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

opinions iudgements but the perfite christian mā should looke first in his corruption of nature consider what the law requireth of him in the which he finding his imperfection and sinnes accused for that is the office of the law to vtter sinne to mā and giueth him no remedy then of necessitie is he cōpelled either to dspaire or seeke Christ by whome hee shall get the iustice that is of value before God which can not begotten by any law or works because by the deedes of the lawe no fleshe shalbe iustified before God Yee shall not meruell of the oft rehearsinge of these wordes that of the deedes of the law no fleshe shalbe made iust that is declared reputed foūd or pronounced iust before god for they are rehearsed before the forthsetting of the article of iustification that it may seeme the more cleare and to that effect the same wordes were spoken by the Apostle Rom. the third Chapter Of this maner we know what euer the lawe speaketh to them it speaketh whiche are in the lawe that all mouthes may bee stopped and all the worlde made subiect vnto god because by the deedes of the law no fleshe shalbee made iust before him And therefore I haue repeated them so oft because they lead all men to the perfite knowledge of their iustificatiō which is in Christ. This proposition of the holy spirite is so perfite that it excludeth if ye will vnderstande the same right all the vaine foolish arguments of sophistrie made by the iustifiers of them selfes which peruerte the wordes of S. Paule as they doo the other scriptures of god to their peruersed sence and mind saying that the Apostle excludeth by these wordes the workes of the law Ceremoniall and not the deeds of the law of nature morall law of Moyses The which shameles sayings are expresly euacuat by the wordes of the Apost Insomuch that no man of righteous iudgement can denye but shall feele the same as it were in their hands by this probatiō the law speaketh to all that is accuseth all men that are vnder the law All men are vnder the law of nature or the law of Moys Therefore the Apost speaketh of the law of nature Moy. and of all men which he comprehendeth vnder Iewe gentill as he proueth by his argumētes in the first and second Chap. to the Roma And concludeth in the third Cha. all men are sinners If all men bee sinners none is iust If none bee iust none fulfill the lawe If none fulfill the lawe the lawe can pronounce none iust Therefore concludeth he that of the deedes of the law no flesh shalbe founde iust before God The same is proued by Dauid in the 13. Psalme Here ye see by the words of the Apostle he intendes to proue and declare all men Sinners That is to stoppe all mens mouths and to dryue them to Christ by the accusation of the law No law may make or declare all men sinners and subdue the whole world to God but the law of nature and Moyses Therefore vnder that word law the Apost comprehēded the law morall and not the law Ceremonial only Becaus it followeth in the text The knowledge of sinne is by the lawe And also I knewe not sinne sayth S.P. but by the lawe Nor I had not knowen that lust or cōcupiscence had bene sinne were not the law said Thou shal not lust Therefore ye cānot eschew but confesse that the Apostle speaketh of the law morall yea and of all lawes and all men because hee excepts none Therefore let vs conclude with the Apost and the holy spirite that the iustice of god is without the law made patent and forthshowē by the lawe and prophetes And then shall we come to our Iustice which is Christ as S. P. saith the 1. Epist. the first chap. to the Corinth If yee will saye of your vaine conceate as ye which are aduersaries to faith euer obiects vanities that the Apostle in his conclusion comprehendeth not all men proceeding from Adam by naturall propagation but that some iust men are excepted Ye shall not finde that exception in scripture of any man except Christ. Who beeing both God and man is expresly excepted because hee neuer contracted sinne Fraude nor deceat was neuer found in his mouth by this exceptiō all other are excluded because there is no other who can be found iust but he For that cause he only fulfilled the law and satisfied the same By whome all which beleeue are accepted as iust without the deedes of the lawe through faith in the bloude of Iesu Christ. Let vs passe forward therefore in the scriptures for to finde the Iustice of a christian man which can not be founde in the lawe nor deedes thereof THE XVI CHAP. 1 The diuersitie of names of that iustice which is acceptable before God 2 Iustice is plainly reueled in the euangell 3 What is to liue in faith or by faith THe iustice whereof we haue made mentiō in the beginning and that is so cruelly and tyranously persecuted by our aduersarie Sathan is called the iustice of God the iustice of faith and the Iustice of a Christian man The whiche is all one thinge glued and ioyned together that by the same wee are in Christ and hee in vs by the mercy of god purchased by christ through faith in his bloude without all our deseruings either proceeding or following the same And it is so farre different from the other iustice of the law as darkenesse from light and heauen from earth becaus