hath put and ordained distinction and difference betwixt the King and Subjects betwixt the Rulers and the Common-people in the Regiment and Administration of Civill Policies yet in the hope of the life to come he hath made all equall for as in Christ Jesus the Iew hath no greater Prerogative then hath the Gentile the man then hath the woman the learned then the unlearned the Lord then the servant but all are one in him so is there but one way and means to attain to the participation of his benefits and spirituall graces which is a lively faith working by charitie and therefore I say that it doth no lesse appertain to you beloved Brethren to bee assured that your faith and Religion be grounded and established upon the true and undoubted Word of God then to your Princes or Rulers For as your bodies cannot escape corporall death if with your Princes ye eate or drink deadly poyson although it be by ignorance or negligence so shall ye not escape the everlasting if with them ye professe a corrupt Religion yea except in heart ye beleeve and with mouth ye confesse the Lord Jesus to be the onely Saviour of the world which ye cannot doe except ye embrace his Evangell offered ye cannot escape death and damnation For as the just liveth by his own faith so doth the unfaithfull perish by his infidelitie And as true faith is ingendred nourished and maintained in the hearts of Gods Elect by Christs Evangell truely preached so is infidelity and unbelief fostered by concealing and repressing the same And thus if ye look for the life everlasting ye must trie if ye stand in faith and if ye would be assured of a true and lively faith ye must needs have Christ Jesus truly preached unto you And this is the cause dear Brethren that so oft I repeat and so constantly I affirme That to you it doth not lesse appertain then to you King or Princes to provide that Christ Jesus be truely preached amongst you seeing that without his true knowledge can neither of you both attain to Salvation And this is the point wherein I say all men are equall That all are descended from Adam by whose sin and inobedience did death enter into the world so it behoved all that shall obtain life to be ingrafted in one that is in the Lord Iesus who being the just servant doth by his knowledge justifie many to wit all that unfainedly beleeve in him Of this equalitie and that God requireth no lesse of the subject be he never so poor then of the Prince and rich man in matters of Religion he hath given an evident declaration in the Law of Moses for when the Tabernacle was builded erected and set in order God did provide how it and the things pertaining to the same should be sustained so that they should not fall in decay And this provision albeit heaven and earth obey his Empire would he not take from the secret and hid Treasures which lie dispersed in the veines of the earth neither yet would he take it from the rich and potent of the people but he did command That every one of the sons of Israel were he rich or were he poor that came in count from 20 yeers and upward should yeerly pay halfe a Sickle for an oblation to the Lord in the remembrance of their Redemption and for an expiation or cleansing of their souls which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony He furthermore added a Precept That the rich should give no more for that use and in that behalf then should the poor neither yet that the poor should give any lesse then should the rich in that consideration This law to mans reason and judgement may appear very unreasonable for some rich man might have given a thousand sickles with lesse hurt of his substance then some poor man might have payed the half Sickle And yet God maketh all equall and will that the one shall pay no more then the other neither yet the poor lesse then the rich This Law I say may appear very unequall But if the cause which God addeth be observed we shall finde in the same the great mercy and inestimable wisdom of God to appear which cause is expressed in these words This money received from the children of Israel thou shalt give in for the service of the Tabernacle that it may be to the clildren of Israel for a remembrance before the Lord that he may be mercifull to your souls This cause I say doth evidently declare That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone so was every member of the same without respect of persons sanctified by his grace the richest in that behalfe nothing preferred before the poorest For by no merit and worthinesse of man was he moved to choose and to establish his habitation and dwelling amongst them but their felicity prerogative and honour which they had above all other Nations proceeded onely from the fountaine of his eternall goodnesse who loved them freely as he freely had chosen them to be a priestly kingdome and holy people from all Nations of the earth Thus to honour them that hee would dwell in the midst of them he neither was moved I say by the wisdome of the wise by the riches of the potent neither yet by the vertue and holinesse of any state amongst them but of meer goodnesse did he love them and with his presence did he honour the whole people and therefore to paint out the same his common love to the whole multitude and to cut off occasions of contention and doubts of conscience he would receive no more from the rich then from the poor for the maintenance of that his tabernacle by the which was represented his presence and habitation amongst them If the rich had been preferred to the poor then as the one should have been puffed up with pride as that he had been more acceptable to God by reason of his greater gift so should the conscience of the other have been troubled and wounded thinking that his poverty was an impediment that he could not stand in so perfect favour with God as did the other because he was not able to give so much as did the rich to the maintenance of his Tabernacle But he who of mercy as is said did choose his habitation amongst them and also that best knoweth what lyeth within man did provide the remedie for the one and for the other making them equall in that behalf who in other things were most unequall If the poor should have found himself grieved by reason of that taxe and that asmuch was imposed upon him as upon the Rich yet had he no small cause of joy that God himself would please to compare him and to make him equall in the maintenance of his Tabernacle to the most
unto you even so do unto them for this is the Law and the Prophets He that loveth his neighbour fulfilleth the Law Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse against thy neighbour Thou shalt not desire and so forth If there be any other Commandment all are comprehended under this saying Love thy neighbour as thy self He that loveth his neighbour keepeth all the Commandments of God Rom. 13. Gal. 5. He that loveth God loveth his neighbour 1 Joh. 4. Ergo He that loveth God keepeth all his Commandments He that hath the faith loveth God My Father loveth you because ye love me and believe that I came of God He that hath the faith keepeth all the Commandments of God he that hath the faith loveth God and he that loveth God keepeth all the Commandments of God Ergo He that hath faith keepeth all the Commandments of God He that keepeth one Commandment keepeth them all For without faith it is impossible to keep any of the Commandments of God and he that hath faith keepeth all the Commandments of God Ergo He that keepeth one Commandment of God keepeth them all He that keepeth not all the Commandments of God he keepeth none of them he that keepeth one of the Commandments of God he keepeth all Ergo He that keepeth not all the Commandments he keepeth none of them It is not in our power without grace to keep any of Gods Commandments Without grace it is impossible to keep one of Gods Commandments and grace is not in our power Ergo It is not in our power to keep any of the Commandments of God Even so may you reason concerning the holy Ghost and faith The Law was given us to shew us our sin By the Law