without his holy Ghost because every one in one and the same essence is of the same eternitie For none of these is either first or last because all three are one both in truth and power and also in goodnesse and mercie And all these things we know as well by the Testimonies of holy Scripture as by the effects and chiefly those which we feele in our owne selves and the testimonies of holy Scripture which teach us to beleeve this holy Trinitie are very common in the old Testament which are not so much to be reckoned up as with sound judgement to be selected such as are in these in the first of Genesis God saith Let us make man according to our Image and likenesse c. and straight after Therefore God made man according to his owne Image and likenesse male I say and female created he them Againe Behold the man is become as one of us For by that which is said Let us make man after our owne likenesse it appeareth that there are more persons in the godhead But when it is said God created c. the unitie of the godhead is signified For although it be not here expresly set downe how many persons there are yet that which was obscurely delivered in the old Testament in the new is made clearer unto us then the noone day For when our Lord Iesus Christ was baptized in Iordan the voyce of the Father was heard saying This is my beloved Sonne and the Sonne himselfe was seen in the waters and the holy Ghost appeared in the likenesse of a Dove Therefore we are also commanded in the common baptisme of all the faithfull to use this forme Baptize ye all nations in the name of the Father and the Sonne and the holy Ghost Lo also in Luke the Angel Gabriel speaketh to Mary the Mother of our Lord. The holy Ghost shall come upon thee and the power of the highest shall over shadow thee therefore that holy thing which shall be borne of thee shall be called the Sonne of God In like manner The grace of our Lord Iesus Christ and the love of God and the fellowship of the holy Ghost be with you Againe There are three that beare witnesse in heaven the Father the Word and the holy Ghost which three are one By all which places we are fully taught that in one onely God there are three persons And although this doctrine passe all the reach of mans wit yet we now stedfastly beleeve it out of the Word of God looking when we shall enjoy the full knowledge thereof in heaven The offices also and effects of these three persons which every of them sheweth towards us are to be marked For the Father by reason of his power is called our Creator the Sonne our Saviour and Redeemer because he hath redeemed us by his bloud the holy Ghost is called our Sanctifier because he dwelleth in our hearts And the true Church hath alwaies even from the Apostles age untill these times kept this holy doctrine of the blessed Trinitie and maintaineth it against Iewes Mahometanes and other false Christians and hereticks such as were Marcion Manes Praxeas Sabellius Samosatenus and the like all which were worthily condemned by the fathers of most sound judgement Therefore we doe here willingly admit those three Creeds namely that of the Apostles of Nice and Athanasius and whatsoever things they according to the meaning of those Creeds have set downe concerning this point of doctrine We beleeve that Iesus Christ in respect of his divine nature is Artic. 10. the onely Sonne of God begotten from everlasting not made or created for then he should be a creature but of the same essence with the Father and coeternall with him who also is the true Image of the Fathers substance and the brightnesse of his glory in all things equall unto him But he is the Sonne of God not onely since the time he tooke upon him our nature but from everlasting as these testimonies being laid together teach us Moses saith that God created the world but Saint Iohn saith That all things were made by the word which he calleth God so the Apostle to the Hebrewes avoucheth that God made all things by his Son Iesus Christ It followeth therefore that he who is called both God and the Word and the Sonne and Iesus Christ had his being even then when all things were made by him Therefore Micheah the Prophet saith His going out hath beene from the beginning from the dayes of eternitie againe He is without beginning of dayes and without end of life He is therefore that true God eternall Almightie whom we pray unto worship and serve We beleeve also and confesse that the holy Ghost proceedeth Artic. 11. from the Father and the Sonne from everlasting and that therefore he was neither made nor created nor begotten but onely proceeding from them both who is in order the third person of the Trinitie of the same essence glory and majestie with the Father and the Sonne and therefore he also is true and everlasting God as the holy Scriptures teach us Artic. 26. We also beleeve that we have no accesse to God but by that one onely Mediatour and Advocate Iesus Christ the righteous who was therefore made man uniting the humanitie to the Divine nature that there might be an entrance made for us miserable men to the Majestie of God which had otherwise been shut up against us for ever Yet the Majestie and power of this Mediatour whom the Father had set between himself and us ought in no case so much to fray us that we should therefore thinke another is to be sought at our own pleasure For there is none either among the heauenly or earthly creatures who doth more entirely love us then Christ himself who when he was in the shape of God humbled himself by taking upon him the shape of a servant and for our sakes became like unto his brethren in all points and if we were to seeke an other Mediatour who would vouchsafe us some good will whom I pray you could we finde that would love us more earnestly then he who willingly laid his life downe for us when as yet we were his enemies If moreover we were to seeke another that excelleth both in soveraign authoritie and also power who ever obtained so great power as he himself who sitteth at the right hand of God the Father and to whom all power is given in heaven and in earth To conclude who was more likely to be heard of God then that onely begotten and dearely beloved Son of God therefore nothing but distrust brought in this custome whereby we rather dishonor the Saints whom we think to honour in doing these things which they in their life time were ever so farre from doing that they rather constantly and according to their dutie abhorred them as their own writings beare witnesse Neither is our own unworthinesse here to be alleadged for excuse of
George conquests as of Mars of Sebastian and Paul freedome from the Plague of Anthony savegard for swine although the adversaries say they like not these things yet they keepe them still for gaine sake as plainly appeareth Now let us adde the third reason it is expressely written there is one Mediatour betweene God and men the man Christ Iesus on him ought we in all prayer to cast our eyes and to know the doctrine of the Gospel concerning him that no man can come unto God but by confidence in the Mediatour who together maketh request for us as himselfe saith No man cometh to the Father but by the Sonne And he biddeth us flie unto himselfe saying Come unto me all ye that labour and are heavy loaden and I will refresh you and he himselfe teacheth the manner of Invocation when he saith Whatsoever ye shall aske the Father in my name he will give it you He nameth the Father that thou mayest distinguish thy invocation from heathenish and consider what thou speakest unto that thou maist consider him to be the true God who by sending his Sonne hath revealed himselfe that thy minde may not wander as the heathenish woman in the tragedy speaketh I pray un-unto thee O God whatsoever thou art c. But that thou maist know him to be the true God who by the sending crucifying and and raising up again of his Son hath revealed himselfe and maiest know him to be such a one as he hath revealed himselfe Secondly that thou mayest know that he doth so for a certaintie receive and heare us making our prayers when we flie to his Sonne the Mediatour crucified and raised up againe for us and desire that for his sake we may be received heard helped and saved neither is any man received or heard of God by any other meanes Neither is the praying uncertaine but he biddeth those that pray on this sort to be resolved through a strong faith that this worship pleaseth God and that they who pray on this manner are assuredly received and heard therefore he saith Whatsoever ye shall aske in my name that is acknowledging and naming or calling upon me as the Redeemer high Priest and Intercessour this high Priest alone goeth into the holiest place that is into the secret counsell of the Deitie and seeth the minde of the eternall Father and maketh request for us and searching our hearts presenteth our sorrowes sighes and prayers