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
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
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
throwne out against Atheists Epicures Libertines Arians Anabaptists and such like mischieuous persons which desire to haue the Lords field vtterlie destroied but let vs euerie daie grow in faith and loue and let vs teach the flocks committed to our charge to feare God to hate vices and follow after vertues to denie the world and themselues obeying the commaundement of our Lord teacher Iesus Christ who biddeth vs not tobraule but to loue each other Whose example in gouerning the Church if we will follow we shal raise vp those that are afflicted take vp those that are fallen comfort the feeble waken the drousy not negligentlie denounce Gods wrath against sinnes and shall draw out the sword of the same word which is no blunt one against hypocrites wolues dogges swine goates and to conclude against all wicked ones which in our Churches mingle them-selues with the true sheepe and which cause the word of God to be euill spoken of It were a farre better thing surelie then that which some do busying the sharpnes of their wit in making of certeine trifles that forsooth the knowledge of such subtilties may shake out of our mindes all conscience It was iustlie said that the strength of the gospel was weakened through the thornie subtelties of schoole-questions and we through our wayward disputations what els do we then cause that the authority thereof be not strengthened but rather weakned and doe euen stagger among the wicked We read it excellentlie written in Liuie a verie graue writer that not onelie grudges â—ut also warres haue an end and that oftentimes deadlie foes become faithfull confederates yea and sometimes Citizens that by the same speeches of the people of Rome very bitter or cruel enmities haue bene taken vp betweene men of great account And that which these few wordes wrought with the heathen shall not godlines toward God obteine at the hands of Christians of deuines and of Pastours of Churches yea if the trauell of reading diligentlie examining conferring of this booke shall not be irksome if vpright and sincere iudgement if not preiudicate opinions but the loue of one truth shall beare swaie in al mens hearts it will shortly obteine it That olde contention about the celebrating of Easter very hotlie tossed to and fro for two hundred years or there about between the Greekes and the Latines was long since by vs thought worthie of laughter but we must take good heed lest in a matter not altogether vnlike we seeme to be wiser then both if so be that we desire to haue the Church wholl and not to leaue it rent vnto the posteritie and would haue our selues be counted not foolish among men and not stub born in the sight of god There hath scarce beene anie age which hath in such sort seen al Churches following altogether one thing in all points so as there hath not alwaies been some difference either in doctrine or in ceremonies or in manners and yet were not Christian Churches through the world therefore cut a sunder vnles peraduenture then when the Bishop of Rome brake of all agreement tyrannically â—ioyned to other Churches not what ought to be done but what him-selfe would haue obserued but the Apostle did not so Barnabas in deed departed from Paull and Paull also withstood Peter and surelie for no trifle and yet the one became not more enemie or strange to the other but the selfe same spirit which had coupled them from the beginning neuer suffred them to be disioyned from them-selues It is the fashion of Romists to commaund to enforce to presse to through out cursings and thunder excommunications vpon the heades of those that whisper neuer so litle against them but let vs according to the doctrine of the holie Ghost suffer and gentlie admonish each other that is keeping the groundwork of faith let vs build loue vpon it and let vs ioyntlie repaire the walls of Sion lying in their ruines It remaineth that through the same Lord Christ we besech our reuerent brethren in the lord whose confessions published we set forth that they take this our paines in good parte and fuffer vs to leane as it were to a certaine staie to the common consent of the reformed Churches against the accusations and reproches of the common aduersaries of the trueth But it had beene to be wished that we might at once haue set out all the Confessions of all the reformed Churches but because we had them not all therfore we set out them onelie that were come to our hands to which the rest also so farre as we suppose may easilie be drawne And we also could haue wished that the thing might haue bin made common to all the reformed Churches But when as the state of our Churches seemed to force the matter that they could not abide any longer delaie the right well beloued brethren will pardon vs with whom by reason of the time we could not impart both the Harmony it selfe and the obseruations as also the intent of this wholl edition Whereas moreouer we haue put to moe confessions of one and the same nation as of Auspurge Saxonie as also the former and latter of Heluetia that was not done without cause for besides that one expoundeth another we thought it good also hereby to ridde them from all suspicion of inconstancy and wauering in opinion which the aduersaries are wont to catch at by such repetitions oâ— confessions Yet why we would not adde some