cometh the knowledge of sin I knew not what sin meant but through the Law I knew not what lust had meant except the Law had said Thou shalt not lust Without the Law sin was dead that is It moved me not neither wist I that it was sin which notwithstanding was sin and forbidden by the Law The Law biddeth us do that which is impossible for us for it bids us keep all the Commandments of God and yet it is not in our power to keep any of them Ergo It biddeth us do that which is impossible for us Thou wilt say Wherefore doth God command us that which is impossible for us I answer To make thee know That thou art but evill and that there is no remedy to save thee in thine own hand and that thou maist seek remedy at at some other For the Law doth nothing but command thee Of the Gospel THe Gospel is as much to say in our Tongue as good Tydings like as every one of these Sentences be Christ is the Saviour of the world Christ is our Saviour Christ died for us Christ died for our sins Christ offered himself for us Christ bare our sins upon his back Christ bought us with his Blood Christ washt us with his Blood Christ came into the world to save sinners Christ came into this world to take away our sins Christ was the Price that was given for us and our sins Christ was made Debtor for our sins Christ hath paid our Debt for he died for us Christ hath made satisfaction for us and for our sins Christ is our Righteousnesse Christ is our Wisedom Christ is our Sanctification Christ is our Redemption Christ is our Satisfaction Christ is our Goodnesse Christ hath pacified the Father of Heaven Christ is Ours and all His. Christ hath delivered us from the Law from the devill and hell The Father of heaven hath forgiven us for Christs sake Or any such other as declare unto us the mercies of God The nature of the Law and of the Gospel The Law Sheweth us our sin Sheweth us our condemnation Is the word of ire Is the word of despair Is the word of displeasure The Gospel Sheweth us a remedy for it Sheweth us our Redemption Is the Word of Grace Is the Word of Comfort Is the Word of Peace A Disputation betwixt the Law and the Gospel The Law saith Pay thy Debt Thou art a desperate sinner Thou shalt die The Gospel saith Christ hath paid it Thy sins are forgiven thee Be of good comfort thou art saved The Law saith Make amends for thy sin The Father of heaven is wrath with thee Where is thy righteousnesse goodnesse and satisfaction Thou art bound and obliged unto me the devil and hell The Gospel saith Christ hath made it for thee Christ hath pacified him with his Blood Christ is thy righteousnesse goodnesse satisfaction Christ hath delivered thee from them all Of Faith FAith is to believe God like as Abraham believed God and it was counted to him for righteousnesse He that believed God believed his Word To believe in him is to believe his Word and accompt it true that he speaketh he that believeth not Gods Word he compteth him false and a lyar and believeth not that he may and will fulfill his Word and so he denieth both the might of God and himself Faith is the gift of God Every good thing is the gift of God Faith is good Ergo Faith is the gift of God The gift of God is not in our power Faith is the gift of God Ergo Faith is not in our power Without faith it is impossible to please God all that cometh not of faith is sin for without faith can no man please God Besides that he that lacketh faith he trusteth not God he that trusteth not God trusteth not in his Word he that trusteth not in his Word holdeth him false and a lyar he that holdeth him false and a lyar he believeth not that he may do that he promiseth and so denieth he that he is God O how can a man being of this fashion please God! No manner of wayes yea suppose he did all the works of man and Angel All that is done in faith pleaseth God Right is the Word of God and all his works in faith Lord thine eyes look to faith that is as much to say as Lord thou delightest in faith God loveth him that believeth in him how can they then displease him He who hath faith is just and good and a good tree bringeth forth good fruit Ergo all that is done in faith pleaseth God Moreover he that hath faith beleeveth God he that believeth God believeth his Word he that believeth his Word wotteth well that he is true and faithfull and cannot lie but knoweth well that he both may and will fulfill his Word How can he then displease him For thou canst do no greater honour unto God than to count him true Thou wilt then say That theft murder adultery and all vices please God No verily for they cannot be done in faith for a good tree beareth good fruit He that
particularly to every Article directed from my Lord of S. Andrews to me by Sir David Hamilton which Articles are in number nine and heere repeated and answered as I trust to his Lordships contentment 1. THe first Article putteth me in remembrance of the antiquity of the blood of my house how many Earles Lords and Knights hath been thereof how many Noble-men descended of the same house how long it continued true to God and the Prince without spot in their dayes in any manner of sort Answer True it is my Lord that there is well-long continuance of my house by Gods providence and benevolence of our Princes whom we have served and shall serve truely next to God And the like obedience towards Gods and our Princes remaineth with us yet or rather better praised be the Lords Name neither know we any spot towards our Princesse and her due obedience And if there be offence towards God he is mercifull to remit our offences For he will not the death of a sinner Like as it standeth in his omnipotent power to make up houses to continue the same to alter them to make them small or great or to extinguish them according to his own inscrutable wisdom For in exalting depressing and changing of houses the laud and praise must be given to that one eternall God in whose hands the same standeth 2. The second Article beareth the great affection and love your Lordship beareth towards me and my house and of the ardent desire ye have of the perpetuall standing thereof in honour and fame with all them that are coming of it Answ. Forsooth it is your dutie to wish good unto my house and unto them that are coming of the same not onely for the faithfulnesse amity and society that hath been between our forefathers but also for the late conjunction of blood that is between our said house if it be Gods pleasure that it have successe Which should give sufficient occasion to your Lordship to wish good to my house and perpetuity with Gods glory without which nothing is perpetuall unto whom be praise and worship for ever and ever Amen 3. Thirdly Your Lordship declareth how displeasant it is to you that I should be seduced by an infamed person of the Law and by the flattery of a forsworn Apostata that under pretence of his giving forth maketh us to understand That he is a Preacher of the Gospel and therewith raiseth Schismes and Divisions in the whole Church of God And by our maintenance and defence would infect this Countrey with Heresie alleadging that to be Scripture which these many yeeres past hath been condemned as Heresie by the generall Councells and whole estate of Christian people Answ. The God that created heaven and earth and all that is therein preserve me from seducing for I dread others many under the colour of godlinesse are seduced and think that they do God a pleasure when they persecute one of them that professe his Name What that man of the Law is we know not we hear none of his flattery his perjured Oath of Apostasie is unknown unto us But if he have made any unlawfull Oath contrary to Gods commandment it were better to violate it then to observe it He Preaches nothing to us but the Gospel if he would do otherwise we would not beleeve him nor yet an Angel of heaven we heare him sowe no Schismes nor Divisions but such as may stand with Gods Word which we shall cause him to confesse in presence of your Lordship and the Clergy when ye require us thereto And as to it that hath been condemned by