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
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
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
us For the Lord saith to him whom he had healed of the palsie Behold thou art made whole sin no more lest a worse thing come unto thee Likewise to the adulteresse Iohn 5. Iohn 8. woman which was delivered he said goe thy way and sinne no more By which words he did not meane that any man could be free from sinne whiles he lived in this flesh but he doth commend unto us diligence and an earnest care that we I say should endevour by all meanes and beg of God by prayer that we might not fall againe into sinne out of which we are risen after a manner and that we may not be overcome of the flesh the world or the devill Zacheus the Publican being received into favour by the Lord he cryeth out in the Gospel Behold Lord the halfe of my goods I give Luke 9. to the poore and if I have taken from any man any thing by forged cavillation I restore him foure fold After the same manner we preach that restitution and mercy yea and giving of almes are necessary for them which doe truely repent And generally out of the Apostles words we exhort men saying Let not sinne reigne in Rom. 6. your mertall body that you should obey it through the lusts thereof Neither give ye your members as weapons of unrighteousnesse to sin but give your selves unto God as they that are alive from the dead and give your members as weapons of righteousnesse unto God Wherefore we condemne all the ungodly speeches of certain which abuse the preaching of the Gospel and say To returne unto God is very easie for Christ hath purged all our sinnes For givenesse of sinnes is easily obtained What therefore will it hurt to sinne And we need not take any great care for repentance c. Notwithstanding we alwaies teach that an entrance unto God is open for all sinners and that this God doth forgive all the sinnes of the faithfull onely that one sinne excepted which is committed against Mar. 3. the holy Ghost And therefore we condemne the old and new Novatians and Catharines and especially we condemne the Popes gainfull doctrine of penance and against his Simonie and Simonaical indulgences we use that sentence of Simon Peter Thy Acts 8. money perish with thee because thou thoughtest that the gift of God might be bought with money Thou hast no part or fâ—llowship in this matter for thy heart is not upright before God We also disallow those that thinke that themselves by their owne satisfactions can make recompende for their sinnes committed For we teach that Christ alone by his death and passion is the satisfaction propitiation and purging of all sins Neverthelesse we cease not to urge as was before said the mortification of the flesh and yet we adde further that it must not be proudly thrust upon God for a satisfaction Isa 53. 1 Cor. 1. for our sins but must humbly as it becometh the sonnes of God be performed as a new obedience to shaw thankefull mindes for the deliverance and full satisfaction obtained by the death and satisfaction of the Sonne of God Out of the Confession of BOHEMIA CHAP. 5. NOw that we know what sinne is in the next place we are taught concerning holy repentance which doctrine doth bring great comfort to all sinners and generally it is very profitable and necessary to salvation for all men as well for Christians which begin to learne as for those which have profited yea even for sinners that have fallen yet such which by the grace of God being converted doe repent Of this repentance Iohn Baptist did preach and after him Christ in these words Repent for the kingdome Matth 3. Mar. 1. of God is at hand Afterward also the Apostles preached therof throughout the whole world for so it is written And thus it behoved that repentance and remission of sinnes should be preached Luke 24. in his name among all nations Now this repentance doth wholly arise out of a true knowlege of sinne and the wrath of God And to attaine unto this knowledge we must use the full and entire helpe of the Ministerie by preaching to lay open unto us both the doctrine of repentance or the law touching that righteousnesse which is due unto God and the sentence of God pronounced against sin and also of faith in Christ Iesus and of that holy satisfaction which he hath made for us by suffering most grievous torments This repentance and saving conversion doth our mercifull God by his peculiar gift offer and bestow and he writeth the same in the hearts of the faithfull even as he saith I will give you Ezech. 36. Heb. 8. Ezech. 36. Ierem. 