confessionâ— of the brethren of Bohemia often repeated we 〈◊〉 straight way shew a cause and we hope that ouâ— reason will easilie be liked of them And we haue set downe euerie where two yea and in some places three editions of Auspurge for this respect lest in this diuersitie we might seeme to haue picked out that which rather fauoured ourside to haue vtterlie misliked the other Wherein notwithstanding we haue not euery where followed the order of times in which euery of them came to light but the câ—ppie which we had in our hands printed at Wirtemberge 1572. with a double edition And wâ— therefore thought it meete to passe ouer the Apologies adioyned to the confessions as of Auspurge Bohemia Sucueland and England as wel that the work might not grow to be exceeding bigge as also that we might not seeme rather to increase disputations controuersies then to make an Harmony of doctrine And as for our obseruations our minde was to meete with the cauills of sophisters who we know well enough will take holde on the least matters that they may thereby set vs on worke Wherefore lest they should charge vs to set out a discorde rather then a concorde of confessions we haue added in the end very short obseruations in which we lay open those things which might seeme somewhat obscurelie spoken and doe fauourablie and freelie giuing them an interpretation expounde those thinges which either haue or seeme to haue any shew of repugnancie And we
of the lawe the office of Christ and his blessed Euangell his corrupted doctrine concerning original sinne our naturall inabâ—lâ—tiâ— and rebellion to Gods law our instification by faith onelie our imperfect sanctification and obedience to the lawe the nature number and vse of the holie Sacraments his fine bastard sacraments with all his rites ceremonies and false doctrine added to the administration of the true Sacraments without the word of God his cruell iudgement against Infants departing without the Sacrament his absolute necessitieâ— Baptisme his blasphemous opinion of transsubst antiatioâ— or reall presence of Christes bodie in the elements and receiuing of the same by the wicked or bodies of men his dispensations with solemne othes periuries and degrees of mariage forbidden in the word his crueltie against the Innocent diuorced his deuilish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quick his Canonization of men calling vpon Angells or Saintes departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vowes to creatures his Purgatorie praiers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Aduocates or Mediatours his manifolde orders Auricular confession his dispersed vncertaine repentance his generall and doubt some faith his satisfactions of men for their sinnnes his iustification by workes Opus Operatum woorkes of supererogation merites pardons peregrinations and stations his holie water Baptiâ—â—ng of Belles Coniuring of spirites Crossing Saâ—ing Annointing coniuring Hallowing of Gods good Creatures with the superstitious opinion ioyned therewith his worldlie Monarchie and wicked hierarchâ—e his three solemned vowes with all his shaâ—eliâ—gs of sundrie sortes his erronious bloodie decrees made at Trent with all the subscribers and approouers of that cruell and bloody band coniured against the Church of God And finallie â—e detest all his vaine allegories rites signes and traditions brought in the Church without or against the worde of God and doctrine of this true reformed Church to the which we toyne our selues willinglie in doctrine faith religion discipline and vse of the holie Sacraments as liuelie members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our liues vnder the paines contained in the law and danger both of bodie and soule in the date of Gods fearefull iudgement And seeing that manie are stirred vp by Satan and that Romane Antichrist to promise sâ—â—are subsâ—râ—â—â— and for a time vse the holy Sacraments in the Church deceitfully against their owne conscience minding hereby first vnder the externall cloake of Religion to corrupt and subuert secretlie Gods true Religion within the Church and afterward when time maie serue to become open enemies and persequuters of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the daie of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the sâ—archer of all heartes for witnes that our mindes and heartes do fully agree with this our confession promise oth and subscription So that we are not mooâ—ed for anie worldlie respect but are persuaded onelie in our conscience through the knowledge and loue of Gods true religion printed in our heartes by the holie spirit as we shall answer to him in the daie when the secrets of all heartes shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church doth depend vpon the safetie and good behauioâ—r of the Kings maiestie as vpon a comfortable Instrumenâ— of Gods mercie graunted to this countrie for the manteining of his Church and ministration of Iustice amongst vs we protest and promise with our heartes vnder the same oth hand writ and paines that we shall defend his person and authoritie with our goods bodies and liues iâ— the defence of Christes Euangell Libertie of our countrie ministration of iustice and punishment of iniquity against all enemies within this realme or without as we desire our God to be a strong and mercifull defender to vs in the daie of our death and comming of our Lord Iesus Christ To whome with the