generall Councels we trust you know well that all the generall Councels have been at diversity among themselves and never two of them universally agreeing in all points in so much as they are of men But the Spirit of Verity that bears testimony of our Lord Jesus hath not neither can erre For heaven earth shal perish ere one jot of it perish Beyond this my Lord neither teacheth he neither will we accept of him but that which agrees with the Word of God set forth by the Patriarks Prophets Apostles and Evangelists left to our salvation in expresse words And so my Lord to condemn the Doctrine not examined is not required For when your Lordship pleaseth to hear the confession of that mans Faith the manner of his Doctrine which agreeth with the Gospel of Jesus Christ I will cause him to assist to judgement and shall be present there at Gods pleasure that he may render reckoning of his belief and our Doctrine to the superiour Powers according to the prescription of that blood of the eternall Testament sealed by the Immaculate Lambe To whom with the Father and the holy Spirit be all honour and glory for ever and ever Amen 4. The fourth Article puts me in remembrance how dangerous it is if the Authority would put me to it and my House according to comely and common Laws and our own municipiall Lawes of this Realme and how it appeareth to the decay of our House Answ. All Laws are or at least should be subject to Gods Law which Law should be first placed and planted in every mans heart it should have no impediment Men should not abrogate it for the defence and setting up of their owne advantage If it would please Authorities to put at our House for confessing of Gods Word or for maintenance of his Law God is mighty enough in his own Cause he should be rather obeyed then man I will serve my Prince with body heart goods strength and all that is in my power except that which is Gods duty which I will reserve to him alone that is To worship him in truth and verity and as neer as I can to conform to his written Word to his owne honour and obedience of my Princesse 5. The fifth Article puts me in remembrance how woe your Lordship would be to hear to see or know any displeasure that might come to me my son or any of my House and especially in my time and dayes And as to heare the great and evill brute of me that should now in my old age in a manner begin to vary in my Faith and to be altered therein when it is time that I should be most sure and firm therein Ans. Your Lordships good will is ever made manifest unto me in all your Articles that you should be sorry to hear see or know my displeasure for the which I am bound to render your Lordship thanks shall do the same assuredly But as for wavering in my Faith God forbid that I should so do For I believe in God the Father Almighty Maker of heaven earth And in Jesus Christ his onely Son our Saviour My Lord I vary not in my Faith but I praise God that of his goodnesse now in my latter days hath of his infinite mercy opened his bosome of grace unto me to acknowledge him the eternall Wisedome his
of the Lord Jesus XXIV Of the Civill Magistrate VVE confesse and acknowledge Empires Kingdomes Dominions and Titles to be distincted and Ordained by God the powers and authorities in the same be it of Emperours in their Empires of Kings in their Realms Dukes and Princes in their Dominions or of other Magistrates in free Cities to be Gods holy Ordinance ordained for manifestation of his owne glory and for the singular profit and commoditie of mankinde So that whosoever goeth about to take away or to confound the holy state of Civill Policies now long established We affirm the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expresse will We further confesse and acknowledge That such persons as are placed in authority are to be loved honoured feared and holden in most reverent estimation because they are the Lieutenants of God in whose Session God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all open malefactours To Kings moreover Princes Rulers and Magistrates to affirme that chiefly and most principally the reformation and purgation of Religion appertaineth so that not only they are appointed for civill policie but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever as in David Iosaphat Ezekias Iosias and others highly commended for their zeal in the cause may be espied And therefore we confesse and avow that such as resist the supreme Powers doing that which appertaineth to their charge do resist Gods Ordinance and therefore cannot be guiltlesse And further we affirme that whosoever deny unto them their aide counsell and comfort while the Princes and Rulers vigilantly travell in the executing of their Office that the same men denie their help support and counsell to God who by the presence of his Lieutenant craveth it of them XXV The gifts freely given to the Church ALbeit that the word of God truly preached the Sacraments rightly ministred and discipline executed according to the Word of God be the certain and infallible signes of the true Church yet doe we not so meane that every particular person joyned with such a company be an Elect Member of Christ Jesus for we acknowledge and confesse that Darnell Cockle and Chaffe may be sowne grow in great abundance lie in the middest of the Wheate that is the Reprobate may be joyned in the societie of the Elect and may externally use with them the benefits of the Words and Sacraments But such being but temporall professors in mouth but not in heart doe fall backe and continue to the end And therefore have they no fruit of Christs death resurrection and ascension But such as with heart unfained beleeve and with mouth boldly confesse the Lord Jesus as before we have said shall most assuredly receive these gifts first in this life remission of sinnes and by faith onely in Christs blood in so much that albeit sinne remain and continually abide in these mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the Sea shall give her dead the earth those that therein be inclosed yea the Eternall our God shall stretch out his hand upon the dust and the dead shall arise incorruptible and that in the substance of the same flesh that every man now bears to receive according to their works glory and punishment for such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire inextinguible in the which they shall be tormented for ever as well in their bodie as in their soules which now give to serve the devill in all abomination But such as continue in well doing to the end boldly professing the Lord Jesus to whose glorified Body all his Elect shall be like when he shall appear againe to Judgment and shall render up the Kingdom to God his Father who then shall be and ever shall remain All in All things God blessed for ever To whom with the Son and with the holy Ghost be all Honour and Glory now and for ever Amen Arise O Lord and let thine enemies be confounded let them flie from thy presence that hate thy holy Name Give thy servants strength to speake thy Word in boldnesse and let all Nations attain to thy true knowledge These Acts and Articles were read in face of Parliament and ratified by the three States of this Realm at Edinburgh the 17 day of Iuly in the yeer of our Lord 1560. This our Confession was publikely read first in audience of the Lords of the Articles and after in the audience of the whole Parliament where were present not onely such as professed Christ Jesus but also a great number of the adversaries of our Religion such as the forenamed Bishops and some other of the Temporall State who were commanded in Gods Name to object if they could say any thing against that Doctrine Some of our Ministers were present standing upon their feet ready to have answered in case any would have defended Papistry and impugned our affirmatives But while that no objection was made there was a day appointed for concurrence in that and other Heads Our Confession was read every Article by it self over again as they were written in order and the voice of every man was required