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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03284	The confession of faith contending how the troubled man should seeke refuge at his God, thereto led by faith: with the declaratio[n] of the article of iustification at length. ... Compiled by M. Henry Balnaues of Halhill, & one of the Lords of session, and Counsell of Scotland, being as prisoner within the old pallaice of Roane: in the yeare of our Lord. 1548. Direct to his faithfull brethren, being in like trouble or more ...	Balnaves, Henry, Sir, d. 1579.; Knox, John, ca. 1514-1572.	1584 (1584)	STC 1340; ESTC S100771	112,936	310

The firme weake shall find strēght and confort The rude and simple true knowledge and erudition The learned and godly humble reioycing by the omnipotēt spirite of Iesus Christ to whome bee glorie before his congregation Amen This worke following cōteineth three principall parts The first parte how mā being in trouble should seek refuge at God alone And that naturally all men is subiect to trouble and howe profitable the same is to the godly Last of the cruell persecution of Sathan and his members against the chosen of God The secōd part cōteineth how mā is released of his trouble by faith and hope in the promisses of god therefore declareth the article of Iustification prouing that faith onely iustifieth before God without all deseruing or merite of our workes either preceeding or following faith with a solutiō to certaine cōtrarie argumēts made by the aduersaries of faith this article With the true vnderstāding of such scriptures as they alledge for thē The third and last part conteineth the fruites of faith whiche are good workes which euery man should worke according to their owne vocation in euery estate All this plainely may be perceaued in the life of our first parent ADAM which by transgression of Gods commandement fell in great trouble and affliction From which hee should neuer haue beene released without the goodnesse of God had first called him And secondly made vnto him the promisse of his saluation The which ADAM beleeuing before euer hee wrought good workes was reputed iust After during all his life hee continued in good workes striuing contrarie Sathan the worlde and his owne flesh ¶ THE AVTHOR VNTO THE FAITHFVLL Readers THE loue fauour mercy grace and peace of God the Father God the Sonne with the illumination of God the holy Ghost bee with you all my welbeloued brethrē which thirste after the knowledge of the word of God And most feruently desire the same to the augmentation increasing of the church of Christ dayly to flourish in godly wisedome and vnderstanding through faith vnfained euer working by loue Amen THE I. CHAPTER 1 What should be the study of man And vvhat man should do in time of tribulation AS desirous as the wild hart is in the most burning heat and vehement drouth to seeke the could fontaine or riuer of water to refresh his thirst So desirous should we be O lord God to seeke vnto thee our Creator Maker in all our troubles and afflictions and say with the Proph. Dauid Wherefore art thou sad or sorowfull O thou my soule or sprit why troubles thou me beleeue and hope surely in God that is Confide in his mercy call to remembrance the tyme by past how mercyfull helply propiciāt he hath bene to the fathers and deliuered them of their troubles Euen so shall hee do to thee if thou beleeuest vnfainedly in him seek hym in his worde not inquiring his name what they call him nor what similitude forme or shape he is of for that is forbidden thee in his lawe hee is that he is the God of Abraham Isaac and Iacob and the God of the Fathers to whome he made the promis of our redemptiō He would show his name no other waye to Moys Exo. 3. chap. but cōmanded him to passe to the people of Israel and say vnto them he which is hath send me to you that is my name frō the beginning that is my memorial frō one generatiō to another THE II. CHAP. 1 How mā comes to the knowledge of god 2 Where shold man seeke God and how he should receaue him 3 And by whome we should offer our petitions BY faith are wee taught to knowe god the father maker and creator of al Heauen Earth and all creatures whom we should beleeue to be almightie of infinite power mercy iustice and goodnes that he created in the beginning all thing of nought as the scripture teacheth vs Gen. 1. Chap. And that by the word which is the sone of god he made all thing which is made who is equall to the father in deuine nature and substance without beginning in the bosome of the father which was with god in the beginning and was also god And at the prefined and preordinate time by god the father was send into the world and made man taking our manly nature and cloathing him with the same and dwelled among vs. And after long time conuersing amongst vs teaching and preaching the realm of heauē being exercised in al trobles and calamities in the which this our mortall body is subiect except