father and the holy spirit bâ— all honour and glory eternallie Amen THE ESTATES OF SCOTLAND VVITH THE INHABITANTS OF THE SAME PROfessing Christ Iesus and his ho lie gospell To their naturall countrie men and to all other Realmes and nations professing the same Christ Iesus with them wish grace mercie and peace from God the Father of our Lord Iesus Christ with the spirit of righteous iudgement of saluation LOng haue wee thirsted deare brethren to haue notified vnto the worlde the summe of that doctrine which wee professe and for the which we haue sustained infamie and daunger But such hath beene the rage of Sathan agaist vs and against Christ Iesus his eternall veritie latelie borne amongest vs that to this daie no time hath beene graunted vnto vs to cleare our consciences as moste gladlie we would haue done For how we haue beene tossed at times heretofore the moste parte of Europe as we suppose doth vnderstand But seing that of the infinite goodnes of our God who neuer suffereth his afflicted vtterlie to be confounded aboue expectation we haue obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed vnto vs and as we beleeue and professe partlie for satisfaction of our brethren whose hearts we doubt not haue beene and yet are wounded by the despitefull railing of such as yet haue not learned to speake well and partlie for stopping of the mouthes of the impudent blasphemers who boldelie damne that which they haue neither heard nor yet vnderstoode Not that we iudge that the cankred malice of such is able to be cured by this our simple confession No we knowe the sweete sauour of the Gospell is and shall be death to the sonnes of perdition but we haue chiefe respect to our weake and infirme brethren to whome we woulde communicate the bottome of our hearts lest that they be troubled or carried awaie by diuersitie of rumours which Satan spreads abroad against vs to the defacing of this our moste godlie enterprise protesting that if anie man shall note in this our confession anie article or sentence repugning to Gods holie worde and doe admonish vs of the same in writing we by Gods grace doe promise vnto him satisfaction from the mouth of God that is from his holie Scriptures or else reformation of that which he shall prooue to be amisse For God we take to record in our consciences that from our hearts we abhorre all sectes of heresie and all teachers of
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
a sinner repent And therefore the Churches and the Angells themselues doe reioyce at the pure doctrine of repentance thus set downe OVT OF THE CONFESSION OF SAXONIE Hitherto perteine first the two last clauses of the third Article Of the remission of sinnes c. Which are thus set downe IT is most certeine that the preaching of Repentance doth perteine to all men and accuse all men So also the promise is generall and offereth remission of sinnes to all according to those generall speaches Math. 11. Come vnto me all ye that labour and are heauie loaden and I will refresh you Also Ioh. 3. That euerie one which beleeueth in him should not perish Rom. 10. Euery one that beleeueth in him shal not be confounded Againe He that is Lord ouer al is rich vnto al that cal on him Rom. 11. The Lord hath shut vp al vnder disobedience that he might haue mercie on al. Let euerie one comprise himselfe in this generall promise and not giue himselfe to distrust but let them striue that they may assent to the worde of God obey the holie Ghost and desire that they may be helped as it is said Luc. 11. How much more wil he giue the holie Ghost to them that aske it Of Repentance Artic. 16. BY the mercie of God this parte of Doctrine speciallie is declared in our Churches with great perspicuitie wheras the SenteÌ„tiaries haue wrapped it in most intricate Labyrinthes First we doe openlie condemne the Catharans and the Nouarians who feigned that neither the elect could fal into sinnes against theâ— conscience neither that they who had fallen after their amendmeÌ„t were to be receiued again our confutations of these furies are extant Neither dowe goe about to make brawlings about the worde Repentance if any man like it better let him vse the worde Conuersion which worde the Prophets also haue often vsed Moreouer we doe willing he reteine the worde Contrition and we sale that the first part of repentance or Conuersion is Contrition which is truely to tremble through the knowledge of the wrath of God against sinnes and to be sorie that we haue offended God and we saie that there must needes be some such great feare and griefes in those that are conuerted that they doe not repent which remaine secure and without greefe as it is saide 2. Cor. 7. Ye sorowed to repentance And Ezech. 