31. a new heart and I will put nay spirit in the midst of you I wil cause you to walk in my waies Again That you may repent of your sins and of your Idolatry And again When I was converted I did repent This saving repentance which doth differ very much from the repentance of Esau and Judas taketh it true and right beginning from this gift of God who bestoweth it and from the Sermons of the word of God whereby sin is reprooved and it hath this in order first that it is a feare and terrour of the secret heart before God and that by repenting and sorrowing it doth tremble at this just and severe judgement and revengement whereupon ariseth a heavie trembling and unquiet conscience a troubled minde a heart so sorrowfull carefull and bruised that a man can have no comfort with himselfe and of himselfe but his soule is full of all griefe sadnesse anguish and terrour whereby he is much troubled because of the feare of that burning wrath which he seeth in the severe countenance of God We have an example in David when he saith There is nothing sound in my flesh because Psal 38. of thine anger neither is there rest in my bones because of my sinnes I am become miserable and crooked very sore I goe mourning all the day Such a terrour and true sense of sin doth worke in the faithfull an inward change of the minde and the soule and a constant detesting of sin and the causes and occasions thereof Hereunto it is streight way added by ditigent teaching of the troubled terrified and repentant that such men ought in a sincere affection of the heart with repentance and an humble submission of the minde by their confession and invocation to turne unto the Lord and by faith in Iesus Christ our Lord to conceive sure and undoubted trust in his mercie to hold fast the apprehended promise and to relye wholly thereon and seeing they have no righteousnesse of themselves earnestly and faithfully to desire of the Divine grace that God would have mercie on them and vouchsafe of his grace to forgive them their sins for the Son and his precious merits sake who was made an attonement or reconciliation for sin 1 Joh. 2. Gal. 3.
come into condemnation but by making a way through Joan. 5. it they shall passe from death into life The Epistle to the Hebrews to stirre us up to use such exhortations saith Exhort your selves among your selves exhort ye one Heb. 4. another daily so long as it is said to day Let no man among you be hardned by the deceit of sin For we enter into the rest which have beleeved that is which have obeyed the voice of God while we had time given us On the other side we must also hold this most assuredly that if any man being polluted with sins and filthy deeds manifestly contrary to vertue doe in dying depart out of this world without true repentance and faith that his soule shall certainly goe into hell as did the soule of that rich man who wanted faith in the bottomlesse pit whereof there is no drop of grace and that in the day of judgement that most terrible voice of the Son of God sounding in his eares shall be heard wherein he shall say Depart from me ye cursed into everlasting fire which is prepared Matth. 29. Joh. 5. for the Devill and his Angels for they which have done evill shall come forth to the resurrection of judgement Therefore in teaching they doe continually urge this that no man deferre repentance and turning unto God till he come to be old or till he lyeth sicke in his bed and in the meane time doe boldly practise his wantonnesse in sinnes and in the desires of the flesh and the world because it is written Doe not say The aboundant mercie of the Lord will purgo my sins for mercie and wrath do basten with him and his indignation shall lye upon the sinners Make no tarrying to turn unto the Lord put not off from day to day For suddenly shall the wrath of the Lord breaâ—e forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance But that especially is a most dangerous thing if any man after he hath received the gift of the grace of God and that in the testimonie of a good conscience doth of set purpose and wantonly sinne and contemne and make no account of all those exhortations and allurements proceeding out of a loving heart and that to this end that he may in time think on that which is for his health and repent and moreover doth persist in a bold and blind perswasion of the mercie of God and trusting thereto doth sinne and doth confidently abuse it and goeth forward in that sort without repentance even unto the last pinch and then beginneth being forced thereunto by the terrours of death and the feare of infernall punishments so late to convert himselfe and to call for the mercie of the Lord as when the severe and intollerable anger of the Lord waxeth hot and punishments rush and breake forth as doth the great violence of floods which cannot be resisted Therefore of such a man which thing we speake with sorrow it is hard to beleeve that he can truly repent and therefore it is to be doubted lest that be fulfilled in him which the Lord doth threaten by the Prophet Micheas That instead of grace he shall feele the wrath of God and that it will come to passe that the wrath of God shall slay him For in a fearefull speech doth he say thus Then shall they cry unto the Lord but Mich. 3. he will not heare them but he will hide his face from them at that time because they have continually lived wickedly Yea the Lord himselfe saith Although they cry in mine eares with a loude Ezech. 