unto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the Mother Virgin as more mercifull and others sought other Mediatours And it is plaine that there is no example to be seen in the Prophets or Apostles where prayer is made unto men heare me Abraham or heare me O God for Abrahams sake but prayer is made unto God who hath revealed himselfe to wit to the eternall Father to the Sonne our Lord Iesus Christ and to the holy Ghost that he would receive heare and save us for the Sonnes sake It is also expressely made to the Son as 2 Thess 2 Our Lord Iesus Christ himselfe and God and our Father who hath loved us strengthen you c. And Gen. 48. Iacob nameth God and the Sonne the Mediatour when he saith God before whom my fathers walked and the Angel that delivered me out of all troubles that is the promised Saviour blesse these children Therefore we use these formes of Invocation I call upon thee O Almighty God eternall Father of our Lord Iesus Christ maker of heaven an earth together with thy Sonne our Lord Iesus Christ and thy holy Spirit O wise true good righteous most free chaste and mercifull God have mercy upon me and for Iesus Christs sake thy Sonne crucified for us and raised up againe heare and sanctifie me with thy holy Spirit I call upon thee O Iesus Christ the sonne of God crucified for us and raised up againe have mercy on me pray for me unto the everlasting Father and sanctifie me with thy holy Spirit In these formes we know what we pray unto And seeing there are testimonies of Gods word to be seene which shew that this praying pleaseth God and is heard such praying may be made in faith These things are not to be found in that invocation which is made unto men Some gather testimonies out of Augustine and others to shew that the Saints in heaven have care of humane affaires This may more plainly be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happinesse pray for the Church but yet it followeth not thereupon that they are to be prayed unto And albeit we teach that men are not to be prayed unto yet we propound the histories of those that are in blessed state unto the people Because it is necessary that the history of the Church be by some meanes known unto all by what testimonies the Church is called together and founded and how it is preserved and what kinde of doctrine hath beene published by the fathers Prophets Apostles and Martyrs In these histories we command all to give thankes unto God for that he hath revealed himselfe that he hath gathered together his Church by his Son that he hath delivered this doctrine unto us and hath sent teachers and hath shewed in them the witnesses of himselfe we command all to consider of this doctrine and to strengthen their faith by those testimonies which God hath shewed in them That they like wise consider the examples of judgement and punishments that the feare of God may be stirred up in them we command them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to have themselves also received heard governed saved and helped as God received David Manasses Magdalene the thiefe on the Crosse We also teach how these examples are to be followed of every man in his vocation because error in imitation and preposterous zeale is oft times the cause of great evils We also commend the diligence of the Saints themselves who took heed of * De essusione S p sancti vide observat 1. ad hanc Confess Sect. 4. wasting Gods gifts in vaine And to conclude they that are most fooles may gather great store of doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be set aside Out of the Confession of WITTEMBERGE CHAP. 1. VVE beleeve and confesse that there is one onely God true eternall and infinite almightie maker of all things visible and invisible and that in this one and eternall Godhead there are three properties or persons of themselves subsisting the Father the Sonne and the holy Ghost As the Propheticall and Apostolicall Scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the Sonne of God CHAP. 2. VVE beleeve and confesse that the Sonne of God our Lord Iesus Christ was
and spirituall motions true feare patience constancie faith invocation in most sharpe tentations in the middest of Satans subtill assaults in the terrours of sinne In these surely we had great neede to be guided and * Looke the 2. observar helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmitie We condemne the Pelagians and all such as they are who teach that by the onely powers of nature without the holy Spirit we may love God above all and fulfill the Law of God as touching the substance of our actions We doe freely and necessarily mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercy promised in the Gospel because that the Law cannot be satisfied by mans nature as Paul witnesseth when he saith Rom. 8. The wisedome of the flesh is enmitie against God For it is not subiect to the Law of God neither indeed can be For albeit that mans nature by it selfe can after some sort * Looke the 3. observat upon this confession performe externall workes for it can containe the hands from theft and murder yet can it not make those inward motions as true feare true faith patience and chastitie unlesse the holy Ghost doe governe and helpe our hearts And yet in this place also doe we teach that it is also the commandement of God that the carnall motions should be restrained by the industrie of reason and by civill discipline as Paul saith The law is schoolemaster to Christ Also The law is given to the uniust These things are thus found in another edition As touching free will they teach that mans will hath some Artic. 18. libertie to worke a civill justice and to chuse such things as reason can reach unto But that it hath no power to worke the righteousnesse of God or a spirituall justice without the spirit of God Because that the naturall man perceiveth not the things that are of the spirit of God But this power is wrought in the heart when as men doe receive the spirit of God through the word These things are in as many words affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onely by the power of nature without the Spirit of God we are able to love God above all also to performe the commandements of God as touching the substance of our actions For although that nature be able in some sort to doe the externall workes for it is able to withhold the hands from theft and murder yet it cannot work the inward motions as the feare of God trust in God chastitie patience Touching the cause of sinne they teach that albeit God doth create and preserve nature yet the cause of sinne is the wil of the wicked to wit of the Devill and of ungodly men which turneth it selfe from God unto other things against the commandements of God when he speaketh a lie he speaketh of his owne This is found thus in an other edition TOuching the cause of sinne they teach that albeit God doth create and preserve our nature yet the cause of sinne is the will of the wicked to wit of the Devill and of ungodly men which will being destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne Out of the Confession of SAXONY ANd seeing the controversies which are sprung up doe chiefly pertaine unto two articles of the Creed namely to the article I beleeve the remission of sinnes and I beleeve the Catholike Church we will shew the fountaines of these controversies which being well weighed men may easily understand that our expositions are the very voyce of the Gospel and that our adversaries have sowed corruptions in the Church And first of the Article I beleeve the remission of sinnes HEre many and great corruptions are devised of our adversaries I beleeve nay say they I doubt also Then I will beleeve when I shall have merits enow Also they doe not say I beleeve certainely that remission is given freely for the Sonne of God not for any merits of ours or any worthinesse of ours Also They doe not rightly shew what sinne is and feigne that man is able to satisfie the Law of God and that by the fulfilling of the Law he becommeth just before God in this life Therefore first as touching sinne and the cause thereof we doe faithfully retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holy Ghost proceeding from the Father and the Sonne of infinite wisedome power and goodnesse true just bountifull chaste most free as he describeth himselfe in his Law and seeing he hath therefore made the Angels and men that being from all eternitie he might impart unto them his light wisedome and goodnesse and that they should be the temples of God wherein God might dwell that God might be all in all as Paul speaketh he therefore created them at the beginning good and just that is agreeing with the minde and will of God and pleasing him He also gave them a cleere knowledge of God and of his will that they might understand that they were made of God that they might be obedient as it is written in the fifth Psalme Thou art not a God that loveth wickednesse But the devils and men abused the libertie of their will swarved from God and by this disobedience they were made subject to the wrath of God and lost that uprightnesse wherein they were created Therefore free will in the devill and in men was the cause of that fall not the will of God who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Devill speaketh a lie he speaketh of his owne and he is the father of lying And 1 John 3. He that committeth sinne is of the devill because the devill sinneth from the beginning Now sinne is that whatsoever is contrary to the justice of God which is an order in the minde of God which he did afterward manifest by his own voyce in the Law and in the Gospel whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with everlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnesse of Marcion the Manichees and such like which are repugnant in this whole question to the true consent of the Church of God Of Originall sinne Artic. 2. AS touching originall sinne we doe plainely affirme that we doe retaine the consent of the true Church of God delivered unto us from the first Fathers Prophets Apostles and the Apostles schollers even unto Augustine and after his time and we doe expresly condemne Pelagius and all those who have scattered in