it wilbe alone and not participant with any other thing that Christ may haue his due honour Who obtained this iustice frō the father and is the price thereof And first it is called the iustice of god because it proceedeth only of the mercy of God Secondly the iustice of faith because faith is the instrument whereby in Christ we obteine the mercy of God freely giuen to vs for Christes sake And thirdly it is called ours because by faith in Christ without all our deseruinges wee receaue the same and are made reputed and compted iust and accepted in to the fauour of god And all three ar one Iustice deuided by sundrie names as is before saide which is this article of iustification As by example almes deede is but one name And yet after the common maner of speaking it is appropriat truely to three that is to the Giuer to God and to the Receauer In almes the poore and indigent haue no part but only to receaue and giue thankes The giuer freely giueth of his liberalitie substance and for gods sake So it is properly called the almes of the giuer and iustly attribute vnto god becaus for his sake it is giuē And also to the receauer becaus he is made rich therewith In the like maner this iustice of God proceedeth of his aboundant mercy and grace fauour and goodnes which hee beareth toward man kind that is poore

That is in forme of holynes He hath entred in the church in wonderfull subteltie for hee hath cled him with the most honest and shining works inuented this day by mens wit or reason Yea with the same works commanded also by God and by them maintaineth defended him selfe wholy yea verylie he had cled him with the blessed sacramēt of the body and bloud of christ for hee can well disguise him in workes with pride vaine glorie hipocrisie diffidēce dispaire Idle faith as to beleeue the historie onely presumption of the owne merites c. But in perfite faith which is the groundstone of this article of iustification he can neuer enter Therefore vnder colour of holines he hath caused and dayly causeth the prelates of the Church as they call them who should of their vocation haue to the shedding of their bloud defended this Article pursue the same most cruelly with all tormentes inuented by mans wit vnder the false pretence of good workes hauing no respect to faith And so shall Abell dye and Cain liue Ye shall vnderstand that the oft repeating of the death of Abell and the life of Cain is no vaine storie nor purpose but the true similitude of the Church of christ which first watered with the bloud of Abel remaineth example to this houre and shal to the seconde cōming of Christ to the latter iudgemēt In the which two persons is set forth to vs the perfite knowledge of the Church which consistes in the godly and vngodly And euer the perfite and iust Churche is pursued with the wicked neuer pursueth by which the disciples and seruauntes of Christ are knowen as testifie the holy scriptures I exhort you which are aduersaries to this article of iustification consider with your selfe if euer ye red the history in canonical scriptures or prophane histories that euer the true and perfite church frō the beginning of the world to this houre persecuted any but euer was persecuted and the godly glad thereof Herefore the forme order of this tyrannicall persecutiō vsed this day by them hauing the ecclesiasticall power in their handes against the faithfull professours of this article I iudge to be of the deuill and may say truely to them as Christ saide to the Scribes Pharisies all the bloud which is shed from the bloud of Zacha. whome they slew betwene the altare the temple shall come vpon these cruell tirantes which impunge this Article and slaye the faithfull professours thereof Against these sayings the aduersaries of faith and veritie crye The canon Lawe the aucthoritie of the Church the long consuetude the examples of the Fathers the Bishop of Romes aucthoritie the generall Counsels Heresie Heresie So there is no remeady but let Abel dye and Cain liue that is our lawe My hartes yee which haue entered in the Church of Christ by the bishoppe of Romes law and aucthoritie with his faire bulles your shauen crounes smaring you with oyle or chreame and cloathing you with all Ceremonies commanded in your law If yee thinke you therethrough the successours of the Apostles and Fathers of the church ye are greatly deceaued for that is but a politike successiō or ceremonial The successiō of the Church is farre otherwyse the which requireth you to haue knowledge in the scriptures of God to preache and teache the same with the other qualities cōditions cōteined in the scriptures as hereafter shalbe showē in the speciall vocations of the which if ye be expert and your vocation lawefull according to the worde of god doubtles ye are the successors of the apostles haue the same auctority they had committed to them by Christ. And if ye want the saide conditions and qualities Yee are but reauing wolfes clede with shepe skinnes what authoritie that euer the bishop of Rome giue you For it is no more in his power to make a Bishop of him which can not preache nor hath the knowledge to rule the flocke committed to his care according to the word of god then it is in his power to make an asse to speake or