accordingly Of the Temporall State onely gave their voice on the contrary the Earl of Athol the Lords Simmerwaile and Borthwicke And yet for their disassenting they produced no better reason but We will believe as our Fathers believed The Bishops Papisticall we mean spake nothing The rest of the whole three States by their publike Votes affirmed the Doctrine and the rather Because that fain the Bishops would but durst say nothing on the contrary for this was the Vote of the Earle Marshall It is long since I have had some favour unto the Truth and since that I have had a suspicion of the Papisticall Religion But I praise my God who this day hath fully resolved me in the one and the other For seeing that the Bishops who for their learning can and for their zeal that they should bear to the Verity would as I suppose have gainsaid any thing that directly repugneth to the Verity of God Seeing I say the Bishops here present speak nothing in the contrary of the Doctrine proposed I cannot but hold it for the very Truth of God and the contrary to be deceivable Doctrine And therefore so far as in me lieth I approve the one and condemne the other And do farther ask of God That not onely I but also all my posterity may enjoy the comfort of the Doctrine that this day our ears
hath faith wotteth well that he pleaseth God for all that is done in faith pleaseth God faith is a surenesse Faith is a sure confidence of things which are hoped for and a certainty of things which are not seen The same spirit certifieth our spirit that we are the children of God Moreover he that hath the faith wotteth well that God will fulfill his Word Ergo faith is a surenesse A man justified by faith ABraham believed God and it was imputed to him for righteousnesse we suppose therefore that a man is justified saith the Apostle without the works of the Law He that worketh not but believeth in him that justifieth the ungodly his faith is counted unto him for righteousnesse The just man liveth by faith Abac. 2. Rom. 1. We know that a man that is justified is not justified by the works of the Law but by the faith of Jesus Christ and not by the deeds of the Law Of the faith of Christ. THe faith of Christ is To believe in him that is To believe in his Word and to believe that he will help thee in all thy need and deliver thee from all evill Thou wilt ask me What Word I answer The Gospel he that believeth in Christ shall be saved He that believeth the son hath everlasting life Verily verily I say unto you He that believeth in me hath everlasting life This I write unto you that believing in the Name of the Son of God ye may know that ye have eternall life Thomas because thou hast seen me thou believest but happy are they that have not seen and yet believe in me All the Prophets to him bear witnesse That whosoever believeth in him shall have remission of their sins What must I do that I may be saved the Apostle answereth Believe in the Lord Iesus Christ and thou shalt be saved If thou acknowledge with thy mouth that Jesus is the Lord and believe in thine heart That God raised him up from the dead thou shalt be safe He that believeth not in Christ shall be condemned He that believeth not the son shall never see life but the ire of God abideth upon him The holy Ghost shal reprove the world of sin because saith Christ they believe not in me They that believe in Jesus Christ are sons of God Ye are all the sons of God because ye believe in Jesus Christ. He that believeth in Christ the son of God is safe Peter said Thou art Christ the son of the living God Jesus answered and said unto him Happy art thou Simon the son of Ionas for flesh and blood hath not opened unto thee that but my father which is in heaven We have believed and known that thou art Christ the son of the living God I believe that thou art Christ the son of the living God which should come into the world These things are written that ye might believe that Jesus Christ is the son of God and that in believing ye might have life I believe that Jesus is the son of the living God He that believeth God believeth the Gospel He that believeth God believeth his Word and the Gospel is his Word Therefore he that believeth God believeth his Gospel As Christ is the Saviour of the world Christ is our Saviour Christ bought us with his Blood Christ washed us with his Blood Christ offered himself for us Christ bare our sins upon his back He that believeth not the Gospel believeth not God he that believeth not Gods Word believeth not himself and the Gospel is Gods Word Ergo He that believeth not the Gospel believeth not God himself And consequently they that believe not as is above written and such other believe not God He that believeth the Gospel shall be saved Go ye into all the world and preach the Gospel unto every creature he that believeth and is baptized shall be saved but he that believeth not shall be condemned A Comparison betwixt Faith and Incredulity Faith Is the root of all good Maketh God and man friends Bringeth God and man together Incredulity Is the root of all evill Maketh them deadly foes Bringeth them asunder All that proceedeth from Faith pleaseth God All that proceedeth from Incredulity displeaseth God Faith onely maketh a man good and righteous Incredulity maketh him unjust and evill Faith onely maketh a man The Member of Christ The Inheritor of heaven The Servant of God Faith sheweth God to be a sweet Father holdeth stiffe by the word of God counteth God to be true knoweth God loveth God and his neighbour onely saveth extolleth God and his works Incredulitie maketh man a member of the devill maketh him inheritour of hell maketh him the servant of the devill maketh God a terrible Judge causeth man wander here and there maketh him false and a liar knoweth him not loveth neither God nor neighbour onely condemneth extolleth flesh and her own deeds Of Hope HOpe is a trustie looking for of things that are promised to come unto us as we hope the everlasting joy which Christ hath promised unto all that beleeve in him we should put our hope and trust in God onely and in no other thing It is good to trust in God and not in man He that trusteth in his own heart he is a fool It is good to trust in God and not in Princes They shall be like unto Images that make them and all that trust in them He that trusteth in his own thoughts doth ungodly Cursed be he that trusteth in man Bid the rich men of this world that they trust not in their unstable riches but that they trust in the livâ—ng God It is hard for them that trust in money to enter into the kingdom of God Moreover we should trust in him surely that can help us yea we should trust in him onely Well is him that trusteth in God and wo to them that trust him not Well is the man that trusteth in God for God shall be his trust He that trusteth in him shall understand the truth They shall all rejoyce that trust in thee they shall all ever be glad and thou wilt defend them Of Charitie CHaritie is the love of thy neighbour The rule of Charity is To do as thou wouldest were done unto thee for Charitie esteemeth all alike the rich and the poor the friend and the foe the thankfull and unthankfull the kinsman and stranger A comparison betwixt Faith Hope and Charitie FAith cometh of the word of God Hope cometh of Faith And Charity springeth of them both Faith beleeves the word Hope trusteth after that which is promised by the word and Charity doth good unto her neighbour through the love that she hath to God and gladnesse that is within her self Faith looketh to God and his word Hope looketh unto his giâ—t and reward Charity looketh unto her neighbours profit Faith receiveth God Hope receiveth his reward Charity looketh unto her neighbour with a glad