20. Andye shal mislike your selues in your owns 〈◊〉 and acknowledge your selues to be worthie of punishment and instruction And these true griefes are a feeling of the wrath of God as is declared more at large in an other place But here we reprooue our aduersaries who feigne that Contrition doth deserue remission of sinnes and that Contrition 〈◊〉 be sufficient In either errour there be great myâ—â—es For remission is giuen freelie for the mediatours sake and what contrition can be sufficients Yea rather the more the sorrow encreaseth without assurance of mercie so much the more mens heartes doe she from God and no creature is able to susteine the greatnes of this sorow whereof Esaie speaketh Chap. 38. He brake all my bones like a Lyon But those idle dreames of the writers doe declare that they leade a carelesse life and that they are 〈◊〉 in the Gospell Now these true sorowes doe arise when the sinne of the contempt of the Sonne of God as is declared in the Gospell is repreoued The spirit shall reprooue the worlde of sinne because they beleeue not in me Ioh. 16. And by the voice of the Morall law other sinnes are reprooued as Paull saith Rom. 3. By the law came the knowledge of sinne As touching priuate confession to be made vnto the Pastours we affirme that the ceremonie of priuate absolution is to be retained in the Church we doe constantlie retaine it for manie weightie causes yet with all we doe teach that men must neither commaund nor require the recitall of offenses in that priuate talke because that recitall of offences is neither commaunded of God nor a thing possible and it maketh godlie mindes to doubt and it maketh faith faint And this we doe much more reprehend that in the doctrine of Repentance or conuersion our aduersaries doe no where make mention of iustifying faith whereof we haue spoken before by which alone Remission of sinnes is truelie receiued the heart is lifted vp euen when it hath a feeling of the wrath of God and we are freed from the sorowes of hell as it is written Rom. 5. Being iustified by faith we haue peace Without this faith sorowes are no better then the repentance of Saul Iudas Orestes and such like as are mentioned in tragedies Neither doe our aduersaries teach the Gospell but the law and humane traditiones either omitting this faith or else fighting against it But seeing that 〈◊〉 true conuersion there must be these changes a mortification a quickning as it is said Rom. 6. in diuers other places for doctrines sake we doe deuide conuersion or repentance into three parts into contrition faith and new obedience these thinges doth true conuersion comprehend as the voice of God the true experience of the Church do declare Yet do we not make contention either about the manner of speaking or about the number of the partes but we wish that all men may see those thinges which are necessarie And it is moste necessarie for the Church that there should be a true plaine and most cleare doctrine touching the wholl conuersion which also is verie often repeated in those sermons which are set downe in the scriptures and that with great perspicuitie without anie intricate labyrinthes as the Baptist and Christ saie Math. 3. Repent and beleeue the Gospell Againe Repent Beholde the lambe of God that taketh awaie the sinnes of the world And Paule saieth Ro. 3. All men are depriued of the glorie of god Here he speaketh oâ— contrition afterward of remission But we are iustified freelie by his grace through redemption that is in Christ Iesus by faith Therefore it is necessarie that in the doctrine of conuersion or repentance there should mention be made of faith Neither is it sufficient that our aduersaries saie that they also doe speake of faith and that faith doth goe before repentance For they speake of the doctrine of knowledge I beleeue the forgiuenes of sinnes to wit that they be forgiuen to others euen as the deuills doe know the Creede but the Gospell doth require this true faith which is an assurance of the mercie of God promised for the sonne of god his sake and resting in the Sonne of God which saith I beleeue that remission of sinnes is giuen vnto me also and that freelie not for anie Contrition not for anie my merits but for the Sonne of God who by the infinite goodnes and wisedome of the godhead is appointed a Mediatour redeemer I know that the commaundement of God is immutable so that euerie one maie determine in these
the outward word and to the sacraments or as though we did take that from them which the Lord himselfe doth attribute vnto them by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church whereas on the contrarie side we haue a chiefe regard vnto this that we neither attribute too much nor too litle to these things For we haue learned both out of the holy scriptures also out of the Catholike doctor Austine That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie And againe That it is an errour if anie man interpret them vnfruitfullie We haue learned also that the externall giftes are not to be despised because of the internall giftes knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach to be baptised of him Therefore that we maie walke in the high and plaine waie that is that we maie detract nothing from the word and sacraments which the scripture doth attribute vnto them and againe that we may not giue that to the creature which is proper to the Creator that the ordinance of God may not be disanulled but al glorie maie be giuen to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to thinges created we so beleeue touching the ministerie of the word and the Sacramentes as wee haue professed which thing also we do thus declare by that which followeth Of the ministery of the worde of God ALthough the Lorde hath expresselie saide No man commeth to me except my Father which sent me doe drawe him Yet it was his will that the Gospell of the kingdome should be preached to all nations and that Byshops should discharge this duetie of the ministerie with great care and diligence and with speciall watchfulnes and be instant in season out of season by allmeanes to gaine manie vnto Christ For therfore when he was readie to depart hence into heauen in his