the Church like doting follies to those of the Pelagians And we say that all men since the fall of our first parents which are borne by the coupling together of male and female doe together with their birth bring with them Originall sinne as Paul saith Rom. 5. By one man sinne entred into the world and by sinne death And Ephes 2. We were by nature the children of wrath as well as others Neither doe we dislike that usuall definition if it be well understood Originall sinne is a want of Originall iustice which ought to be in us Because that Originall justice was not onely an acceptation of mankinde before God but in the very nature of man a light in the minde whereby he might assuredly beleeve the word God and a conversion of the will unto God and an obedience of the heart agreeing with the judgement of the Law of God which which was graffed in the minde and as we said before man was the temple of God That Originall iustice doth comprehend all these things it may beunderstood by this saying Man was created after the Image and likenesse of God which Paul doth thus interpret Ephes 4. Put ye on the new man which after God is created in righteousnesse and true holinesse where undoubtedly by true holinesse he understandeth all those vertues which shine in our nature and are given by God not ascited by art or gotten by instruction as now those shadowes of vertues such as they are in men be ascited because that then God dwelling in man did governe him And when we consider what Originall iustice doth signifie then the privation opposite thereunto is lesse obscure Therefore Originall sinne is both for the fall of our first parents and for the corruption which followed that fall even in our birth to be subject to the wrath of God and to be worthy of eternal damnation except we obtaine remission for the Mediatours sake And this corruption is to want now the light or the presence of God which should have shined in us and it is an estranging of our will from God and the stubbornnesse of the heart resisting the law of the minde as Paul speaketh and that man is not the temple of God but a miserable Masse without God and without justice These wants and this whole corruption we say to bee sinne not onely a punishment of sinne and a thing indifferent as many of the Sententiaries doe say That these evils are onely a punishment and a thing indifferent but not sinne And they doe extenuate this Originall evill and then they feigne that men may satisfie the law of God and by their owne fulfilling of the Law become just The Church must avoid ambiguities Therefore we doe expressely name these evils Corruption which is often named of the ancient writers Evill concupiscence But we distinguish those desires which were created in our nature from that confusion of order which hapned after our fall as it is said Ier. 10 The heart of man is wicked And Paul saith The wisedome of the flesh is omnit is against God This evill Concupiscence we say to be sinne and we affirme that this whole doctrine of sinne as it is propounded and taught in our Churches is the perpetuall consent of the true Church of God Of Free Will Artic. 4. NOw let us make manifest also the doctrine of free will Men truely instructed in the Church have alwaies distinguished betweene discipline and the newnesse of the spirit which in the beginning of life eternall and they have taught that in man there is such freedome of will to governe the outward motions of the members that thereby even the unregenerate may after a sort performe that outward discipline which is an externall obedience according to the Law But man by his naturall strength is not able to free himselfe from sinne and eternall death but this freedome and conversion of man unto God and this spirituall newnesse wrought by the Sonne of God quickning us by his holy Spirit as it is said If any man hath not the Spirit of Christ the same is not his and the will having received the holy Ghost is not idle And we give God thankes for this unspeakable benefit that for the Sonne his sake and through him he giveth us the holy Ghost and doth governe is by his Spirit And we condemne the Pelagians and the Manichces as we have at large declared in an other place Of the difference of sinne Artic. 10. SEeing it is said that sinnes remaine in the regenerate it is necessarie to have a difference of sinnes delivered unto us For out of that saying Luk. 11. He went and tooke unto him seven other spirits worse then himselfe and they enter in and dwelt there c. And of such like sayings it is manifest that some who are regenerate doe grieve and * Looke the 1. Observer upon this confession shake off the holy Ghost and are againe rejected of God and made subject to the wrath of God and eternall punishments And Ezech. 18. it is written when the righteous man shall turne from his righteousnesse and commit iniquitie he shall die therein and when the wicked man shall turne from his wickednesse and doe iudgement and iustice he shall live therein Therefore it is necessary that those sinnes which remaine in holy men in this mortall life and yet doe not shake off the holy Ghost be distinguished from other sinnes for the which man is againe made subject to the wrath of God and to eternall punishments So Paul Rom. 5. distinguisheth betweene sinne that reigneth and sinne that reigneth not And Rom. 8. he saith If ye live after the flesh ye shall die but if ye mortifie the deeds of the body by the spirit ye shall live And in the first Epistle to Timothy Chap. 1. he giveth a rule Fight a good fight keeping faith and a good conscience Therefore when a man doth not keepe the faith but either wittingly or by some errour looseth some part of the foundation that is some article of faith or alloweth Idols as many doe which are deceived with false opinions or doe not uphold themselves by the comfort of faith but are overcome by doubting or by despaire or against their conscience doe breake any commandement of God he doth shake off the holy Ghost and is made againe subject to the wrath of God and to everlasting punishment Of these men faith Paul Rom. 8. If ye live according to the flesh ye shall die And 1 Cor. 6. Neither fornicatours nor adulterers nor Idolaters c. shall inherit the kingdome of God And that the oath Ezech. 18. doth cleerely say As I live saith the Lord I do not desire the death of a sinner but rather that he be converted and live In this oath two parts are joyned together conversion and life God doth desire and that with an oath the conversion of man therefore they doe not please him which retaine a purpose to sinne Now in
this number we comprise both the sinnes of affectate omission that is affectate negligence in a dutie which is contrary 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 endeavoureth not to search out the doctrine of the Church and ignorantly retaineth Idols or doth also further the rage which is used in the defence of Idols Thus much of those fals whereby the holy Ghost is shaken off There be also other sinnes in the regenerate who keepe faith and a good conscience which doe not corrupt the foundation * Looke the 2. Observat upon this confession neither are sins against the conscience but are the reliques of Originall sinne as darkenesse doubting carnall securitie wandring flames of vitious affections and omissions or ignorances not affected Some extenuate these evils and name them deformities beside the Law of God But this blindnesse is greatly to be reproved and we must consider both the greatnesse of the evill in this whole pollution which is contrarie to the Law and will of God and also the greatnesse of the mercy and benefit of the Sonne of God who covereth these great and lamentable wounds in this miserable nature And Paul commandeth us to Resist those evils by the spirit that is Atticus and Scipio doe bridle their corrupt affections by reason but Joseph and Paul doe bridle them by the spirit that is by the motions of the holy Ghost by true griefe true faith feare of God and invocation Paul feeling in himselfe doubts and other wandring motions is sorrowfull and by faith perswaded that this pollution is covered by the Mediatour and by the feare of God doth stay himselfe that he give no place to anger or to other wandring motions and there withall he doth invocate God and desire his helpe saying O Lord create in me a new heart When we doe after this sort withstand that corruption which as yet remaineth in the regenerate these evils are covered and it is called sinne that doth not reigne or veniall sinne and the holy Ghost is not shaken off It is evident that this doctrine concerning the difference of sinnes is true plaine and necessarie for the Church And yet many know what manner of intricate disputations are to be found in the bookes of our adversaries touching the same c. Having thus briefly declared the summe of the doctrine of justification we should now also declare and confute the arguments which are objected against this judgement of ours but because divers men doe object divers things we have onely recited our confession and offer our selves to larger declarations in every member of the confession Out of the Confession of WIRTEMBERGE Of Sinne. CHAP. 4. VVE beleeve and confesse that in the beginning man was created of God just wise endued with free will adorned with the holy Ghost and happie but afterward for his disobedience he was deprived of the holy Ghost and made the bondman of Satan and subject both to corporall and eternall damnation and that evill did not stay in one onely Adam but was derived 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 convert and prepare himselfe to faith and the invocating of God it is flatly contrary to the Apostolike doctrine and the true consent of the Catholike Church Rom. 5. By one mans trespasse evill was derived into all men to condemnation Eph. 2. When ye were dead in trespasses and sinnes wherein in times past ye walked according to the course of this world and after the Prince c. And a little after We were by nature the children of wrath as well as others He saith Dead in sins and the children of wrath that is strangers from the grace of God But as a man being corporally dead is not able by his own strength to prepare or convert himselfe to receive corporall life so hee which is spiritually dead is not able by his owne power to convert himselfe to receive spirituall life Augustine saith The Lord that he might answer Pelagius to come doth noth not say without me Tom 7. contra duâ—â— epist Pelag ad Bonifacium lib. 2. cap. 8. ye can hardly do any thing but he saith without me ye can do nothing And that he might also answer these men that were to come in the very same sentence of the Gospel he doth not say without me ye can not perfit but without me ye can not doe any thing For if he had said ye cannot perfit then these men might say we have need of the help of God not to begin to doe good for we have that of our selves but to perfit it And a little after The preparation of the heart is in man but the answer of the tongue is of the Lord. Men not well understanding this are deceived thinking that it appertaineth to man to prepare the heart that is to begin any good thing without the helpe of the grace of God But farre be it from the children of promise so to understand it as when they heard the Lord saying without me ye can doe nothing they should as it were reprove him and say Behold without thee we are able to prepare our hearts or when they heare Paul the Apostle saying Not that we are fit to thinke any thing as of our selves they should also reprove him and say Behold we are fitte of our selves to prepare our hearts and so consequently to thinke some good thing And againe Let no man deceive himselfe it is of his Tom. 9. in Io. tract 49. owne that he is Satan it is of God that he is happy For what is that of his owne but of his sinne take away sinne which is thy own and righteousnesse saith he is of me For what hast thou that thou hast not received Ambrose saith Although it be in man to will that which is evill yet he hath not power to will that which is good De invocat â—gent l. 1. c. 9 Hom. 1. de annuntiat beatae Mariae except it be given him Bernard saith If humane nature when it was perfect could not stand how much lesse is it able of it selfe to rise up againe being now corrupt THE FIFTH SECTION OF ETERNALL PREDESTINATION The latter Confession of HELVETIA Of the Predestination of God and the election of the Saints CHAP. 10. GOD hath from the beginning freely and of his meere grace without any respect of men predestinated or elected the Saints whom he will save in Christ according to the saying of the Apostle And Ephes 1. 4. he hath chosen us in him before the foundation of the world And againe Who hath saved us and called us with an holy 2 Tim. 1 9. calling not according to our workes but according to his owne purpose and grace which was given
you forgivenesse of sinnes Acts 13. and from all things from which ye could not be iustified by the law of Moses by him every one that beleeveth is iustified For in the Law also and in the Prophets we reade that If a controversie were risen amongst any and they came to iudgement the Iudge should Deut. 2. 5. iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. Chapter of Isaiah Woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the Iudgement seat of God convicted of ungodlinesse and guilty of death But we are justified 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 Paul saith All have sinned and are destitute of the glory of God and are iustified Rom. 3. freely by his grace through the redemption which is in Christ Iesus For Christ tooke upon himselfe and bare the sinnes of the world and did satisfie the justice of God God therefore is mercifull unto our sinnes for Christ alone that suffered and rose againe and doth not impute them unto us But he imputeth the justice of Christ unto us for our owe so that now we are not onely cleansed 2 Cor. 3. from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life Rom. 4. To speake properly then it is God alone that justifieth us and that onely for Christ by not imputing unto us our sinnes but imputing Christs righteousnesse unto us But because we doe receive this justification not by any works but by faith in the mercy of God and in Christ therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ not by the law or by any workes For the Apostle saith We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse And againe You are saved by grace through faith and that not of your selves Eph. 2. it is the gift of God Not by workes lest any might have cause to boast c. Therefore because faith doth apprehend Christ our rigteousnesse and doth attribute all to the praise of God in Christ in this respect justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a worke of ours For it is the gift of God Now that we doe receive Christ by faith the Lord sheweth at large John 6. where he putteth eating for beleeving and beleeving for eating For as by eating we receive meate so by beleeving we are made partakers of Christ Therefore we doe not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charitie workes or merit but we doe attribute it wholly to the praise of God in Christ and that through faith Moreover our charitie and our works cannot please God if they be done of such are not just wherefore we must first be just before we can love or doe any just workes We are made just as we have said through faith in Christ by the meere grace of God who doth not impute unto us our sinnes but imputeth unto us the righteousnesse of Christ yea and our faith in Christ he imputeth for righteousnesse unto us Moreover the Apostle doth plainly derive love from faith saying The end of the commandement is love proceeding 1 Tim. 1. from a pure heart a good conscience and a faith unfeigned Wherefore in this matter we speake not of a fained vaine or dead faith but of a lively quickning faith which for Christ who is life and giveth life whom it apprehendeth both is indeed and is so called a lively faith and doth prove it selfe to be lively by lively workes And therefore James doth speake nothing contrary to this our doctrine for he speaketh of a vaine and dead faith which certain bragged of but had not Christ living within them by faith And James also saith that workes doe iustifie yet he is not contrarie Iames 2. to Saint Paul for then he were to be rejected but he sheweth that Abraham did shew his lively and justifying faith by workes And so doe all the godly who yet trust in Christ alone not to their owne workes For the Apostle said againe I live Gal. 2. howbeit not I but Christ liveth in me But the life which now I live in the flesh I live through the faith of the Sonne of God who loved me and gave himselfe for me I doe not despise the grace of God for if righteousnesse bee by the law then Christ died in vaine c. Of faith and good workes Of their reward and of mans merit CHAP. 16. CHristian faith is not an opinion or humane perswasion but a sure trust and an evident and steadfast assent of the minde to be briefe a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednesse and especially of Gods promise and of Christ who is the consummation of all the promises And this faith is the meere gift of God because God alone of his power doth give it to his elect according to measure and that when to whom and how much he will and that by his holy spirit through the meanes of preaching the Gospel and of faithfull prayer This faith hath also her increases which unlesse they were likewise given of God the Apostle would never have said Lord Luke 11. increase our faith Now all these things which we have said hitherto of faith the Apostles taught them before us even as we set them downe for Paul saith Faith is the ground or sure subsistence Heb. 11. of things hopeed for and the evidence or cleare and certaine comprehension of things which are not seene And againe he saith that all the promises of God in Christ are yea and in Christ are Amen 2 Cor. 1. And the same Apostle saith to the Philippians that it was given them to beleeve in Christ And also God doth distribute unto Rom. 12. 2 Thess 2 and 3. every man a measure of faith And againe All men have not faith and all doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordained to life beleeved And therefore he also calleth faith The faith of Gods elect And againe Faith
no their iudgements and defile not your selves with their Idols I am Iehovah your God walke ye in my commandements and keepe my iudgements and doe them Likewise Christ saith Teach them those things which I have Matth 18. commanded you Therefore the ten commandements and love which by faith worketh righteousnesse on the right hand and on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square and a most artificiall shaping or description of all good works Now an example of this square is the most holy life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And Matth. 11. what other thing would he teach by uttering those eight sentences of happinesse then to shew what manner of life the true Matth. 5. children of God ought to lead and what be the works which God hath commanded Therefore according to these things they teach with all care and diligence touching the difference which is to be knowne and kept betwixt those works which are devised and taught of men those which are commanded of God Those works which are commanded of God ought not to be intermitted for humane traditions For Christ doth grievously reprehend this in them that doe otherwise and in the Pharisees saying Why doe you transgresse Matth. 15. the commandements of God for your traditions And againe In vaine doe they worship me seeing they doe only teach the commandements of men * Looke the first observat upon this confession Mark 7. Isa 29. Isa 1. 6â— But such works as are taught of men what shew soever they have even of goodnesse are in no case to be so highly esteemed as those which are commanded of God Yea to say somewhat more if they be not of faith but contrary to faith they are of no value at all but are an abomination and filthinesse before the face of God Now all good works are devided first generally into those which pertaine to all true Christians according to the unitie of faith and Catholike salvation Secondly they are devided particularly into those which are proper to the order age and place of every man as the holy Ghost doth severally teach Elders Masters the common sort Parents children the married the unmarried and every one what be their proper bonds and works Moreover in this point men are diligently taught to know how and wherein good works doe please God Truely they please God no otherwise then in the onely name of our Lord Iesus Christ in whose name they ought to be done to the glory of God according to the doctrine of Paul the Apostle who speaketh thus Whatsoever you doe in words and in deeds doe all in the Coliss 3. 1 Cor. 10. Joh. 15. name of our Lord Iesus And the Lord himselfe saith Without me ye can doe nothing that is nothing that may please God and be for your salvation Now to doe good works in the name of Christ is to doe them in a lively faith in him whereby we are justified and in love which is poured forth into our hearts by the holy Ghost in such sort that God loveth us and we againe love him and our neighbour For the holy Ghost doth sanctifie moove and kindle the hearts of them which are justified to doe these holy actions as the Lord saith He shall be in you And the Apostle The Joh. 14. 1 Joh. 2. anoynting of God teacheth you These two Faith and Love are the fountaine and square of all vertues and good works according to the testimony of the Apostle The end of the commandement is 1 Tim. 1. Hâ—b 11. 1 Cor. 13. love 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 love nothing doth profit a man In the next place they teach why and to what purpose or end such good works as pertaine to Christian godlinesse ought to be done to wit not in this respect that men by these works should obtaine justification or salvation and remission of sins for Christ saith When you have done all those things which were commanded Luk. 1â— you say we are unprofitable servants Also Paul saith Not for the Tit. 3. works of righteousnesse which we have done but through his mercie hath he saved us wherewith all those words of David agree when he prayeth Lord enter not into iudgement with thy servant Psal 143. because that in thy sight shall no flesh living be iustified But Christians are to exercise themselves in good works for these causes following First that by this meane they may proove and declare their faith and by these works be known to be true Christians that is the lively members and followers of Christ whereof our Lord saith Every tree is known by his own fruits Indeed good works Luk. 6. are assured arguments and signs and testimonies and exercises of a lively faith even of that faith which lyeth hid in the heart and to be short of the true fruit thereof and such as is acceptable to God Paul faith Christ liveth in me for in that I now live in the flesh Gal. 2. I live by faith in the Sonne of God And truely it cannot be otherwise but that as sinne doth bring forth death so faith and justification which ariseth thereout doth bring forth life inwardly in the spirit and outwardly in the works of charitie Secondly we must therefore doe good works that Christians might confirme and build up their Election and Vocation in themselves and preserve it * Looke the â— observation upon this confession 2 Pet. 1. by taking heed that they fall not in mortall sinnes even as Saint Peter teacheth among other things writing thus Wherefore brethren endeavour rather to make your Election and Vocation sure or to confirme it And how this may be done he doth briefely declare a little before Therefore giving all diligence thereunto ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse love For if these things be among you and abound in you they will make you that you neither shall be idle nor unfruitfull in the knowledge of our Lord Iesus Christ In which place Saint Peter doth evidently shew that we must endeavour to exercise our selves in good works * Looke the 3 Observat first for this cause lest that the grace of faith and a good conscience which we have be either lost or defiled but that it may rather be preserved For Sap. 1. Matth. 12. Luk. 1â— the holy Ghost doth flie from Idolaters and departeth from prophane men and the evill and unpure spirit doth returne into an emptie and idle house Also whosoever doth either loose or defile a good conscience what commendable thing or what worke