heart and that without any respect of reward Faith pertaineth to God onely Hope to his reward and Charity to her neighbour Of good Works NO manner of works make us righteous We beleeve that a man shall be justified without works No man is justified by the deeds of the Law but by the Faith of Jesus Christ and we beleeve in Jesus Christ that we may be justified by the Faith of Christ and not by the deeds of the Law If righteousnesse come by the Law then Christ died in vain That no man is justified by the Law it is manifest for a righteous man liveth by his Faith but the Law is not of Faith Moreover since Christ the maker of heaven and earth and all that therein is behoved to die for us We are compelled to grant that we were so far drowned in sins that neither the deeds nor all the creatnres that ever God made or might make might help us out of them Ergo No deeds nor works can make us righteous No works make us unrighteous for if any work made us unrighteous then the contrary works would make us righteous But it is proved that no works can make us righteous Ergo No works make us unrighteous Works make us neither good nor evil IT is proved that works neither make us righteous nor unrighteous Ergo No works neither make us good nor evil for righteous and good are one thing and unrighteous and evil another Good works make not a good man nor evil works an evil man But a good man maketh good works and an evil man evil works good fruit maketh not the tree good nor evil fruit the tree evil But a good tree beareth good fruit and an evil tree evil fruit A good man cannot do evil works nor an evil man good works for an evil tree cannot bear good fruit nor a good tree evil fruit A good man is good before he do good works and an evil man is evil before he do evil works for the tree is good before it bear good fruit and evil before it bear evil fruit Every man is either good or evil either make the tree good and the fruit good also or else make the tree evil and the fruit likewise evil Every mans work is either good or evil for all fruit is either good or evil Either make the tree good and the fruit also or else make the tree evil and the fruit of it likewise evil A good man is known by his works for a good man doth good works and an evil evil works Ye shall know them by their fruits for a good tree bringeth forth good fruit and an evil tree evil fruit A man is likened to the tree and his works to the fruit of the tree Beware of false Prophets which come unto you in sheeps cloathing but inwardly they are ravening wolves ye shall know them by their fruit None of our works either save us nor condemne us IT is proved that no works make us either righteous or unrighteous good or evil but first we are good before that we do good works and evil before we do evil works Ergo No work either saveth us nor condemneth us Thou wilt say Then maketh it no matter what we do I answer thee Yes For if thou do evil it is a sure argument that thou art evil and wantest Faith If thou do good it is an argument that thou art good and hast Faith for a good tree beareth good fruit and an evil tree evil fruit Yet good fruit maketh not the tree good nor evil fruit the tree evil So that man is good before he do good works and evil before he do evil works The man is the tree the works are the fruit Faith maketh the good tree Incredulity the evil tree Such a tree such a fruit such man works For all that is done in Faith pleaseth God and are good works And all that is done without Faith displeaseth God and are evil works Whosoever thinketh to be saved by his works denieth that Christ is our Saviour and that Christ died for him and finally all things that belongeth to Christ. For how is he thy Saviour if thou mightst save thy self with thy works Or to what end should he have died for thee if any works of thine might have saved thee What is this to say Christ died for thee Is it not that thou shouldst have died perpetually and that Christ to deliver thee from death died for thee and changed thy perpetuall death into his own death for thou madest the fault and he suffered the pain and that for the love he had to thee before ever thou wast born when thou hadst done neither good nor evil Now since he hath paid thy debt thou diest not no thou canst not but shouldest have been damned if his death were not But since he was punished for thee thou shalt not be punished Finally he hath delivered thee from condemnation and desireth nothing of thee but that thou shouldest acknowledge what he hath done for thee and bear it in minde and that thou wouldest help others for his sake both in word and deed even as he hath helped thee for nought and without reward O how ready would we be to help others if we knew his goodnesse and gentlenesse towards us he is a good and a gentle Lord and he doth all things for nought Let us I beseech you follow his footsteps whom all the world ought to praise and worship Amen He that thinketh to be saved by his works calleth himself Christ. FOr he calleth himselfe a Saviour which appertaineth to Christ onely What is a Saviour But he that saveth And thou sayest I save my selfe which is as much to say as I am Christ for Christ is onely the Saviour of the world We should do no good works to the intent to get the inheritance of heaven or remission of sins through them For whosoever beleeveth to get the inheritance of heaven or remission of sins through works he beleeveth not to get that for Christs sake And they who beleeve that their sins are not forgiven them and that they shall not be saved for Christs sake they beleeve not the Gospel for the Gospel saith Thou shalt be saved for Christs sake Sins are forgiven you for Christs sake He that beleeveth not the Gospel beleeveth not God And consequently they that beleeve to be saved by their works or to get remission of sins by their own deeds beleeve not God but account him a liar and so utterly deny him to be God Thou wilt say Shall we then do no good works I say not so But I say we should do no good works to the intent to get the kingdom of heaven or remission of sins for if we beleeve to get the inheritance of heaven through good works then we beleeve not to get it through the promise of God Or if we think to get remission of our sins by good works we believe not
such firmitie as we desire it were And albeit some mocked yet others were godly moved who did assemble themselves together to consult what things were to be proposed to that present Parliament And after deliberation was this subsequent supplication offered The Barons Gentlemen Burgesses and other true Subjects of this Realm professing the Lord Iesus within the same To the Nobilitie and States of Parliament presently assembled within the said Realm desire Grace Mercy and Peace from God the Father of our Lord Iesus Christ with the increase of his holy Spirit PLease your Honours to call to remembrance how divers and sundry times we with some of your selves most humbly Petitioned at the feet of the late Queen Regent for freedom and liberty of Conscience with a godly Reformation of abuses which by the malice of Satan and negligence of men are crept into the Religion of God and are maintained by such as take upon them the name of Clergie And albeit that our godly and most reasonable suit was then disdainfully rejected whereof no small troubles have ensued as your Honours well know yet seeing that the same necessity yet remaineth that then moved us And moreover that God of his mercy hath now put into your hands to take such order As God thereby may be glorified This Common-wealth quieted And the Policy thereof established We cannot cease to crave of your Honours the redresse of such enormities as manifestly are and of long time have been committed by the place-holders of the Ministerie and others of the Clergie within this Realm And first seeing that God of his great mercy hath by the light of his Word manifested to no small number of this Realme That the Doctrine of the Romane Church received by the said Clergie and maintained through their tyrannie by fire and sword contained in it selfe many pestiferous errours which cannot but bring damnation to the souls of such as therewith shall be infected such as are the Doctrine of Transubstantiation of the Adoration of Christs Body under the form of Bread as they terme it of the Merits of Works and Justification that they alleadge commeth thereby