bodie he saide to his disciples Goe ye into the wholl worlde and preach the Gospell to euerie creature After the which manner also Paul the Apostle saith He that descended is euen the same that ascended farre aboue all heauens that he might fill all thinges And he gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ Now the Lorde doth vse these his Ministers to instruct his Church so as he vseth meates to nourish vs the sower to sowe seede and Phisitians to heale our bodies For excepte he himselfe do giue power and vertue whereby both the meate maie be turned into nourishment and the seede maie spring vp and also the medicine maie be made effectuall the outward worke doth nothing at all profit So except the Lord doe giue increase in the heart of the hearer the doctrine indeede in him which hath not faith is as it were a watring and planting but such as is without efficacie and vnfruitfull but being receiued by faith into good ground and being trimmed by the inward husband man the holie Ghost doth worke marueâ—louslie and profitte Notwithstanding it hath so pleased the Lorde to moderate the affaires of men that although by his owne power he doth all thinges in all men yet he vouchsafeth to vse the ministers as workers together For that saying of Paull is euident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might giue vnto God al the vertue efficacie accomplishing and perfitting of the work to the ministers a seruice onelie wherevpon we doe truelie saie with Paull Who is Paull then and who is Apollos but the ministers by whome ye beleeued and as the Lorde gaue to euerie man I haue planted Apollos watered but God gaue the increase So then neither is he that planteth anie thing neither he that watereth but God that giueth the increase And in this sense we doe knowe and willinglie vse these speaches and testimonies of the holie Scripture I haue begotten you in Christ by the Gospell you are the epistle of Christ written by vs not with inke but with the Spirit of the liuing God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the worde of God And againe I send thee to the Gentiles that thou maist open their eies Also the Scripture saith of Iohn Baptist He shall turne the hearts of the fathers to the children c. For when all these thinges be done that is when we are borne againe when the holie Ghost is giuen to vs when our sinnes be forgiuen vs when faith is giuen vs and our eies opened and our hearts turned one and the selfe same Spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them vnto him and that after a common order and meane to wit by the instrument or meane of his worde and yet he might draw vs without all meanes and without anie instrument whether as much and whome â—t pleaseth him Therefore let no man glorie in meâ— but in him that giueth the increase Againe let no man despise men which are â—ent of the Lord of whome he pâ—onâ—unceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion touching the ministerie of the word agreeable as we hope to the Scripture and sound writers which also wee haue found often in Luthers and in his friendes bookes OVT OF THE CONFESSION OF BOHEMIA Of those that teach in the Church and who they be that gouerne them CHAP. 9. IN the ninth place it is â—aught concerning the acknowledging of the shepheards of soules oâ— lawfull ministers of sacred functions in the holie Church according to the degrees and orders of diuerse cures and first that these are especiall members of the holie ecclesiasticall communion and Christ his vicegerentes that is they who supplie his place he that heareth them heareth Christ he that despiseth them despiseth Christ and his heauenlie father For to these is the ministery of the word and sacraments lawfully committed But ministers ought not of their owne accordto prease forward to that calling but ought according to the example of the Lord and the Apostles to be lawfullie appointed and ordeined thereunto and that after this manner that from among a people that is sound in religion and feareth God such men maie be chosen and called to the administration of holie functions as are strong mightie in faith fearing God and hauing giftes requisite for the ministery and be of an honest and blamelesse life And againe thaâ— aboue all thinges these be
it is neuer taken wholly from them but onelie the force and working thereof for a time interrupted whilst lustes doe beare swaie in the heart euen as drunkennes doth not take awaie the minde it selfe but onlie the vse of the minde for a time Vpon the same NOR are sinnes against the conscience We take the meaning to be this That the elect are said to sinne not against their wholl conscience or so as sin raigneth in them but that albeit they often yeld and fall downe yet they rush not into sinnes with a full purpose and deliberation and that as yet the spirit though for a time it yeldeth to the flesh doth wrastle and striue in them till at length by power from aboue it getteth the vpper hand againe IN THE 6. SECTION Vpon the latter Confession of Heluetia THis Iesus Christ our Lorde is the onely and eternall Sauiour of mankinde yea of the wholl world This which is saide distinctlie of sauing the wholl world we take to be meant of the restoring of the world at the last wherein notwithstanding men must not harken to vaine speculations which are besides the word of God Vpon the former confession of Heluetia SImplie reiecting all mean Looke the 1. obseruation vpon this