sin only finaly for our sakes suffered the most vile death for our redemption And rose from the same the 3. day for our iustification And after 40. daies ascended to the heauens and sites at the right hand of the father our aduocat as testifies the holy scriptures of him And thereafter send the holie spirit to instruct his Disciples of all veritie as hee had promised of before who proceeding from the Father and the Sonne the third person of the Trinitie descended vpon the Disciples in a visible signe of fyrie tounges by whome all Creatures is viuificat and hath life is gouerned ruled sustained and cōforted without the which all creatures would turne to nought Of this maner knowe thy God three Persons distinct in one substance of godhead Confound not the personnes nor deuide not the godhead But beleeue fearmly indoubtedly as thou art teached in the Symbole of the Apostles and of the holy man Athanasius confessed in the holy church of Christ. Ascend no higher in the speculatiō of the Trinitie thā thou art teached in the scriptures of God If thou wilt haue knowledge of the father seek him at the Sone If thou wilt know the Son seek him at the Father For none knoweth the Sone but the father none may com to the knowledge of the father but by the Sonne And also Christ being desired of Phillip one of his Apostles to show them the Father answeared this long time I am with you and ye haue not knowen me Phillip he who hath seene me hath sene the Father beleeuest thou not that I am in the father and the father in me Therefore whath euer thou desirest which good is seeke the same at the son for the Father hath giuen all thing in his power for that cause christ cōmāded vs all to come vnto him seeing he hath al things giuē to him and also cōmandeth vs all to come to him great fooles we are which seeke any other way of the which we are incertaine either in Heauen or in Earth as concerning our saluation wee are sure he loueth vs will heare vs according to his promise Greater loue thā this cā no man showe but that he put his life for his frendes Yea verily we being his Enemies he willingly gaue him selfe to the death to get vs

the deds of the law as proue the Scriptures before rehearsed and by the example of Abra. who had no mix tiō of works in his iustification The which we must affirme to be trew because the Scriptures affirme the same and testifie him to be iustified by imputation through faith because hee beleeued god and gaue sure trust to his promis howbeit the same appeared not possible as indeed it was to the iudgment of man Neuertheles hee doubted not in his faith but beleeued hope against hope therefore it was cōpted to him for righteousnes not onely to him but of the same maner to vs which beleeue and are sonnes to Abrahā by faith And trust wel Abraham did many noble and heroicall works of the law of nature but none of these works were participāt of his iustificatiō before god but only beare witnes to his faith and obedience to god in his righteousnes as shalbe showē hereafter The most excellent work amongst the Iewes was circumcisiō which was giuen to Abra. cōmāded to be vsed in all his posteritie for the signe tokē of the bād and couenant betwene God and him The which was long after the iustification of Abraham as ye may read Gen. the 17. chap. And the Apost sayeth Abrahā receaued the signe of Circūcision the seale of the Iustice of faith c. Therfore this work made him not iust nor yet had any parte of his iustification Neuertheles God reahearsed to him at that time the promisse saying Abraham walke before me and be perfite and I shall put my couenant between me and thee shall multiplie thy seede exceedinglie thou shalbe the father of many nations And after this God tempted Abraham That is searched or espyed out his faith commaunding him to take his sonne Isaac whome he loued and offer him in a sacrifice c. Consider this cōmaund ye shall perceaue it a great tētation of the faith of Abraham and conferre the same with the Scriptures going before where God gaue commaund to him that he should put away his sonne Ismael For the seed of the promis should be fulfilled in Isaac Neuertheles the faith of Abraham was so firme and constant that he rather hoped and surely beleued that god was to raise Isaac from death to life then that his word should be fals or of none effecte And therefore god said vnto him and confirmed the same with an othe saying Because thou hast done this thing and hast not spared thy onely begotten sonne I shall blis thee and multiply thy seede as the starres of the heauen and sand of the sea shore because thou hast obeyed my woice and charge Heir yee see and find the promisse repeated again which was made to him long before But it is not saide here That because Abraham did this worke it was cōpted to him for righteousnes but that hee was cōmended by the mouth of god for his obedience and perseuerance in faith for the faithful shuld liue by faith daylie perseuering increasing day