Churches to be expounded most plainly and set out most clearely Christ faith that the Angels in heaven doe reioyce whensoever they see a sinner repem And therefore the Churches and the Angels themselves doe rejoyce at the pure doctrine of repentance thus set down Out of the Confession of SAXONIE Hitherto pertaine the first two last clauses of the third Article Of the remission of sinnes c. Which are thus set downe IT is most certaine that the preaching of Repentance doth pertaine to all men and accuse all men So also the promise is generall and offereth remission of sins to all according to those generall speeches Matth. 11. Come unto me all ye that labour and are heavie loaden and I will refresh you Also Ioh. 3. That every one which beleeveth in him should not perish Rom. 10. Every one that beleeveth in him shall not be confounded Againe He that is Lord over all is rich unto all that call on him Rom. 11. The Lord hath shut up all under disobedience that he might have mercie on all Let every one comprise himselfe in this generall promise and not give himselfe to distrust but let them strive that they may assent to the word of God and obey the holy Ghost and desire that they may be helped as it is said Luk. 11. How much more will he give the holy Ghost to them that aske it Of Repentance Artic. 16. BY the mercie of God this part of Doctrine specially is declared in our Churches with great perspicuitie whereas the Sententiaries have wrapped it in most intricate Labyrinthes First we doe openly condemne the catharans and the Novatians who feigned that neither the elect could fall into sins against their conscience neither that they who had fallen after their amendment were to be received againe and our confutations of these furies are extant Neither doe we goe about to make brawlings about the word Repentance if any man like it better let him use the word Conversion which word the Prophets also have often used Moreover we doe willingly retaine the word Contrition and we say that the first part of Repentance or Conversion is Contrition which is truely to tremble through the knowledge of the wrath of God against sins and to be sorry that we have offended God and we say that there must needs be some such great feare and griefs in those that are converted and that they doe not repent which remaine secure and without griefe as it is said 2 Cor. 7. Ye sorrowed to repentance And Ezech. 20. And ye shall mislike your selves in your own sight and acknowledge your selves to be worthy of punishment and destruction And these true griefes are a feeling of the wrath of God as is declared more at large in another place But here we reproove our adversaries who feigne that Contrition doth deserve Remission of sinnes and that Contrition must be sufficient In either errour there be great mysts For remission is given freely for the Mediatours sake and what contrition can be sufficient Yea rather the more the sorrow increaseth without assurance of mercie so much the more mens hearts doe flie from God and no creature is able to sustaine the greatnesse of this sorrow whereof Esay speaketh Chap. 38. He brake all my bones like a Lion But those idle dreames of the Writers doe declare that they lead a carelesse life and that they are unskilfull in the Gospel Now these true sorrows doe arise when the sinne of the contempt of the Son of God as is declared in the Gospel is reprooved The spirit shall reproove the world of sin because they beleeve not in me Ioh. 16. And by the voice of the Morall law other sins are reprooved as Paul saith Rom. 3. By the law came the knowledge of sin As touching private confession to be made unto the Pastours we affirme that the ceremonie of * Looke the first observat upon this confession private absolution is to be retained in the Church and we doe constantly retaine it for many weightie causes yet withall we doe teach that men must neither command nor require the recitall of offences in that private talke because that recitall of offences is neither commanded of God nor a thing possible and it maketh godly mindes to doubt and it maketh faith faint And this we doe much more reprehend that in the doctrine of Repentance or Conversion our adversaries doe no where make mention of justifying faith whereof we have spoken before by which alone Remission of sins is truely received the heart is lifted up even when it hath a feeling of the wrath of God and we are freed from the sorrows of hell as it is written Rom. 5. Being iustified by faith we have peace Without this faith sorrows are no better then the repentance of Saul Judas Orestes and such like as are mentioned in Tragedies Neither doe our adversaries teach the Gospel but the Law and humane traditions either omitting this faith else fighting against it But seeing that in a true Conversion there must be these changes a mortification and a quickning as it is said Rom. 6. and in divers other places for doctrines sake we doe divide conversion or repentance into three parts into contrition faith and new obedience these things doth true conversion comprehend as the voice of God and the true experience of the Church doe declare Yet doe we not make contention either about the manner of speaking or about the number of the parts but we wish that all men may see those things which are necessary And it is most necessary for the Church that there should be a true plaine and most cleare doctrine touching the whole conversion which also is very often repeated in those Sermons which are set down in the Scriptures and that with great perspicuitie and without any intricate labyrinthes as the Baptist and Christ say Matth. 3. Repent and beleeve the Gospel Againe Repent Behold the Lambe of God that taketh away the sinnes of the world And Paul saith Rom. 3. All men are deprived of the glory of God Here he speaketh of contrition afterward of remission But we are iustified freely by his grace through redemption that is in Christ Iesus by faith Therefore it is necessary that in the doctrine of conversion or repentance there should mention be made of faith Neither is it sufficient that our adversaries say that they also doe speake of faith and that faith doth goe before repentance For they speake of the doctrine of knowledge I beleeve the forgivenesse of sinnes to wit that they be forgiven to others even as the devils doe know the Creed but the Gospel doth require this true faith which is an assurance of the mercie of God promised for the Sonne of God his sake and resting in the Sonne of God which faith I beleeve that remission of sins is given unto me also and that freely not for any Contrition not for any my merits but for the Sonne of God who