bee man or yet cause a blinde man to see Therefore I pray you learne the scriptures that ye may walke in your vocation right for of your succession yee haue no more matter to glorie then the Iewes had to glorie against Christ calling them the sonnes of Abraham whom he called the Sonnes of the deuill They gloried in the carnall succession and ye glory in the politike or Ceremoniall succession And all is one thing God sende you knowledge and vnderstāding of his worde that yee may cease from your tyrannie and the true faithfull may liue in rest and quietnes THE XII CHAP. 1 The diuision of iustice in generall with the definition of euery part thereof 2 The cause that no man is iust by the law 3 Scriptures and examples prouing all me except Iesus Christ to be sinners LEt vs passe forewarde in the discussing of this Article of iustification for knowledge of the which necessarie it is to showe what iustice is of man what of the lawe either of God or man which being shortly discussed wee shall the more easily come to the knowledge of our christiā iustificatio which is a thing farre aboue all law either of god or man for it is the iustice by the which a wicked man is made iust through faith in the bloud of Iesus Christ without the works of the lawe because of the deedes of the law no flesh shalbe made iust before god as the apostle saith This is asmuch to say as because no man fulfilleth the law nor doth the deedes and workes of the same in the pure and cleane estate as the lawe required them to bee done according to the puritie of the same Therfore the law can pronunce none iust before god This worde iustice or rightuousnesse generally by the philosophers is takē cōmonly for the obedience and outwarde honesty according to all vertues of morall maners the which a man may doo and performe of his owne power and strēgth This is called an vniuersall or general Iustice after the philosophicall definition the same S. Pau. called the righttuousnesse of the law or workes because the Transgressours of this iustice are punished as wicked and vnrighteous For whome the Lawe is made and ordinate as Saint Paule sayeth 1. Timoth. the first Chap. for the iust needeth no law These morall maners and discipline is the most excellent rayment or habite wherewith man may bee cled Neuerthelesse they can not make a man iust before God nor is not the Iustice which we speak of here in this treatise The Politike or Ciuill Iustice is the obediēce which euery Subiect and Inferiour estate of mā giueth to their prince and Superiour in all the worlde The which proceedeth of the lawe of nature and is a good worke without the which obedience to the punishmēt of the wicked and defence of the

works by the which they should seeke iustificatiō neglecting true faith Whiche pestilent workes so hath abolished the effect of perfite faith that they which are called bishops vnderstand nothing thereof but pursue all them which truely preache or defende the same by the which they showe them selues the Church malignant For the chosen neuer pursue but euer is pursued The sommarie of the twelfth Chapter IVstice in generall is an outward obedience or honestie which a man may performe of his owne power And is deuided in the iustice of man that is which cōmeth of the law which mā maketh And in the iustice of the law of god The iustice of man is deuided in politick and Ceremoniall Politicke iustice is an obedience which the inferiour estate giueth to their superiour which should be keept because it is the command of God that princes be obeyed Ceremoniall iustice is the obseruing of statutes and traditions commanded by the Bishope of Rome counsels or Shoolemaisters which ar to be keept so that they repung not to the law of god nor yet that by thē men seeke remission of sinns The iustice of the Law of God is to fulfill the same as it requireth that is to loue feare serue and honour god with all thy harte and strenght thereof Which because no creature in earth doeth there is no man iustified by the workes of the Law for in all man Iesus Christ excepted is found sinne as proue the examples of Abraham Moyses Noe and vthers most holie fathers in whom all sinne was found For by the transgression of Adam all his posteritie became rebels to the Lawe And are compelled to pray with Dauid Enter not in iudgement with thy seruaunt O Lord for in thy sight no liuing creature shalbe found iust The sommary of the xiij chap. SEing thē our forefathers were not iust by the law nor workes thereof of necessitie must we seeke the iustice of another that is of Iesus Christ which the law may not accuse In whom if we beleeue we ar receaued in the fauour of god accepted as iust without our merits or deseruinges But here obiecte the wicked as their vse is when any thing transcendeth their capacitie in vnderstanding these questiones First wherefore gaue God the Law if man may not fulfill the same Secōdly wherefore shuld we work good works seing by them we are not made iust thirdly whereby were the fathers made iust The sommary of the 14. Chap. FOr vnderstanding of the first question man should learne to know god as hee is declared in the Scripture That is to know him creator and maker of all which also made all his creatures in their first creation