by day more more perfite which is from faith to faith giuing euer thanks praise vnto god and obeying his command Yee shall take this conclusion that no man can be called iust which liueth wickedly but hee which is godly and liueth well is called iust Neuertheles his good life or workes haue no participation of this Article Because they are excluded by the Apostle in the wordes before rehearsed for a conclusion that man is made iust before God by faith without the deedes of the lawe vpon the whiche wordes S. Augustine saith These wordes are not to bee vnderstande so that a man receauing the faith if he liue afterwarde wickedly shalbe called iust but hee is made iust without all his workes that he may liue in righteousnes and work well Christ is the end of the law vnto righteousnes to all that beleeue that is christ is the cōsummation and fulfilling of the lawe and that iustice whiche the lawe requireth and all they which beleeue in him are iust by imputation through faith And for his sake are repute and accepted as iust This is the Iustice of faith of the which the Apostle speaketh Rom. the 10. Chapter Therefore if yee wilbee iust seeke Christ and not the law nor your inuented workes whiche are lesse then the lawe Let him bee the mark whereat ye shoote and let him neuer passe foorth of your harte whereto seeke yee that thing which already hath taken an end Is it not writtē in the euangell of S. Luc. the 16. Chap. The law and the Prophetes are vnto the time of Iohne frō the which time the kingdome of God is preached and foorthshowen c. And S. Io. in the 1. chap. of his Euangell saith The law is giuen by Moys but grace and veritie ar giuē by Iesus Christ. These two words are expounded by S.P. Grace that is the mercy of god whereby we ar made safe through faith in Christ and not of works Verity is the fulfilling of the promisses of god for the which Christ was made seruant to circumcision for the veritie of god to confirme the promisses of the fathers here ye see christ will haue no mixtiō with the law nor works therof In this article of iustificatiō because the law is as contrarie to the office of Christ as darknes to light and is as farre differēt as heauen and earth for the office of the law is to accuse the wicked feare them and cōdemne them as trāsgressours of the same The office of Christ is to preache mercy remission of sinnes freely in his bloude through faith giue consolation and to saue sinners for hee came not in to this world to call them which ar iust or think them selues iust but to call sinners to repentance The office of Christ Iohn the baptist declareth saying behold the lambe of God behold him which taketh away the sinnes of the world It is not I sayeth Ihon nor the Law repentance or workes of repentance which I preache that taketh away your sinnes but it is Christ that innocent lambe of god to whome I send you And also Christ sayeth God send not his sonne into the world that he shold accuse condemne or iudge the world but that the world should be made safe by him And after It is not I sayeth Christ to the Iewes that iudgeth you it is Moyses which accuseth you And so the Scriptures testifie that the law accuseth and Christ saueth He sendeth none to the law but rather the law driueth compelleth man to seeke Christ If yee will vnderstande it aright The woman accused of adulterie he sent her not to the law but said to her passe thy waye and sinne no more And to the mā which had bene diseased thirtie eight yeres c. behold thou art made whole now sinne no more that some worse thinge happen thee not Christ called

god with their free will and naturall reason From Noe vnto Abraham our saide aduersarie Sathan so couered this article that no outward testimony is foūd therof in Scripture And trust well the fathers all this time had many pleasant workes inuented of their own conceat good intention naturall reason Hauing some footsteppes of the examples of the holie fathers By which they beleeued to please God but it was not so indeed because they followed the examples of the fathers in the outward workes and Ceremonies but not in faith so all became Idolaters And the same Ceremonies most shining workes appeare to be most excellent in the ofspring and posteritie of Cham. Because his nephew Nimrode began first to be myghtie in the earth and vsurped to him the kingdome of Babilon It is not to presume that the preaching of Noe the word of God taught to him and his sonnes by the mouth of god his maner of sacrifice was past frō their memory but man is lyghtly drawn from faith the word to his owne conceat vain intentiō to the exercising of the outward deed in the which man wil neuer be sene to do euil so there appeare any maner of outward holines in his works the which he defends to be holy and good because the holy fathers did so haue no respect to faith which maketh the work acceptable and pleasant in the sight of God without the which al is but Idolatrie how holy that euer the worke appeare and so enters Sathan and rules mightiely as he did amongst the fathers to the time of Abraham THE IX CHAP. 1 God reneued to Abraham the promis made to Adam of the blessed seed wherto Abraham beleuing is pronounced iust 2 Though the iust be euer persecuted at last they preuaile 3 Wherfore are we brethrē to Iesus Christ. 