are found thus in another Edition FOr the obtaining of this faith the ministery of teaching the Gospel Artic. 5. and ministring of the sacraments was ordained For by the word and Sacraments as by certain instruments the holy Ghost is given who worketh faith where and when it pleaseth God in those that heare the Gospel faith I say to beleeve that God not for our own merits but for Christ doth justifie such as beleeve that they are received into favour for Christs sake They condemne the Anabaptists and others who are of opinion that the holy Ghost is given unto men without the outward word through their preparations and workes Also they teach that when we are reconciled by faith the righteousnesse Artic. 6. of good workes which God hath commanded must follow of necessitie even as Christ hath also commanded If thou wilt enter into life keepe the Commandements But for so much as the infirmitie of mans nature is so great that no man can satisfie the law it is needfull that men should be taught not onely that they must obey the law but also how their obedience pleaseth God lest that their consciences sink down into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth God not because it satisfieth the law but because the person that performeth it is reconciled by Christ through faith and beleeveth that the reliques of sinne which remaineth in him be pardoned Wherefore we must alwaies hold that we doe obtaine remission of sinnes and that a man is pronounced just freely for Christ through faith And afterward that this obedience towards the law doth also please God and is accounted a kinde of justice and * Looke the 2. observation upon this confession deserveth rewards For the conscience cannot oppose it owne cleannesse or workes unto the judgement of God as the Psal witnesseth Enter not into iudgement with thy servant for no man shall be instified in thy sight And John saith If we say that we have no sinne we deceive our selves If we confesse our sinnes he is faithfull and iust to forgive our sinnes And Christ saith When ye have done all that ye can say ye we are unprofitable servants After that the person is reconciled and become just by faith that is acceptable to God his obedience pleaseth God and is accounted for a kind of justice as Joh. saith Every one that abideth in him sinneth not and 2 Cor. 1. Our reioycing is this the witnesse of our conscience This obedience must strive against evill desires and daily by spirituall exercises become more pure alwaies watching and carefull to doe nothing against conscience according to that saying The summe of the law is love out of a pure heart and a good conscience and faith unfained But they which obey their wicked lusts and doe against their owne consciences * Looke the 3. 4 Obser living in mortall sinne doe neither retaine or hold the righteousnesse of faith * nor the righteousnesse of good works according to the saying of Paul they which doe such things shall not inioy the kingdome of God These things are thus set down in another Edition ALso they teach that this faith must bring forth good fruits and that it is behoovefull to doe the good works commanded of God because God requireth them and not upon any hope to merit justification by them For remission of sins and justification is apprehended by faith as Christ himselfe witnesseth When you have done all these things say we are unprofitable servants the same also doe the ancient Writers of the Church teach for Ambrose saith This is ordained of God that he that beleeveth in Christ shall be saved without worke by faith alone freely receiving remission of sins Hitherto also appertaineth the 20. Article THat our adversaries doe accuse us to neglect the doctrine of good works it is a manifest slander for the books of our Divines are extant wherein they doe godly and profitably teach touching good works what works in every calling doe please God And whereas in most Churches there hath been of a long time no word of the most speciall works namely of the exercises of faith and of the praise of such works as pertaine to Civill government but for the most part they spent all their Sermons in setting forth praises of humane traditions and in commending holy dayes fastings the state of Monks Fraternities Pilgrimages the worship of Saints Rosiers and other unprofitable services now by the goodnes of God the Church is reclaimed unto the true profitable worship which God doth require approove The Prophets do bewail this calamity of the Church in very vehement Sermons that the true worship of God being forgotten mens ceremonies and a wicked confidence in ceremonies should have place the chiefe in the Church From this error they revoke the Church unto the true service of God and unto good works in deed What can be more forceably spoken then that Sermon in the 49 Psalme The God of Gods the Lord hath spoken and called the earth Here God doth preach unto all mankinde condemning their vaine trust in ceremonies and propoundeth another worship giving them to understand that he is highly displeased with them that in tho Church doe so preach ceremonies that they overturne the true worship of God Many such like Sermons are to be found in the Prophets as Esay Cap. 58. and Zachar. 7. Michah Cap. 6. and Hosea cryeth I will have mercie and not sacrifice and the knowledge of God rather then burnt offerings And it is not unknown that many godly and learned men have heretofore greatly wished that the doctrine touching the comfort of consciences and the difference of works had been more sound For both these parts of doctrine ought alwaies to be in the Church namely the Gospel of faith for to instruct and comfort the consciences and also the doctrine that declareth which are good works indeed and which is the true worship of God As for our adversaries seeing that they doe corrupt the doctrine of faith they cannot affoord any sound comfort to the consciences for they will have men to stand in doubt of the remission of their sins and yet afterwards they bid men seeke remission of sin by their own works they devise Monkeries and other such works and then they abolish the true worship of God for prayer and other spirituall exercises are laid aside when mens mindes are not established in a sure trust in Christ Moreover their works of the second table cannot please God except faith goe with them For this obedience that is but begun and is unperfect doth please God for Christ sake alone Thirdly they debase the works commanded of God and preferre mans traditions farre before them These they set out with most goodly titles calling them the perfection of the Gospel but in the meane time they speake so coldly of the dutie of a mans calling of magistracie of marriage
many disputations in Saint Augustine And these are his words Forsomuch as by the law God sheweth to man his infirmitie that flying unto his mercy by faith he might be saved For it is said that he carrieth both the law and mercy in his mouth The law to convict the proud and mercy to iustifie those that are humbled Therefore the righteousnesse of God through faith in Christ is revealed upon all that beleeve And the Milevitan Synole writeth Is not this suficiently declared that the law worketh this that sinne should be knowne and so against the victory of sinne men should flie to the mercy of God which is set forth in his promises that the promises of God that is the grace of God might be sought unto for deliverance and man might begin to have a righteousnesse howbeit not his owne but Gods Of good workes VVHen as we doe teach in our Churches the most necessarie doctrine and comfort of faith we joyne there with the doctrine of good workes to wit that obedience unto the law of God is requisite in them that be reconciled For the Gospel preacheth newnesse of life according to that saying I will put my lawes in their hearts This new life therefore must be an obedience towards God The Gospel also preacheth repentance and faith cannot be but onely in them that doe repent because that faith doth comfort the hearts in contrition and in the feares of sinne as Paul saith Being iustified by faith we have peace And of repentance he saith Rom. 6. Our old man is crucified that the body of sinne might be abolished that we might no more serve sinne And Isaiah saith Where will the Lord dwell In a contrite and humbled spirit c. Secondly among good workes the chiefest and that which is the chiefest worship of God is faith which doth bring forth many other vertues which could never be in men except their hearts had first received to beleeve How shall they call on him in whom they doe not beleeve So long as mens mindes are in doubt whether God heareth them or not so long as ever they thinke that God hath rejected them they doe never truely call upon God But when as once we doe acknowledge his mercy through faith then we flie unto God we love him we call upon him hope in him looke for his helpe obey him in afflictions because we doe now know our selves to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These services doth Faith bring forth Very well therefore said Ambrose Faith is the mother of a good will and of iust dealing Our Adversaries will seem very honourably to set out the doctrine of good works and yet concerning these spirituall workes to wit faith and the exercises of faith in prayer and in all matters counsels and dangers of this life they speake never a word And indeed none can ever speake well 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 workes is cast as a myst before mens eyes the mindes especially such as be not well instructed are led away from beholding these inward exercises Now it is very requisite that men should be taught and instructed concerning these inward workes and fruits of the spirit For these they be that make a difference betweene the godly and hypocrites As for exernall worship externall ceremonies and other outward workes the very hypocrites can performe them But these services and duties belong onely to the true Church true repentance feare faith prayer c. These kindes of worship are especially required and commended in the Scripture Psal 49. Offer unto God the sacrifice of praise and Call on me in the day of trouble c. Thirdly by this faith which doth comfort the heart in repentance we doe receive the Spirit of God who is given us to be our governour and helper that we should resist sinne and the devill and more and more acknowledge our owne weakenesse and that the knowledge and feare of God and faith may increase in us wherefore our obedience to God and a new life ought to increase in us as Saint Paul saith We must be renewed to the knowledge of God that the new law may be wrought in us and his Image which hath created us be renewed c. Fourthly we teach also how this obedience which is but begunne onely and not perfect doth please God For in this so great infirmitie and uncleannesse of nature the Saints doe not satisfie the law of God The faithfull therefore have need of comfort that they may know how their slender and imperfect obedience doth please God It doth not please him as satisfying his law but because the persons themselves are reconciled and made righteous through Christ and doe beleeve that their weaknesse is forgiven them as Paul 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 law yet it is righteousnesse and is worthy of a reward even because that the persons are reconciled And thus we must judge of those workes which are indeed highly to be commended namely * Looke the 7. Observation that they be necessarie that they be the service of God and spirituall sacrifices and do deserve a reward Neverthelesse this confolation is first to be held touching the person which is very necessary in the conflict of the confcience to wit that we have remission of sinnes freely by faith and that the person is just that is reconciled and an heire of eternall life through Christ and then our obedience doth please God according to that saying Now ye are not under the Law but under grace For our workes may not be set against the wrath and judgement of God But the terrours of sinne and death must be overcome 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 every one which seeth the Sonne and beleeveth in him should have life everlasting And Saint Paul Being iustified by faith we have peace with God And the Church alwaies prayed for give us our trespasses And thus do the Fathers teach concerning the weaknesse of the Saints and concerning Faith Augustine in his exposition of the 30. Psalme saith Deliver me in thy righteousnesse For there is a righteousnesse of God which is made ours when it is given unto us But therefore it is called the righteousnesse of God lest man should thinke that he had a righteousnesse of himselfe For as the Apostle Paul saith To him that beleeveth in him that iustifieth the wicked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth unto us
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law 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 unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
holy Ghost doe quicken our hearts when as by faith they are raised up in this comfort as Paul saith Galat. 3. That ye might receive the promise of the spirit through faith Therefore we doe not speake of an idle faith and the unskilfull are deceived whiles they thinke that remission of sinnes doth happen to such as are idle without a certain motion of the minde without wrastling and without a feeling comfort of in true griefes in that age which now is able to understand the voice of doctrine according to that saying Faith cometh by hearing and hearing by the word of God And because that in repentance we propound comfort unto the conscience * Looke the 6. observation upon the August confess we doe not here adde questions of predestination or of election but we lead all Readers to the word of God and exhort them to learne the will of God out of his word as the eternall Father by expresse voice commanded Heare him Let them not looke for other revelations Hitherto also pertaineth the fifth Article Of new obedience THE whole benefit of the Son of God is to be considered for he will so take away sinne and death and deliver us from the kingdome of the Devill that sinne being altogether abolished and death vanquished he may restore unto us eternall life wherein God may communicate unto us his wisdome righteousnesse and joy and wherein God may be all in all This great benefit he doth begin in this miserable lumpe of ours in this life as it is written 2 Cor. 5. If so be we shall be found cloathed and not naked Also Matth. 10. They that shall continue to the end shall be saved Therefore when we receive remission of sins and are reconciled and sealed by the holy Ghost it is a horrible madnesse to waste these good gifts as these wasters are described in the parable of the house that was made cleane and in the second Epistle of Peter Chap. 2. it is said If they after they have escaped from the filthinesse of the world are yet tangled againe therein and overcome the latter end is worse with them then the beginning Now these good gifts are wasted or powred out if a man doe not hold the foundation that is the Articles of Faith and either willingly or being deceived imbraceth wicked opinions or Idols also if a man doe fall grievously against his conscience These rules are oftentimes repeated as Galat. 5. They which doe such things shall not inherit the kingdome of God Therefore it is necessarie to have a care to avoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eyes doe not moove some to doe good works they shew themselves to be of the number of those of whom it is said 1 Joh. 3. He that committeth sin is of the Devill Also If any man have not the Spirit of Christ he is not his And there be many causes of this necessitie First a debt that is an immutable order that the creatures should obey God Therefore Paul saith Rom. 8. Ye are debters Also lest the holy Ghost and faith be shaken of let there be a care to avoyd present punishments because it is most certaine that many falles even of the Elect are fearefully punished in this life as the Church speaketh in Micheas chap. 7. I will beare the wrath of the Lord because I have sinned against him And the Histories of all times doe containe fearefull examples of punishments as David Salomon Manasses Josias Nabuchodonozor and innumerable others were grievously punished Wherein this is most to be lamented that in the very punishments many sinnes are heaped up as in the sedition raised up against David and in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good works the Lord saith Matth. 5. Except your righteousnesse exceed the righteousnesse of the Scribes and of the Pharisees ye shall not enter into the kingdome of heaven The necessitie which is manifold being thus considered there questions insue thereupon what works are to be done How they may be done In what sort they doe please God What rewards they have what is the difference of sins * Looke the first observat upon this confession in the fourth Section what sins doe shake of the holy Ghost and what not What works are to be done IT is the will of God that Faith and works be governed by his word Therefore we must keepe the rule touching good works both internall and externall contained in the commandements of God which doe pertaine to us as it is said Ezech. 23. Walke ye in my commandements And these internall and externall works doe then become the worship of God when they be done in faith and are referred to this end that God by this obedience may be glorified Now we have shewed before that even the unregenerate may performe this externall obedience or discipline as Cicero liveth honestly and for his pains in government deserveth well of all mankinde but his minde is full of doubts touching the Providence of God neither doth he know nor speake unto the true God in invocation neither doth he know the promises and he alwaies doubteth whether he be heard especially when he is in misery and then is he angry with God and thinketh that he is unjustly punished seeing he was a honest Citizen and profitable for the Common-wealth Such darknesse in the minde is great sinne such as reason not being illuminated by God is is not able to judge of Therefore inward obedience true knowledge of God the feare of God sorrowes in repentance trust to obtaine mercie promised for the Sonne of God invocation hope love joy in God and other vertues must be begun also in the regenerate and they must be referred to a proper end to wit that God may be obeyed These kindes of true worship cannot be given unto God without the light of the Gospel and without faith which our adversaries who will seeme to be jolly preachers of good workes do neither understand nor require seeing they omit the doctrine of faith which is a confidence to obtaine mercy resting in the Sonne of God which is an especiall worke and the chiefe worship of God Of workes not commanded of God we shall speake hereafter and we must hold fast that rule Matth. 15. In vaine doe they worship me with the commandements of men And in the Church in falleth out oftentimes that ceremonies devised by men are more carefully kept then the commandements of God yea the authoritie of Pharisaicall and unjust traditions is preferred before the the commandement of God as in many ages for the unjust and wicked commandement of single life the commandement of God concerning true chastitie was horribly violated Therefore we must consider of the difference of the law whereof we will speake againe hereafter How good workes may be done GReat is the infirmitie of man