8. Ier. 7. and 11. Isa 65. and 66. voyce yet will I not heare them seeing they would not heare my voyce when as all the day long I spread out my hands unto them and gave them large time and space for grace For the which cause the holy Ghost cryeth out and saith To day if ye will heare his Psal 95. Heb. 3. voyce harden not your hearts as in the grieving in the day of that tentation in the wildernesse Therefore according to all these things our men doe diligently and out of the grounds of the Scripture exhort that every man doe in time use and follow this faithfull counsell and necessary doctrine that so he may turne away the feare of this most heavie danger yea that he doe not betray the health of his own soule For undoubtedly this horrible danger is greatly to be feared lest whatsoever he be that doth rashly or stubbornly condemne or neglect this time of grace so lovingly granted of the Lord he doe receive and that worthily that reward of eternall punishment which is due thereunto even as Saint Ambrose also amongst many other things which he handleth diversly to this Lib 3. de poenit qui Augustini esse putatur purpose doth thus write and in these words If any man at the very point of death shall repent and be absolved fo this could not be denied unto him and so departing out of this life dieth I dare not say that he departeth hence in good case I doe not affirme it neither dare I affirme or promise it to any man because I would deceive no man seeing I have no certaintie of him Doe I therefore say that he shall be damned neither doe I say that he shall be delivered For what other thing I should say I know not Let him be commended to God Wilt thou then O brother be freed from doubting repent whiles thou art in health If thou wilt repent when thou canst not sin thy sins have left thee and not thou thy sins Yet that no man may despaire they teach this also that if any man in the last houre of his life shew our signs of true repentance which thing doth fall out very seldome for that is certainly true which is written in the Epistle to the Hebrews And this will we also doe so that God Heb. 6. give us leave to doe it that such a one is not to be deprived of instruction comfort absolution or remission of sins For the time of grace doth last so long as this life doth last wherefore so long as we live here it is meet that we should thinke of that Propheticall and Apostolicall sentence To day seeing ye have heard his Heb 3. voyce harden not your hearts Now herein doe our men labour and endeavour themselves most earnestly that all men may obey this loving commandement and counsell and that they speedily repent before the Sunne be darkened after a strange manner and the hils be overwhelmed with darknesse and that laying sinne aside they would turne themselves to God by flying unto him in true confidence and with a constant invocation from the bottome of the heart and that they doe their faithfull indeavour that they be not repelled from the glory of eternall life but that they may live with Christ and his Church in this life
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
and the devill a most cruell enemie who for the hatred he beareth to God rageth against mankinde and doth endeavour all that he can especially to destroy the Church as it is written of Peter 1 Pet. 5. Watch because your adversarie the devill goeth about like a roaring Lion seeking whom he may devoure * Looke the 2. observation upon this confession Therefore although men by their naturall strength may after a sort performe the externall discipline yet are they often overcome by this common infirmitie and the devill also doth oftentimes force men not altogether savage to commit horrible facts as he deceived Eve and compelled the brethren of Ioseph David and others innumerable Therefore what diligence or what advisement can be sufficient for this most subtill enemy Here let us lay hold upon that most sweet comfort The Sonne of God appeared to destroy the works of the Devill 1 John 3. The Sonne of God is the keeper of his Church as he saith Joh. 10. No man shall take my sheepe out of my hands He doth protect us and also by his holy spirit doth confirme our mindes in true opinions as he doth begin eternall life so doth he kindle in our hearts good motions faith the love of God true invocation hope chastitie and other vertues We are not Pelagians but we doe humbly give thanks to the eternall God the Father of our Lord Iesus Christ and to his Sonne Iesus Christ and to the holy Ghost both for the whole benefit of salvation restored againe to mankinde and also for this benefit that the Sonne of God doth dwell in the Church and doth defend it with his right hand against the furies of the Devils and men and doth drive away the devils from us and doth uphold us in this so great infirmitie of ours and by his word doth kindle in our mindes the knowledge of God and doth confirme and governe our mindes by his holy spirit We doe certainly know that these benefits are indeed given unto us as it is said most comfortably in Zacharie chap. 12. I will powre out upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and prayers He nameth the spirit of grace because that in this comfort the Son of God sealing us by his holy spirit doth testifie that we are in favour and that we are delivered from the pains of hell Secondly he nameth the spirit of prayers because that when we have acknowledged the remission of sins we doe not now flie from God we doe not murmure against God but we approach unto him with true faith and hope we doe aske and looke for helpe at his hands we love him and