able to bring forth any works which are not polluted with the corruption of our flesh and for that cause be worthy of punishment If it were granted that we were able to bring forth any such works yet the bare remembrance of our sinnes were sufficient to remoove that worke out of the sight of God Therefore we should alwaies stand in doubt staggering as it were this way and that way and our miserable consciences should be in continuall torment unlesse they should relie upon the onely merit of our Saviour Christ his death and passion and rest in it alone Out of the Confession of AUSPURGE THat we might obtaine these benefits of Christs namely remission of sins iustification and life everlasting Christ hath given his Gospel wherein these benefits are layed forth unto us as it is written in the last of Luke that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a naturall manner have sinne in them and cannot truely satisfie the Law of God * Locke the 1. Observat upon this confession the Gospell bewrayeth our sinne and sheweth us Christ the Mediatour and so instructeth us touching remission of sinnes When as the Gospell doth convict us of sinne our hearts thereby terrified must firmely beleeve that there is given unto us freely for Christs sake that remission of sinnes and justification by faith by the which we must beleeve and confesse that these things are given us for Christs sake who was made an oblation and hath appeased the Fathers wrath for us Notwithstanding therefore that the Gospell doe require repentance yet to the end that the remission of our sinnes may be certain and undoubted it teacheth us that remission is given us freely that is that it doth not depend upon the condition of our owne worthinesse nor is given for any works that went before nor for the worthinesse of such as follow after For then should remission be uncertaine if we should thinke that then onely we obtaine remission of sins when we had deserved it by our former works or when our repentance were well worthy of it For in true terrours the conscience findeth no worke which it may oppose against Gods wrath but Christ is given and set forth unto us to appease the wrath of God This honour must not be transferred from Christ unto our own works therefore Paul saith Ye are saved freely Againe Therefore by faith freely that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not upon the condition of our unworthinesse but is given us for Christ his sake This is a sure and necessary comfort to all godly mindes that are terrified with the conscience of their sins And thus doe the holy fathers teach and there is a notable sentence in Saint Ambrose worthy the remembring in these words This God hath appointed that he which beleeveth in Christ should be saved without any worke by faith alone receiving the remission of sinnes Now this word Faith doth not onely signifie a knowledge of the History of Christ but also to beleeve and assent unto this promise that is proper unto the Gospel wherein remission of sinnes justification and life everlasting are promised untous for Christs fake For this promise also doth pertaine to the History of Christ even as in the Creed unto the History is added this article I beleeve the remission of sins And unto this one the other articles touching the History of Christ are to be referred For the benefit is the end of the Historie therefore did Christ suffer and rise again that for him remission of sins and everlasting life might be given unto us These things are found thus in another Edition ALso they teach that men cannot be justified before God by Artic. 4. their owne power merits or works but are justified for Christs sake through faith when they beleeve that they are received unto favour and their sins forgiven through Christ who by his death hath satisfied for our sins This faith doth God impute for righteousnesse unto them before himselfe Rom. 3. and 4. For this cause Christ hath appointed the ministerie of teaching Artic. 5. the Gospel which preacheth repentance and remission of sins and the preaching of either of these is generall and layeth open the sinnes of all men and promiseth remission of them unto all that beleeve for to the end that remission might not be doubted of out that all distressed mindes might know that they ought to beleeve that remission of sinnes is undoubtedly granted unto them for Christ and not for their owne merits or worthinesse All these doe certainly obtaine remission of sinnes And when as we doe in this sort comfort our selves by the promise of the Gospell and doe raise up our selves by saith therewithall is the holy spirit given unto us For the holy spirit is given and is effectuall by the word of God and by the Sacraments When as we doe heare or meditate of the Gospel or doe receive the Sacraments and comfort our selves by faith therewithall the spirit of God is effectuall according to that of Saint Paul Gal. 3. That the promise by the faith of Iesus Christ might be given to them that beleeve And to the Corinthians The Gospel is the ministerie of the spirit And to the Romanes Faith cometh by hearing When as then we doe comfort our selves by faith and are freed from the terrours of sin by the holy spirit our hearts doe conceive the other vertues acknowledge truly the mercie of God and conceive the true love and the true feare of God trust and hope of Gods helpe prayer and such like fruits of the spirit Such therefore as teach nothing concerning this faith whereby we receive remission of sinnes but will have mens consciences stand in doubt whether they obtaine remission or no and do adde further that this doubting is no sinne are justly condemned And these also doe teach that men may obtaine remission of sinnes for their own worthinesse but they doe not teach to beleeve that remission of sinnes is given freely for Christ sake Here also are condemned those phantasticall spirits which dreame that the holy Ghost is given or is effectuall without the word of God Which maketh them contemne the ministerie of the Gospel and Sacraments and to seek illumination without the word of God and besides the Gospel And by this means they draw away mens mindes from the word of God unto their own opinions which is a thing very pernicious and hurtfull Such were in old time the Manichees and Enthusiasts And such are the Anabaptists now adaies These and such like frensies we doe most constantly condemne For they abolish the true use of Gods word and do falsely imagine that the holy spirit may be received without the word and sticking too much to their own fancies they invent wicked opinions and are the cause of infinite breaches These things
c. that many grave men have doubted whether these states of life did please God or no. Therefore our Preachers have with great care and studie set forth these both kindes of doctrine teaching the Gospel concerning faith and adjoyning therewith a pure and holy doctrine of works Of Faith FIrst touching Faith and Iustification they teach thus Christ hath fitly set downe the summe of the Gospel when as in the last of Luke he willeth that repentance and remission of sinnes should be preached in his name For the Gospel * Looke the 5. observation upon this consession reproveth and convinceth sinnes and requireth repentance and withall offereth remission of sinnes for Christ sake freely not for our owne worthinesse And like as the preaching of repentance is generall even so the promise of grace is generall and willeth all men to beleeve and to receive the benefit of Christ as Christ himselfe saith Come unto me all ye that are laden And Saint Paul saith He is rich towards all c. Albeit therefore that contrition in repentance be necessary yet we must know that remission of sins was given unto us and that we are made just of unjust that is reconciled or acceptable and the sonnes of God freely for Christ and not for the worthinesse of our Contrition or of any other workes which either goe before or follow after But this same benefit must be received by faith whereby we must beleeve that remission of sinnes and justification is given us for Christs sake This knowledge and judgement bringeth sure consolation unto troubled mindes and how necessary it is for the Church consciences that have had experience can easily judge There is in it no absurditie no difficultie no craftie deceit * Looke the sixt observat upon this confession Here needeth no disputations of predestination or such like for the promise is generall and detracteth nothing from good workes yea rather it doth stirre up men unto faith and unto true good workes For remission of sinnes is removed from our workes and attributed unto mercy that it might be an undoubted benefit not that we should be idle but much more that we should know how greatly our obedience doth please God even in this our so great infirmitie Now for any man to despise or mislike this doctrine whereby both the honour of Christ is extolled and most sweet and sure comfort offered unto godly mindes and which containeth the true knowledge of Gods mercy and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnesse Before time when as this doctrine was not set forth many fearfull consciences assaied to ease themselves by workes some fled to a monasticall life others did chuse out other workes whereby to merit remission of sinnes and justification But there is no sure comfort without this doctrine of the Gospel which willeth men to beleeve that remission of sinnes and justification are freely given unto us for Christs sake and this whole doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paul Rom. 3. We are iustified freely by his grace through redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Rom. 4. But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse Ephes 2. By grace ye