cover our great and unspeakable miseries Thus for the Mediatours sake both the person is received and also our works doe please God that in either of them our faith may shine Therefore Peter saith 1 Pet. 2. Offer up spirituall sacrifices acceptable to God through Iesus Christ This comfort is set forth Rom. 8. Now there is no condemnation to them which doe walke in Christ Iesus And Rom. 3. Ye are not under the law but under grace In that place this question is asked whether our obedience doe please God seeing it doth not satisfie the law Paul answereth that it doth please God Because we are not under the law that is condemned by the law but we are under grace reconciled or received into favour Rom. 8. Who shall condemâ—e Christ hath died for us and is risen againe and sitteth at the right hand of God and maketh request for us that is holy men doe please God for the Son his sake who also offered his obedience for us and maketh request for us We must oppose these sayings to doubting lest faith and invocation be extinguished for doubting doth weaken our invocation Seeing therefore that we know both that new obedience as necessary and that helpe is certainly given us and that this obedience doth please God although it be unperfect and needie let us acknowledge the infinite mercie of God and give thanks for it and have a great care how to governe our actions because we know that we are both helped and that this obedience is acceptable to God for the Sons sake And let this necessitie be alwaies in our eyes that if the benefits of God to wit Iustification and Regeneration be shaken of we loose eternall life according to that saying We shall be cloathed if so be that we be not found naked And Rom. 8. If any have not the Spirit of Christ he is not his And alwaies in Iustification let there be also a beginning of newnesse of life The theefe hanging on the crosse hath good works and those both internall and externall it grieveth him that he had sinned and he confesseth that he is justly punished then by faith he doth acknowledge the Saviour and desireth salvation of him and therefore he heareth expresse absolution and the preaching of eternall life and the promise and resteth in this voice of the Messias and submitteth himselfe to God and doth not beare the punishment impatiently but is eased by acknowledging the Messias and by the hope of eternall life and giveth thanks to God Moreover to give an evident token of his confession he found fault with the other which cursed Christ These things are done by him because this very Messias being partner with him in his punishment in a word doth teach his minde and by the same comfort the Word is effectuall in him and through him the eternall Father doth poure the holy Ghost into the heart of this hearer that he may kindle in him joy love invocation hope of eternall life and other vertues Of Rewards PAul saith Rom. 6. Eternall life is the gift of God through Iesus Christ our Lord and they that are reconciled or justified Are heires annexed with the Sonne of God and that for his sake not for their own merits Faith receiving remission of sins and justification and the hope of eternall life doe relie upon the Son of God the Mediatour as it is said Joh. 6. This is the will of the Father that every one that beleeveth in him should have eternall life And Rom. 5. Being iustified by faith we have peace with God through our Lord Jesus Christ by whom we have accesse through faith unto this grace wherein we stand and reioyce under the hope of eternall life He joyneth faith and hope together and affirmeth that either of them doth relie upon the Mediatour And it is manifest that hope ought not to relie on our works because it is said Psal 142. No man living shall be iustified in thy sight But as they which repent are accounted just by faith for the onely Sonne of God his sake and for him and through him are quickned so for him and not for our merits is eternall life given unto us as the thiefe on the crosse heareth this promise To day thou shalt be with me in Paradise Luk 23. Neither must we dreame that the Sonne of God did merit or give unto us a preparation onely to eternall life but let that most comfortable saying of Hosea be alwaies in our sight O death I will be thy death O hell I will be thy destruction For by the Son of God and through him we are delivered from eternall death and translated into life eternall as he saith I give unto them eternall life And 1 Joh. 5. He that hath the Son hath life And let hope be sure and firme as Peter saith 1 Pet. 1. Hope perfectly 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 certaintie of our whole confidence consisteth in the blood of Christ Let us hold both these points assuredly that he which repenteth doth freely by faith receive remission of sins and justification for the Sonne of God his sake and that he is an heire of eternall life as Paul 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 heires of God Yet notwithstanding this also is true * Looke the 1. observation upon this confession in the 4. Sect. that they which doe shake of the holy Ghost falling from faith or sinning grievously against their conscience and doe not returne unto God by repentance are not heires as it is said Galat. 5. They which doe such things shall not inherit the kingdome of God And 1 Tim. 2. Fight a good fight having faith and a good conscience which some have put away and as concerning faith have made shipwracke And Matth. 25. I was hungry and ye gave me not to eate And These shall goe into everlasting punishment but the righteous shall goe into life eternall Now although life eternall is given to the regenerate for the Sonne of God yet withall it is also a reward of good works as it is said Your reward is plentifull in heaven as a patrimonie is the reward of the labours of a sonne although it be given to the sonne for another cause Moreoever God hath added unto good workes certaine promises of his and therefore even for the good works of holy men God doth give spirituall and corporall gifts even in this life and that diversly as it seemeth good to his unspeakable wisdome 1 Tim. 4. Godlinesse hath the promises of the life present and of that that is to come Mark 10. They shall receive a hundred fold in this life but with tribulation and after this life eternall life Matth. 10. Whosoever shall give unto one of
FRENCH Confession THis one God hath revealed himselfe to be such a one unto men first in the creation preservation and governing of his workes secondly farre more plainly in his word which Artic. 2. word in the beginning he revealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we call holy Scripture All this holy Scripture is contained in the Canonicall books Artic 3. of the old and New Testament The Catalogue whereof is this The five bookes of Moses namely Genesis Exodus Leviticus Numbers Deuteronomie Iosua Judges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one book of Esdras Nehemiah Ester Iob the Psalmes Solomons Proverbs Ecclesiastes the Song of Songs Esay Ieremie with the Lamentations Ezechiel Daniel the 12. small Prophets namely Ose Ioel Amos Abdiah Ionah Michea Nahum Abacuc Sophon Haggaie Zacharie Malachie the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Pauls Epistles namely one to the Romanes two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews the Epistle of Iames two Epistles of Peter three Epistles of Iohn one Epistle of Iude Iohns Revelation We acknowledge these bookes to be Canonicall that is we Arâ—ic 4. account them as the rule square of our faith and that not only for the common consent of the Church but also much more for the testimonie and inward perswasion of the Holy Ghost by whose inspiration we are taught to discerne them from other Ecclesiasticall bookes which howsoever they may bee profitable yet are they not such that any one article of faith may be builded upon them We beleeve that the word contained in these books came Artic. 5. from one God of whom alone and not of men the authority thereof dependeth And seeing this is the summe of all truth conteining whatsoever is required for the worship of God and our saâ—vation we hold it not lawfull for men no not for the Angels themselves to adde or detract any thing from that word or to alter any whit at all in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and judgement edicts or any deerees or Councels or visions or miracles unto this holy Scripture but rather that all things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creeds namely the Apostles the Nicen and Athanasius his Creed because they be agreeable to the written Word of God Out of the ENGLISH Confession VVE receive and embrace all the Canonicall Scriptures Artic. 10. both of the Old and New Testament giving thankes to our God who hath raised up unto us that light which we might ever have before our eyes lest either by the subtiltie of man or by the snares of the devill we should be carried away to errors and lies Also we professe that these be the heavenly voyces whereby God hath opened unto us his will and that onely in them mans heart can have setled rest that in them be abundantly and fully comprehended all things whatsoever be needfull for our helpe as Origen Augustine Chrysostome and Cyrillus have taught That they be the very might and strength to attain to salvation that they be the foundations of the Prophets and Apostles Whereupon is built the Church of God that they be the very sure and infallible rule whereby may be tried whether the Church doe swerve or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these Scriptures neither law nor ordinance nor any custome ought to be heard no though Paul himselfe or an Angel from heaven should come and teach the contrary Out of the Confession of BELGIA HE hath revealed himselfe much more plainly in his holy Aâ—tic 2. Sub fiâ—em Word so farre forth as it is expedient for his owne glory and the salvation of his in this life We confesse that this Word of God was not brought or delivered Artic 3. by any will of man but that holy men of God inspired by Gods holy Spirit spake it as S. Peter witnesseth but afterward God himself for that exceeding teÌ„der carefulnes which he hath of his and of their salvation gave in Commission to his servants the Apostles and Prophets that they should put those oracles in writing and he himselfe also wrote the two Tables of the Law with his own finger which is the cause why we call such writings sacred and divine Scripture And we comprehend the holy Scripture in those two books of the Old and New Testament which are called the canonicall Artic. 4. bookes about which there was never any adoe And of them this is the number and also the order received of the Church of God The five bookes of Moses the book of Iosua of the Iudges of Ruth two books of Samuel two of the Kings two of the Chronicles which are called Paraâ—ipomena the first of Esdras Nehemiah Ester Iob also Davids Psalmes three books of Solomon namely the Proverbs Ecclesiastes and the Song of Songs the foure great Prophets Esay Ieremie Ezekiell and Daniel and further more also the 12. small Prophets moreover the Canonicall bookes of the New Testament are the foure Evangelists namely Saint Matthew Marke Luke and Iohn the Acts of the Apostles the 14. Epistles of Saint Paul and seven of the other Apostles the Revelation of Saint Iohn the Apostle These books alone doe we Artic. 5. receive as sacred and canonical whereupon our faith may rest be confirmed and established therfore without any doubt we beleeve also those things which are contained in them and that not so much because the Church receiveth and alloweth them for Canonicall as for that the holy Ghost beareth witnes to our consciences that they came from God and most of all for that they also testifie and justifie by themselves this their owne sacred authoritie and sanctitie seeing that even the blinde may clearely behold and as it were feele the fulfilling and accomplishment of all things which were foretold in these writings We furthermore make a difference betweene the holy Artic. 6. bookes and those which they call Apocriphall for so much as the Apocriphall may be read in the Church and it is lawfull also so farre to gather instructions out of them as they agree with the Canonicall bookes but their authoritie and certaintie is not such as that any doctrine touching faith or Christian Religion may safely be built upon their testimonie so farre off is it that they can disanull or impaire the authoritie of the other We beleeve also that this holy Scripture doth most perfectly Artiâ— 7. containe
things are taught as touching mans free will we doe worthily reject them seeing that man is the servant of sinne neither can he doe any thing of himselfe but as it is given him from heaven For who is so bold as to bragge that he is able to performe whatsoever he listeth when as Christ himselfe saith No man can come unto me except my Father which Joh. 6. 44. hath sent me doe draw him Who dare boast of his will which heareth that All the affections of the flesh are enemies against God Rom. 8. 1 Cor. 1. 14. Who will vaunt of his understanding which knoweth that The naturall man cannot perceive the things of the spirit of God To conclude who is he that dare bring forth any one cogitation of his owne which understandeth this that we are not Able of our selves to thinke any thing but That we are sufficient it is altogether 2 Cor. 3. 5. of God Therefore that saying of the Apostle must needs remaine firme and steadfast It is God which worketh in us both to will and Pâ—il 2. 12. to doe even of his good pleasure For no mans minde no mans will is able to rest in the will of God wherein Christ himselfe hath wrought nothing before The which also he doth teach us saying Without me ye can doe nothing Joh. 15. 5. We beleeve that through the disobedience of Adam the sin Artic. 15. that is called Originall hath been spred and powred into all mankinde Now Originall sinne is a corruption of the whole nature and an hereditarie evill wherewith even the very infants in their Psal 51. Rom. 3. Gen. 6. Joh. 3. Rom. 5. Eph. 1. Mothers wombe are polluted the which also as a most noysome roote doth branch out most abundantly all kinde of sinne in man and is so filthy and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeve that this sinne is by baptisme utterly extinguishet or plucked up by the rootes seeing that out of it as out of a corrupt fountaine continuall flouds and rivers of iniquitie doe daily 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 favour and mercy of God it is remitted unto them not to this end that they trusting unto this remission should be rocked a sleepe in security but that it may stirre up often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestly desire To be delivered from this body of Rom. 7. 18. 2. death Therefore we doe condemne the errour of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation Out of the Confession of AUSPURGE ALso they that teach that after the fall of Adam all men descended Artic. 2. one from another after a naturall manner have originall sinne even when they are borne We meane by originall sinne that which the holy fathers and all of sound judgement and learning in the Church doe so call namely that guilt whereby all that come into the world are through Adams fall subject to Gods wrath and eternall death and that very corruption of mans nature derived from Adam And this corruption of mans nature comprehendeth both the defect of originall justice integritie or obedience and also concupiscence This defect is horrible blindenesse and disobedience that is to wit to want that light and knowledge of God which should have beene in our nature being perfect and to want that uprightnesse that is that perpetuall obedience that true pure and chiefe love of God and those other gifts of perfect nature Wherefore those defects and this concupiscence are things damnable and of their owne nature worthy of death And this originall blot is sinne indeed condemning and bringing eternall death even now also upon them which are not borne againe by baptisme and the holy Ghost They condemne the Pelagians who denie Originall sinne and thinke that those defects or this concupiscence are things indifferent or punishments onely and not of their owne nature damnable and dreame that man may satisfie the Law of God and may for that peculiar obedience be pronounced just before God These things are thus found in another Edition ALso they teach that after Adams fall all men begotten after Artic. the common course of nature are borne with sinne that is without the feare of God without trust in him and with concupiscence And that this disease or Originall blot is sinne indeed condemning and bringing eternall death even now upon all that are not born again by baptisme and the holy Ghost They condemne the Pelagians and others that deny this Originall blot to be sinne indeed and that they may extenuate the glorie of the merit and benefits of Christ they doe reason that a man may by the strength of his owne reason be justified before God Concerning free will they doe teach that mans will hath some Artic. 18. freedome to * Looke the 1. observat upon this confession performe a civill justice and to make choice of things that are within the reach of reason but it hath no power to performe a spirituall justice without the holy Spirit because Paul saith The naturall man perceiveth not the things which are of the spirit of God and Christ saith without me ye can doe nothing Now this spirituall justice is wrought in us when we are * Looke the 2. observat helped of the holy Ghost And we receive the holy Ghost when we assent unto the word of God that we may be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye may receive the promise of the spirit through faith These things almost in as many words faith S. Augustine lib. 3. Hypognost 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 any thing in matters pertaining to God but only in workes belonging to this present life whether they be good or evill In good works I affirme those to be which arise of the goodnesse of nature as to be willing to labour in the field to desire meat or drink to desire to have a friend to desire apparell to desire to build an house to marrie a wife to nourish cattell to learne the art of divers good things to desire any good thing pertaining to this present life all which are not without Gods government yea they now are and had their beginning from God In evill things I account such as these to desire to worship an Image to desire manslaughter This sentence of Augustine doth notably teach what is to be attributed to free will and doth put a plaine difference betweene civill discipline or the exercises of humane reason
