat the word Freely by which it is moste certaine that the condition of our merites is excluded Therefore it is saide in our Churches We are iustified by Faith alone which we so vnderstand and declare Freely for the onelie Mediatours sake not for our contrition or other our merites we haue our sinnes forgiuen vs and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in vs yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regarde of them according to that saying No man liâ—ing shall be iustified in thy sight but the person hath remission and doth certenlie please God by reason of the Mediatour who must be apprehended by faith as it is saide Eph. 3. Bâ— whome we haue boldnes and entrance with confidence by Faith in him This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie When we are in great feare by the knowledge of the wrath of God this one comfort is fâ—rme and sure to flie to the Sonne of God who saith Come vnto me all ye that labour and are loaden and I will refresh you Also As I liue I will not the death of a sinner but that he returne and liue Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will haue the vpper hand and then follow moste greeuous murmurings against God and desperation and eternall death but if man be taught that doubting is to be ouercome by faith then shall he vnderstand that by the worde Faith is not onelie signified the knowledge of the storie he shall know that confidence doth relie vpon the onelie Mediatour and he shall perceiue what is meant by these wordes Freely for the Mediatour sake remission is receiued by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen manie other â—ritâ—â—s 〈◊〉 sententiaries haue brought forth an impuâ—e kinde of doctrine yet in Augustine and certaine others we â—eede diuers sentences which shew that they also receiued comfort out of th se true fountains Who although they dâ—e 〈◊〉 speake vnproperlie of thinges vnlike because they were 〈…〉 negligent in speaking yet we maie 〈…〉 what was their perpetuall iudgement if we will iudge 〈◊〉 Augustine â—â—on the Psal 31. saith Who be happieâ— not they â—n whome god shall not sinde sinnes for those he findeth in all men For all men haue sinned and are destitute of the glorie of God Therefore if sinnes be found in 〈◊〉 men it is euident that none are happie but those whose sinnes it forgiuen This therefore the Apostle did thus commend Abraâ—aâ— beleeued God and it was imputed to him for righteousnes Here certainlie Augustine by faith doth vnderstand confidence which receiueth remission of sinnes and that which is said in Genesis and in Paull he doth altogether vnsterstand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De 〈◊〉 saith First of all it is necessarie to beleeue that thou canst not haue remission of sinnes but by the mercie of God But aâ—â—â— thereunto that thou maist also beleeue this that through him thy sinnes be forgiuen thee This is the witnes which the holie Ghost doth â—iâ—e in our heart saying Tâ—y sinnes be forgiuen thee For so doth the Apostle thinke that a man is iustified freelie by faith In this sentence the iudgement of our Churches is plainlie and properlie alledged and like testimonies are to be sound in this author Basill also in his sermon of Humilitie doth most properly set forth our iudgement in these wordes He that reioyceth let him reioyce in the Lorde saying that Christ is maie vnto vâ— of God wisedome and righteousnes and sanctification and 〈◊〉 aâ— it is written He that reioyceth let him reioyce in the Lorde For this is perâ—â—ct and sound reioycing in God when as a man is not puffed vp by reason of his owne righteousnes but doth acknowledge that he doth stand in neede of the true righteousnes and that he is iustified by faith alone in Christ Seeing therefore that by this which hoth bin spoken it is manifest what the worde Faith doth signifie in this proposition We are iustified by Faith herereupon we maie vnderstand that the Monkes and others doe daungerouslie erâ—e which doe commaund those that are turned to God to doubt whether they doe please God This common errour of doubting is euidentlie refuted by these wordes Being iustified by Faith we haue peace with God Also Therefore is righteousnes of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call vpon him and the promise becommeth vnto them but a vaine sound because they giue not consent vnto it To conclude it is the eternall and immutable commaundement of God that we should
farre disagree from the Apostolike and Catholike doctrine who teach that man is made acceptable to God and accounted iust before god for those vertues and that when we come to stand before god in iudgement we must trust to the merittes of these vertues For man is made acceptable to god and counted iust before him for the onelie sonne of God our Lord Iesus Christ through faith and when we appeare before the iudgement seate of God we must not trust to the merit of anie of those vertues which we haue but onelie to the merit of our Lorde Iesus Christ whose merit is ours by faith And because that before the tribunall seat of God where the question is of true and eternal righteousnes and saluation there is no place at al for the merites of men but onelie for the mercie of god and the merites of our Lord Iesus Christ alone who is receiued of vs by faith therefore we think that the auncient Fathers our Elders said truelie that we are iustified before god by faith alone Rom. 3. All haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his bloode Galat. 3. The Scripture hath concluded al vnder sinne that the promise by the Faith of Iesus Christ should be giuen to them that beleeue And Cap. 5. We thorough the spirit waite for the hope of righteousnes through faith For in Christ Iesus neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Hilarie saieth It offendeth the Scribes that man should forgiue sinne for they beheldâ— nothing but man in Iesus Christ and that he should forgiue that which the law could not release For faith alone doth iustifie Ambrose saith They are iustified freelie because that workeing nothing nor requitting any thing by faith alone they are iustified by the gift of God And againe They are euidentlie blessed whose iniquities are forgiuen without any labour or work and whose sins are couered no helpe of repentance beeing required of them but onelie this that they beleeue Manie places might be alledged as well out of the writinges of the Prophettes and Apostles as out of the holie Fathers whereby it is prooued that not onelie in the beginning through the free mercie of god these vertues to wit Faith hope and loue are giuen vnto vs but also afterward throughout our wholl life and that in our extreame necessitie we are not able to stand before the seuere tribunal seat of god but in the confidence of the onelie free fauour of god shewed vnto vs in Christ the Sonne of god For this is that both which Paul teacheth and the Ecclesiasticall writers doe interpret That we are iustified before god by faith alone Of good workes CHAP. 7. WE saie that good workes commaunded of god are necessarilie to be done and that through the free mercie of god they do deserue certaine their own either corporal or spiritual rewardes But we must not think that in the iudgement of god where the question is concerning the purging of our sins the appeasing of the wrath of god and the merit of eternall saluation we should trust to those good works which we do For al the good works which we do are vnperfect neither caÌ„ they susteine the seuerity of the iudgement of god but al our confidence is to be placed in the onelie mercie of god for his Sonne our Lord Iesus 〈…〉 his sake Psalm 142. Enter not into iudgement with 〈…〉 no flesh liuing shall be iustified in thy sight Galat. 5. 