are saved through faith not of your selves In these and such like sentences Paul doth plainly teach that remission of sinnes and justification are given us freely and not for the worthinesse of our workes And in the 4. to the Romans he disputeth at large why this consolation is needfull for us for if the promise did depend upon the worthinesse of our works it should be uncertain Wherefore to the end that we may have sure and firme comfort against the feares of sinne and death and that our faith may stand fast it is needfull that it leane onely upon the mercy of God and not upon our worthinesse Therefore Paul saith Therefore it is by faith according to grace that the promise might be sure For our workes cannot be set against the judgement of God according to that saying If thou markest our iniquities who shall indure it And therefore Christ is given for a Mediatour to us and this honour is not to be transferred unto our workes When therefore we doe say that we are iustified by faith we doe not meane that we are just for the worthinesse of that vertue but this is our meaning that we doe obtaine remission of sinnes and imputation of righteousnesse by mercy shewed us for Christs sake But now this mercy cannot be received but by faith And Faith doth not here signifie onely a knowledge of the history but it signifieth a beliefe of the promise of mercy which is granted us through our Mediatour Christ Iesus And seeing that faith is in this sort understood of a confidence or trust of mercy Saint Paul and Saint James doe not disagree For where James saith The Devils beleeve and tremble he speaketh of an historicall faith now this faith doth not justifie For the wicked and the devill are cunning in the historie But Paul when he saith Faith is reckoned for righteousnesse he speaketh of a trust and confidence of mercy promised for Christs sake and his meaning is that men are pronounced righteous that is reconciled through mercy promised for Christs sake whom we must receive by faith Now this noveltie of this figurative speech of Saint Paul We are iustified by faith will not offend holy mindes if they understand that it is spoken properly of mercy and that herein mercy is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great griefes then to heare that this is the commandement of God and the voyce of the Bridegroome Christ Iesus that they should undoubtedly beleeve that remission of sinnes or reconciliation is given unto them not for their owne worthinesse but freely through mercy for Christs sake that the benefit might be certaine Now Iustification in these sayings of Saint Paul doth signifie remission of sinnes or reconciliation or imputation of righteousnesse that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the Scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his Epistles the holy Fathers doe also teach the same For so saith Ambrose in his booke de vocat Gent. If so be that Justification which is by grace were due unto former merits so that it should not be a gift of the giver but a reward of the worker the redemption by the blood of Christ would grow to be of small account and the prerogative of mans workes would not yeeld unto the mercies of God And of this matter there be
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
these little ones to drinke a cup of cold water onely in the name of a disciple he shall not loose his reward Luk. 6. Give and it shall be given to you Exod 20. Honour thy father and thy mother that thou maiest live long upon earth Isa 33. Bread shall be given him and his waters shall be sure they shall see the King in his glorie that is for obedience and good works God doth give quiet Common-weales an honest and meeke government c. Isa 58. Breake thy bread to the hungry and thou shalt be as a garden that is watered c. The example of the widow at Sarepta is well knowne and the Psalmist saith Substance and riches are in his house For seeing that God in this mortall and miserable life doth gather his Church and will have it to be an honest congregation he giveth thereunto many places of entertainment he giveth nests to godly poore families for the bringing up of their children and for the spreading abroad of doctrine to conclude he will preserve the societie of mankinde housholds and common weales and that to this end that a Church may be gathered Therefore he giveth sometime a government not troublesome peace a fruitfull land and other good things for the prayers of holy men for their diligence and for common necessities sake as for Joseph Naaman and Daniel those kingdomes wherein they lived flourished the more And Jerem. 19. The Banished in Babylon are commanded to pray for the peace and wholsome government of that place where they were intertained So also oftentimes punishments are heaped up for the sins of the Church as is to be seene in the punishment of the tribe of Beniamin David and others Now God will have us to understand that these benefits are necessary for the body and to know that they be given of God in asking of them he will have our faith to be exercised as we shall declare more at large in a fit place At this time we have therefore added these few things that in this confession there might be also a Testimonie in our Churches that this true and necessarie doctrine touching good works is faithfully laid open Out of the Confession of WIRTEMBERGE Of Iustification CHAP. 5. VVE beleeve and confesse that to doe and practice such righteousnesse as is acceptable to God these vertues be necessary Faith hope and love and that man cannot of himselfe conceive these vertues but doth receive them of the favour and grace of God and that faith doth worke by love But we thinke that their judgement doth farre disagree from the Apostolike and Catholike doctrine who teach that man is made acceptable to God and accounted just before God for those vertues and that when we come to stand before God in judgement we must trust to the merits of these vertues For man is made acceptable to God and counted just before him for the onely Son of God our Lord Iesus Christ through faith and when we appeare before the judgement seat of God we must not trust to the merit of any of those vertues which we have but onely to the merit of our Lord Iesus Christ whose merit is ours by faith And because that before the tribunall seat of God where the question is of true and eternall righteousnesse and salvation there is no place at all for the merits of men but onely for the mercie of God and the merits of our Lord Iesus Christ alone who is received of us by faith therefore we thinke that the ancient Fathers our Elders said truly that we are justified before God by faith alone Rom. 3. All have sinned and are deprived of the glory of God and are iustified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood Galat. 3. The Scripture hath concluded all under sinne that the promise by the Faith of Iesus Christ should be given to them that beleeve And Chap. 5. We through the spirit waite for the hope of righteousnesse through faith For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Hilarie saith It offendeth the Scribes that man should forgive sinne for they behold nothing but man in Iesus Christ and that he should forgive that which the law could not release For faith alone doth iustifie Ambrose saith They are iustified freely because that working nothing nor requiting any thing by faith alone they are iustified by the gift of God And againe They are evidently blessed whose iniquities are forgiven without any labour or worke and whose sins are covered no helpe of repentance being required of them but onely this that they beleeve Many places might be alleadged as well out of the writings of the Prophets and Apostles as out of the holy Fathers whereby it is prooved that not onely in the beginning through the free mercie of God these vertues to wit Faith hope and love are given unto us but also afterward throughout our whole life and that in our extreame necessitie we are not able to stand before the severe tribunall seat of God but in the confidence of the onely free favour of God shewed unto us in Christ the Son of God For this is that both which Paul teacheth and the Ecclesiasticall writers doe interpret That we are justified before God by faith alone Of good works CHAP. 7. VVE say that good works commanded of God are necessarily to be done and that through the free mercie of God * Looke the 1. observation upon this confession they doe deserve certaine their own either corporall or spirituall rewards But we must not thinke that in the judgement of God where the question is concerning the purging of our sins the appeasing of the wrath of God and the merit of eternall salvation we should trust to those good works which we doe For all the good works which we doe are unperfect neither can they sustaine the severitie of the judgement of God but all our confidence is to be placed in the onely mercie of God for his Son our Lord Iesus Christ his sake Psal 142. Enter not into iudgement with thy servant for no flesh living shall be iustified in thy sight Gal. 5. The flesh lusteth against the Spirit and the spirit against the flesh and these are contrary one to the other so that ye cannot doe those things that ye would Rom. 7. I know that in me that is in my flesh there dwelleth no good Dan. 9. We doe not present our supplications before thee for our own righteousnesse but for thy great tender mercies Augustine saith Woe to the life of man be it never so commendable August confess lib. 9. cap. 13. In Monuali cap. 22. if thou examine it setting thy mercie aside And againe All my hope is in the death of my Lord. His death is my merit my refuge salvation life and my resurrection The mercie of the