yea also a curse that he might make or consecrate us as holy unto God For to such men that they may be stirred up to the greater confidence that sure and precious promise is propounded and by preaching ought to be propounded whereby the Lord doth say Call upon me in the day of trouble and I will deliver thee and this Psal 50. they ought to doe as often as they have need and so long as they live Hereof the judgement of St. Augustine is extant Lib. 1. de Penitentia Cap. 1. No man can well meditate of repentance except he be perswaded of the mercie of God toward him or as he saith but he that shall hope for indulgence Now all men which doe truly repent them of their sins and in regard thereof are sorrowfull and mislike themselves ought to cease from the committing of evill and learne to doe that which is Isa 1. good for so writeth Esay in that place wherein he exhorteth to repentance And John Baptist in the like sort admonishing the people saith See that you bring forth or doe the fruits worthy of Luk. 3. Coloss 3. Ephes 4. repentance which doth chiefly consist in mortification or putting off the old man and in putting on the new man which after God is created righteousnesse c. as the Apostolike doctrine doth signifie Moreover the penitent are taught * Looke the first observat upon this confession to come to the Physicians of their souls and before them to confesse their sins to God yet no man is commanded or urged to tell and reckon up his sins but this thing is therefore used that by this means every one may declare their griefe wherewith they be troubled and how much they mislike themselves for their sinnes and may peculiarly desire and know that they obtaine of their God counsell and doctrine how they may hereafter avoyd them and get instruction and comfort for their troubled consciences and absolution by the power of the Keies and remission of sins by the ministerie of the Gospel instituted of Christ and when these things are performed to them of the Ministers they ought to receive them at their hands with confidence as a thing appointed of God to profit and to doe service unto them for their saving health and without doubting to enjoy the remission of their sinnes according to the word of the Lord whose sinnes you remit they are remitted And Joh. 20. they relying upon this undoubted faith ought to be certaine and of a resolute minde that through the ministerie of those Keies concerning the power of Christ and his word all their sinnes be forgiven them And therefore they which by this means and order obtaine a quiet and joyfull conscience ought to shew themselves thankfull for this heavenly bountifulnesse in Christ neither must they receive it in vain or returne againe to their sins according to that faithfull exhortation of Christ wherein he commandeth us to take heed Behold thou art made whole sin no more lest Joh. 5. Joh. 8. a worse thing happen unto the. And see that thou sinne no more Now the foundation whereon the whole vertue and efficacie of this saving repentance doth stay it selfe is the merit of the torments of the death and resurrection of our Lord and Saviour whereof he himselfe saith These things it behooved Christ to suffer and to rise againe the third day and that repentance and remission Luk. 24. of sins should be preached in his name to all people And againe Repent Mark 1. and beleeve the Gospel Also they teach that they whose sin is publike and therefore a publike offence ought to give an * Looke the second observat upon this confession externall testimonie of their repentance when God doth give them the spirit of repentance and that for this cause that it may be an argument and testimonie whereby it may be prooved or made evident that the sinners which have fallen and doe repent doe truely convert themselves Mark 5. and 18. 1 Tim. 5. also that it may be a token of their reconciliation with the Church and their neighbour and an example unto others which they may feare and reverence Last of all the whole matter is shut up with this or such like clause of admonition That every one shall be condemned whosoever he be which in this life doth not repent in the name of our Lord Iesus Christ according to that sentence pronounced by Christ Except ye repent ye shall all in like sort perish as they did who were slaine with the fall of the tower of Silo. Hither to also pertain th that part of the same confession which treateth Of the time of grace CHAP. 20. FVrthermore among all other things they teach concerning the time of grace and the fatherly visitation that men may learne to consider that all that time of age they lead in this life is given them of God to be a time of grace in the which they may seeke their Lord and God his grace and mercie and that they may be loved of him and by this means obtaine here their salvation in Christ whereof the Apostle also made mention in his Sermon which he preached at Athens saying God hath assigned unto man the times which were ordained before and the bands of their habitations Act. 17. that they should seeke the Lord if so be they might have groped after him and found him And by the Prophet Esay the Lord saith In an acceptable time have I heard thee and in the day of salvation Isa 49. 2 Cor 6. have I helped thee Behold now saith Saint Paul is the acceptable time now is the day of salvation Therefore at all times the people be admonished that whilest they live on the earth and are in good health and have in their hands and doe presently enjoy the time of grace offered by God they would truely repent and begin the amendment of their life and reconcile themselves to God that they would stirre up their conscience by faith in Christ and quiet it by the ministerie of the Gospel in the Church and herein confirme themselves that God is mercifull unto them and remitteth all their sins for Christ his sake Therefore when they are confirmed in this grace which is offered them to establish and confirme their calling and doe faithfully exercise themselves in good works then at the length they are also in an assured hope to looke for a comfortable end and they must certainly perswade themselves that they shall assuredly be carried by the Angels into heaven and eternall rest as was the soule of that godly Lazarus that they may be there where their Lord and redeemer Iesus Luk. 16. Joan. 12. and 14. and 17. Christ is and that afterward in the day of resurrection this soule shall be joyned againe with the body to take full possession of that joy and eternall glory which cannot be expressed in words For they shall not
for a time and in the other life for ever Amen Out of the Confession of AUSPURGE TOuching Repentance they teach that such as have fallen after Baptisme may finde remission at what time they returne againe And that the Church is bound to give absolution unto such as returne by repentance Now repentance or the conversion of the ungodly standeth properly of these two parts The one is contrition that is a teriour stricken into the conscience through the acknowledgement of sinne wherein we doe both perceive Gods displeasure and are grieved that we have sinned and doe abhorre and eschew sinne according as Ioel preacheth Rent your hearts and not your garments and turne unto the Lord your God c. The other part is faith which is begotten in us by the Gospel or by absolution and doth beleeve that the sinnes are undoubtedly forgiven for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paul when he saith Being lustified by faith we have peace with God Afterward there must follow the good fruits of repentance that is obedience unto God according to that saying We are debters not to the flesh to live after the flesh For if ye live after the flesh ye shall die But if by the spirit ye mortifie the works of the flesh ye shall live They condemne the Novatians which would not absolve them which have fallen after Baptisme returned to repentance They condemne also those that teach not that remission of sinnes cometh freely by faith for Christ sake but labour to proove that remission of sinnes cometh by the worthinesse of contrition of charitie or of some other works and would have mens consciences in time of repentance to doubt whether they may obtaine remission and doe say plainly that this doubting is no sinne Likewise they condemne those which teach that Canonicall satisfactions are necessary to redeeme eternall paines or the paines of Purgatory Though * Looke the 3. Observat we are of that minde that the calamities of this life may be asswaged by good works as Esay teacheth Chap. 58. Breake thy bread unto the hungry and the Lord shall give thee rest continually Besides they condemne * Looke the 4. Observat the Anabaptists who deny that they that are once justified can againe lcose the spirit of God Also they condemne those that stiffely hold that some may attaine to such a perfection in this life as that they cannot sinne any more This eleventh Article we finde in some Editions placed in the twelfth place and after the first period we finde these words Now repentance consisteth properly of these two parts one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceived by the Gospel or by absolution and doth beleeve that for Christ sake the sins be forgiven and comforteth the conscience and freeth it from terrours Then there must follow good works which are fruits of repentance They condemne the Anabaptists who denie that men once justified can loose the spirit of God and doe stiffely hold that some men may attaine to such a perfection in this life that they can sin no more In like case the Novatians are condemned which would not absolve such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sins is obtained for our owne love or good works and such as teach that Canonicall satisfactions are necessary to redeeme everlasting or purgatorie paines are wholly misliked of us Concerning confession of sins they teach that private absolution is to be retained still in Churches though it be a needlesse thing in confession to make a rehearsall of the sins For it is an impossible thing to reckon up all a mans offences according as the Psalmist saith Who doth understand his faults c. This twelfth Article we finde in the place of the eleventh in some Editions and it is word for word the same but that the last words are thus set downe Though a reckoning up of all sinnes be not necessary For it is impossible as the Psalmist saith c. Art 3. Of abuses Of Confession THE Divines and Canonists have cast a great miste of darknesse chiefly upon this point of Christian doctrine touching repentance as not onely their books doe testifie but also the consciences of all the godly which doe confesse that the intricate and endlesse disputations of the Divines and the infinite traditions about the matter of repentance was even a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obtained And as for faith there is no word amongst them Yea they bid men to be alwayes in doubt of remission of sins Afterward they torment mens consciences with a harsh reckoning up of their faults and with satisfactions For what a snare unto a mans conscience was the tradition which requireth them to reckon up all their sins As for satisfactions they did obscure and darken the benefit of Christ because that even the learned among them did imagine that eternall death was recompensed by them But the unlearned were perswaded that forgivenesse of the fault was purchased by such deeds What that their services for the most part were not commanded of God as babling of prayers invocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance overwhelmed with an huge heap of unprofitable and evill opinions And it is manifest that the godly in many ages past have greatly wished that this doctrine had been more purely taught Furthermore it is especially needfull that the doctrine of repentance should be taught in the Church most purely and sincerely Therefore our Divines have laboured to cleare this point as much as might be And surely they have so opened and cleared it that the soundest even amongst our adversaries do confesse that in this matter they have well deserved of the Church For we doe simply and plainly without any Sophistry lay forth that which tho Gospel teacheth touching repentance that men may perceive how they must returne unto Christ by what means remission of sins is obtained what worship and what works doe please God First we teach that Contrition is requisite that is the true terrors and sorrows of the minde which feeleth the wrath of God is grieved for sin committed and ceaseth to doe evill And though these sorrows be requisite yet must we know that remission of sins is not granted for the worthinesse of contrition or of these sorrows but we must joyne faith with them that is a trust and confidence of mercie promised for Christs sake and we hold that our sins are freely forgiven for Christs sake When we once are comforted in these terrours by faith we do undoubtedly obtaine remission of sins as we have said before And this faith our mindes doe conceive by the Gospel also by the absolution which preacheth and applyeth the
cometh by Acts 13. Rom. 10. hearing and hearing by the word of God And in another place he willeth men to pray for faith And the same also calleth faith Powerfull Tit. 1. Galat. 5. and that sheweth it selfe by love This faith doth pacifie the conscience and doth open unto us a free accesse unto God that with confidence we may come unto him and may obtaine at his hands whatsoever is profitable and necessarie The same faith doth keepe us in our dutie which we owe to God and to our neighbour and doth fortifie our patience in adversitie it doth frame and make a true confession and in a word it doth bring forth good fruit of all sorts and good workes which are good indeed doe proceede from a lively faith by the holy Ghost and are done of the faithfull according to the will or rule of Gods word For Peter the Apostle saith Therefore giving all diligence thereunto ioyne moreover vertue with your faith and with vertue knowledge and with knowledge temperance c. It was said before that the law of God which is the will of God did prescribe unto us the patterne of good workes And the Apostle saith This is the will of God even your sanctisication that 1 Thess 4. you abstaine from all uncleannesse and that no man oppresse or deceive his brother in any matter But as for such workes and worships of God as are taken up upon our owne liking which Saint Paul calleth wilworship they are not allowed nor liked of God Of such Coloss 2. the Lord saith in the Gospel They worship me in vaine teaching Matth. 15. for doctrine the precepts of men We therefore disallow all such manner of workes and we approve and urge men unto such as 〈◊〉 according to the will and commandement of God Yea and these same workes that are agreeable to Gods will must be done not to the end to merit eternall life by them for life everlasting as the Apostle faith is the gift of God nor for ostentations sake which the Lord doth reject Matth. 6. nor for lucre which also he misliketh Matth. 23. but to the glory of God to commend and set forth our calling and to yeeld thankfulnesse unto God and also for the profit of our neighbours For the Lord saith againe in the Gospel Let your light so shine before men that they may see your Mat. 5. good workes and glrifie your Father which is in heaven Likewise the Apostle Paul saith Walke worthy of your calling Alâ—o Whatsoever Ephes 4. Coloss 3. you doe faith he either in word or indeede doe all in the name of the Lord Iesus giving thankes to God the Father by him Let no man seeke his owne but every man his brothers And Let ours also learne to shew forth good workes for necessary uses that they be Phil. 4. Tit. 3. not unprofitable Notwithstanding therefore that we teach with the Apostle that a man is justified by faith in Christ and not by any good workes yet we doe not lightly esteeme or condemne good works because we know that a man is not created or regenerated through faith that he should be idle but rather that without ceasing he should doe those things which are good and profitable For in the Gospel the Lord saith A good tree bringeth forth good fruite And againe Whosoever abideth in me bringeth forth good fruit And lastly the Apostle saith We are the workemanship of God Matth. 12. Iohn â—5 Ephes 2. Tit. 2. created in Christ Jesus to good workes which God hath prepared that we should walke in them And againe Who gave himselfe for us that he might deliver us from all iniquitie and purge us to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe babble that they are needlesse and not to be regarded Neverthelesse as was said before we doe not thinke that we are saved by good workes or that they are so necessary to salvation that no man was ever saved without them For we are saved by grace and by the benefit of Christ alone Workes doe necessarily proceede from faith but salvation is improperly attributed to them which is most properly ascribed to grace That sentence of the Apostle is very notable If by grace then not of workes for then grace were no Rom. 11. more grace But if of workes then is it not of grace for then workes were no more workes Now the workes which we doe are accepted and allowed of God through faith because they which doe them please God by faith in Christ and also the workes themselves are done by the grace of God through his holy Spirit For Saint Peter saith that Of every nation he that feareth God and worketh righteousnesse is Act. 10. Coloss 1. accepted with him And Paul also We cease not to pray for you that you may walke worthy of the Lord and in all things please him being fruitfull in every good worke Here therefore we diligently teach not false and Philosophicall but true vertues true good workes and the true duties of a Christian man And this we doe with all diligence and earnestnesse that we can inculcate and beate into mens mindes sharply reproving the slothfulnesse and hypocrisie of all those who with their mouthes praise and professe the Gospel and yet with their shamefull life doe dishonour the same setting before their eies in this case Gods horrible threatnings large promises and bountifull rewards and that by exhorting comforting and rebuking For we teach that God doth bestow great rewards on them that doe good according to that saying of the Prophet Refraine thy voyce from weeping because thy worke Isa 4. Mar. 5. 10. shall have a reward In the Gospel also the Lord said Reioyce and be glad because your reward is great in the heavens And He that shall give to one of these little ones a cup of cold water verily I say unto you he shall not loose his reward Yet we doe not attribute this reward which God giveth to the merit of the man that receiveth it but to the goodnesse or liberalitie and truth of God which promiseth and giveth it who although he owe nothing unto any yet he hath promised to give a reward to those that faithfully worship him notwithstanding that he doe also give them grace to worship him Besides there are many things unworthy the majestie of God and many unperfect things are found in the workes even of the Saints and yet because God doth receive into favour and imbrace the workes of them for Christs sake therefore he performeth unto them the promised reward For otherwise our righteousnesses are compared to a menstruous Isa 64. cloath yea and the Lord in the Gospel saith When you have done all things that are commanded you say we are unprofitable servants Luke 17. that which we ought to doe we have done So that though we teach
able to bring forth any works which are not polluted with the corruption of our flesh and for that cause be worthy of punishment If it were granted that we were able to bring forth any such works yet the bare remembrance of our sinnes were sufficient to remoove 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 in continuall torment unlesse they should relie upon the onely merit of our Saviour Christ his death and passion and rest in it alone Out of the Confession of AUSPURGE THat we might obtaine these benefits of Christs namely remission of sins iustification and life everlasting Christ hath given his Gospel wherein these benefits are layed forth unto us as it is written in the last of Luke that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a naturall manner have sinne in them and cannot truely satisfie the Law of God * Locke the 1. Observat upon this confession the Gospell bewrayeth our sinne and sheweth us Christ the Mediatour and so instructeth us touching remission of sinnes When as the Gospell doth convict us of sinne our hearts thereby terrified must firmely beleeve that there is given unto us freely for Christs sake that remission of sinnes and justification by faith by the which we must beleeve and confesse that these things are given us for Christs sake who was made an oblation and hath appeased the Fathers wrath for us Notwithstanding therefore that the Gospell doe require repentance yet to the end that the remission of our sinnes may be certain and undoubted it teacheth us that remission is given us freely that is that it doth not depend upon the condition of our owne worthinesse nor is given for any works that went before nor for the worthinesse of such as follow after For then should remission be uncertaine if we should thinke that then onely we obtaine remission of sins when we had deserved it by our former works or when our repentance were well worthy of it For in true terrours the conscience findeth no worke which it may oppose against Gods wrath but Christ is given and set forth unto us to appease the wrath of God This honour must not be transferred from Christ unto our own works therefore Paul saith Ye are saved freely Againe Therefore by faith freely that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not upon the condition of our unworthinesse but is given us for Christ his sake This is a sure and necessary comfort to all godly mindes that are terrified with the conscience of their sins And thus doe the holy fathers teach and there is a notable sentence in Saint Ambrose worthy the remembring in these words This God hath appointed that he which beleeveth in Christ should be saved without any worke by faith alone receiving the remission of sinnes Now this word Faith doth not onely signifie a knowledge of the History of Christ but also to beleeve and assent unto this promise that is proper unto the Gospel wherein remission of sinnes justification and life everlasting are promised untous for Christs fake For this promise also doth pertaine to the History of Christ even as in the Creed unto the History is added this article I beleeve the remission of sins And unto this one the other articles touching the History of Christ are to be referred For the benefit is the end of the Historie therefore did Christ suffer and rise again that for him remission of sins and everlasting life might be given unto us These things are found thus in another Edition ALso they teach that men cannot be justified before God by Artic. 4. their owne power merits or works but are justified for Christs sake through faith when they beleeve that they are received unto favour and their sins forgiven through Christ who by his death hath satisfied for our sins This faith doth God impute for righteousnesse unto them before himselfe Rom. 3. and 4. For this cause Christ hath appointed the ministerie of teaching Artic. 5. the Gospel which preacheth repentance and remission of sins and the preaching of either of these is generall and layeth open the sinnes of all men and promiseth remission of them unto all that beleeve for to the end that remission might not be doubted of out that all distressed mindes might know that they ought to beleeve that remission of sinnes is undoubtedly granted unto them for Christ and not for their owne merits or worthinesse All these doe certainly obtaine remission of sinnes And when as we doe in this sort comfort our selves by the promise of the Gospell and doe raise up our selves by saith therewithall is the holy spirit given unto us For the holy spirit is given and is effectuall by the word of God and by the Sacraments When as we doe heare or meditate of the Gospel or doe receive the Sacraments and comfort our selves by faith therewithall the spirit of God is effectuall according to that of Saint Paul Gal. 3. That the promise by the faith of Iesus Christ might be given to them that beleeve And to the Corinthians The Gospel is the ministerie of the spirit And to the Romanes Faith cometh by hearing When as then we doe comfort our selves by faith and are freed from the terrours of sin by the holy spirit our hearts doe conceive the other vertues acknowledge truly the mercie of God and conceive the true love and the true feare of God trust and hope of Gods helpe prayer and such like fruits of the spirit Such therefore as teach nothing concerning this faith whereby we receive remission of sinnes but will have mens consciences stand in doubt whether they obtaine remission or no and do adde further that this doubting is no sinne are justly condemned And these also doe teach that men may obtaine remission of sinnes for their own worthinesse but they doe not teach to beleeve that remission of sinnes is given freely for Christ sake Here also are condemned those phantasticall spirits which dreame that the holy Ghost is given or is effectuall without the word of God Which maketh them contemne the ministerie of the Gospel and Sacraments and to seek illumination without the word of God and besides the Gospel And by this means they draw away mens mindes from the word of God unto their own opinions which is a thing very pernicious and hurtfull Such were in old time the Manichees and Enthusiasts And such are the Anabaptists now adaies These and such like frensies we doe most constantly condemne For they abolish the true use of Gods word and do falsely imagine that the holy spirit may be received without the word and sticking too much to their own fancies they invent wicked opinions and are the cause of infinite breaches These things