〈…〉 luâ—â—eth against the Spirit and the spirit against the flesh and these are contrarie one to the other so that ye cannot doe those 〈…〉 â—e woulde Rom. 7. I know that in me that is in my flesh there dwelleth no good Don. 9. We doe not present our supplications before thee for our owne righteousnes but for thy great tender mercies Augustine saith Woe to the life of man be is neuer so â—ommâ—ndable if thou examine iâ— setting thy mercie aside And againe All my hope is in the death of my Lorde His death is my meriâ—te my refuge saluation life and my resurrection The mercie of the Lorde is my meriâ—te I am not without merit so long as the Lorde of mercies is not wanting And if the mercies of the Lorde he manie I abound in merittes Gregorie saith Therefore our righteous Aduocate shall defend vs in the daie of iudgement because we know and accuse our selues to be vniust Therefore let vs not trust to our teares nor to our actions but to the alledgeing of our Aduocate Bernard saith Our reioycing is this the testimonie of our conscience not such a testimonie as that proude Pharisie had his thought being seduced and seducing him giuing witnes of himselfe and his witnes was not true But then is the witnes true when the spirit beareth witnes with our spirit Now I beleeue that this testimonie consisteth in three thinges For first of all it is necessarie to beleeue that thou canst not haue remission of sinnes but through the fauour of God Secondlie that thou canst haue no good worke at all except the also giue it to thee Lastlie that thou canst not deserue eternall life by anie workes except that also be giuen thee freelie OVT OF THE CONFESSION OF SVEVELAND Of Iustification and of Faith CHAP. 3. OVr preachers doe somewhat differ from the late receiued opinions about those things which the people were commonly taught concerning the meane wherby wee are made partakers of the redemption wrought by Christ and touching the dueties of a christian man Those points which we haue followed we will indeauour to lay open moste plainely to your sacred Maiestie and also to declare verie faithfullie those places of Scripture by which we were forced hereunto First therefore seeing that we were taught of late yeares that workes were necessarily required to iustification our preachers haue taught that this wholl iustification is to be ascribed to the good pleasure of God and to the meritte of Christ and to be receiued by Faith alone To this they were mooued especiallie by these places of Scripture As manie as receiued him to them he gaue power to be the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. Verilie verilie I saie vnto you except a man be borne againe a new he cannot see the kingdome of God Ioh. 3. No man knoweth the Sonne but the Father neither knoweth anie man the Father but the Sonne and he to whome the Sonne will reueale him Mat. 11. Blessed arâ— thou Simon the sonne of Ionas for flesh and blood hath not reuealed this vnto thee but my Father which is in heauen Mat. 16. No man can come to me except my Father draw
ouer all then he can be the Bridegroome the light the saluation and life of the church For these priuileges and names belong onely to Christ and be properlie and onelie fit for him alone And that no Bishop of Rome did euer suffer himselfe to be called by suchâ— proude name and title before Phocas the Emperours time who as we know by killing his owne Soueraigne Mauritis the Emperour did by a trayterous villany aspire to the Eâ—pire Which was about the sixth hundred and thirteentâ— yeare after Christ was borne Also the Councell of Carthage did circumspectlie prouide that no Bishop shoulde be called either the highest Bishop or chiefe Priest And therefore sithencâ— the Bishop of Rome will now a daies so be called and challengeth vnto himselfe an Authoritie that is none of his besides that he doth plainlie contrarie to the auncient councells and contrary to the olde fathers We beleeue that he doth giue to himselfe as it is written by his owne companion Gregorie a presumpâ—uouse a prophane a Sacrilegious and an antichristian name that he is also the King of pride that he is Lucifer which preferreth himselfe before his Brethren that he hath forsaken the faith and is the forerunner of Antichrist Further we saie that the Minister ought lawfullie duely and orderlie to be preferred to that office of the Church of God and that no man hath power to wrest himselfe into the holie Ministerie at his owne pleasure Wherefore these persons doe vs the greater wrong which haue nothing so common in their mouthes as that we doe nothing orderlie and comelie but all things troublesomelie and without order And that we allow euerie man to be a prieste to be a teacher and to be an Interpreter of the Scriptures Moreouer we say that Christ hath giuen to his Ministers power to binde to loose to open to shutte And we saie that the office of loosing consisteth in this pointe that the Minister either by the preaching of the Gospell offereth the merites of Christ and full pardon to such as haue lowly and contrite heartes do vnfainedlie repent themselues pronouncing vnto the same a sure an vndoubted forgiuenes of their sinnes and hope of euerlasting saluation Or else that the same minister when any haue offended their brothers mindes with some great offence or notable and open crime whereby they haue as it were bannished and made themselues strangers from the common fellowship and from the bodie of Christ then after perfit amendment of such persons doth reconcile them and bring them home againe and restore them to the companie and vnitie of the faithfull We saie also that the minister doth execute the authoritie of binding and shutting as often as he shutteth vp the gate of the kingdome of heauen against vnbeleuing and stubborne persons denouncing vnto them Gods vengance and euerlasting punishment Or else when he doth quite shut theÌ„ out from the bosome of the church by open excommunication Out of doubte what sentence soeuer the Minister of God shall giue in this sorte God himselfe doth so well allow it that whatsoeuer here in earth by their meanes is loosed and bounde God himselfe will loose and binde and confirme the same in heauen And touching the keies wherwith they may either shut or open the kingdome of heauen we with Chrysostome saie They be â—â—e knowledge of the Scriptures with Tertullian we saie They be the interpretation of the Law and with â—usehius we call them the worde of God Moreouer that Christs Disciples did receiue this authoritie not that they should heare the priuate confessions of the people and listen to their whisperings as the common massing priestes doe euery where now a daies and doe it so as though in that one pointe laie all the vertue and vse of the keies but to the ende they should goe they should teach they should publish abroade the Gospell and be vnto the beleeuing a sweete sauoure of life vnto life and vnto the vnbeleeuing and vnfaithfull a sauoure of death vnto death and that the mindes of godly persons being brought low by the remorse of their former life and errours after they once begonne to looke vp vnto the light of the Gospell and beleue in Christ might be opened with the word of God euen as a dore is opened with a key Contrariwise that the wicked and wilfull and such as would not beleeue nor returne into the right waie should be left stil as fast locked shut vp as S. Paul saith wax worse and worse This take we to bethe meaning of the keis that after this sort mens consciences be either opened or shut We saie that the Priest in deede iâ— a iudge in this case but yet hath no manner of right to challenge an authority or power as Ambrose saith And therfore our Sauiour Iesus Christ to reprooue the negligence of the Scribes and Pharisies in teaching did with these words rebuke them saying Woe be vnto you Scribes and Phariseis which haâ—e taken away the keis