ought rather to obey God then men Whereof also is to be Causa 11. â—â—â—est 3. Cap. St Domiâ—â—â— seene the judgement of the old fathers and of the Canon law where they thus write and these are the words of St. Ierome If the Lord or Magistrate command those things that are not contrary to the holy Scriptures let the servant be subiect to the Lord but if he command any thing contrary let him rather obey the Lord of his spirit then of his body And a little after If it be good which the Emperour commandeth doe the will of him that commandeth if it be evill answer we ought rather to obey God then men The Conclusion ANd hitherto have been informed and shewed unto your Majestie in this writing the reasons and causes of our faith and doctrine and Christian religion such doctrine as the Ministers of our Churches all and singular every one according to the gift of God granted unto him doe with one consent of judgement hold talke of and preach and doe constantly maintaine and fight for the same not with the power of this world but by holy Scriptures against those that impugne it or by teaching do spread abroad contrary errours thereunto Neither yet without that modestie that becometh the profession of Christians doe they stubbornly rather then rigorously persist in this doctrine or have at any time heretofore persisted but if any thing be found herein not well taken by them and that by certaine grounds out of the word of God which ought to be the rule of judgement unto all men peaceably and with a meeke spirit as it ought to be done be shewed unto them they are ready and forward and thereunto as alwayes heretofore so now they offer themselves that after due consideration and true knowledge of the truth had they will most gladly and thankfully receive that doctrine which shall have better foundations and willingly reforme whatsoever shall have need to be amended Wherefore most excellent King and gracious Lord may it please your Majestie to examine this our confession and after diligent and due consideration had to way and consider whether any man worthily and for just cause may reject and condemne this doctrine as not agreeable to the holy Scripture nor Christian Verily we are of opinion that if any man presume to despise or condemne this doctrine he must of necessitie also condemne the holy Scripture from whence it was taken and the ancient and true Christian Doctors with whom it agreeth and also the holy Church it selfe which from the beginning and that constantly so hath and doth teach And hereby your Majestie may graciously perceive and determine whether the complaints and accusations of our Adversaries and such as favour not us and our Teachers be just or no. Wherefore most humbly we pray that your sacred Majestie will give no place or credit to our Adversaries in those matters which divers wayes without any ground they charge us withall when as without all humanitie they accuse us our Ministers and Preachers as if we had another religion and taught another doctrine then that which at this present we offer unto your Majestie or that we presume stubbornly to take in hand or do attempt any other thing against God and your Majestie and contrary to the institutions of this Common-wealth and to the publique law of the kingdome of Bohemia And your Majestie may well call to your remembrance that we have every way and at all times behaved our selves obediently and peaceably and in all things which may turne or belong to the preservation of your Majesties person and to the publique good and commoditie of the whole Realme in all such things I say we have indeauoured not to be behinde others and hereafter also we offer our selves most ready to performe the same according to our allegiance and dutie Neither doe we thinke it onely a point of vertue and to appertaine unto honesty alone and the good estate of the Common-wealth to yeeld our selves subject and faithfull to your Majestie for peace concord and the rewards of this life but much rather we acknowledge that it pleaseth God and that so is his will that every one for conscience sake should be obedient to the Magistrate and should reverence love honour and highly esteeme him even as our Teachers also doe deale both with us and with the people to performe this and oftentimes by teaching out of the word doe inforce it upon us both Here we commend our selves unto your Majestie as to the fatherly and liberall tuition care and protection of our most gracious Lord and doe most humbly beseech of your Majestie that unto these things which on the behalfe of Christian religion we have tendred unto your Majestie we may receive a courteous answer and such as God may be pleased withall The Almightie and everlasting God graciously preserve your Majestie in continuall health to the profit benefit and increase of his holy Christian Church Amen Proverb 20. Mercie and truth preserve the King for his throne is established with mercie Out of the FRENCH Confession VVE beleeve that God would have the world to be governed Artic. 39. by laws and by civill government that there may be certaine bridles whereby the immoderate desires of the world may be restrained and that therefore he appointed kingdomes Common-wealths and other kindes of principalitie whether they come by inheritance or otherwise And not that alone but also whatsoever pertaineth to the state of righteousnesse as they call it whereof he desireth to be acknowledged the author Therefore he hath also delivered the sword into the hands of the Magistrates to wit that offences may be repressed not onely those which are committed against the second table but also against the first Therefore because of the Author of this order we must not onely suffer them to rule whom he hath set over us but also give unto them all honour and reverence as unto his Embassadours and Ministers assigned of him to execute a lawfull and holy function Also Art 40. THerefore we affirme that we must obey the Laws and Statutes that tribute must be paid and that we must patiently endure the other burdens to conclude that we must willingly suffer the yoke of subjection although the Magistrates be infidels so that the soveraigne government of God doe remaine whole or entire and nothing diminished Therefore we detest all those which doe reject all kinde of dominion and bring in a communitie and confusion of goods and who to conclude doe goe about to overthrow all order of law Out of the Confession of BELGIA VVE beleeve that the most gracious and mightie God did Artic. 36. appoint Kings Princes and Magistrates because of the corruption and depravation of mankinde and that it is his will that this world should be governed by laws and by a certaine civill government to punish the faults of men and that all things may be done in good order among
impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worship should here be confirmed For otherwise as for civill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from rejecting it that we teach that seeing it is commanded of God it cannot be neglected of us without some wound of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost Obser 1. pag. â—8 through faith Vnderstand this of that peculiar grace and mercy which was bestowed upon Mary alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though any duties of the onely Mediatour Christ either of redemption or intercession were to be attributed to her as afterwards in plaine words is expressely declared Vpon the same MVch lesse their images The meaning of this is that we are Obser 3. pag. 2â— bound to honour in the Lord both the Saints that are alive and also the memory of them that are dead But to their Images we are not to give any shew of worship whether religious or civill for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer up their prayers by the Sonne of God as in the end of the Obser 1 pag. â—7 prayers it is accustomed to be said Through Iesus Christ our Lord c. These words doe not excuse the Popish prayers unto Saints which they conclude with this tearme of words for that he speaketh here of godly prayers unto God and not of idolatrous and superstitious prayers to Saints Vpon the Confession of Saxonie THere is no doubt but such as are in blisse pray for the Church Obser 1. pag. 43. c. Looke the first observation upon this Confession above in the 1. Section Vpon the same VVAsting Gods gifts in vain Concerning wasting and losing Obser 2. pag. 44. of the Spirit and of the gifts of the same look the first Observation upon this Confession in the 4. Sect. following IN THE FOVRTH SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenesse The Obser 1 pag. 66. termes of imbecillitie and difficultie which this Confession useth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderfull conflict get the upper hand or else unto that strife betweene reason and the affections whereof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate onely but the reliques of judgement and conscience that is of the Image of God which for the most part are faulty do strive with the will wholly corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainly set forth in the latter Confession of Helvetia Vpon the same IT could not rise againe or recover that fall This is thus to be taken Obser 2. pag. 67. not as though the first grace doth finde us onely weake and feeble before regeneration whereas we are rather stark dead in our sins and therefore we must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with us to the end of our race Vpon the Confession of Belgia THerefore whatsoever things are taught as touching mans free Obser 1. pag. 70. will c. This generall word Whatsoever we take to appertaine to those things onely which either the Pelagians or Papists or any other have taught touching this point contrary to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this Confession is said touching the libertie of Obser 1. pag. 71. mans nature to performe a civill iustice and cited out of the 3. book hypognosticon which is fathered upon Augustine we are taught it out of another place of the same Father namely in his Booke de gratia ad Valentinum Cap. 20. whose words are these The holy Scripture if it be well looked into doth shew that not onely the good wils of men which God maketh good of evill and having made them good doth guide them unto good actions and to eternall life but also those which are for the preservation of the creature in this life are so in Gods power that he maketh them bend when he will and whether he will either to bestow benefits upon some or to inflict punishments upon others according as he doth appoint in his most secret and yet without doubt most iust iudgement Vpon the same THis spirituall iustice is wrought in us when we are helped by Obser 2. pag. 72. and 73. the holy Ghost And a little after In these sure we had need to be guided and helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmities c. Vnderstand this not of any naturall facultie which unto any good thing indeed is none at all but of the will regenerated which is very weake except it be aided by another grace even unto the end And so also must it be understood which is said a little after that The law of God can not be fulfilled by mans nature to wit though it be changed and renued according as we have declared in the former Observations upon the Confession of Bohemia which we advise you to looke over Vpon the same MAns nature can by it selfe performe c. By it selfe that is Obser 3. pag. 73. by it owne proper and inward motion yet so as the working and goodnesse of God who upholdeth the societie of men is not excluded which doth not indeed renue a man but preserveth that reason which is left in him though it be corrupt against the unbridled affections and disperseth the darknesse of the minde lest it overspread the light that remaineth and represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and else where in this Confession Obser 1. pag. 7â— and now and then in the Confession of Auspurge repeated touching the shaking off and losing the holy Spirit we take it thus that it is chiefly meant of the gifts which are bestowed even upon those also which pertain nothing to the Church as in Socrates Aristides Cicero and some others there shined certain sparks of excellent vertues Secondly of those gifts also which are bestowed upon those that are so in the Church that yet they are not of the Church nor truly regenerated by the spirit of adoption as may be seene in the examples of Saul Judas and such others For as concerning the spirit of sanctification which is onely in those that are truely regenerated it is
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
our God to have created Gen. 1. 2. man to wit our first father Adam to his own image and similitude to whom he gave wisdome Lordship justice free-will and cleare knowledge of himselfe so that in the whole nature of man there could be noted no imperfection From which honour and perfection man and woman did both fall the woman Gen. 2. being deceived by the serpent and man obeying the voice of the woman both conspiring against the Soveraigne Majestie of God who in expresse words had before threatned death if they presumed to eate of the forbidden tree Of Originall sinne BY which transgression commonly called Originall sinne was the Image of God utterly defaced in man and he and his posteritie Eph. 3. Rom. 5. Iohn 3. Rom 5. 8. of nature became enemies to God slaves to Satan and servants to sin Insomuch that death everlasting hath had and shall have power and dominion over all that have not been are not or shall not be regenerate from above which regeneration is wrought by the power of the holy Ghost working in the hearts of the Elect of God an assured faith in the promise of God revealed to us in his word by which faith we apprehend Christ Iesus with the graces and benefits promised in him Of the revelation of the promise FOr this we constantly beleeve that God after the fearefull and and horrible defection of man from his obedience did seeke Adam againe call upon him rebuke his sinne convict him of the Gen. 3. Gen. 12. 15. Isa 7. 8. same and in the end made unto him a most joyfull promise to wit that the seed of the woman should breake down the serpents head that is he should destroy the works of the Devill which promise as it was repeated and made more cleare from time to time so was it imbraced with joy and most constantly received of all those faithfull from Adam to Noe from Noe to Abraham from Abraham to David and so forth to the incarnation of Christ Iesus all we meane the faithfull Fathers under the law did see the joyfull dayes of Christ Iesus and did rejoyce The continuance increase and preservation of the Church VVE most constantly beleeve that God preserved instructed Ezâ—c 16. Gâ—n 12. 13. Exod. 1. 2. Exod. 20. multiplyed honoured decored and from death called to life his Church in all ages from Adam till the comming of Christ in the flesh For Abraham he called from his Fathers countrey him he instructed his seed he multiplied the same he marvellously preserved and more marvellously delivered from the bondage and tyrannie of Pharaoh to them he gave his laws constitutions and ceremonies them he possessed in the land of Canaan to them after Iudges and after Saul he gave David to be Josu 1. 25. 2 Reg. 17. King to whom he made promise that of the fruit of his loynes should one sit for ever upon his regall seat To this same people from time to time he sent Prophets to reduce them to the right way of their God from the which oftentimes they declined by Idolatry And albeit that for the stubborn contempt of justice he 2 Reg. 24. 25. Deut. 28. Ier. 39. Esdr 1. Agge 1. 2. Zach. 3. was compelled to give them into the hands of their enemies as before was threatned by the mouth of Moses in so much that the holy Citie was destroyed the temple burnt with fire and the whole land left desolate the space of 70. yeeres yet of mercie did he reduce them againe to Ierusalem where the Citie and Temple were reedified and they against all temptations and assaults of Satan did abide till the Messias came according to the promise Of the incarnation of Christ Iesus VVHen the fulnesse of time came God sent his sonne his Galat. 4. Luk. 1. 