good and perfite who not onely gaue a law to man but also to the rest of his creatures as to beasts Sunne Moone sea and elements That thereby he might be glorified knowē Lord. And so to man hee gaue a Lawe to the effect he should know his maker and obey him Which Law when Adam transgressed he lost his perfection and righteousnesse And so the cause why mā may not fulfil the law is that the law remaineth in the owne perfection in the which it was first created by god but mā by his disobedience and foolishnesse fell from his perfectiō And therefore should he accuse him selfe and not god that he may not fulfill the law which is perfite The sommary of the 15. Chap. IN Adam after his transgression remained a litle of that knowledge and power with the which he was indewed by god from him it descēded in his posteritie whereby man may worke the outward workes of the Lawe But the whole obedience thereto giueth no mā For these wordes proue all man Iesus Christ excepted to be sinners by the law Of the deedes of the law shall no fleshe be iustified before god Which wordes Sophistes would abolish saying Paull speaketh of the Ceremoniall law and not of the morall or law of nature but the plaine wordes of Paull proue them to be lyers He sayeth The law speaketh to all which are vnder the Law And all men is vnder the law morall And therefore Paull speaketh of the lawe morall which condemneth al man Iesus Christ excepted The sommarie of the 16 Chap. THe iustice which is acceptable before god hath diuerse names first it is called the iustice of god becaus it proceedeth onely of the mercy of god secōdly it is called the iustice of faith because faith is the instrumēt whereby we apprehēd the mercy of god And last it is called iustice becaus by faith in christ it is giuē vs freely without our deseruings but euē as the dry earth receaueth the raine but all deseruinges of the self So receaue we the iustice which is of value before god without all our workes but yet we must suffer god to worke in vs. And this iustice is plainly reuealed in the euāgel frō faith to faith That is wee should continue in this faith all our life For the iust liue by faith euer trusting to obteine that which is promissed whiche is eternall life promissed to vs by Iesus Christ. The sommarie of the 17. Chap. THe faith of the fathers before Christs comming in the flesh and ours in the new testament was and is one thing For they beleeued them to stande in the fauour of god by reason of that promissed seede which was to come whome wee beleeue is come already and hath fulfilled all which was spoken of him in the law and prophets By this faith were the fathers made safe without all their works as testifieth Peter And where our aduersaries aske them what auailed workes We answere that works are an outward testimony to faith by which only man is first made iust therafter his works pleas God because the persone is acceptable And so no godly man forbiddeth good workes but of necessitie must they bee excluded from the iustification of man For Paull saith if iustice bee of the lawe Christs death is in vaine For albeit iustice sometime be ascribeth to man that is not because it proceedeth of man but because it is giuen to man freely by god like as our faith is called the faith of Iesus Christ because by him we are repute iust for he is made to vs from god wisedome iustice holynes and redemption And so all the scripture testifieth vs to bee made iust freely by the mercy of God that all glory may be giuē to him And therefore who maked workes a part of their owne iustification spoile god of his glorie The sommarie of the 18. Chap. GOD loueth vs because wee are his own handywork created vnto good works in christ Iesus In whom we remaine as branches in the wine roote bringing forth good fruites not of our owne strenght but of the power of the spirite of Iesus christ remaining in vs by true faith which works the law may not cōdemne becaus they are the works of Iesus christ and not ours And so the glorie of works is

iust no common weale might bee conserued and kept in rule and order but all would run to confusion Therefore are Princes and higher powers commanded of God to be obeyed as his good worke for they ar the ministers of God vnto good Neuerthelesse yee shall neuer finde man so iust in fulfilling this iustice but the lawe of nature shall accuse him that hee hath not done his whole duetie whiche the same requireth Neither the Prince to the Subiect nor the Subiect to the Prince nor equall to equall that is Neighbour to Neighboure The knowledge of this lawe of nature is borne with man prented in his harte with the finger of God And therefore let euery man consider his owne estate and hee shall perceaue that if god wil accuse him with this law he shall not be found iust because of the deedes of the law no flesh shalbe found iust before God Notwithstanding hee which doth the deedes of this law and is obedient thereto in doing and leauing vndone according to the external works is so reakoned iust before mā and liueth in the same and therefore hath the name of iustice The Ceremoniall Iustice is the obedience and fulfilling of the Statutes ordinances and traditions of man made by the bishop of Rome and other bishops Counsels