of knowledge haue shut vp the kingdome of heauen before men Seing then the keie whereby the waie entry to the kingdome of God is opened vnto vs is the word of the Gospel and the expounding of the law Scriptures we saie plainlie where the same word is not there is not the keie And seeing one manner of worde is giuen to all and one onelie keie belongeth to all we saie there is but one onelie power of all ministers as concerning opening and shutting And as touching the Bishop of Rome for al that his flattering Parasiâ—es sing these words in his eares To thee wil I giue the keies of the kingdom of heauen as though these keis were fitte for him alone and for no bodie else except he goe so to worke as mens consciences may be made pliaunt and be subdued to the wordâ— of God we denie that he doth either open or shut or hath the keies at all And although he taught and instructed the people as would god he might once truelie doe and perswade himselfe it were at the least any peece of his duetie yet we thinke his keie to be neuer a whitte better or of greater force then other mens For who hath seuered him from the rest Who hath taught him more â—unninglie to open or better to absolue then his breethren OVT OF THE CONFESSION OF BELGIA WE beleeue that this Church ought to be ruled and gouerned by that spirituall regiment which God himselfe hath deliuered in his worde so that there be placed in it pastours and ministers purelie to preach and rightly to administer the holy Sacraments that there be also in it seniours and Deacons of whome the Senat of the Church might consist that by these meanes true religion might be preserued and sincere doctrine in euery place retayned and spread abroade that vicious and wicked men might after a spirituall manner be rebuked amended and as it were
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
come to yeares ought to do their endeuour that they may learne to acknowledge and know what holie Baptisme is and therewithall the Catholike and Christian faith without which Baptisme auaileth nothing to the end that afterward when they do desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accorde make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receiue vnto this couenant of holie Baptisme and by the laying on of hands do testify to them that grace is conteined in baptisme to strengthen them to the warfarre of faith and so after a conuenient and godlie manner and with vse of pure ceremonies and such as are profitable to edifying they bring them to the Sacrament of the Lords Supper without any reiteration of Baptisme as there are euident tokens and examples to be seene of this matter in the primitiue Church which is the true and best maistresse of the posterie and goeing before leadeth vs the waie For if so be that a man should euen after a true manner enioy the Baptisme of Christ and should by meanes hereof be buried with Christ into his death to newnes of life if afterward his life beeing prolonged he should not according to the doctrine of the holie Gospell shew forth a true and liuelie faith in Iesus Christ brotherlie loue towardes all those that are consecrated to the Lorde and so should leade a life vnworthie his place or calling and vnworthy of God and his neighbour and should not in baptisme conceiue a liuelie hope of life euerlasting such a one should assuredlie giue certaine testimonie of himselfe that he had in vaine receiued grace in holie Baptisme wherein the name of the holie Trinitie was called on ouer him the which thing God the Lord as his worde declareth suffereth by no meanes to escape vnreuenged or vnpunished OVT OF THE FRENCH CONFESSION WE acknowledge that there be two onelie Sacraments common to the wholl Church whereof the the first is Baptisme the which is giuen to vs to testifie our adoption because that therein we are ingrafted into Christs bodie that being washed in his bloode we maie also be renued to holines of life by his Spirit This also we saie Although we are baptized but once yet the fruit of Baptisme doth pertaine to the wholl course of our life that this promise to wit that Christ wil alwaies be vnto vs sanctifi ation iustification maie be sealed vp in vs with a sure and firme seale Further more although Baptisme be a sacrament of faith and repentance yet seeing that God doth together with the Parentes account their posteritie also to be of the Church we affirme that infantes being borne of holie parents are by the authoritie of Christ to be baptized We saie therefore that the element of water be it neuer so fraile doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Iesus Christ by the vertue and efficacie of the holie ghost OVT OF THE ENGLISH CONFESSION WE saie that baptisme is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ and that no person which will professe Christes name ought to be restrained or kept backe there from no not the verie babes of Christians forsomuch as they be borne in sinne and pertaine vnto the people of God OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ which is the ende of the law hath by his owne blood shedding made an ende of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place therof whereby we are receiued into the Church of god and separated from all other nations and all kinde of straunge religions being consecrated vnto him alone whose badge and cognisance we weare Finallie Baptisme is a token vnto vs that he wilb our God for euer whoe also is our gratious father Therefore the Lord hath commaunded all his to be baptized with pure water In the name of the Father the Sonne and the holie Ghost To signifie that the bloode of Christ doth internallie through the operation of the Spirit performe effect that in the soule which water doth externallie worke in the bodies For as water being poured vpon vs and appeering in the bodie of him that is baptized moistning the same doth wash awaie the filthines of the body so the blood of Christ washing the soule doth clense it from sinne and doth make vs the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is vnto vs as the read sea where though we must passe that we may depart from the tyranny of Pharoh that is the Deuill and enter into the spirituall lande of Canaan Therfore the ministers verilie doe deliuer vnto vs the sacramentes and the visible thing but it is the Lorde himself that giueth it vnto vs that is represented by the sacrament namelie the giftes and inuisible graces washing purifying and clensing our soules from all spottes and iniquiries renuing in like manner and filling our heartes with all comforte and to conclude giuing vnto vs a certaine persuasion of his Fatherlie goodnes clothing vs with the new man and putting of the old man with all his deeds For these causes doe we beleeue that euerie one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which neuer afterwardes is to be iterated seeing that we cannot be borne twise Neither doeth this baptisme profit vs onelie at that moment when the water resteth vpon vs when we are sprinckled with it but it is auaileable throughout the wholl time of our life Therefore here we doe detâ—st the errour of the Anabaptistes whoe are not onelie content with one only baptisme and that once receiued but doe also condemne the Baptisme of infants yea of those that be borne of faithfull Parentes but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant for the which in time past the infants amongst the Israelites were circumcised that is by reason of the same promises made vnto our infantes that were made vnto others And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull then he did for the washing of those that are of riper yeres Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commaundeth that the sacrament of the death and passion of Christ should be communicated to children new borne by offering vp the lambe