c. that many grave men have doubted whether these states of life did please God or no. Therefore our Preachers have with great care and studie set forth these both kindes of doctrine teaching the Gospel concerning faith and adjoyning therewith a pure and holy doctrine of works Of Faith FIrst touching Faith and Iustification they teach thus Christ hath fitly set downe the summe of the Gospel when as in the last of Luke he willeth that repentance and remission of sinnes should be preached in his name For the Gospel * Looke the 5. observation upon this consession reproveth and convinceth sinnes and requireth repentance and withall offereth remission of sinnes for Christ sake freely not for our owne worthinesse And like as the preaching of repentance is generall even so the promise of grace is generall and willeth all men to beleeve and to receive the benefit of Christ as Christ himselfe saith Come unto me all ye that are laden And Saint Paul saith He is rich towards all c. Albeit therefore that contrition in repentance be necessary yet we must know that remission of sins was given unto us and that we are made just of unjust that is reconciled or acceptable and the sonnes of God freely for Christ and not for the worthinesse of our Contrition or of any other workes which either goe before or follow after But this same benefit must be received by faith whereby we must beleeve that remission of sinnes and justification is given us for Christs sake This knowledge and judgement bringeth sure consolation unto troubled mindes and how necessary it is for the Church consciences that have had experience can easily judge There is in it no absurditie no difficultie no craftie deceit * Looke the sixt observat upon this confession Here needeth no disputations of predestination or such like for the promise is generall and detracteth nothing from good workes yea rather it doth stirre up men unto faith and unto true good workes For remission of sinnes is removed from our workes and attributed unto mercy that it might be an undoubted benefit not that we should be idle but much more that we should know how greatly our obedience doth please God even in this our so great infirmitie Now for any man to despise or mislike this doctrine whereby both the honour of Christ is extolled and most sweet and sure comfort offered unto godly mindes and which containeth the true knowledge of Gods mercy and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnesse Before time when as this doctrine was not set forth many fearfull consciences assaied to ease themselves by workes some fled to a monasticall life others did chuse out other workes whereby to merit remission of sinnes and justification But there is no sure comfort without this doctrine of the Gospel which willeth men to beleeve that remission of sinnes and justification are freely given unto us for Christs sake and this whole doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paul Rom. 3. We are iustified freely by his grace through redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Rom. 4. But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse Ephes 2. By grace ye are saved through faith not of your selves In these and such like sentences Paul doth plainly teach that remission of sinnes and justification are given us freely and not for the worthinesse of our workes And in the 4. to the Romans he disputeth at large why this consolation is needfull for us for if the promise did depend upon the worthinesse of our works it should be uncertain Wherefore to the end that we may have sure and firme comfort against the feares of sinne and death and that our faith may stand fast it is needfull that it leane onely upon the mercy of God and not upon our worthinesse Therefore Paul saith Therefore it is by faith according to grace that the promise might be sure For our workes cannot be set against the judgement of God according to that saying If thou markest our iniquities who shall indure it And therefore Christ is given for a Mediatour to us and this honour is not to be transferred unto our workes When therefore we doe say that we are iustified by faith we doe not meane that we are just for the worthinesse of that vertue but this is our meaning that we doe obtaine remission of sinnes and imputation of righteousnesse by mercy shewed us for Christs sake But now this mercy cannot be received but by faith And Faith doth not here signifie onely a knowledge of the history but it signifieth a beliefe of the promise of mercy which is granted us through our Mediatour Christ Iesus And seeing that faith is in this sort understood of a confidence or trust of mercy Saint Paul and Saint James doe not disagree For where James saith The Devils beleeve and tremble he speaketh of an historicall faith now this faith doth not justifie For the wicked and the devill are cunning in the historie But Paul when he saith Faith is reckoned for righteousnesse he speaketh of a trust and confidence of mercy promised for Christs sake and his meaning is that men are pronounced righteous that is reconciled through mercy promised for Christs sake whom we must receive by faith Now this noveltie of this figurative speech of Saint Paul We are iustified by faith will not offend holy mindes if they understand that it is spoken properly of mercy and that herein mercy is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great griefes then to heare that this is the commandement of God and the voyce of the Bridegroome Christ Iesus that they should undoubtedly beleeve that remission of sinnes or reconciliation is given unto them not for their owne worthinesse but freely through mercy for Christs sake that the benefit might be certaine Now Iustification in these sayings of Saint Paul doth signifie remission of sinnes or reconciliation or imputation of righteousnesse that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the Scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his Epistles the holy Fathers doe also teach the same For so saith Ambrose in his booke de vocat Gent. If so be that Justification which is by grace were due unto former merits so that it should not be a gift of the giver but a reward of the worker the redemption by the blood of Christ would grow to be of small account and the prerogative of mans workes would not yeeld unto the mercies of God And of this matter there be
doctrine of faith while they leave the conscience in doubt and would have men to merit remission of sinnes by their workes and teach not that we doe by faith alone undoubtedly receive remission of sinnes for Christs sake When as therefore the doctrine of faith which should be especially above others taught in the Church hath been so long unknowne as all men must needs grant that there was not a word of the righteousnesse of faith in all their Sermons and that the doctrine of workes onely was usuall in the Churches for this cause our Divines did thus admonish the Churches First that our workes cannot reconcile God unto us or deserve remission of sinnes grace and justification at his hands But this we must obtaine by faith whiles we beleeve that we are received into favour for Christs sake who alone is appointed the Mediatour and Intercessour by whom the Father is reconciled to us He therefore that trusteth by his workes to merit grace doth despise the merit and grace of Christ and seeketh by his owne power without Christ to come unto the Father whereas Christ hath said expresly of himselfe I am the way the truth and the life This Doctrine of Faith is handled by Paul almost in every Epistle Ephes 2. Ye are saved freely by faith and that not of your selves it is the gift of God not of workes c. And lest any here should cavill that we bring in a new found interpretation this whole cause is underpropped with testimonies of the Fathers Augustine doth in many volumes defend grace and the righteousnesse of faith against the merit of workes The like doth Ambrose teach in his book De vocat Gent. and else where for thus he saith in the forenamed place The redemption made by the blood of Christ would be of small account and the prerogative of mans workes would not give place to the mercy of God if the iustification which is by grace were due to merits going before so as it should not be the liberalitie of the giver but the wages or hire of the labourer This doctrine though it be contemned of the unskilfull sort yet the godly and fearefull conscience doth finde by experience that it bringeth very great comfort because that the consciences cannot be quieted by any workes but by faith alone when as they beleeve assuredly that God is appeased towards them for Christs sake as Paul teacheth Rom. 5. Being iustified by faith we have peace with God This doctrine doth wholly belong to the conflict of a troubled conscience and cannot be well understood but where the conscience hath felt a conflict Wherefore all such as have had no experience thereof and all that are prophane men which dreame that Christian righteousnesse is naught else but a civill and phylosophicall justice are evill judges of this matter In former ages mens consciences were vexed with the doctrine of works they never heard any comfort out of the Gospel Whereupon conscience drave some into Monasteries hoping there to merit favour by a monasticall life Others found out other workes whereby to merit favour and to satisfie for sinne There was very great need therefore to teach this doctrine of faith in Christ and after so long time to renue it to the end that fearefull consciences might not want comfort but might know that grace and forgivenesse of sinnes and justification were apprehended and received by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onely signifie a bare knowledge of the history which may be in the wicked and as in the Devill but it signifieth a faith which beleeveth not onely the history but also the effect of the historie to wit the article of remission of sinnes namely that by Christ we have grace righteousnesse and remission of sinnes Now he that knoweth that the father is mercifull to him through Christ this man knoweth God truely he knoweth that God hath a care of him he loveth God and calleth upon him In a word he is not without God in the world as the Gentiles are As for the Devils and the wicked they can never beleeve this article of the remission of sinnes And therefore they hate God as their enemie they call not upon him they looke for no good thing at his hands After this manner doth Augustine admonish his Reader touching the name of faith and teacheth that this word faith is taken in Scriptures not for such a knowledge as is in the wicked but for a trust and confidence which doth comfort and cheere up disquieted mindes Moreover our Divines doe teach that it is requisite to doe good workes not for to hope to deserve grace by them but because it is the will of God that we should doe them And because that the holy spirit is received by faith our hearts are presently renued and doe put on new affections so as they are able to bring forth good workes For so saith Ambrose Faith is the breeder of a good will and of good actions For mans powers without the holy spirit are full of wicked affections and are weaker then that they can doe any good deed before God Besides they are in the devils power who driveth men forward into divers sinnes into profane opinions and into very hainous crimes As was to be seene in the Philosophers who assaying to live an honest life could not attaine unto it but defiled themselves with open and grosse faults Such is the weakenesse of man when he is without faith and the holy Spirit and hath no other guide but the naturall powers of man Hereby every man may see that this doctrine is not to be accused as forbidding good works but rather is much tobe cōmended because it sheweth after what sort 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 upon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lusts and desires and all humane devises and counsels doe beare sway so long as faith and trust in God is absent Wherefore Christ saith Without me ye can doe nothing Iohn 15. and the Church singeth Without thy power there is naught in man and there is nothing but that which is hurtfull Out of the Confession of SAXONY Of the remission of sinnes and of Iustification VVE said before that these controversies doe pertaine to the interpreting of two Articles of the Creed I beleeve the remission of sinnes and I beleeve the holy Catholike Church Neither doe we speake of not necessary or light things It is most necessary 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 evident difference betweene politicall judgements and the judgement of God But seeing our adversaries doe not teach aright what
and God himselfe Christ Iesus into whose hands the Father hath delivered Joh. 13. all things And he hath instituted and appointed them for great and saving causes and such as are necessary for this Church and all those that beleeve to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the favourable and well pleased will of God towards us and that they might give witnesse to that truth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiving of them should by faith receive the grace and truth whereof they be witnesses and applying it unto themselves should make it their own and confirme themselves therein and on the other side by giving themselves to God should consecrate and as it were by an oath religiously binde themselves to serve him alone and as it were be joyned together among themselves by the joyning and knitting as of one spirit so also of one body to wit of the Church Eph. 4. of the fellowship of Saints and of love And according to these things the Sacraments as in times past Circumcision was may be called the holy covenants of God Gen. 15. with his Church and of the Church with God the Ministers of faith and love by which the joyning and union of God and Christ our Lord with these beleeving people and theirs againe with Christ is made and persited and that among themselves in one spirituall body of the Church by which also even as by the word Christ and his spirit do cause in the faithfull that is in those that use them worthily a precious participation of his excellent merit neither doth he suffer them to be onely bare and naked ministers and ceremonies but those things that they signifie and witnesse outwardly that doth he worke inwardly to salvation profitably and effectually that is he cleanseth nourisheth satisfieth looseth payeth remitteth and confirmeth They therefore which contemn these Sacraments and through stubbornnesse will not suffer them to be of any force with themselves and making small account of them doe esteeme them as trifles or do otherwise abuse them contrary to the institution will or commandement of Christ all these do grievously sinne against the author thereof who hath instituted them and make a very great hazard of their salvation But if some man would willingly use these Sacraments according to the institution of Christ and yet cannot have leave * Looke the 1. observation upon this confession either intirely or without deceit so to doe as he would as if peradventure one that is taken be kept in prison or if one should be hindred by sleknesse or should live in strange countries among the enemies of the truth such a man in such a case if he doe wholly and truely beleeve the holy Gospel may by that faith be saved although he have not the use of the Sacraments wherefore Augustine upon Iohn cap. 16. hath this worthy saying Beleeve and thou hast eaten seeing that the Sacraments are not necessary to salvation but only by the addition of a certaine condition Also we teach this that the Sacraments of themselves or by their owne vertue for the workes sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or quickning faith to any which before was not inwardly quickned by the holy Ghost and hath no good motion within himselfe I say the Sacraments cannot give to any such either grace or justifying and quickning faith and therefore they cannot justifie any man nor inwardly quicken or regenerate any mans spirit for faith must goe before whereby the holy Ghost doth inwardly quicken and lighten man and stirre up or cause good motions in the heart Without this faith there is neither any justification nor salvation neither doe the Sacraments of or by themselves helpe any whit hereunto as in the holy Scripture manifest examples of this matter are found in many places especially in Judas who received the Sacrament of the Lord Christ himselfe did also execute the function Iohn 13. of a Preacher and yet he ceased not to remaine a devill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the use thereof neither did this profit him any Act. 5. thing to salvation Also in Ananias and his wife who had been baptized of Apostles and had also without doubt received the Lords Supper and yet not withstanding they did continue in their wickednesse injustice and lies against the holy Ghost the Sacraments did neither take away their wickednesse nor give them the saving or justifying faith which maketh the heart the better by repenting and giveth it to God an upright obedient heart and doth appease the conscience Therefore the Sacraments did not give this conscience and this faith unto them as Circumcision and the Sacrifices of the Old Testament did not give a lively and justifying faith without the which faith those things availed nothing to eternall salvation or justification And so doth Saint Paul speake of all those things in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnesse Rom. 4. that he had faith and righteousnesse which is availeable with God before that he was circumcised In like sort he writeth of the people of Israel that they also were baptized and they all did eate one and the same spirituall meate and did all drinke one and the same spirituall drinke but with many of them God was not pleased And therefore even in the abundance of all these things they were thought unworthy to be received and they were rejected of God For if a dead man or one that is unworthy doe come to the Sacraments certainly they doe not give him life and worthinesse but he that is such a one doth load himselfe with a farre greater burthen of fault and sinne seeing that he is unworthy the which thing the Apostle doth expresly declare in the doctrine touching the Supper of the Lord where he saith Whosoever 1 Cor. 10. doth eate of this bread or drinke of this cup of the Lord unworthily he is guiltie of the body and bloud of the Lord Also He doth eate and drinke iudgement to himselfe Lastly this also must be knowne that the veritie of the Sacraments doth never faile them so that they should become not effectuall at any time but in the institution of Christ * Looke the 2. observation upon this confession they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming unto the worthy receivers present grace salvation but unto the unworthy their fault and condemnation whether they be administred by a good and honest Priest or