4 The wrong iudgement of the fleshly man touching the chosen of God GOD of his infinit mercy and goodnes moued of loue which he bears to mankind seeing our aduersary ruling so mightely would steir vp this article of iustification in Abraham that his church should not perish Commanding him in these words Passe furth of thy fathers house and from thy freends and furth of thy own countrie and cum into the land which I shall showe the That is asmuch to say as thy father his household and the whole countrie in the which now thou mackis dwelling Thy whole nation and kinred ar all Idolaters therefore of my mercie and grace without thy merites or deseruings I will call the to the faith and raise vp in the the groundstone of my church and make the the father of all faithfull This exposition ye shall finde in the booke of Iosua the 24. chap. for the scripture is the best interpreter of it selfe And so stired vp this article in the person of Abraham in these words saying I shall make the in a great nation and I shall blesse the and shall magnifie thy name and thou shalbe blessed I shall blis them that blis the and curse them that curse the and in the shall all natiōs of the earth be blessed This is the renewing of the promes maid to Adam in the paradise That the seed of the woman should tread down the serpents head Heir shall ye finde the beginning of the faith of Abraham who past forward as God commanded him to whome he gaue credence surelie beleued in his promisse And left all wordlie affections committing him wholy into the hands of God depending only vpon his word beleeuing the same trew hoping to obtein all things which were promesed him by the word of god of the which he had deserued no thing for the scriptures testifies him to be no other but an Idolater as his father was Efter this God dreue and inculcat this article of iustification in the eares of Abraham saying Dreid not Abraham I am thy defender and rewarde aboue measure c. Thou shalt haue him to be thy heire that shall passe forth of thy bosom Thy seede shalbe as the starres of the heauen Abraham beleeued God and it was reputed to him for Ryghteousnesse c. Here ye see the proceeding of this article from faith to faith euer cōtinuing in more perfection day by day Then begā sathan our aduersary newly to impūg this article euer to annul the promis of god as he perswaded Cain to pursue Abel euen so perswaded he Ismael to pursue Isaac Esau Iacob the rest of the brethrē yoūg Ioseph whom they sold as testifies the historie Thus still continued the old hatred enimitie betwen the seed of the serpent and the seed of the woman That is the wicked pursue euer the chosen and godlie which ar the womans seed that treadeth down the serpētes head For euen as Christ the blessed seed hath obteined victory of our aduersary So shall we by faith in him of whose flesh bones we are he of ours that is we ar mēbers of his body brethrē to him by two reasons the one is that he is man of our flesh the naturall begottē sonne of the glorious virgin Marie And so of Adam is ●●id our brother The other reason is that by him through him by faith in the mercy of god we are the sons adoptiue of God and so his brethren fellow heires of the heritage with him The fleshlie man and worldly iudgement is deceaued in the knowledge of this seed as our mother Eue was For she said after she had conceaued and borne Cain I haue gotten or possessed a man by God that is according to the promis made by god I haue gotten the seed that shal tread down the serpēts hed Here she looked not into faith but tooke the fleshlie reason of the first begotten sonne But when she saw hee slew his brother then she vnderstoode him to be the seede of the Serpent Therfore whē she bare Seth she held her peace because she knewe her selfe deceaued before in the opinion of Cain And then cleued to faith as Adam did saying God hath giuen to mee an other seede for Abell whome Cain hath slaine Abraham beleued of his fleshly iudgment that Ismaell wes the promesed seed as appeareth by the answear he made to god when he said to him Sarai shall bare vnto thee a sonne whome I am to blis c. Abraham smiled in his harte and said wold to god Ismael might liue befor thee But hereafter admonished by the mouth of god to obey Sarai and expell Agar hir sonne for he should haue no parte of heritage with Isaac he vnderstood spirituallie obeyed the voice of his wyfe The seed of the serpent contended with the seede promesed in the bosum of that noble and godlie woman Rebecca being both of one conception This contention moued the mother to say better I had remained still barren then to haue this displeasure To