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
both administer and receiue the diuine sacraments that is the holie Supper of Christ By these things which are thus in deede as we haue set them downe your sacred Maiestie O most gratious Emperour doth know how falselie our aduersaries doe boast that our men doe change the wordes of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meree bread and meere wine and also that among vs the Supper of the Lord is contemned and reiected For our men doe verie carefullie teach and exhort that euerie man doe in a simple faith imbrace these wordes of the Lorde reiecting all deuises of men and false glosses and remoouing awaie all kinde of wauering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reuerence as they may receiue the Sacraments to be the liuelie foode of their soules and to stirre vp in them a gratefull rememberance of so great a benefit the which thing also vseth now to be done among vs much more often and reuerentlie then heretofore was vsed Morouer our Preachers haue alwaies hitherto and at this daie do offer themselues with al modestie and trueth to render a reason of their faith and doctrine touching all those things which they beleeue and teach as wel about this Sacrament as about other things and that not onelie to your Sacred Maiestie but also to euerie one that shall demaunde it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hatâ— instituted his Supper which afterward beganne to be called the Masse to wit that therein the faithfull being fed with his bodie and bloode vnto life eternall should shew forth his death whereby they are redeemed our Preachers by this meane giuing thankes and also commending this saluation vnto others could not chuse but condemne it that these things were euerie where neglected And on the other side they which do celebrate the masses do presume to offer vp Christ vnto his Father for the quicke and the deade and they make the Masse to be such a worke as that by it alone almost the fauour of God and saluation is obteined howsoeuer they doe either beleeue or liue Whereupon that most shamefull twise thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this daie is more gainefull then the Masse Therefore they reiected priuate Masses because the Lorde did commende this Sacrament to his Disciples to be vsed in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holie Supper to staie one for another and denieth that they doe celebrate the Lordes Supper when as euerie man taketh his owne Supper whilest they be eating Moreouer whereas they boast that they doe offer vp Christ in steade of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrewes doth plainlie witnes that as men doe once die so Christ was once offered that he might take awaie the sinnes of many and that he can no more be offered againe then he may die againe and therefore hauing offered one sacrifice for sinnes he sitteth for euer at right hand of God waiting for that which remaineth to wit that his enemies as it were a footestoole may be troden vnder his feete For with one oblation hath he consecrated for euer them that are sanctified And whereas they haue made the Masse to be a good worke whereby any thing may be obteined at Gods handes our Preachers haue taught that it is repugnant to that which the Scripture doth teach in euerie place that we are iustified and receiue the fauour of god by the spirit of Christ and by faith for which matter we alledged before manie testimonies out of the Scriptures So in that the death of the Lorde is not commended to the people in the Masse our Preachers haue shewed that it is contrarie to that that Christ commaunded to receiue these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of Christ till he come And whereas many doe commonlie celebrate the Masses without all regard of godlines onelie for this cause that they may nourish their bodies our Preachers haue shewed that that is so execrable a thing before god that if the Masse of it self should nothing at al hinder godlines yet worthely by the commaundement of God it were to be abolished the which thing is euident euen out of Esay onely For our God is a Spirit and trueth therfore he cannot abide to be worshiped but in Spirit and trueth And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord our Preachers would haue men thereby to coniecture that Christ did so sharplie and altogether against his accustomed manner taking vnto himselfe an external kinde of reuengement cast out of the Temple those that bought solde wheras they might seme to exercise marchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the â—iâ—e of the Masse which was wont to be celebrated is so manie waies contrarie to the Scripture of God as also it is in euerie respect diuers from that which the holie Fathers vsed it hath bene verie vehementlie condemned amongst vs out of the pulpit and by the worde of God it is made so detestable that manie of their owne accorde haue altogether forsaken it and elsewhere by the authoritie of the Magastrate it is abrogated The which thing we haue not taken vpon vs for anie other cause then for that throughout the whol Scripture the Spirit of God doeth detest nothing so much neither commaund it so earnestlie to be taken awaie as a feigned and false worship of himselfe Now no man that hath anie sparke of religion in him can be ignorant what an inâ—uâ—â—able necessitie is laid vpon him that feareth God when as he is perswaded that God doth require a thing at his handes For anie man might easilie foresee how many would take it at our hands that we should chaunge aâ—y thing about the holie rite of the Masse neither were there anie which would not rather haue chosen in this point not onelie not to haue offended your sacred Maiestie but euen anie Prince of the lowest degre But when as herewithal they did not doubt but by that common rite of the Masse God was moste grieiouslie prouoked and that his glorie for the which we ought to spend our liues was darkened they could not but take it awaie lest that they also by winking at it should make themselues partners with them in diminishing the glorie of god Trulie if god is to be loued and worshipped aboue all godlie men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine vs to chaunge certaine things in these points we take him to witnes from whome no
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know
deserue remission of sinnes and iustification Thirdlie traditions brought great daunger to mens consciences because it was not possible to keepe them all and yet men thought the obseruation of them to be necessarie duties Gerson writeth that manie fell into despaire and some murthered themselues because they perceiued that they could not keepe the traditions and all this while they neuer heard the comforte of the righteousnes of faith or of grace We see the Summistes and diuines gather together the traditions and seeke qualifications of them to vnburden mens consciences and yet all will not serue but som times they bring more snares vpon the conscience The schooles and pulpits haue bene so busied in gathering together the traditions that they had not leisure once to touch the scripture and to seeke out a more profitable doctrine of faith of the crosse of hope of the dignitie of ciuill affaires of the comfort of consciences in perilous assaultes Wherfore Gerson and some other diuines haue made grieuous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of obseruations doth verie wiselie warne Ianuarius to know that they are tobe obserued indifferentlie for so he speaketh Wherefore our ministers must not be thought to haue touched this matter vnaduisedlie for hatred of the Bishops as some do falselie surmise There was great need to admonish the Churches of those