intercession of Christ the high Priest Thirdly Christ in the institution of the Lords Supper doth not command the Priests to offer for others either quicke or dead upon what ground then or authoritie was this worship ordained in the Church as an offering for sins without any commandement of God But that is yet more grosse and far from all reason that the Masse should be applied to deliver the soules of such as are dead For the Masse was ordained for a remembrance that is that such as received the Supper of the Lord should stirre up and confirme their faith and comfort their distressed consciences with the remembrance of Christs benefits Neither is the Masse a satisfaction for the punishment but it was instituted for the remission of the fault to wit not that it should bee a satisfaction for the fault but that it might be a Sacrament by the use whereof we might be put in minde of the benefit of Christ and the forgivenesse of the fault Seeing therefore that the applying of the Supper of the Lord for the deliverance of the dead is received without warrant of Scripture yea quite contrarie to Scripture it is to be condemned as a new and ungodly worship or service Fourthly a * Looke the 3. observat upon this confession Ceremonie in the new covenant without faith meriteth nothing neither for him that useth it nor for others For it is a dead work according to the saying of Christ The true worshippers shall worship the Father in spirit and truth The same doth the 11. Chap. to the Heb. throughout prove By faith Abel offered a better offering unto God Also without faith it is impossible to please God Therefore the Masse doth not merit remission of the fault or of the punishment even for the workes sake performed This reason doth evidently overthrow the merit as they call it which ariseth of the very worke that is done Fifthly the applying of the benefit of Christ is by a mans own faith as Paul witnesseth Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood and this applying is made freely And therefore it is not made by another mans work nor for another mans worke For when we use the Sacrament this application is made by our own work and by our own faith and not by another mans work For surely if we could have no remission but by applying of of Masses it should be very uncertain and our faith and trust should be transferred from Christ unto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is wholly condemned These arguments with sundry other do witnes for us that the opinion of the merit and applying of the Masse for the quick and the dead was for good causes misliked and reproved Now if we would stand to consider how far this error is spread in the Church how the number of Masses increased and how through this sacrifice forgivenes both of the fault and of the punishment is promised to the quick and the dead it will appear that the Church is disfigured with shameful blots by this prophanation There never fel out a waightier cause in the Church O noble Emperour or more worthy for good learned men to debate of it is the duty of all the godly with most fervent prayers to crave at Gods hand that the Church might be delivered from these foule enormities All Kings and Bishops must with all their might endevour that this whole matter may be rightly laid forth and the Church purged Sixtly the institution of a Sacrament is contrary to that abuse For there is not a word set downe of any oblation for the sinnes of the quick and the dead but a commandement to receive the body and bloud of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the history as it were in a shew as they dreame that are the Patrons of merit by reason of the work wrought but it signifieth by faith to remember the promise and benefit to comfort the conscience and to render thanks for so great a blessing For the principall cause of the institution was that our faith might then be stirred up and exercised when we doe receive this pledge of Gods grace Besides the institution ordaineth that there should be a communication that is that the Ministers of the Church should give unto others the body and blood of the Lord. And this order was observed in the Primitive Church Saint Paul is witnesse to the Corinths when as he commandeth That one should stay for another that there might be a common partaking of the Sacrament Now that the abuses of the private Masse be discovered for as much as they all for the most part were used for the application for the sinnes of other men and doe not agree with the institution of Christ therefore they are left off in our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches * Looke the 4. Observat upon this confession do consecrate themselves and give unto others the Sacrament of the body and bloud of Christ and this kind of Masse is used every * Looke the 5. observation upon this confession holy day and other daies also if any be desirous to use the Sacrament Yet none are admitted to the communion except they be first tried and examined We adjoyne moreover godly Sermons according as Christ commanded that there should be Sermons when this Ceremonie is used And in such Sermons men are both taught diligently in other Articles and Precepts of the Gospel and also put in minde for what use the Sacrament was instituted to wit not that this Ceremonie could merit for them remission of sinnes by the worke done but that the Sacrament is a testimony and a pledge whereby Christ witnesseth unto us that he performeth his promises And in our Sermons as men are taught diligently concerning other articles and precepts of the Gospel so are they also put in minde for what use the Sacraments were instituted to wit not that the ceremonie should merit remission of sins by the bare work wrought but that the Sacrament should be a testimonie and a pledge whereby Christ doth testifie that he performeth his promise and that his promises pertaine unto us that Christ giveth us his body to testifie that he is effectuall in us as in his members and his blood for a witnesse unto us that we are washed with his blood The Sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie doe beleeve that remission of sinnes is given them indeed and are thankfull unto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans worke but by every mans owne
faith and his own use of the Sacrament For when we in our owne persons use the Sacrament Christs institution of it doth belong unto us This kinde of use of the Sacrament is holy and to be taught in the Churches which doth give light unto the doctrine of faith and of the spirituall exercises and true worship and bringeth unto the consciences of the godly very great comfort and strength of faith Before these dayes the Church hath been farre otherwise taught touching the use of the Sacrament there was no word of any thing but that this worke was to be done But no man spake any thing of faith or the comfort of consciences And mens consciences were racked with over great care and paines of confessing themselves This they tooke to be the puritie which the Gospel requireth whereas the Gospel doth require true feare true faith and trust comforteth us by the use of this Sacrament that they which doe truly repent may assuredly beleeve that God is become mercifull unto them by Christ though that our nature be fraile and uncleane and though that this our imperfect obedience be farre from the perfection of the Law By all this that hath beene said it is cleare that the Masse that is in use amongst us doth agree with the institution of Christ and the manner of the Primitive Church And besides it doth notably lay open the true use of the Sacrament Such a common worke was there in the Church of old time as Chrysostome doth witnesse who saith that the Priest did stand at the Altar and call some unto the communion and put backe others And by the decrees of the Nicen Synode it is â—vident that some one did celebrate the Liturgie as the Grecians call it and did minister the body and blood of the Lord to all the rest For these are the words of the Decree Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest Here he doth expressely say that the Priests did receive the Sacrament of some one that ministred it And before Gregories time there is no mention of any private Masse But as oft as the old Writers speak of a Masse it is evident that they speake of a Masse that was common Seeing therefore that the rite and manner of the Masse used with us hath authoritie out of Scripture example from the old Church and that we have onely rejected certaine intollerable abuses we hope that the use of our Churches cannot be misliked As for other indifferent rites and ceremonies they are for the most part observed according to the usuall manner But the number of Masses is not alike Neither was it the use in the old times in the Churches whereunto was greatest resort to have Masse every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne mannerof oblation or offering This Article we finde elsewhere placed in the third place among those wherein the abuses that be changed are reckoned up in this manner Of the Masse Art 3. OVr Church is wrongfully accused to have abolished the Masse For * Look the 2. Observation the Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here and there which be added for the peoples instruction For therefore we have need of ceremonies that they may teach the unlearned and that the Preaching of Gods word may stirre up some unto the true feare trust and invocation of God This is not only commanded by Saint Paul to use a tongue that the people understand but mans law hath also appointed it We use the people to receive the Sacrament together if so be any be found fit thereunto And that is a thing that doth increase the reverence and due estimation of the publike ceremonies For none are admitted except they be first proved and tried Besides we use to put men in minde of the worthinesse and use of a Sacrament how great comfort it bringeth to fearefull consciences that they may learne to beleeve God and to looke for and crave all good things at his hands This worship doth please God such an use of the Sacrament doth nourish pietie towards God Therefore it seemeth not that Masses be more religiously celebrated among our adversaries then with us But it is evident that of long time this hath been the publike and most grievous complaint of all good men that Masses are filthily prophaned being used for gaine And it is not unknown how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are used onely for a reward or for wages and how many doe use them against the prohibition of the Canons And Paul doth grievously threaten those which handle the Lords Supper unworthily saying He that shall eate this bread or drinke the cup of the Lord unworthily shall be guiltie of the body and blood of the Lord. Therefore when we admonished the Priests of this sinne private Masses were laid aside among us seeing that for the most part there were no private Masses but onely for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now been lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurly burly was raised up by no other meane then by those abuses which were so evident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peradventure the world is punished for so long a prophaning of Masses which they who both could and ought to have amended it have so many yeeres tolerated in their Churches For in the ten commandements it is written He that abuseth the name of the Lord shall not escape unpunished And from the beginning of the world there neither was nor is any divine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase private Masses infinitely to wit that Christ by his passion did satisfie for Originall sin and appointed Masse wherein an oblation should be made for daily sins both mortall and veniall Hereupon a common opinion was received that Masse is a work that taketh away the sins of the quicke and the dead and that for the doing of the worke Here men began to dispute whether one Masse said for many were of as great force as particular Masses said for particular men This disputation hath brought forth an infinite multitude of Masses Concerning these opinions our preachers have
admonished us that they doe disagree from the holy Scriptures and hurt the glory of the passion of Christ For the passion of Christ was an oblation and satisfaction not onely for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrews We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for ever those that are sanctified Also the Scripture teacheth that we are justified before God through faith in Christ when we beleeve that our sins are forgiven for Christ his sake Now if the Masse doe take away the sins of the quicke and the dead even for the works sake that is done then justification cometh by the work of Masses and not by faith which the Scripture can not away withall But Christ commandeth us to do it in remembrance of himselfe therefore the Masse is instituted that faith in them which use the Sacrament may remember what benefits it receiveth by Christ and that it may raise up and comfort a fearefull conscience For this is to remember Christ to wit to remember his benefits and to feele and perceive that they be in deed exhibited unto us Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse must be used to this end that there the Sacrament may be reached unto them that have need of comfort as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receive a medicine And seeing that the Masse is such a communion of the Sacrament we doe observe one common Masse every Holiday and on other daies if any will use the Sacrament when it is offered to them which desired it Neither is this custome newly brought into the Church For the ancient Fathers before Gregories time make no mention of any private Masse of the common Masse they speake much Chrysostome saith That the Priest did daily stand at the Altar and call some unto the Communion and put backe others And by the ancient Canons it is evident that some one did celebrate the Masse of whom other Priests and Deacons did receive the body of the Lord. For so the words of the Nicen Canon do sound Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest And Paul concerning the communion commandeth that one tarry for another that so there may be a common participation Seeing therefore that among us the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especially for that our publike ceremonies are kept of us for the most part alike unto the usuall ceremonies onely the number of Masses is not alike the which by reason of very great and manifest abuses it were certainly farre better to be moderated For in times past also in the Churches whereunto was greatest resort it was not the use to have Masse said every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne manner of oblation or offering Of both kindes of the Sacrament ANd because that we doe celebrate the common Masse that Artic. 2. the people may understand that they also are sanctified through the blood of Christ and learne the true use of this ceremonie either part of the Sacrament in the Supper of the Lord is given to the Laitie because the Sacrament was instituted not onely for a part of the Church namely for Priests but also for the rest of the Church And therefore the people doth use the Sacrament as Christ appointed it And certainly Christ saith Matth. 26. Drinke ye all of this where he saith manifestly concerning the cup that all should drinke And that no man might cavill that it doth only appertaine to the Priests the ordinance of Paul to the Corinthians doth witnesse that the whole Church did in common use either part This custome remained a long time even in the latter Churches neither is it certaine when or by what author it was changed Cyprian in certaine places doth witnesse that the blood was given to the people for thus he writeth to Cornelius the Pope How doe we teach or provoke them to shed their blood in the confession of his name if we denie the blood of Christ to them which are in this warfare or how shall we make them fit for the cup of Martyrdome if we doe not first admit them by the right of communidation to drinke in the Church the cup of the Lord And Hierome saith The Priests doe minister the Eucharist and devide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbiddeth the Sacrament to be devided these be the words We doe understand that certaine men having received the portion of the holy body onely doe abstaine from the Cup of the holy blood who because that I know not by what superstition they are taught to be tied hereunto either let them unfeignedly receive the whole Sacraments or let them be put backe from the whole Sacraments because that one and the selfe same mystery cannot be devided without great sacriledge In the Tripartite History it is written in the reprehension of Theodosius the Emperour whom Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grievously revenged the death of a few Souldiers which were slaine in an uproare and had murthered seven thousand Citizens here saith Ambrose How caust thou with these hands receive the holy body of the Lord with what rashnesse canst thou take into thy mouth the Cup of that holy blood c. Therefore it is evident that it was the custome of the ancient Church to give either part of the Sacrament to the people onely a new start up custome doth take away one part from the people Here we will not dispute what men are to thinke concerning a received custome contrary to the authoritie of the Apostolike Scripture contrary to the Canons and contrary to the example of the Primitive Church For all godly men doe understand that touching Christian doctrine consciences are to aske counsell at the word of the Lord and that no custome is to be allowed which is contrary to the word of God And although in the Latine Church custome hath changed the ancient manner yet it doth not disallow or forbid it neither in deed ought humane authoritie to forbid the ordinance of Christ and the most received custome of the ancient Church Therefore we have not thought it good to forbid the use of the whole Sacrament and in that ceremonie which ought to be the covenant of mutuall love in the Church we would not contrary to charitie be hard to other
is she appointeth at what times and where the Church shall come together For this civill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they joyne superstitious opinions unto traditions and by superstition multiply traditions out of measure Of this there hath been complaint made in the Church not onely by late Writers as Gerson and others but also Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christ and Paul doe so often speake of traditions and admonish the Church to judge wisely of traditions There was a common opinion not of the common sort alone but also of the Teachers in the Church that the difference of meats and such like works which the Ecclâ—siasticall traditions doe command are services of God which deserve remission of sinnes Also that such kindes of worship are Christian righteousnesse and as necessary as the Leviticall ceremonies in the Old Testament ever were and that they cannot be omitted without sinne no not then when they might be omitted without danger of giving offence These perswasions have brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sins are forgiven freely by Christ This benefit of Christ is transferred unto the worke of man And by reason of this opinion traditions were especially encreased because that these works were supposed to deserve remission of sins to be satisfactions and to be Christian righteousnesse Moreover for this cause especially doth Saint Paul so often and so earnestly give us warning to beware of traditions lest that Christs benefit should be transferred to traditions lest the glory of Christ should be obscured lest that true and found comfort should be withheld from mens consciences and in a word lest that faith that is trust of the mercie of Christ should be quite smothered These dangers Saint Paul would have avoided For it is greatly needfull that the pure doctrin of the benefit of Christ of the righteousnesse of faith and of the comfort of consciences should be continued in the Church Secondly these traditions have obscured the Commandements of God for this kinde of schooling was thought to be spirituall and the righteousnesse of a Christian man Yea the traditions of men were set aloft above the commandements of God All Christianitie was placed in the observation of certaine festivall dayes rites fasts and forme of apparell These beggerly rudiments carried goodly titles namely that they were the spirituall life and the perfection of a Christian In the meane while the commandements of God touching every calling were of small estimation that the Father brought up his children that the Mother bare them that the Prince governed the Common-wealth these works were little set by They were not taken to be any service of God The mindes of many stood in a continuall mamering whether marriage magistracie and such like functions of a civill life did please God or no. And this doubtfulnesse did trouble many very much Many forsaking their callings leaving the Common-wealth did shut up themselves in Monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sins Thirdly the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though never so diligent did ever observe them all especially for that the number of them was infinite Gerson writeth That many fell into desperation some murthered themselves because they perceived well that they could not observe the traditions And all this while they never heard one comfortable word of grace and of the righteousnesse of faith We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in generall doth properly belong to the 17. Section next following but for as much as here is intreated of daies meats fasts it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars traditions and seeke out qualifications of them for the unburdening of mens consciences but even they cannot satisfie themselves nor winde themselves out and sometimes also their very interpretations themselves doe snare mens consciences The Schooles also and Pulpits were so busied in numbring up the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of Hope of the excellencie of civill affairs or of the comfort of mens consciences in sore tentations Wherefore many good men have oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleave fast unto the traditions it was necessary to admonish the Churches what they were to judge of traditions to free godly mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not goe about to weaken the authoritie of Ecclesiasticall power we detract nothing from the * Looke the 3 4 Observ upon this confession in the 11. Sect. dignitie of Bishops we doe not disturbe the good order of the Church Traditions rightly taken are better liked but we reprove those Iewish opinions onely Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or cannot be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondly touching other ceremonies which are in their owne nature things indifferent as Fasts Festivall daies difference of apparell and the like we must know that such observations doe neither merit remission of sinnes neither yet are they the righteousnesse or perfection of a Christian but that they are things indifferent which where is no danger of giving offence may well be omitted This judgement of ours hath these evident and cleere testimonies in the Gospel to the end that it may admonish the Church that the Gospel be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnesse peace and ioy in the holy Ghost Here Paul teacheth plainly that a Christians righteousnesse is the spirituall motions of the heart and not the outward observation of meates and daies c. Coloss 2. Let no man iudge you in meat drinke or a part of a holyday He forbiddeth that their consciences should be judged that is that their consciences should be condemned in the use of such things but will have them counted altogether indifferent things and such as pertaine not to the righteousnesse of the Gospel Then there followeth a long and a