confession in the 2. Section where these verie same wordes are set downe Vpon the Confession of Bohemia COncerning Christ his presence c. Concerning the presence of Christ in his church euer since his ascension so to continue vntill his second comming we teach this in plaine and euident wordes And we doe not think that the brethren are of any other minde in this point Namely that the person of Christ may not be deuided but that both the substance of the natures and their essentiall proprieties ought euermore of necessitie to be kept and retained And therefore that Christ according to his deitie is trulie and essentiallie with vs in the earth as he is also in heauen not onlie as filling a place in which manner he is euerie where but also by his peculiar sauing vertue in respect whereof he is said not onlie to be but also to dwell in the Saints alone and in none else But according to the humane nature being aboue the heauens he is neither visiblie nor inuisiblie now in the earth but onlie hy his effectual working and moste mightie power when as the god head by meanes of the Communication of his humanitie with vs spirituallie by faith worketh that in the beleeuers which he worketh to their saluation Vpon the Confession of Belgia BVt two natures ioyned together in one person that is vnited hypostaticallie or per sonallie Vpon the Confession of Saxonie WEe doe not see as yet c. To wit plainelie and perfectlie Vpon the Confession of Wirtemberge TO procure the eternall saluation of mankinde that is to bring to passe IN THE 7. SECTION Vpon the latter Confession of Heluetia THe wholl will of God c. Vnderstand as concerning those things which men are bound to performe to God and also to their neighbours Anie flesh that is anie man although he be regenerate The law of God to wit the morall law comprehended in the 10. Commaundements In the law to wit in the morall law The Scripture of the law to wit the ceremoniall law IN THE 8. SECTION Vpon the Cenfession of Bohemia MOreouer the penitent are taught Vnderstanstand those penitent whose sinnes are examined in the Ecclesiastical iudgement who are inioyned to giue a testimony of their repentance til the sentence of absolution be prounced yet so that euery Church may keep hir libertie both in this kinde of examination and also in the testimonie of repentance and in the administration of priuate absolution Vpon the same AN externall testimonie of their repentance Looke the obseruation that doth immediatlie go before this Vpon the Confession of Auspurge THey maie finde yea and it maie in deed be giuen to those which do truelie repent Vpon the same ANd that the Church That is the Presbyterie or the Colledge which doth represent the Church as Mat. 18. 17. Therfore this can not fitlie be vnderstood either of al kinde of sinners or els of priuate absolution but onelie of those which were first bound by the Presbyterie For certeinly the wholl assemblie of the Church can not be said to absolue the penitent which is a parte of the holie Ministerie as shall hereafter be made euident in the 11. Sect. but to gathertogether those who do satisfie it somuch as in it lieth to wit by the consent and approbation of it Vpon the same THat the calamities of this life may be asswaged by good works yet not so as though anie good workes did deserue this mitigation but it is of the meere mercie grace of God Vpon the same THey condemne the Anabaptister whoe denie that they who be once iustified can againe lose the Spirit of God c. We also doe condemne the Anabaptistes although we doe denie that they which are once iustified doe altogether lose the holie Ghost but yet not so as they doe denie it For they confound the holie Ghost not onelie with the spirit of the flesh but also with those Satanicall furies wherewith they be tossed Againe neither doe they know neither wil they know what faith is and who are in deede iustified But we doe teach that the holie Ghost is to be discerned by the worde of God that is by the Propheticall and Apostolical writings from the Spirit of darkenes although he doe transforme himselfe into an Angell of light And we distinguish the gifts of the holie Ghost which are without repentance to wit the Spirit of adoption an assured perswasion which is proper to the Elect and to those that are truely iustified from the temporall gifts of which sort is that counterfeit or resemblance of faith to wit atemporall faith Neither do we denie that the motions euen of those gifts which are without repentance are discontinued and somtimes allmost extinguished yet so that the verie true roote beeing once planted in those that be truelie iustified doth perseuere in them without repentance euen to the end Vpon the same THat priuate absolution is to be reteined in the Church c. but also to euerie one in particular c. How farre and vpon what condition priuate absolution is to be reteined in the Church we haue declared a litle before in the first obseruation vpon the Confession of Bohemia But here it is in deed a miracle to haue that applied to the vse of the keies which Christ spake of priuate admonition betweene priuate persons to wit Thou hast gained thy brother Vpon the same THose auncient customes were in time worne out of vse Be it that those painfull punishments and satisfactions which can not especially at these times be brought into vse againe but that they wil do more hurt then good be worne out of
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