errours which did arise from mistaking of traditions for the Gospell driueth men to vrge the doctrine of grace and of the righteousnes of faith in the Church which yet can neuer be vnderstord if men suppose that they can merit remission of sinnes and iustification by obseruations of their owne choice Thus therefore they haue taught vs that we can neuer merit remission of sinnes and iustification by the obseruation of mans traditions and therefore that we must not thinke that such obseruations are necessarie dueties Hereunto they adde testimonies out of the scriptures Christ excuseth his disciples Math. 15. which kept not the receiued tradition which yet seemed to be about a matter not vnlawfull but indifferent and to haue some affinitie with the washings of the lawe and saith They worshippe me in vaine with the precepts of men Christ therefore requireth no vnprofitable worship and a litle after he addeth All that entreth in at the mouth deâ—ileth not the man Aagine Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meate or drinke in a Sabboth or in an holie daie Againe If ye be dead with Christe from the rudiments of the world why as though yee liued in the world are ye burdened with â—raditions Touch not tast not handle not Act. 15. Peter saith why tempt ye God laying a yoke vpon the neâ—ks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lorde Iesus Christ we hope to be saued as did also they Here Peter forbiddeth to burthen the consciences with manie rites whether they be of Moses or of anie others appointing and 1. Tim. 4. he calleth the forbidding of meates a doctrine of deuills because that it is flat against the gospel to appoint or do such workes to the end that by them we maie merit remission of sinnes or iustification or because that there could be no Christianitie without them Here our aduersaries obiect against vs that our ministers hinder al good discipline and mortification of the flesh as Iouinian did But the contrarie maie be seene by our mens writings For they haue alwais taught touching the crosse that Christians must suffer afflictions This is the true earnest and vnfeigned mortification to be exercised with diuerse afflictions and to be crucified with Christ Moreouer they teach that euerie Christian must so by bodilie discipline or bodely exercises and labour exercise and keepe vnder himselfe that fulnes and slouth do not prick him vp to sinne nor that he maie by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onelie in a few and those sette daies according to the commaundement of Christ Take heede that your bodies be not oppressed with surfeting Againe This kinde of deuill is not cast out but by fasting and praier And Paul saith I chastâ—â—e my bodie and bring it vnder subiection Where he plainlie sheweth that he did therefore chastice his bodie not that by disscipline he might merit remission of sinnes but that his body might be apt and fit for spirituall things to do his dutie according to his calling Therfore we do not condemne fasts themselues but the traditions which prescribe certeine daies and certeine meates with daunger to the consciences as though such workes as these were necessary duties Yet many of the traditions are obserued among vs which tend vnto this end that things may be done orderlie in the Church as namelie the order of lessons in the Masse and the chiefest holie daies But in the meane time men are admonished that such a seruice doth not iustifie before god and that there is no sinne to be put in such thinges if they be left vndone so it be without offence This libertie in humane rites ceremonies was not vnknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of schisme for this diuersity they were admonished by others that such fashions should not be alike euerie where And Ireneus saith the dissagreement about fasting doth not breake of the agrement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diuersitie doth not hurt the vnitie of the Church and in the Tripartite historie lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to giue precepts of holie daies but to preach godlines and a good conuersation What is then to be thought of the Lords day and of such like rites vsed in Churches Hereunto they answer that it is lawful for the Bishops or Pastors to appoint ordinances wherby things may be done in order in the Church not that by them we should merit remission of sinnes or satisfie for sinnes or that mens consciences should be bound to esteme them as necessarie seruices and thinke that they sinne when they violate any one of them though it be without the offence of others So Paull ordeined that weomen should couer their heads in the congregation that the Interpreters of scripture should be heard in course or order in the Church Such like ordinances it behooueth the Churches to kepe for charitie and quietnes sake so farre forth that one offend not another that all thinges maie be done in order and without tumult in
is it lawfull either to restore the olde ceremonies of the law or to deuise new to shadow forth the truth allreadie laide open and brought to light by the Gospell as in the daie light to set vp candles to signifie the light of the Gospel or to carie banners and crosses to signifie the victorie of Christ through his crosse Of which sort is al that wholl furniture of massing attire which they say doth shadow out the wholl passion of Christ many other things of that kinde Much lesse is it lawfull to ordaine ceremonies and holie rites by the merit whereof sinne may be purged the kingdome of heauen purchased For of that former kind of ceremonies and holie rites Christ out of Esay preacheth saying In vaine doe they worshippe me teaching for doctrines the precepts of men And Paull saith Let no man iudge you in meat or drink or part of an holie daie or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the obseruation of such ceremonies But touchgin the latter kinde of ceremonies it is manifest that they are wicked rites and reprochful to the death and resurrection of Christ by whose onelie merit we haue deliuerance from sinne and inheritance of eternall life by faith OVT OF THE CONFESSION OF SVEVELAND Of humane traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this daie ordaine this is the opinion of our men They reckon no tradirions for mens traditions but such as are condemned in Scripture but such as are contrarie to the law of God such as binde the conscience about me at and drinke and times and other outward things such as forbid mariage to them who haue neede therof to liue honestlie and the rest of that stamp For such as agree with the Scripture and were ordeined for good manners the profit of men although they be not word for worde expressed in the Scriptures neuertheles in that they proccede from the commaundement of loue which ordereth all things most decentlie they are worthely to be accounted rather of God then of man Of this sort were those set downe by Paull that women should not praie in the Church bareheaded nor men with their heades couered that they who are to communicate together should tary one for another that no mā should speak with tongues in the congregation without an interpreter that the Prophets without confusion should deliuer their Prophecies to be iudged by them that sit by Many such the Church at this daie for good cause obserueth and vpon occasion also maketh new which who so refuseth he despiseth the authoritie not of men but of God whose tradition it is whatsoeuer is profitable For whatsoeuer truth is saide or written by his gift it is spoken and written who is truth as Saint Augustine hath godly written But often times there is disputing about that what tradition is profitable what not that is what set forward godlines what doth hinder it But he that shall seeke nothing of his owne but shall