that his minde may be stirred up and made more apt for heavenly affections It is not to bee thought that these exercises are a worship of God that deserve remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certain dayes be set and appointed equally for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfetâ—ing Againe This kinde of Devils doth not goe out but by fasting and prayer And Paul saith I chastise my body and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreover these exercises when as they are referred unto that end that we may have our bodies fit for spirituall things and to doe our duties according to a mans calling c. they are good in the godly and * Looke the 1. Observation upon this confession meritorious workes as the example of Daniel doth testifie For they be works which God requireth to this end that they may subdue the flesh This former Article we found placed elsewhere in the fifth place among those wherein the abuses that are changed are reckoned up Of the difference of meats Artic. 5. This Treatise of ceremonies repeated generally doth properly pertaine unto the Section next following and unto this Section the next must be added because here is speciall mention of fastings and holy daies as we mentioned in the former Article IT hath beene a common opinion not of the common sort alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are works available to merit remission both of the fault and of the punishment And that the world thus thought it is apparant by this that daily new ceremonies new orders new holy dayes new fasts were appointed and the teachers in the Churches did exact these workse at the peoples hands as a service necessary to deserve justification by and they did greatly terrifie their consciences if ought were omitted * Of this perswasion of traditions many discommodities have followed in the Church For first the doctrine of grace is obscured by it also the righteousnesse of faith which is the most especiall point of the Gospel and which it behoveth most of all to be extant and to have the preheminence in the Church that the merit of Christ may be well known and faith which beleeveth that sinnes are remitted through Christ and not for any works of ours may be exalted farre above works For which cause also Saint Paul laboureth much in this point he removeth the law and humane traditions that he may shew that the righteousnesse of Christ is a farre other thing then such workes as these be namely a faith which beleeveth that sins are freely remitted through Christ But this doctrine of S. Paul is almost wholly smothered by traditions which have bred an opinion that by making difference in meats and such like services a man must merit remission of sinnes and justification In their doctrine of repentance there was no mention of faith onely these satisfactory works were spoken of Repentance seemed to stand wholly in these Secondly these traditions obscured the Commandements of God that they could not be knowne because that traditions were preferred farre above the Commandements of God All Christianitie was thought to be an observation of certaine holy dayes rites fasts and attire These observations carried a goodly title and name that they were the spirituall life and the perfect life In the meane season Gods Commandements touching every mans calling were of small estimation That the father brought up his children that the mother bare them that the Prince governed the common wealth these were reputed worldly affaires and unperfect and farre inferiour to those glistering observations and orders And these errors did greatly torment good mindes which were grieved that they were handfasted to an unperfect kinde of life in marriage in Magistracie and in other civill functions They had the Monks and such like men in admiration and falsely imagined that their orders did more deserve remission of sinnes and justification Thirdly traditions brought great danger to mens consciences because it was impossible to keep them all and yet men thought the observation of them to be necessarie duties Gerson writeth that many fell into despaire and some murdered themselves because they perceived that they could not keepe the traditions and all this while they never heard the comfort of the righteousnesse of faith or of grace We see the Summists and Divines gather together the traditions and seeke qualifications of them to unburden mens consciences and yet all will not serve but sometimes they bring more snares upon the conscience The Schooles and Pulpits have beene so busied in gathering together the traditions that they had not leasure once to touch the Scripture and to seeke out a more profitable doctrine of faith of the Crosse of hope of the dignitie of civill affaires of the comfort of consciences in perilous assaults Wherefore Gerson and some other Divines have made grievous 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 observations and doth very wisely warne Januarius to know that they are to be observed indifferently for he so speaketh Wherefore our Ministers must not be thought to have touched this matter unadvisedly for hatred of the Bishops as some doe falsely surmise There was great need to admonish the Churches of those errors which did arise from mistaking of traditions for the Gospel driveth men to urge the doctrine of grace and the of righteousnes of faith in the Church which yet can never be understood if men suppose that they can merit remission of sinnes and iustification by observation of their owne choice Thus therefore they have taught us that we can never merit remission of sinnes and justification by the observation of mans traditions and therefore that we must not thinke that such observations are necessarie duties Hereunto they adde testimonies out of the Scriptures Christ excuseth his disciples Matth. 15. which kept not the received tradition which yet seemed to be about a matter not unlawfull but indifferent and to have some affinitie with the washings of the law and saith They worship me in vaine with the precepts of men Christ therefore requireth no unprofitable worship and a little after he addeth All that entereth in at the mouth defileth not the man Againe Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meat or drinke in a Sabbath or in an holy day Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not
them alone they be blinde leaders of the blinde And he condemneth such worships Every plant which my heavenly Father hath not planted shall be rooted up If Bishops have authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the Scripture so oft forbid to make and to listen to traditions why doth it call them the Devils traditions hath the holy Ghost warned us of them to no purpose It remaineth then that seeing constitutions ordained as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the Gospel because that it is not lawfull for any Bishops to appoint or urge any such worship For it is very requisite that the doctrine of Christian libertie should be maintained in the Church because that the bondage of the law is not necessary unto justification as it is written to the Gal. Come not ye under the yoke of bondage again It is necessary that the chiefest point of all the Gospel should be holden fast that we doe freely obtain remission of sins and justification by faith in Christ and not by any observations nor by any worship devised by man For though they seek to qualifie traditions yet the equitie of them can never be seen nor perceived so long as the opinion of necessitie remaineth which must needs remain where the righteousnesse of faith and Christian libertie are not known The Apostles commanded them to abstaine from bloud who observeth that now a dayes and yet they doe not sinne that observe it not for the Apostles themselves would not burden mens consciences with such a servitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the Gospel is to be considered scarcely any canons are precisely kept and many grow out of use daily yea even among them that doe most busily defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be observed with any opinion of necessitie and that mens consciences are not hurt though traditions grow out of use The Bishops might * Looke the 1. observation upon this confession easily retaine lawfull obedience if they would not have men to observe such traditions as cannot be kept with a good conscience But now they command single life and they admit none except they will sweare not to teach the pure doctrine of the Gospel The Churches doe not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to doe onely they desire that they would remit unjust burdens which are both new and received contrary to the custome of the Catholike Church It may well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is evident that some were received through errour Wherefore it were for the * Looke the 2. Observat chiefe Bishops gentlenesse to mitigate them now for such a change would not overthrow the unitie of the Church For many humane traditions have been changed in time as the Canons themselves declare But if it cannot be obtained that those observations may not be released which cannot be kept without sin then must we follow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords and to be imperious over the Churches Our meaning is not to have * Looke the 3. observation rule taken from the Bishops But this one thing is requested at their hands that they would suffer the Gospel to be purely taught and that they would release a few observations which cannot be observed without sin But if they will remit none let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme Also in the same 7. Article touching abuses this exposition is found thus in another Edition NOw come I to the question in hand touching the laws of Bishops concerning which first this most certaine rule is to be holden That it is not lawfull for any to make lawes repugnant to the commandement of God That sentence of Saint Paul is well known If an Angel from heaven teach any other Gospel let him be accursed Vpon this foundation which is sure and immoveable the rest may easily be reared Now there be three orders of the decrees of Bishops Some doe constraine a man to sinne as the law of single life the laws of private Masses wherein is made an oblation and application for the quick and the dead And the opinion of Transubstantiation breedeth a wicked adoration Also the commandement of praying to the dead It is an easie matter to give sentence of these lawes For seeing they doe manifestly oppugne the commandement of God the Apostles rule is We ought rather to obey God then men The second order is of those rites which concern things in their own nature indifferent such as are the lawes touching the difference of meats and daies and such like things But when false opinions are joyned unto these things they are no more indifferent Now our adversaries doe some more some lesse tie unto them absurd and false opinions for the which both those lawes and rites are to be cast off lest any corrupt worship should be established The most part doe feigne that the works of mans traditions as satisfactions and such like doe merit remission of sinnes This opinion is apparantly false for it removeth the benefit of Christ unto mans traditions And there needeth here no long confutation we will content our selves with one thundering saying of Saint Paul Ye are made void of Christ whosoever are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods law or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they begin to talke more modestly of traditions But yet they hold still an errour that is not to be borne withall They say That these workes though they doe not deserve remission of sins yet are they services of God that is workes the immediate end whereof is that God by them might be honoured This errour also must be stiffely withstood For Christ saith plainly They worship me in vaine with the precepts of men And Paul doth expressely condemne will worship to the Coloss And seeing that the worship of God must be done in faith it is necessary that we should have the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke unto God unlesse there be a voyce of God which may declare that God will be so worshipped or served with this honour But ungodly men understanding this Doctrine of faith have in all ages with damnable boldnesse devised worships
your fathers but walke in my commandements And often are such warnings repeated And Psal 1 18. Thy word is a lanterne to my feet And Numb 15. Let them not follow their owne imaginations The third error is this Hypocrites doe imagine that such works are a kinde of perfection as Monks doe preferre their vowes full of vanitie before the civill and housholders life whereas God by his wonderfull providence hath so joyned mankinde together in fellowship and in these travels and dangers would have our faith prayer and confession or liberalitie one toward another or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessary and other things are arbitrary Neither is it onely a torment of conscience to judge that he is no Christian nor member of the Church of God that eateth flesh on the Saturday or observeth not the fast of Lent but it is also an error that darkeneth great matters as the doctrine of the righteousnes of the Gospel and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meat and drink but by faith prayer and other vertues And against the opinion of necessitie it is expresly said Col. 2. Let no man iudge you in meat or drinke And Gal. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies bread great discord as in time past there was great contention about Easter day and about leven and now also many such like contentions have risen The fifth errour To the former opinions this errour also is added that the Bishops take to themselves authoritie to ordaine new kinds of worship and to binde consciences as Gregory hath ordained That married men translated to the order of priesthood should forsake the company of their wives and the constitution of confession commandeth to recken up sins and decrees have been made of differences of meats and fasting and such like Of such traditions there are also late bookes set forth full of labyrinths wherein it is written that the transgressions of such ceremonies are mortall sins yea though they be committed without giving offence to others Gerson sought for some mittigations but the true comfort is the voice of the Gospel which would have the understanding of this liberty to be made knowne and maintained in the Church namely by removing those errors whereof hath been spoken But ceremonies invented by man such as are seemely devised for order may be observed without any opinion of merit worship or necessitie as hath been aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why do ye tempt God laying upon the necks of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errors being removed whereof the Church must needs be admonished afterward we both observe certain ceremonies which are comely and made for good order and also teach that they ought to be observed even as men cannot live without order And Paul saith 1 Cor. 14. Let all things be done decently and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the truth and in measure It is plain that this last word is opposed to superstition which then also daily increased ceremonies and darkened the truth and burdened consciences and the Churches But we thank God the everlasting Father of our Lord Iesus Christ who for his Son and by him gathereth an eternall Church for that even from the first beginning of mankind he hath preserved the publike ministery of the Gospel and honest assemblies who himselfe also hath set apart certain times for the same and we pray him that henceforth he wil save and govern his Church And we diligently teach that all men ought to help to maintain the publike ministerie and avoid offences and dislentions that scatter the Church as in it proper place more at large is declared Out of the Confession of WIRTEMBERGE Of Ecclesiasticall Ceremonies VVE acknowledge that by Christ the Sonne of God two Artic. 35. Ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be observed according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decently and in order as Paul speaketh such as they be that are set downe 1 Cor. 14. and 1. Tim. 2. The Apostles also in ordaining Ministers of the Church used laying on of hands which being retained out of the custome of the old Law and not being commanded to the Church may be freely observed They ordained also in the Acts of the Apostles That the Gentiles should beware of eating of that which was strangled and of blood not that this observation should be for ever among the Gentiles but for a time and so long to continue till this eating were no more offensive We confesse this also that it is lawfuâ—l for the Bishops with with the consent of their Church to appoint holy days lessons Sermons for edifying for instruction in the true faith in Christ But it is not lawfull for them to thrust upon the Church the ceremonies of the old law for the holy service wherewithall God alone is worshipped Neither is it lawfull either to restore the old ceremonies of the law or devise new to shadow forth the truth already laid open and brought to light by the Gospel as in the day light to set up candles to signifie the light of the Gospel or to carrie banners and crosses to signifie the victory of Christ through the Crosse Of which sort is all that whole furniture of massing attire which they say doth shadow out the whole passion of Christ and many other things of that kinde Much lesse is it lawfull to ordain ceremonies and holy rites by the merit whereof sin may be purged the kingdome of heaven purchased For of that former kind of ceremonies and holy rites Christ out of Esay preacheth saying In vain do they worship me teaching for doctrines the precepts of men And Paul saith Let no man iudge you in meat or drink or part of an holy day or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the observation of such ceremonies But touching the latter kind of ceremonies it is manifest that they are wicked rites reprochful to the death and resurrection of Christ by whose onely merit we have deliverance from sin and inheritance of eternall life by faith Out of the Confession of SUEVELAND Of humane Traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this day ordaine this is the opinion of our men They reckon no traditions
onely inspiration of the lying spirit Vpon the same Do agree with the Canon law c. We would have it declared Obser 2. pag. 446. unto us what manner of law this Canon law is seeing that there be many things both in certaine ancient and especially in the Canons of the Popes flat repugnant to the word of God and to equitie Vpon the same As mortall sins and such as expell the holy Ghost c. why we Observ 3. 446. do think that this also hath need to be more diligently expounded we have shewed not once before Looke the 4. Sect. observ 1. and 2. upon this same Confess Also Sect. 8. observ 4. upon the Confession of Auspurge Vpon the same Where as the words of Christ did speake c. If so be that we Obser 4. pag. 448. should admit that Gospell according to the Egyptians wherein those words be attributed to Christ Vpon the Confession of Wirtemberge ANnd that it is a mysterie c. to wit a spirituall marriage Observ 1. 451. between Christ and his Church and not this carnall or corporall and humane marriage which is not appointed to represent that other which is spirituall Vpon the same The politique laws which are the ordinances of God c. we Obser 2 pag. 451. also do approve the politique laws touching these things so that the consciences be not snared and that which in this contract is meerely divine be administred according to the true word of God being distinguished from civill controversies which fall out in marriage Looke before observation 1. upon the former Confession of Helvetia IN THE NINETEENTH SECTION Vpon the latter Confession of Helvetia VVIth good laws made according to the word of God that is Obser 1. pag. 458. with such as doe not forbid that which God doth command in the morall law and by the voice of nature it selfe nor command that which he forbiddeth For otherwise by the name of the word of God the Iudaicall civill law might also be understood to the which not withstanding we are not bound in so much as it is civill but onely so farre forth as it is grounded upon a generall and perpetuall rule of justice Vpon the former Confession of Helvetia ACcording to iust and divine Laws c. That is agreeable to Observ 1. pag 400. equitie and righteousnesse and to conclude to the law of nature whereof God himselfe is the Author Vpon the same And the oath which we made to him c. That is an oath whereby Obser 2. pag. 460. subjects are bound to their Magistrates Vpon the Confession of Basil IN the number whereof we also desire to be c. These things are Obser 1. pag. 461. spoken in the person of the Magistrates themselves and not of the Pastours of the Church at Basil in so much as this Confession was published in the name of the Magistrates themselves Vpon the Confession of Bohemia THe people is taught that they ought to obey no man more then Obser 1. pag. 464. God This is so farre to be extended as that we must understand that we ought not to obey any in these things which pertaine to the conscience and to salvation but God alone seeing that the Apostle doth not except so much as the Angels themselves Gal. 1. The end of the Harmonie and of the Observations A GENERALL CONFESSION OF THE TRVE CHRISTIAN FAITH and Religion according to Gods Word and Acts of our Parliaments subscribed by the Kings Majestie and his Houshold with sundry others To the glory of God and good example of all men At Edinborough the 28. day of Ianuary The yeere of our Lord 1581. And in the 14. yeere of His Majesties Raigne WE all and every one of us under written protest that after long and due examination of our owne consciences in matters of true and false Religion are now throughly resolved in the truth by the Word and spirit of God And therefore we beleeve with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole world that this onely is the true Christian faith and religion pleasing God and bringing salvation to man which is now by the mercie of God revealed to the world by the preaching of the blessed Evangell and is received beleeved and defended by many and sundry notable Churches and Realms but chiefly by the Church of Scotland the Kings Majestie and three Estates of this Realm as Gods eternall truth and onely ground of our salvation as more particularly is expressed in the Confession of our Faith established and publikely confirmed by sundry Acts of Parliaments and now of a long time hath been openly professed by the Kings Majestie and whole body of this Realm both in burgh and land To the which confession and form of Religion we willingly agree in our consciences in all points as unto Gods undoubted truth and verity grounded onely upon his written word And therefore we abhorre and detest all contrary religion and doctrin but chiefly all kinde of Papistry in generall and particular heads even as they are now damned and confuted by the word of God and Church of Scotland but especially we detest and refuse the usurped authoritie of that Romane Antichrist upon the Scriptures of God upon the Church the civill Magistrate and conscience of men all his tyrannous Laws made upon indifferent things against our Christian liberty his erronious doctrin against the sufficiencie of the written word the perfection of the law the office of Christ and his blessed Evangell his corrupted doctrin concerning originall sin our naturall inabilitie and rebellion to Gods law our justification by faith onely our imperfect sanctification and obedience to the law the nature number and use of the holy Sacraments his five bastard sacraments with all his rites ceremonies and false doctrin added to the administration of the true Sacraments without the word of God his cruell judgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christs body in the elements and receiving of the same by the wicked or bodies of men his dispensations with solemn oathes perjuries and degrees of marriage forbidden in the word his crueltie against the innocent divorced his devilish Masse his blasphemous Priesthood his prophane sacrifice for the sins of the dead and the quick his Canonization of men calling upon Angels or Saints departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vows to creatures his Purgatory prayers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Advocates or Mediatours his manifold orders Auricular confession his dispersed uncertain repentance his generall and doubt some faith his satisfactions of men for their sins his justification by works Opus Operatum works of supererogation merits pardons peregrinations and stations his holy