together with the Doctrine of the Papisticall Indulgences Purgatory Pilgrimage and Praying to Saints departed which all either repugne to the plain Scriptures or else have no ground in the Doctrine of our Master Jesus Christ his Prophets and Apostles 1. We humbly therefore crave of your Honours That such doctrine and Idolatry as by Gods Word are both condemned so may they be abolished by Act of this present Parliament and punishment appointed for the transgressors Secondarily seeing that the Sacraments of Jesus Christ are most shamefully abused and profaned by that Romane Harlot and her sworne vassals and also because that the true Discipline of the ancient Church is utterly now amongst that Sect extinguished For who within the Realme are more corrupt in life and manners then are they that are called the Clergie living in whoredom adultery deflouring Virgins corrupting Matrons and doing all abomination without fear of punishment We humbly therefore desire your Honors to finde remedy against the one and the other 3. Thirdly Because that man of sin falsly claimeth to himselfe the titles of The Vicar of Christ The Successor of Peter The Head of the Church That he cannot erre That all power is granted unto him c. By the which usurped Authority he taketh upon him the distribution and possession of the whole Patrimony of the Church whereby the true Ministry of the Word of God long time hath been altogether neglected the godly learning despised the Schools not provided and the poor not only frauded of their portion but also most tyrannously oppressed we likewise hereof desire remedy And lest that your Honors should doubt in any of these premises we offer our selves evidently to prove That in all the rabble of the Clergie there is not one lawfull Minister if Gods Word the practices of the Apostles the sincerity of the Primitive Church and their own ancient Laws shall judge of lawfull Election We further offer to prove them all thieves and murtherers yea rebels and traytors to the lawfull Authority of Emperors Kings and Princes and therfore unworthy to be suffred in any reformed Common-wealth How maliciously they murthered our brethren for no other cause but for that they offred to us the light of Gods Word your Honours cannot be ignorant and into what hazard their tyranny hath brought this whole Realm the Ages after will consider If ye look for other fruit in times to come then ye have seen in them whom we accuse we are assured ye shall be deceived Now hath God beyond all expectation of man made you who somtimes were suppliants with us for Reformation Judges as it were in the Cause of God At least he hath so subdued your enemies unto you that by violence they are not able to suppresse the Verity as heretofore they have done We therefore in the bowels of Jesus Christ crave of your Honors That either they may be compelled to answer to our former accusations and unto such others as justly we have to lay to their charges or else that all affection laid aside ye pronounce them such by censure of this Parliament and cause them to be so reputed as by us most justly they are accused Especially that they may be discerned unworthy of honour authority charge or cure in the Church of God and so from henceforth never to enjoy voice in Parliament Which if ye do not then in the fear of God and by assurance of his Word we forewarn you That as ye leave a grievous yoke a burden intolerable upon the Church of God in this realm so shall they be thorns in your eyes and pricks in your sides whom after when ye would ye shall have no power to remove God the Father of our Lord Jesus Christ give you upright hearts seeking his glory and true understanding what this day he who hath delivered you from Bondage both Spirituall and Temporall craveth of you by his servants and your Honours answer most humbly require This our Supplication being read in audience of the whole Assembly divers men were of divers judgements for as some there were that uprightly favoured the Cause of God so were there many that for worldly respects abhorred a perfect Reformation for how many within Scotland who have the name of Nobility and are unjust possessors of the Patrimony of the Church and yet were the Barons and Ministers called and commandment given unto them to draw into plain and severall Heads the sum of that Doctrine which they would maintain and would desire the present Parliament to establish as wholesome true and onely necessary to be beleeved and to be received within the Realm Which they willingly accepted and within four dayes presented this Confession as it followeth without alteration of any one sentence The Confession of Faith professed and believed by the Protestants within the Realme of
please him And evill works we affirme not onely those that are expresly done against Gods Commandment but those also that in matters of Religion and worshipping of God have no assurance but the invention and opinion of man which God from the beginning hath ever rejected as by the Prophet Isaiah and by our Master Christ Jesus we are taught in these words In vaine do they worship me teaching doctrines which are the Precepts of men XV. The perfection of the Law and the imperfection of man THe Law of God we confesse and acknowledge most just most equall most holy and most perfect commanding those things which being wrought in perfection were able to give life and to bring man to eternall felicity But our Nature is so corrupt so weak and imperfect that we are never able to fulfill the works of the Law in perfection yea if we say we have no sin even after we are regenerate we deceive our selves and the Verity of God is not in us And therefore it behoveth us to apprehend Christ Jesus with Justice and Satisfaction who is the End and Accomplishment of the Law to all that believe by whom we are set at this liberty that the curse and malediction of the Law fall not upon us albeit we fulfill not the same in all points For God the Father beholding us in the Body of his Son Christ Jesus accepteth our unperfect obedience as were perfect and covered our works which are defiled with many spots with the Justice of his Son We do not mean that we are set so at liberty that we owe no obedience to the Law for that before we have plainly confessed but this we affirm That no man in earth Christ Jesus onely accepted hath given giveth or shall give in work that obedience to the Law which the Law requireth But when we have done all things we must fall down and unfainedly confesse That we are unprofitable servants And therefore whosoever boast themselves of the merits of their own works or put their trust in the works of Supererogation they boast themselves of that which is not and put their trust in damnable Idolatry XVI Of the Church AS we believe in God the Father Son and holy Ghost so do we most earnestly believe That from the beginning there hath beene now is and to the end of the world shall be A Church that is to say A Company and Multitude of men chosen of God who rightly worship and embrace him by true faith in Christ Jesus who is the onely Head of the same Church which also is the Body Spouse of Christ Jesus which Church is catholike that is Universal because it containeth the elect of all Ages all Realms Nations and Tongues be they of the Jews or be they of the Gentiles who have Communion or Society with God the Father and with his Son Christ Jesus through the Sanctification of his holy Spirit and therefore it is called Communion not of profane persons but of Saints who are Citizens of the heavenly Ierusalem have the fruition of the most inestimable benefits to wit of one God one Lord Jesus one Faith and one Baptisme without the which Church there is neither life nor eternall felicity And therefore we utterly abhorre the blasphemy of those that affirm That men that live according to equity and justice shall be saved what Religion soever they have professed For as without Christ Jesus there is neither life nor salvation so shall there none bee participant thereof but such as the Father hath given