Schoolemaisters and Householders for good rule and order and maners to bee kept in the church schooles and families This is a good work and necessarie to be had with these conditions that is that they be made not repugnāt to the law of god that through keping of them no man thinke him the holyer before god nor yet therefore to obteine remission of sinnes or to bee found righttuous before god Nor yet that the same may bind or oblish any mā to the obseruing of them vnder the paine of deadly sinne Neuerthelesse how well that euer ye obserue or keep them that is this law Ceremoniall ye shall not bee found iust there through before God becaus of the deedes of the lawe no flesh shalbe found iust before him The Iustice of the law morall or Moy. law which is the law of God exceedeth is far aboue the other two iustices It is the perfite obedience required of mā according to all the works and deeds of the same Not only in externall and outward deed but also with the inward affections and motions of the hart conforme to the commandement of the same saying Thou shalt loue thy lord god with all thy hart with all thy mind with all thy power and strength And thy neighbour as thy selfe This is no other thing but the law of nature prented in the hart of man in the beginning nowe made patent by the mouth of god to man to vtter his sin and make his corrupted nature more patent to him selfe And so is the lawe of nature and the lawe of Moyses ioyned together in a knot which is a doctrine teaching all men a perfite rule to know what he should do and what he should leaue vndone both to god and his neighbour The Iustice of the lawe is to fulfill the law That is to doo the perfite workes of the lawe as they are required from the bottome of the hart And as they are declared expounded by Christ and who soeuer transgresseth the same shall neuer be pronounced iust of the law But there was neuer man that fulfilled this lawe to the vttermost perfection thereof except onely Iesus Christ. Therefore in the lawe can we not finde our iustice because of the deedes of the lawe no fleshe shalbe made iust before God For the probation hereof wee will showe the aucthorities of the Scripture frō the beginning how the most holy fathers were trāsgressours of the law And therefore could neuer be made righteous by the same and if they which were most holy could not be foūd iust by the deeds of the law much lesse may the wicked be pronounced iust by the same Therefore wee must take this conclusion with the Apostle S. Paule All haue sinned haue neede or are destitute of the glorye of God And are made iust freely by grace through faith in the bloud of Iesus christ Adam first in the paradise transgressed the law and therefore the same accused him and condempned him and all his posteritie as rebels and transgressours of the same to the death Neuertheles the law remaineth still holy iust and good requiring the same holynesse Iustice and goodnesse of vs as testified S. P. Roma 7 And because wee doo not the same the lawe euer accused vs and pronounced vs rebelles and transgressours as our forefather Adam was Who might neuer be pronounced iust by the law becaus of the deeds of the law no flesh shal be made iust before god seeing all mē gotten by naturall propagatiō hath descended of Adam he is corrupted and rebel to the law as Adam was For he might get no better sonnes nor his nature was This corruption is so infixt in the nature of man that hee is neuer cleane purged thereof so long as this mortall body of sin the spirit remaineth together and this is the cause why wee fulfill not the lawe in the pure and cleane forme as the same requireth the deedes thereof to be done For this cause S.P. sayeth Nowe I worke not this euill but the sinne which dwelleth in me for I know ther dwelleth in me that is in my flesh no good for the good which I would that doo I not but the euill which I would not that doo I as Paule wold say so rebellous is my wicked nature to the affections of my spirit that the very things which I know good and would doo for weakenes may I not complete I would loue feare honor and thanke God with all my hart and all my strength and adheere to his promis in euery houre and all tribulation but by the wicked fleshe I am impedite to doo the same For howbeit I haue feare and loue begun into me yet are naturall securite and concupiscence impedimēts that they be not pure and perfite as the law requireth and albeit I haue faith begun in me which teacheth that God is true in al his promisses Yet natural dubitatiō and imbecillity causeth me frequently to doubt if God shall deliuer And so murmurs sometime the fleshe and loues not God withall the hart Here my hartes ye may learne at the Apost to know this corruption of nature For he giues the example in himselfe and in no other teaching euery one of vs to iudge our selfe and not our neighbour This corruptiō of nature is called originall sinne which is the wanting of originall iustice that should haue beene in man according to his first creation This corruption of nature followed the fall of Adam in all men that the nature of mā may not truely obey the lawe of god nor fulfill the same for the inherent faultes and concupiscence in the hart of man engendred of