wholly dedicate himselfe to the publike profit he shal easily see what things are agreable to the law of god what are not Furthermore seing the estate of Christians is such that they are also helped by iniuries the Christian will not refuse to obey no not vniust lawes so they haue no wicked thing in them according to the saying of Christ If any man compell thee to goe with him one mile go with him two Euen so surelie the Christian ought to become all vnto al that he may studie to do and suffer all things so that they be not contrarie to the commaundements of God to pleasure and profit men withall Hence it commeth to passe that euerie man so much the more willinglie obeyeth the ciuill lawes which are not repugnant to religion the more fullie he is indued with the faith of Christ THE EIGHTEENTH SECTION OF WEDLOCKE SINGLE LIFE AND MONASTIcall vowes THE LATTER CONFESSION OF HELVETIA Of single life wedlocke and householde gouernement CHAP. 29. SVuch as haue the gift of chastitie giuen vnto them from aboue so as they can with the heart or wholl minde be pure and continent and not be grieuouslie burned with lust let them serue the Lord in that calling as long as they shall feele themselues indued with that heauenlie gift and let them not lifte vp themselues aboue others but let them serue the Lord dailie in simplicitie and humilitie For such are more apt for doing of heauenlie thinges then they which are distracted with priuate affaires of their familie but if againe the gift be taken away and they feele a continuall burning let them call to minde the words of the Apostle It is better to marrie then to burne For wedlocke which is the medicine of incontinencie continencie it selfe was ordeined by the Lord God himselfe who blessed it most bountifully and willeth man and woman to eleaue one to the other inseperablie and to liue together in great loue and concorde Whereupon we know the Apostle said Mariage is honourable among all the bedde vndefiled And againe If a Virgine marrie she sinneth not We therefore condemne Poligamie and those which condemne second mariages We teach that mariages ought to be made lawfullie in the feare of the Lord and not against the lawes which forbid certein degrees to ioine in matrimony lest the mariages should be incestuous Let mariages be made with consent of the parents or such as be in steed of parents for that ende especiallie for the which the Lord ordeined mariages and let them be confirmed publiquely in the church with praier and blessing of them Moreouer let them be kept holilie with peace faithfulnes duetifulnes loue and also puritie of the persons coupled together Therefore let them take heede of brawlings debates lusts and adulteries Let lawfull iudgements and holie Iudges be established in the Church which may mainteine mariages and may represse all dishonestie and shamefulnes and before whom the controuersies in matrimonie may be decided and ended Let children also be brought vp of the Parentes in the feare of the Lord and let Parentes prouide for their children remembring the saying of the Apostle He that prouideth not for his owne hath denied the faith and is worsse then an infidell But speciallie let them teach their children honest sciences whereby they may mainteine themselues let them withdraw them from idlenes and plant in them a true confidence in god in al these things lest they through distrust or ouermuch careles securitie or filthie couetousnes wax lose and in the end come to no good Now it is most certaine that those workes which Parents doe in a true faith by the dueties of mariage gouernment of their families are before God holie good workes in deed and doe please God no lesse then praiers fastings and almes deeds For so the Apostle hath taught in his
Epistles especially in those to Timothie Titus And with the same Apostle we account the doctrine of such as forbid mariage or do openly dispraise or secretlie discredit it as not holie or cleane amongst the doctrines of Deuills And we do detest vncleane single life licentious lusts and fornications both open and close and the continencie of dissembling hypocrites when as they are of all men most incontineut All that be such God will iudge We doe not disalow riches and rich men if they be godly and vse their riches well but we reprooue the sect of the Apostoliques c. OVT OF THE FORMER CONFESSION OF HELVETIA Of holie wedlocke WE thinke that wedlocke beeing appointed of God for all men that be fit for it and are not called to some other thing is nothing repugnant to the holynes of any degree The which as the Church doth consecrate and establish with a solemne exhortation and praier so it is the duetie of the Magistrate to see that it be worthelie kept and mainteined and that it be not dissolued but vpon iuste cause Therefore we doe farre reiect this Monasticall single life and this wholl slothful kinde of life of superstitious men which is nothing else but an abhominable deuise as beeing as much repugnant to the Church as to the common wealth OVT OF THE CONFESSION OF BOHEMIA Hitherto perteineth first that which is set downe in the 19. Chap. of this confession in these wordes FOr this cause it is thought to be good and well standing with wisdome so farre vndoubtedlie as may be done by conscience that Priests to the end that they may so much the more diligentlie exercise them-selues in the studie of the holie Scriptures and may the more readilie and profitablie serue the Church of God be free and exempted from all affaires and burdens of ciuill conuersation seing that it behooueth them to fight valiantlie for the faith of the gospell of God and if it may be to be also free from wedlock to this end that they may be the more ready and free to do that which is for the increase and furtherance of the saluation of the people and that manie harmfull impediments may be turned from them which doe concurre with that kinde of life do often times withhold and hinder the due workes of the ministerie For which causes our ministers think that they are more readie prest and more fit for the Ecclesiasticall Ministerie which are vnmarried yet they meane such vnmarried persons as haue this peculiar gift giuen to them of God that they maie remaine such and so giue them-selues whollie to the Ministerie This thing is so obserued among vs as is meet yet is it neither taken for a sinne neither doth anie man disdaine at it if Priests vpon iust and lawfull causes be married For holy Paull teacheth how such ought to be chosen to this function yea the holie Ghost himselfe doth permit that Byshops and Elders should haue their lawfull and honest wiues and he doth in no case giue them libertie contrarie to order and the discipline of God to entertaine concubines or otherwise so to liue as that they maie thereby giue offence to others And concerning marriage it is thus written It is better to marie then to sinne so manie waies and to burne with so great dishonestie for which sinnes not onely the Priest but also euerie Christan without respect of persons both ought and shall worthelie by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlock COncerning the condition of single life virginitie and widowhead our Preachers do teach that euery man hath free libertie either to chuse it to himselfe or to refuse it for by waie of a law nothing is commaunded of God to men touching these things neither is this thing appointed of God neither is it on the other side forbidden for which cause no man ought to be enforced thereunto against his wil nor be driuen from it And as concerning the Church and certaine men chiefly the ministers of the church our men haue taught from the begâ—nning and do now teach first that the gift of chastitie by the peculiar goodnes of God and of the holie ghost both in times past was giuen at this day also is giuen