unto his Sonne Christ Jesus and those in time to come to him avow his doctrine and beleeve in him we comprehend the Children with the faithfull Parents This Church is invisibly known onely to God who alone knoweth it whom hee hath chosen and comprehendeth as well as is said the Elect that be departed commonly called the Church triumphant as those that yet live and fight against sin and Sathan as shall live hereafter XVII The immortalitie of the Soules THe Elect departed are in peace and rest from their labours not that they sleep and come to a certain oblivion as some fantanstick heads do affirme but that they are delivered from all fear all torment and all temptation the which we and all Gods Elect are subject unto in this life and therefore doe bear the name of the Church militant As contrary alwayes the reprobate and unfaithfull departed have anguish torment and paine that cannot be expressed so that neither are the one nor the other in such sleepe that they feele not joy or torment as the Parable of Christ Jesus in the sixteenth of Luke his words to the Theefe and these words of the souls crying under the Altar O Lord thou that art righteous and just how long shalt thou not revenge our blood upon them that dwell upon the earth doth plainly testifie XVIII Of the Notes by the which the true Church is discerned from the false and who shall be Iudge of the Doctrine BEcause that Sathan from the beginnig hath laboured to deck his pestilent Synagogue with the Title of the Church of God and hath inflamed the hearts of cruell murtherers to persecute trouble and molest the true Church and Members thereof as Cain did Abel Ishmael Isaac Esau Iacob and the whole Priesthood of the Iewes Jesus Christ himself and his Apostles after him It is a thing most requisite that the true Church be discerned from the filthy Synagogue by cleere and perfect Notes lest we being deceived receive and embrace to our own condemnation the one for the other The Notes Signes and assured Tokens whereby the Immaculate Spouse of Christ Jesus is knowne from the horrible Harlot the Church malignant we affirm are neither antiquity title usurped lineall descents place appointed nor multitude of men approving any errour For Cain in age and title was preferred to Abel and Seth. Ierusalem had prerogative above all places of the earth where also were the Priests lineally descended from Aaron and greater multitude followed the Scribes Pharisees and Priests then unfainedly believed and approved Christ Jesus and his Doctrine and yet as we suppose no man of whole judgement will grant that any of the forenamed were the Church of God The Notes therefore of the true Church of God we beleeve confesse and avow to be first the true preaching of the Word of God in which God hath revealed himself to us as the writings of the Prophets and Apostles doe declare Secondly the right administration of the Sacraments of Christ Jesus which may be annexed to the word and promise of God to seale and confirme the same in our hearts Lastly Ecclesiasticall discipline uprightly ministred as Gods Word prescribeth whereby vice is repressed and vertue nourished wheresoever then these former Notes are seen and of any time continuall be the number never so few above two or three there
without all doubt is the true Church of Christ who according to his promise is in the midst of them not of that universall of which we have before spoken but particular such as was in Corinthus Galatia Ephesus and other places in which the Ministerie was planted by Paul and were of himselfe named the Churches of God and such Churches we the Inhabitants of the Realme of Scotland professours of Christ Jesus confesse us to have in our Cities Townes and places reformed For the Doctrine taught in our Churches is contained in the written Word of God to wit in the Books of the New and Old Testaments in those Books we meane which of ancient have been reputed Canonicall in the which we affirme that all things necessary to be beleeved for the salvation of mankinde is sufficiently expressed The interpretation whereof we confesse neither appertaineth unto any private nor publike person neither yet to any Church for any preheminence or prerogative personall or locall which one hath above another but appertaineth to the Spirit of God by the which also the Scripture was written When controversie then hapneth for the right understanding of any place or sentence of Scripture or for the reformation of any abuse within the Church of God we ought not so much to looke what men before us have said and done as unto that which the Holy Ghost uniformly speaketh within the body of the Scriptures and unto that which Christ Jesus himself did and commanded to be done For this is a thing universally granted That the Spirit of God which is the Spirit of unitie is in nothing contrary to himselfe If then the interpretation determination or sentence of any Doctor Church or Councell repugne to the plain Word of God written in any other place of Scripture it is a thing most certain that there is not the true understanding and meaning of the Holy Ghost supposing that Counsels Realms and Nations have approved and received the same For we dare not receive and admit any Interpretation which directly oppugneth to any principall point of our faith to any other plain text of Scripture or yet to the rule of charitie XIX The Authoritie of the Scriptures ANd we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfect so do we affirm and avow the Authoritie of the same to be of God and neither to depend on men nor Angels We affirme therefore That such as alleadge the Scriptures to have no authority but that which is received from the Church to be blasphemous against God and injurious to the true Church which alwayes heareth and obeyeth the voice of her own Spouse and Pastour but taketh not upon her to be Mistresse over the same XX. Of the Generall Councells of their Power Authoritie and Cause of their Convention AS we not rashly condemne that which godly men assembled together in Generall Councells lawfully gathered have approved unto us So without just examination dare we not receive whatsoever is obtruded unto men under the name of Generall Councells for plain it is that as they were men so have some of them manifestly erred and that in matters of great weight and importance So far then as the Councell proveth the Determination and Commandment that it giveth by the plain Word of God so far do we reverence and imbrace the same But if men under the name of a Councell pretend to forge unto us new Articles of our Faith or to make Constitutions repugning to the Word of God then utterly we may refuse the same as the Doctrine of Devils which draweth our souls from the voice of our onely God to follow the Doctrines and Constitutions of men The cause then why Generall Councells convened was neither to make any perpetuall Law which God before had not made neither yet to forge new Articles of our beliefe neither to give the Word of God authority much lesse to make that to be his Word or yet the true interpretation of the same which was not before by his holy Will expressed in his Word But the cause of Councells we mean of such as merited the name of Councels was partly for Confutation of Heresies and for giving publike Confession of their Faith to the posterities following which both they did by the authority of Gods written Word and not by any opinion or prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of Generall Councells The other was for good policie and Order to be constituted and observed in the Church in which as in the house of God it becometh all things to be done decently and in order not that we think that one Policie and one Order in Ceremonies can be appointed for all ages times and places for as Ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather foster superstition then that they edifie the Church using the same XXI Of the Sacraments AS the Fathers under the Law besides the verity of the Sacrifices had two chief Sacraments to wit Circumcision and