submit our selves to him and thus is the beginning of obedience wrought After that manner saith the Lord Ioh. 14. I will pray the Father and he will give you another Comforter even the spirit of truth The holy Ghost doth kindle the light of truth in our mindes and new motions in our hearts agreeable to the Law of God Let us acknowledge this so great a gift and let us endeavour to keepe it thankfully and desire daily to be helped in so great dangers of this life The will is not idle when it hath received the holy Ghost How our new obedience doth please God THE Pharisee in Luke chap. 18. doth admire and please himselfe being bewitched with this perswasion that he doth satisfie the law and for this discipline such as it is doth please God Many such there be among men who thinke themselves secure if they performe never so little though it be but a shadow of discipline But the heavenly voice doth often times accuse the arrogancie of these men and therefore the Lord saith Luk. 13. Except ye repent ye shall all in like sort perish and 1 Joh. 1. If we say we have no sinne we are lyers Therefore their imagination is vaine which thinke that obedience doth please God for it own worthinesse and that it is a merit of Condignitie as they speake and such a righteousnesse before God as is a merit of eternall life And yet afterward they do adde that we must alwaies doubt whether our obedience doe please God because it is evident that in every one there is much pollution many sins of ignorance and omission and many not small blemishes Here it is necessary that mens consciences should be instructed aright in either of these points both concerning our infirmitie and also concerning the comfort It is necessarie that the regenerate should have the righteousnesse of a good conscience and obedience begun in this life as hath been said yet neverthelesse in this life there is still remaining in our nature in our soule and in our heart very much pollution which they doe the more see and be waile which have received more light then others as the Prophets and Apostles according to that complaint of Paul Rom. 7. I see another law in my members which striveth against the law of my minde and maketh me captive to the law of sinne There is as yet in every one a great mist manifold ignorance and many sorrowfull doubts errors in counsels raised by distrust by false opinions and a vaine hope many vicious flames of lusts much neglect of dutie murmurings and indignations against God in his punishments to conclude it is unsensiblenesse and madnesse not to be willing to confesse that the feare and love of God is much more cold in us then it ought to be These confessions are repeated in the Sermons of the Prophets and Apostles Psal 143. Enter not into iudgement with thy servant for in thy sight shall no man living be iustified And 1 Joh. 1. If we say that we have no sinne we deceive our selves and the trueth is not in us This confession is necessary and mans arrogancie to be reprooved Also the error of our adversaries who feigne that men in this mortall life may satinfie the law of God and of those who say that the evill of concupiscence which is bred with us is not sin not an evill repugnant to the law or will of God is to be reprehended These errours doth Paul manifestly confute Rom. 7. and 8. Then must comfort also be joyned thereunto First let the regenerate person assure himselfe that he is reconciled to God by faith alone that is by confidence in the Mediatour and that the person is certainly accounted righteous for the Some of God the Mediatour and that freely for his merit Secondly let us confesse with true griefe that there remaine as yet in the regenerate man many sinnes and much pollution worthy of the wrath of God Thirdly let him neverthelesse know that obedience and the righteousnesse of a good conscience must be begun in this life and that this obedience although it be very farre from that perfection which the law requireth is neverthelesse in the regenerate acceptable to God for the Mediatours sake who maketh request for us and by his merit doth
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
water baptizing of Bels Conjuring of spirits Crossing Sauing Anointing Conjuring Hallowing of Gods good creatures with the superstitious opinion joyned therewith his worldly Monarchy and wicked Hierarchy his three solemned vows with all his shavelings of sundry sorts his erronious bloody decrees made at Trent with all the subscribers and approvers of that cruell and bloody band conjured against the Church of God And finally we detest all his vain allegories rites signes and traditions brought in the Church without or against the word of God and doctrin of this true reformed Church to the which we joyne our selves willingly in doctrin faith religion discipline and use of the holy Sacraments as lively members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our lives under the pains contained in the law and danger both of body and soule in the day of Gods fearefull judgement And seeing that many are stirred up by Satan and that Romane Antichrist to promise sweare subscribe and for a time use the holy Sacraments in the Church deceitfully against their own conscience minding