Gospel unto the distressed consciences And for this cause doe our Divines teach * Looke the 5. Observat that private Absolution is to be retained in the Church and they set out the dignitie of it and the power of the Keyes with true and very large commendations namely because the power of the Keyes doth dispense the Gospel not onely to all in generall but also to every * one in particular as Christ saith Thou hast won thy brother c. and because we must beleeve the voice of the Gospel which is dispensed unto us in absolution by the ministery of the Church no otherwise then a voice sounding from heaven This whole benefit of absolution and of this ministerie hath heretofore been wholly obseured with the false opinions of such as taught that absolution was naught worth without sufficient contrition and did afterwards will men to misdoubt of absolution because no man knew whether his contrition were sufficient or not What else was this but quite to take away from all consciences the comfort of the Gospel and to remoove out of the Church and cleane to abolish the ministery of the Gospel or the power of the Keyes Who doth not see that these pernitious errors are worthily reprooved Now seeing that confession yeeldeth a place where to bestow absolution in private and this custome doth uphold the understanding of the power of the Keyes and remission of sins among the people besides seeing that this conference availeth much for admonishing and instructing of men therefore we doe duely retaine Confession in our Churches yet so as that we teach that reckoning up of the faults is not necessary by Gods Law and that mens consciences are not to be clogged with it For there is no commandement in all the Apostles Writings sounding that way Again this rehearsing of all ones sins is a thing impossible according to that in the Psalme Who can understand his faults And Jeremie saith The heart of man is corrupt and unsearchable But if no sins could be forgiven but such as are reckoned up mens consciences could never be at rest because they neither see nor can call to minde the greatest number of them Whereby it may easily be gathered that the ministerie of absolution and remission of sins doth not depend upon the condition of numbring them up all The ancient Writers also doe testifie that this counting of sins by tale is a thing needlesse Chrysostome on the Epistle to the Hebrews saith Let us reckon of it that we have sins and let not the tongue alone utter it but the conscience within us also And let us not barely say we are sinners but let us reckon up our sins particularly I doe not bid thee to bewray thy selfe openly nor to accuse thy selfe to other but to follow the saying of the Prophet Lay open thy wayes before the Lord confesse thy sins before God utter thy sins with prayer before the true Iudge not remembring them with the tongue but with the conscience and then indeed maist thou hope to finde mercie That Sermon of Chrysostomes teacheth not onely what is to be thought of reckoning up of sinnes but doth also very wisely joyne contrition and faith together as they are joyned by us First he will have us acknowledge our sins unfainedly and abhorre them from our hearts In the next place he teacheth to adde thereunto prayer and faith which may assure us that we are forgiven Else where he saith Acknowledge thy sins that thou maist do them away If thou art ashamed to shew thy sins to any man then utter them every day in thy heart I say not goe confesse thy sins to thy fellow servant that may upbraid thee with them but confesse them unto God that is able to cure them The Glosse upon the Decrees touching Penance the 5. distinct granteth that Confession was ordained of the Church and is not commanded in the Scriptures of the Old and New Testament of the same judgement are many of the Doctors Wherefore our judgement touching the Doctrine of Confession is neither new nor without reason Lastly there is most need of all that the godly should be admonished touching satisfactions For there was more hurt and danger in them then in numbring up of sins in as much as they darkened the benefit of Christ because that the unlearned thought they did obtaine remission of the guilt of sinne for their owne works sake and besides mens consciences were much distressed if ought were omitted that was injoyned for satisfaction Again ceremonies and pilgrimages and such like fruitlesse works were thought meet for satisfaction rather then things commanded of God And forsooth their teachers themselves dreamed that eternall death was fully redeemed by them Therefore we thought it needfull that godly mindes should be set free from such errors and we teach that their Canonicall satisfactions which they call works not due c. are neither availeable for the remission either of the fault or everlasting punishment nor yet necessary It was a custome long since in the Church that in publike penance such as had fallen and did returne to the Church againe should not be received without some punishment laid upon them for examples sake from which custome these satisfactions did spring But the futhers minde was by such examples to fray the people from sins they did not account that Ceremonie to be a just recompence for the fault or for eternall death or for purgatory pains These things were after wards coyned by ignorant and unlearned men But those ancient customes * Looke the 6. Observat were in time worne out of use and laid aside As for us we doe not but then mens conciences with satisfactions but this we teach that the fruits of repentance are necessarie and that obedience the feare of God faith love chastitie and the whole renuing of the spirit ought to increase in us We give men warning * Looke the 7. Observation of this also that sins are eft-soones punished even by temporall punishments in this life as David Manasses and many others were punished and we teach that these punishments may be mitigated by good works and the whole practice of repentance as Paul declareth If we would â—udge our selves we should not be iudged of the Lord. And repentance deserved that is obtained that God should alter his purpose touching the destruction of Ninive Thus whereas before the disputations were intricate and endlesse and full of grosse opinions now that doctrine being purged is delivered to the people so as it may be understood and avails much unto godlinesse We doe still hold and set forth the true parts of Repentance Contrition Faith Absolution Remission of sinnes Amendment of the whole life Mitigation of present punishments and we are in good hope that the godly will not onely not reprehend any thing in this place but also will give them thanks which have purged this point of Christian doctrine which is requisite and profitable in all
mens consciences which had rather use the whole Sacrament neither did we thinke that any crueltie should be used in that matter but so much as in us lyeth together with the ceremony we have restored the holy doctrine touching the fruit of the ceremonie that the people may understand how the Sacrament is laid before them to comfort the consciences of them that doe repent This doctrine doth allure the godly to the use and reverence of the Sacrament For not onely the ceremonie was before maimed but also the chiefe doctrine touching the fruit thereof was utterly neglected And peradventure the maiming of the ceremonie did signifie that the Gospel touching the blood of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie is renued and restored This Article we finde placed else-where in the first place amongst those wherein the abuses which are changed are reckoned after this manner EIther kinde of the Sacrament in the Lords Supper is given to the laitie because that this custome hath the commandement of the Lord Matth 26. Drinke ye all of this where Christ doth manifestly command concerning the cup that all should drinke And that no man might cavill that it doth only appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the whole Church did in common use either part This custome remained a long time even in the latter Churches neither is it certaine when or by what author it was changed Cyprian in certaine places doth witnesse that the blood was given to the people The same thing doth Hierome testifie saying The Priests doe minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commandeth that the Sacrament be not devided Dist 2. de consecr cap. Comperimus Onely a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrary to the commandements of God is not to be allowed as the Canons do witnesse Dist 8. Cap. Veritate with that which followeth Now this custome is received not only against the Scripture but also against the true Canons and the examples of the Church Therefore if any had rather use both parts of the Sacrament they were not to be compelled to doe otherwise with the offence of their conscience * Looke the 1. observation And because that the parting of the Sacrament doth not agree with the institution of Christ we use to omit that procession which hitherto hath been in use Out of the Confession of SAXONY Of the holy Supper of the Lord. BOth Baptisme and the Supper of the Lord are pledges and testimonies of grace as was said before which doe admonish us of the promise and of our whole redemption and doe shew that the benefits of the Gospel do pertaine to every one of those that use these ceremonies But yet here is the difference by Baptisme every one is ingrafted into the Church but the Lord would have the Supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that follow Even as also in the very words of the Supper there is a promise included seeing he commandeth that the death of the Lord should be shewed forth this Supper distributed till he come That therefore we may use this Sacrament with the greater reverence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comfort of every one The first cause is this The Son of God will have the voice of his Gospel to sound in a publique congregation and such a one as is of good behaviour the bond of this congregation he will have this receiving to be which is to be done with great reverence seeing that there a testimonie is given of the wonderfull conjunction betwixt the Lord and the receivers of which reverence Paul speaketh 1 Cor. 11. saying He that receiveth unworthily shall be guiltie of the body and blood of the Lord. Secondly God will have both the Sermon and the ceremonie it selfe to be profitable both for the preservation and also for the propagation of the memory of his passion resurrection and benefits Thirdly He will have every receiver to be singularly confirmed by this testimonie that he may assure himselfe that the benefits of the Gospell doe pertaine to him seeing that the Sermon is common and by this testimonie and by this receiving he sheweth that thou art a member of his and that thou art washed in his blood and that he doth make this covenant with thee Joh. 15. Abide in me and I in you Also I in them and they in me Fourthly he will have this publique receiving to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou docst joyne thy selfe Also he will have us to give thanks publiquely and privately in this very ceremonie to God the eternall Father and to the Sonne and to the holy Ghost both for other benefits and namely for this infinite benefit of our redemption and salvation Also he will that the members of the Church should have a bond of mutuall love among themselves Thus we see that many ends doe meet together By the remembrance of these weightie causes men are invited to the reverence and use of the Sacrament and we teach how the use may be profitable We doe plainly condemne that monstrous errour of the Monks who have written that the receiving doth deserve remission of sinnes and that for the works sake without any good motion of him that useth it This Pharisaicall imagination is contrary to that saying Habac. 2. The iust shall live by his faith Therefore we doe thus instruct the Church that they which will approach to the Supper of the Lord must repent or bring conversion with them and having their faith now kindled they must here seeke the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the use of this Sacrament there is a witnesse bearing which declareth that the benefits of the Sonne of God doe pertaine to thee also also there is a testimonie that he joyneth thee as a member to himselfe * Looke the 1. observation upon this confession and that he is in thee as he said Joh. 17. I in them c. Therefore we give counsell that men doe not thinke that their sinnes be forgiven them for this works sake or for this obedience but that in a sure confidence they behold the death and merit of the Sonne of God and his resurrection and assure themselves that their sins are forgiven for his sake and that he will have this faith to be confirmed by this admonition and witnesse bearing when as faith comfort the
joy of conscience and thanksgiving doe after this sort increase the receiving is profitable Neither are any * Look the 2. Observation admitted to the Communion except they be first heard and absolved of the Pastour or his fellow Ministers In this triall the ruder sort are asked and oftentimes instructed touching the whole doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the use whereunto they are ordained the things themselves are not to be accounted for a Sacrament but in the use appointed Christ is present in this communion * Looke the 3 4. Observ truly and substantially and the body and blood of Christ is in deed given to the receivers in that Christ doth witnesse that he is in them and doth make them his members and that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke doe cause both that we may be in Christ and that Christ may be in us Moreover in the ceremonie it selfe we observe the usuall order of the whole ancient Church both Latine and Greeke We use no private Masses that is such wherein the body and blood of Christ was not distributed as also the ancient Church for many yeers after the Apostles times had no such Masses as the the old descriptions which are to be found in Dionysius Epiphanius Ambrose Augustine and others doe shew And Paul 1 Cor. 11. Doth command that the Communion should be celebrated when many do meet together Therefore in the publike congregation and such as is of good behaviour prayers and the creed are rehearsed or sung and * Looke the 5. Observat lessons appointed usually for holy dayes are read After that there is a Sermon of the benefits of the Son of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doth rehearse a thanksgiving and a prayer for the whole Church for them that are in authoritie and as the present necessitie requireth and he prayeth to God that for his Sons sake whom he would have to be made a sacrifice for us he would forgive us our sins and save us and gather and preserve a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receivers the whole Sacrament who come reverently thereunto being before examined and absolved and there they joyne theirs with the publike prayers In the end they doe againe give thanks All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most part agree with the writings of the Apostles and with the custome of the ancient Church even almost to Gregories time which thing being so the custome of our Churches is to be approved not to be disallowed but our Adversaries misliking our custome doe defend many errours some more foule and grosse others coloured with new deceits Many heretofore have written that in the masse there is an oblation made for the quicke and the dead and that it doth deserve remission of sins both for him that maketh it and for others even for the works sake And thus were most of them perswaded and as yet are like unto the Pharisees and the heathen For after the same manner the Pharisees the Heathen did dreame that they for the works sake did deserve for themselves and for others remission of sinnes peace and many other good things Or although those which were not so blind did speake more modestly and said that they did deserve but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits and a ransome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the merchandise of Masses and the prophanation of the Lords Supper almost throughout the whole world But God will have corrupt kindes of worship to be reproved and abolished Therefore we doe simply and in deed propound the voice of God which doth condemne those errours and with all our heart we affirme before God and the whole Church in heaven and in earth that there was one onely sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the whole obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised up againe This is that onely Lambe which taketh away the sinnes of the world Ioh. 1. Of this onely sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for ever those that are sanctified And this sacrifice is applied to every one by their owne faith when they heare the Gospell and use the Sacraments as Paul saith Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood And Habac. 2. The iust shall live by his faith And 1 Pet. 1. Being sanctified in the spirit unto obedience and sprinkling of the blood of Iesus Christ Other Sacraments in the old Testament were typicall whereof we shall speake more at large in their place and they did not deserve any remission of sins and all the righteousnesse of holy men at all times were are and shall be sacrifices of praise which doe not deserve remission either for them that did offer them or for others but they are services which every one ought to performe and are acceptable to God for the Mediatours and our high Priest the Son of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an unchangeable and eternall truth it is most manifest And whereas certaine fragments which they call the Canons of the Masse are alledged against this so cleare light of the truth it is also manifest that the Greeke and Latine Canons are very unlike the one to the other and that the Greeke Canons doe disagree among themselves in a most wrightie matter and it appeareth that in the Latine Canon many jagges and pieces were by little and little patched together of ignorant authors The ancient Church doth use the names of Sacrifice and oblation but thereby it understandeth the whole action prayers a taking of it a remembrance faith a confession and thankesgiving This whole inward and outward action in every one that is turned to God and in the whole Church is indeed a sacrifice of praise or thankesgiving and a reasonable service And when the Lord saith Ioh. 4. The true worshippers shall worship the Lord in spirit and in truth he affirmeth that in the New Testament outward sacrifices are not commanded which of necessitie should be made although there were no motions of the holy Ghost in the heart as in the law it was necessarie that the ceremonie of the Passeover should be kept But touching the Supper of the Lord it is said 1 Cor. 11. Let every man