the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse That we now in time of the Gospel have two Sacraments onely instituted by the Lord Jesus and commanded to be used by all those that will be reputed to be Members of his Body to wit Baptisme and The Supper or Table of the Lord Jesus called The Communion of his Body and Blood And these Sacraments as well of the Old as of the New Testament were instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the Faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his â—romise and of that most blessed Conjunction Union and Societie which the Elect have with their Head Christ Jesus And thus we utterly condemne the vanity of those that affirme Sacraments to be nothing else but naked and bare signes No we assuredly beleeve That by Baptisme we are ingrafted into Jesus Christ to be made partakers of his Justice by the which our sinnes are covered and remitted And also That in the Supper rightly used Christ Jesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any Transubstantiation of Bread into Christs naturall Body and of Wine into his naturall Blood as the Papists have perniciously taught and damnably beleeved but this Union and Communion which we have with the Body and Blood of Christ Jesus in the right use of the Sacraments is wrought by operation of the holy Ghost who by true Faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the Body and
That ye and your posterity shall by that means receive most singular comfort edification and profit For when ye shall hear the matter debated ye shall easily perceive and understand upon what ground and foundation is builded that Religion which amongst you is this day defended by fire and sword As for mine owne conscience I am most assuredly perswaded That whatsoever is used in the Papisticall Church is altogether repugning to Christs blessed Ordinance and is nothing but mortall venome of which whosoever drinketh I am assuredly perswaded that therewith he drinketh death and damnation except by true conversion unto God he be purged from the same But because that long silence of Gods Word hath begotten ignorance almost in all sorts of men and ignorance joyned with long custome hath confirmed superstition in the hearts of many I therefore in the Name of the Lord Jesus Christ desire audience as well of you the Commonalty my brethren as of the States and Nobility of the Realm that in publike Preaching I may have place amongst you at large to utter my minde in all matters of controversie this day in Religion And further I desire That ye concurring with your Nobility would competl your Bishops and Clergie to cease their tyranny And also That for the better assurance and instruction of your conscience ye would compell your said Bishops and false Teachers to answer by the Scriptures of God to such Objections and crimes as shall be laid against their vain Religion false Doctrine wicked life and slanderous conversation Here I know that it shall be objected That I require of you a thing most unreasonable to wit That ye should call your Religion in doubt which hath been approved and established by so long continuance and by the consent of so many men before you But I shortly answer That neither is the long continuance of time neither yet the multitude of men a sufficient approbation which God will allow for our Religion For as some of the ancient Writers do witnesse neither can long processe of time justifie an errour neither can the multitude of such as follow it change the nature of the same But if it was an errour in the beginning so is it in the end and the longer that it be followed and the mo that do receive it it is more pestilent and more to be avoided For if antiquity or multitude of men could justifie any Religion then was the Idolatry of the Gentiles and now is the abomination of the Turks good Religion For antiquity approved the one and a multitude hath received and doth defend the other But otherwise to answer godly men may wonder from what Fountain such a sentence doth flow that no man ought to trie his faith and Religion by Gods Word but that he safely may beleeve and follow every thing which antiquity and multitude have approved the Spirit of God doth otherwise teach us for the wisdome of God Christ Jesus himself remitted his adversaries to Moses and the Scriptures to trie by them whether his Doctrine were of God or not The Apostles Paul and Peter command men to trie the Religion which they professe by Gods plaine Scriptures and doe praise men for so doing Saint Iohn straightly commandeth That we beleeve not every spirit but to trie the spirits whether they be of God or not Now seeing that these evident testimonies of the holy Ghost will us to trie our faith and Religion by the plain Word of God wonder it is that the Papists will not be content that their Religion and Doctrine come under the triall of the same If this sentence of Christ be true as it is most true seeing it springeth from the verity it self Who so doth evill hateth the Light neither will he come to the Light lest that his works be manifested and rebuked then do our Papists by their own sentence condemne themselves and their Religion for in so farre as they refuse examination and triall they declare that they know some fault which the Light will utter which is a cause of their fear and why they claim that priviledge that no man dispute of their Religion the Verity and Truth being of the nature of fine purified Gold doth not fear the triall of the Fornace but the stubble and Chaffe of mans inventions such is their Religion may not abide the the flame of fire True it is that Mahomet pronounced this sentence That no man should in pain of death dispute or reason of the ground of his Religion which Law to this day by the art of Sathan is observed amongst the Turkes to their mortall blindnesse and horrible blaspheming of the Gospell of Christ Jesus and of his true Religion And from Mahomet or rather from Sathan the father of all lies hath the Pope and his rabble learned this former lesson to wit Their Religion should not be disputed upon but what the fathers have beleeved that ought and must the Children approve and in so divising Satan lacked not his foresight for no one thing hath more established the kingdome of that Romane Antichrist then this most wicked decree to wit That no man was permitted to reason of his power or to call his Laws in doubt This is most assured that whensoever the Papisticall Religion shall come to examination it shall be found to have no other ground then hath the religion of Mahomet to wit mans invention device and dreams overshaddowed with some colour of Gods Word And therefore Brethren seeing that the Religion is to man as the stomack to the body which if it be corrupted doth infect the whole Members it is necessary that the same be examined and if it be found replenished with pestilent humours I mean with the fantasies of men then of necessitie it is that those be purged else shall your bodies and souls perish for ever For of this I would ye were most certainly perswaded that a corrupt Religion defileth the whole life of man appear it never so holy Neither would I that ye should esteem the Reformation and care of Religion lesse to appertain to you because ye are no Kings Rulers Judges Nobles nor in Authoritie beloved Brethren ye are Gods Creatures created and formed to his own Image and similitude for whose redemption was shed the most precious blood of the onely beloved Sonne of God to whom he hath commanded his Gospell and glad-tydings to be preached and for whom he hath prepared the heavenly Inheritance so that ye will not obstinatly refuse and disdainfully contemne the means which he hath appointed to obtain the same to wit his blessed Evangell which now he offereth unto you to the end that ye may be saved For the Gospell and glad Tydings of the Kingdome truly preached is the power of God to the salvation of every Beleever which to credite and receive your the Communalty are no lesse addebted then be your Rulers and Princes for albeit God