to some for the singular vse and profit of the Church as Christ his speach doth euidentlie witnes Euerie man saith he doth not receiue these wordes that is that a man should keepe him-selfe single without a wife but they to whome it is giuen And holie Paull also doth both place and celebrate this amongst peculiar giftes and whereunto some are peculiarlie called And moreouer the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Bapist and of many ministers and weomen ministers of the Church do witnes this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remooue and seperate from hence that vnablenes which is in this kinde but of the spirit which is ielous who from his heart hath a care and pleasure in the glorie of God and in his owne and his neighbours saluation and also in the Ministerie of the Church and for this cause he doth of his owne accord absteine from wedlock Therefore the Lord saith Those which haue made them-selues Eunuches for the kingdome of heauen that is who be such as might be maried yet they do omit and absteine from it because of the affection of the inward heart and their loue toward God and his word and for the pleasure and ioy which they receiue thereof and through this gift of the spirit whose vertue and power doth ouercome the motions of nature they do preserue the purenes as well of the spirit as of the bodie howbeit this thing is not in them without labour and difficulty euen as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the vse of other pleasant things and also such as are profitable for this life as friendes riches and monie Thirdlie that single life is to be chosen and taken with a true intent and a godlie meaning that is not to this end or with this purpose that a man would by this meanes merit or get vnto himselfe or to another remission of sinnes and eternall life and so consequentlie saluation it selfe For ther is no continencie or chastitie nor anie humane action or other vertue which can merit the onelie innocencie and death of the onely begotten Sonne of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be receiued with this meaning as to think that some dignitie is added to the holie ministerie of the Church by reason of this gift or that the workes of those that be vnmaried in this ministerie are to be preferred in merit and dignitie before the works of
Chrysostome saieth for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bishoppe And as Sozomenus saith of Spiridon and as Nazianzene saieth of his owne Father we saie that a good and diligent Bishoppe doth serue in the Ministerie neuer the worse for that he his maried but rather the better and with more hablenes to doe good Further we saie that the same lawe which is by constraint taketh awaie this libertie from men and compelleth them against their willes to liue single is the doctrine of deuills as Paull saieth and that euer since the time of this lawe a wonderfull vncleannes of life and manners in Gods ministers and sundrie horrible enormities haue followed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as the Tripartite Worke which is annexed to the second Tome of the Councells and some other champions of the Popes bande yea and as the matter it selfe and all histories doe confesse For it was righlie saide by Pius the second Bishoppe of Rome that he saw manie causes why wiues should be taken awaie from Priestes but that he saw manie moe and more weighty causes why they ought to be restored to them againe OVT OF THE CONFESSION OF AVSPVRGE Art 5. Of Abuses Of the marriage of Priests WHereas the Doctrine of Christ maketh honourable mention of mariage and willeth men to vse the same not onelie for procreation sake but also to bridle and auoide lustes now a daies the mariages of Priestes are not onelie by the popes lawe but also by a new and vnwonted cruelty forbidden and such as be made and contracted are dissolued and broken Which is so much the more vnseemelie for that these thinges are done in the Church which as she ought most of all to abhorre and detest filthines so should shee with great care defend Wedlocke for the auoiding of manie greeuos enormities Besides seeing that in all heathenish common wealthes that were but meanelie well ordered mariage was in great account for verie waightie causes what is there lesse seemelie in the Church then either to breake in sunder the moste holie knoâ— of wedlocke or to punish mariage with punishmentes of death as though it were a most hainous offence Whence is it that this crueltie hath spread it selfe into the Church in which mutuall loue should florish moste of all Moreouer the matter it selfe doth testifie how much beast lines how manie vilanies this popish law of single life doth bring forth no voice of man is able to shew how manie vices haue issued forth of this fountaine into the Church For to saie nothing of Epicures whoe blush at nothing how manie good and godlie men haue had all successe in striuing with their natural weaknes and at the last haue fallen into horrible dispaire Now wherto tendeth this new crueltie but that those innumerable vilanies might be confirmed in the Churches and that wicked men might sinne more freelie This matter needeth no disputation at all For this now law defended by our aduersaries which forbideth Priestes to marie and dissolueth those that are contracted is flat contrarie to the lawe of nature to the lawe of god to the Gospell to the constitutions of auncient synods and to the examples of the auncient Church Onelie in this calling we need the godlines and equitie of the moste excellent Emperour whome we beseech for his godlines and dueties sake that he would seeke some remedie for the Church by abolishing this tyrannicall law For as all vniust crueltie doth displease God so that moste of all which is exercised against godlie and learned Priestes which deserue well of the Church And in this case we haue not onelie the worde of God threatning moste greeuous plagues against them which exercise crueltie on the Priestes but also there are examples to be seen in al ages which do plainely testifie that such threatnings are not in vaine For to let posse infinit other examples the Tribe of Benjamin was almost quite destroied for abusing the Priestes wife that came thither as a stranger For when as the dead bodie of the woman which died after shee had beene so abused was cut in peeces and sent to all the Princes of Israell all the people iudged that such outrage ought moste seuerelie to be reuenged And when they could not get the authors of this shameful fact to be deliuered vnto them for to be punished the wholl Tribe of Beniamin receiuing a great ouerthrowe was punished for it Now in these daies the Priestes are vexed with sundrie iniuries they are when no other crime is obiected vnto them but mariage racked with moste horrible torments and so put to death their miserable wiues and litle children being throwne out of house and home wander vp and downe as banished persons without anie certaine place of abode or house to dwell in Paull calleth The forbidding of mariage the Doctrine of Deuilles which to be true not onelie these filthie vices which the single life hath brought into the Church but also the crueltie which by reason of this lawe is exercised vpon Priestes and their wiueâ— and Children doe testifie plainelie For the Deuil is a murtherer and he is chiefelie delighted with the miseries of the godlie But the deuisers of such counsell shall one day haue their iust reward from God We iudge that such crueltie is not worthie for Christians to vse nor profitable to the Church of God Whereas they obiect the authoritie of the Popes lawe whie doe they not alledge the authoritie of the Canons against those shamefull examples of vncleane single life and those vilanies that were worthie of moste seuere punishment