2. eternall wisdome the substance of his own glory into this world who tooke the nature of manhood of the substance of a woman to wit of a Virgin and that by operation of the holy Ghost And so was borne the just seed of David the angel of the great counsell of God the very Messias promised whom we acknowledge and confesse Emmanuel very God and very man two perfect natures united and joyned in one person By which our confession we condemne that damnable and pestilent heresies of Arrius Marcion Eutiches Nestorius and such others as either did denie the eternitie of his Godhead either the veritie of his humane nature either confound them either yet divide them Why it behoveth the Mediatour to be very God and very man VVE acknowledge and confesse that this most wondrous conjunction betwixt the Godhead and the manhood in Christ Iesus did proceed from the eternall and immutable decree of God whence also our salvation springeth and dependeth Election FOr that same eternall God and Father who of meere grace elected us in Christ Iesus his Sonne before the foundation of the world was laid appointed him to be our head our brother Ephes 1. Heb. 2. our Pastour and great Bishop of our soules But because that the enmitie betwixt the justice of God and our sinnes was such that no flesh by it selfe could or might have attained unto God it Iohn 20. behoved that the Sonne of God should descend unto us and take himselfe a body of our body flesh of our flesh and bone of our bones and so become the perfect Mediatour betwixt God and man giving power to so many as beleeve in him to be the sonnes of God as himselfe doth witnesse I passe up to my Father and Iohn 1. Iohn 20. unto your God By which most holy fraternitie whatsoever we have lost in Adam is restored to us againe And for this cause are we not afraid to call God our Father not so much because hee hath created us which we have common with the reprobate as for that that he hath given to us his onely Sonne to be our brother and given unto us grace to acknowledge and embrace him for our Mediatour as before is said It behoved farther the Messias Isa 53. and Redeemer to be very God and very man because he was to beare the punishment due for our transgressions and to present himselfe in the presence of his Fathers judgement as in our person to suffer for our transgression and inobedience by death to overcome him that was authour of death But because the onely Godhead could not suffer death neither yet could the only manhood overcome the same he joyned both together in one person that the imbecillitie of the one should suffer and be subject to death which we had deserved and the infinite and invincible power of the other to wit of the Godhead should triumph and purchase to us life libertie and perpetuall victory and so we confesse and most undoubtedly beleeve Christs Death Passion and Buriall THat our Lord Iesus offered himselfe a voluntary sacrifice unto Heb. 10. Esa 53. his Father for us that he
one onely God who is one onely and simple essence spirituall eternall invisible immutable infinite incomprehensible unspeakable almightie most wise good just and mercifull The holy Scripture teacheth us that in that one and simple divine essence there be three persons subsisting the Father the Sonne and the holy Ghost The Father to wit the first cause in order and the beginning of all things the Sonne his wisdome and everlasting word the holy Ghost his vertue power and efficacie the Sonne begotten of the Father from everlasting the holy Ghost from everlasting proceeding from the Father and the Sonne which three persons are not confounded but distinct and yet not divided but coessentiall coeternall and coequall And to conclude in this mysterie we allow of that which those foure ancient Councels have decreed and we detest all sects condemned by those holy ancient Doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agreeably to Gods word Hitherto also belongeth the 2. Art This one God hath revealed himselfe unto men to be such a one first by the creation preservation and government of his works then much more clearely in his word c. Seeke the rest in the 3. division We beleeve that we by this one meanes obtain libertie of praying Artic. 19. to God with a sure confidence and that it will come to passe that he will shew himselfe a Father unto us For we have no entrance to the Father but by this Mediatour We beleeve because Iesus Christ is the onely Advocate given Artic. 24. unto us who also commandeth us to come boldly unto the Father in his name that it is not lawfull for us to make our prayers in any other form but in that which God hath set us down in his word and that whatsoever men have forged of the intercession of Saints departed is nothing but the deceits and sleights of Satan that he might withdraw men from the right manner of praying We also reject all other meanes whatsoever men have devised to exempt themselves from the wrath of God So much as is given unto them so much is derogated from the sacrifice and death of Christ Out of the ENGLISH Confession VVE beleeve that there is one certaine nature and divine Artic. 1. power which we call God and that the same is divided into three equall persons into the Father into the Sonne and into the holy Ghost and that they all be of one power of one majestie of one eternitie of one Godhead and one substance And although these three persons be so divided that neither the Father is the Sonne nor the Sonne is the holy Ghost or the Father yet neverthelesse we beleeve that there is but one very God And that the same one God hath created heaven and earth and all things contained under heaven We beleeve that Iesus Christ the onely Sonne of the eternall Artic 2. Father c. The rest of this article you shall finde in the 6. section whereunto those things doe properly pertaine which are contained in this second article of the Person and Office of Christ We beleeve that the holy Ghost who is the third person in the Artic 3. Trinitie is very God not made not created not begotten but proceeding both from the Father and the Sonne by a certain mean unknowne unto man and unspeakable and that it is his very propertie to mollifie and soften the hardnes of mans heart when he is once received into the hearts of men either by the wholesome preaching of the Gospel or by any other way that he doth give other men light and guide them unto the knowledge of God to all way of truth to newnesse of life and to everlasting hope of salvation Neither have we any other Mediatour and Intercessour by Artic 3. whom we may have accesse to God the Father then Iesus Christ in whose onely name all things are obtained at his Fathers hand But it is a shamefull part and full of infidelitie that we see every where used in the Churches of our adversaries not onely in that they will have innumerable sorts of Mediatours and that utterly without the authoritie of Gods word so that as Ieremie saith the the Saints be now as many in number or rather above the number of the Cities And poore men cannot tell to which Saint it were best to turne them first and though there be so many as they cannot be told yet every of them hath his peculiar dutie and office assigned unto him by these folkes what to give and what to bring to passe But besides this also in that they doe not onely wickedly but also shamefully call upon the Blessed Virgin Christs Mother to have her remember that she is the Mother And to Command her Sonne and to use a Mothers authoritie over him Out of the Confession of BELGIA VVE beleeve in heart and confesse with the mouth that Arâ—â—â— â— there is one onely and simple spirituall essence which we call God eternall incomprehensible invisible immutable infinite who is wholly wise and a most plentifull well-spring of all good things We know God by two meanes first by the creation and preservation Artic. 2. and government of the whole world For it is unto our eyes as a most excellent booke wherein all creatures from the least to the greatest as it were certaine characters and letters are written By which the invisible things of God may bee seene and known unto us Namely his everlasting power and Godhead as Paul the Apostle speaketh Rom. 1. â—0 which knowledge sufficeth to convince all men and make them without excuse But much more clearely and plainly he afterward revealed himselfe unto us in his holy and heavenly word so far forth as it is expedient for his owne glory and the salvation of his in this life According to this truth and word of God we beleeve in one onely God who is one essence truely distinguished into three persons from everlasting by meane of the incommunicable properties to wit in the Father in the Sonne and in the holy Ghost For the Father is the cause fountaine and beginning of all things visible and invisible the Sonne is the Word wisedome and Image of the Father the holy Ghost is the might and power which proceedeth from the Father and the Sonne Yet so that this distinction doth not make God as it were divided into three parts seeing the Scripture teacheth that the Father and the Sonne and the holy Ghost have a distinct person or subsisting in their properties yet so that these three persons be one onely God Therefore it is certaine that neither the Father is the Sonne nor the Sonne the Father nor the holy Ghost either the Father or the Sonne Neverthelesse these persons thus distinguished are neither divided nor confounded nor mingled For neither the Father nor the holy Ghost have taken unto them mans nature but the Sonne alone The Father was never without his Sonne nor