hereby first under the externall cloake of Religion to corrupt and subvert secretly Gods true Religion within the Church and afterward when time may serve to become open enemies and persecuters of the same under vain hope of the Popes dispensation devised against the word of God to his greater confusion and their double condemnation in the day of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the searcher of all hearts for witnesse that our mindes and hearts do fully agree with this our confession promise oath and subscription So that we are not moved for any worldly respect but are perswaded onely in our conscience through the knowledge and love of Gods true Religion printed in our hearts by the holy Spirit as we shall answer to him in the day when the secrets of all hearts shall be disclosed And because we perceive that the quietnesse and stabilitie of our Religion and Church doth depend upon the safetie and good behaviour of the Kings Majestie as upon a comfortable Instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of Iustice amongst us we protest and promise with our hearts under the same oath hand writ and pains that we shall defend his person and authoritie with our goods bodies and lives in the defence of Christs Evangell Libertie of our countrey ministration of justice and punishment of iniquitie against all enemies within this Realme or without as we desire our God to be a strong and mercifull defender to us in the day of our death and comming of our Lord Iesus Christ To whom with the Father and the holy Spirit be all honour and glory eternally Amen THE ESTATES OF SCOTLAND WITH THE INHABITANTS OF the same professing Christ Jesus and his holy Gospell To their naturall countrey-men and to all other Realmes and Nations professing the same Christ Jesus with them wish grace mercy and peace from God the Father of our Lord Iesus Christ with the spirit of righteous judgement of salvation LOng have we thirsted deare brethren to have notified unto the world the summe of that doctrine which we professe and for the which we have sustained infamie and danger But such hath been the rage of Sathan against us and against Christ Iesus his eternall veritie lately borne amongst us that to this day no time hath been granted unto us to cleare our consciences as most gladly we would have done For how we have been tossed at times heretofore the most part of Europe as we suppose doth understand But seeing that of the infinite goodnesse of our God who never suffereth his afflicted utterly to be confounded above expectation we have obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed unto us and as we beleeve and professe partly for satisfaction of our brethren whose hearts we doubt not have been and yet are wounded by the despitefull railing of such as yet have not learned to speake well and partly for stopping of the mouthes of the impudent blasphemers who boldly damne that which they have neither heard nor yet understood Not that we judge that the cankred malice of such is able to be cured by this our simple confession No we know the sweet savour of the Gospell is and shall be death to the sonnes of perdition but we have chief respect to our weake and infirme brethren to whom we would communicate the bottome of our hearts lest that they be troubled or carried away by diversitie of rumours which Satan spreads abroad against us to the defacing of this our most godly enterprise protesting that if any man shall note in this our confession any article or sentence repugning to Gods holy word and doe admonish us of the same in writing we by Gods grace doe promise unto him satisfaction from the mouth of God that is from his holy Scriptures or else reformation of that which he shall prove to be amisse For God we take to record in our consciences that from our hearts we abhorre all sects of heresie and all teachers of erronious doctrine and that with all humilitie we imbrace the puritie of Christs Gospell which is the onely food of our souls and therefore so precious unto us that we are determined to suffer the extremitie of worldly danger rather then that we will suffer our selves to be defrauded of the same for hereof we are most certainly perswaded that whosoever denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holy angels And therefore by the assistance of the Almightie the same our Lord Iesus we firmly purpose to abide to the end in the confession of this our faith as by articles followeth Of God VVE confesse and acknowledge one onely God to whom Deut. 6. Isa 44. Deut. 4. onely we must cleave whom onely we must serve whom onely we must worship and in whom onely we must put our trust who is eternall infinite unmeasurable incomprehensible omnipotent invisible one in substance and yet distinct in three Matth. 28. Gen. 1. persons the Father the Son and the holy Ghost By whom we confesse and beleeve all things in heaven and earth as well visible as invisible to have been created to be retained in their being and to be ruled and guided by his inscrutable providence to such end as his eternall wisdome goodnesse and justice hath appointed Prov. 16. them to the manifestation of his glory Of the creation of Man VVE confesse and knowledge this