The authoritie of the Popes decree which is contrarie to the lawe of nature and the commaundement of God should be of no waight Men are so made by nature that they should be fruitfull Whereupon the lawiers saie That the coniunction of man woman is by the law of nature And the same the first book of Moses teacheth in the first second Chapters Againe when Saint Paull saith To auoide fornication let euerie man haue his wife it is certaine that he biddeth all which are not apt for a single life to ioyne in mariage And Christ doth admonish that all are not fit for a single life when he saieth All men doe not reeeiue this thing Moreouer neither mens lawes nor anie vowes are of force which are against the commaundement of God And the euent it selfe doth testifie that nature cannot be chaunged by mans lawe For we see what vile filthines this single life doth bring forth and if there be anie honest men which endeuour to keepe themselues chaste they preceiue right wel how great a burden how great daunger there is in this thing and they doe especiaâ—llie bewail this slauery of their order Certaine men went about in the Nicen Synod to make a lawe to forbid Priestes the vse of their wiues This law was refused by the holie
vse yet notwithstanding this doth nothing hinder but that euery church as it knoweth what is expedient may appoint a certeine kinde of Censure or Ecclesiasticall discipline which it may vse where need so requireth that the Church maie be satisfied as we haue noted before in the first obseruation vpon the Confession of Bohemia and hereafter in the 10. Sect. and in the third obseruation vpon the Confession of Bohemia Vpon the same WE giue men warning of this also c. How temporall punishments may be said sometime to be differred and some time to be mitigated by good workes we haue declared a litle before to wit in the third obseruation vpon this confession Moreouer the word merit both in the words which follow Repentance deserued that God should alter his purpose touching the destruction of Niniuie and also in other places wheresoeuer either this or other Confessions doe vse it it is without doubt thus to be taken for that which we saie to obteine and to get as it is often times vsed among the auncient Latine deuines And whereas God here is said to haue chaunged his minde we do not doubt but that our bretheren do vnderstand it as spoken after the manner of men as when he is said to Repent him of some thing or else it is to be referred to the outward preaching of Ionas For as concerning God himselfe it was onelie a threatning and not a sentence decreed Vpon the confession of Saxonie WE affirme that the Ceremonie of priuat absolution is to be reteined in the Church How farre we thinke that this priuate confession and absolution is to be reteined in the Church we haue declared a litle before to wit in the first obseruation vpon the Confession of Bohemia Vpon the same In true Confession there must be these chaunges a mortification and a quicking Rom. 6. c. This is moste truelie saide but in a diuers sense For neither is contrition or a sense of sinne which is a fruit of sinne common to al signified by the name of mortification insomuch as it is a gift of the holie Ghost proper to the Elect but an abolishing of the olde man or of the flesh or of that natural corruption which taking it beginning of that contrition or sorow which is according to God whereof that place Psal 5. 19. and Esa 66. 2. is vnderstood is by litle and litle perfited in the elect and is the beginning of true conuersion whereunto on the other side quickning is answerable that is a certeine restoring as it were from death vnto life of the minde which was before in a manner dead in that corruption and being persuaded of the free remission of sinnes in Christ by faith it beginneth to hate sinne wherewith it was delighted to loue God whome it hated and to conclude to will well and to do vprightlie Vpon the same To shake of God and againe to loose c. Looke those things which are noted in the first obseruation of the 4. Section vpon this Confession Vpon the same This wholl custome was appointed for examples sake and is politicall c. We doe thinke that this custome of publious satisfaction before the Church is in such sorte politicall that notwithstanding it maie be referred to the Ecclesiasticall order and maie altogether be distinguished from those punishmentes which are meerelie ciuill and from those which are to be inflicted by the ciuill Magistrate For although such a publique kinde of acknowledging and dâ—teâ—â—ing of sinnes being made in the Church is in no case to be thought to be of anie value before God for the ransom of our sinnes such lesse that it should be a Sacrament yet we doe not doubt but that this abasing is both acceptable to God and commodious for the edifying of the Church and that in such places wherein it maie be fruitfullie vsed Vpon the same Hath no commaundement to inioyne such punishmentes c. But it hath a commaundement lawfullie to binde and to loose and to trie by diligent search which is true repentance Concerning which thing looke what we haue spoken a litle before in the 2. obseruation vpon the confession of Auspurge and is hereafter taught more at large in the 11. Section where we doe expresselie intreat of the power of the keies Vpon the same Are cheefelie mitigated for the Sonne of God c. Where the question is of the Church of God we saie that all blessings without any exception are bestowed vpon it and the members thereof not chiefelie but onelie for the Sonne of God his sake And these wordes Euen for the very conuersions sake our punishmentes are mitigated because that in the Saintes the legall promises being added to their workes are not without their effect but haue their rewardes c. ought as they seeme to be thus taken by adding to them this interpretation They are not without their effect but that must be of meere grace and in respect of Christ alone in whome God doth vouchsafe euen to rewarde both the Saintes themselues and also good workes hauing no regard to the blemishes of their workes as we haue saide before in the 3. and 7. obseruatious vpon the confession of Auspurge Vpon the same Iâ— doth onely proâ—unce this sentence c. To wit according to the Ecclesiasticall iudgementes and censures whereof we 〈…〉 before and not by anie ciuill authoritie 〈…〉 as they beâ—â—armed in Papacie vse to doe Vpon the Confession of Wirtemberge ALthough we thinke that it is not necessarie to saluation to reckon 〈…〉 c. yet we endeauour that a generall confession of 〈…〉 be reteined in our Churches c. Seeing that these thinges perteine not to the Doctrine of faith but vnto the vse of Ecclesiastical discipline of the libertie wherof in particular Churches we haue oftentimes spoken elsewhere we doe not thinke it good that this lawe should be brought into our Churches being made and receiued in other places beside the word of God and the custome of the auncient pure Church which did neuer require priuate confession of euerie one of those which did professe the Christian Religion but onelie of them of whose sinnes knowledge was taken in the assemblie IN THE 9. SECTION Vpon the Confession of Bohemia BVT such works as are taught of men what shew soeuer they haue euen of goodnes are in no case to be so highlie esteemed as those whieh are commaunded of God Vnderstand this of those workes which yet are not willworship and deuises of mans braine For such are wholly to be reiected as is also saide of such a little after that are not of faith but contrarie to faith Vpon the same By taking heede that they fall not into mortall sinne Looke the 2. obseruation vpon the Saxonie Confession in the 4. Sect. Vpon the same First for this cause that is for diuerse causes whereof this is one Lest that the grace of faith which we haue