againe In vaine doe they worship me seeing they do only teach the commaundements of men But such works as are taught of men what shew soeuer they haue euen of goodnes are in no case to be so highly esteemed as those which are commaunded of God Yea to saie somewhat more if they be not of faith but contrary to faith they are of no value at all but are an abomination and filthines before the face of God Now all good workes are deuided first generallie into those which pertaine to all true Christians according to the vnitie of faith and catholicke saluation Secondly they are deuided particularly into those which are proper to the order age and place of euery man as the holie Ghost doth seuerallie teach Elders Masters the common sorte Parentes children the maried the vnmaried and euerie one what be their proper bonds and workes Moreouer in this point men are diligentlie taught to know how and wherein good workes doe please God Truelie they please God no otherwise then in the onelie name of our Lord Iesus Christ in whose name they ought to be done to the glorie of god according to the doctrine of Paull the Apostle who speaketh thus Whatsoeuer you doe in wordes and in deedes doe all in the name of our Lord Iesus And the Lorde himselfe saith Without me ye can doe thing that is nothing that maie please God and be for your saluation Now to doe good workes in the name of Christ is to doe them in a liuelie faith in him whereby we are iustified and in loue which is poured forth into our hearts by the holie Ghost in such sorte that God loueth vs and we againe loue him and our neighbour For the holy Ghost doth sanctifie mooue and kindle the hearts of them which are iustified to doe these holie actions as the Lorde saieth He shall be in you And the Apostle The anoynting of God teacheth you These two Faith and loue are the fountaine and square of all vertues and good workes according to the testimony of the Apostle The end of the commandement is loue out of a pure heart and a good conscience and faith not feigned And againe Without faith it is not possible to please God Also without loue nothing doth profit a man In the next place they teach why and to what purpose or end such good workes as pertaine to Christian godlines ought to be done to wit not in this respect that men by these workes should obtaine iustification or saluation and remission of sins for Christ saith When you haue done all those thinges which were commaunded you saie we are vnprofitable seruants Also Paull saith Not for the workes of righteousnes which we haue done but through his mercie hath he saued vs wherewith al those words of Dauid agree when he praieth Lord enter not into iudgement with thy seruant because that in thy sight shall no flesh liuing be iustified But Christians are to exercise themselues in good works for these causes following First that by this meane they may prooue and declare their faith by these workes be knowne to be true Christians that is the liuelie members and followers of Christ whereof our Lorde saith Euerie tree is knowen by his owne fruites In deede good workes are assured arguments and signes and testimonies and exercises of a liuelie faith euen of that faith which lieth hidde in the heart and to be shorte of the true fruit thereof and such as is acceptable to God Paull saith Christ liueth in me for in that I now liue in the flesh I liue by faith in the Sonne of God And trulie it can not be otherwise but that as sinne doth bring forth death so faith and iustification which ariseth therout doth bring forth life inwardlie in the spirit and outwardlie in the works of charitie Secondlie we must therefore doe good workes that Christians might confirme and build vp their Election and vocation in themselues and preserue it by taking heed that they fall not in mortall sinnes euen as Saint Peter teacheth among other thinges writing thus Wherefore brethren endeauour rather to make your election and vocation sure or to confirme it And how this maie be done he doth brieflie declare a litle before Therefore giuing all diligence thereunto ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance pacience with pacience godlines with godlines brotherlie kindnes and with brotherlie kindnes loue For if these thinges be among you and abound in you they will make you that ye neither shall be idle nor vnfruitfull in the knowledge of our Lorde Iesus Christ In which place Saint Peter doth euidently shew that we must endeuour to exercise ourselues in good workse first for this cause lest that the grace of faith a good conscience which we haue be either lost or defiled but that it maie rather be preserued For the holie Ghost doth flie from Idolaters and departeth from prophane men and the euill and vnpure spirit doth returne into an emptie and idle house Also whosoeuer doth either loose or defile a good conscience what commendable thing or what worke can he do that is pretious and acceptable to God how shall he giue himselfe to prayer Secondlie for this cause that we maie profitte and increase more and more in this grace and that we maie gaine vnto the Lorde by occupying those talents which are committed to our trust whereof Saint Paull saith Now we all beholding as in a mirrour the glorie of the Lord with open face are changed into the same Image from glorie to glorie that is we beholde Christ who is the image and glorie of the Father herein we indeauour that we maie be conformed to the likenes of this Image by the holie ghost which doth kindle vs therunto til this Image doth get her perfection by the blessed resurrection Thirdly we must do exercise our selues in good workes as well for the promises of this life as also for the reward of eternall life whereof mention is made verie often and at large in the holie scripture that by faith in Christ wee maie haue a more easie entrance to the attaining of those rewards and to the eternal kingdome of heauen as S. Peter testifieth saying If ye doe these thinges ye shall neuer fall For by this meanes an entring shal be ministred vnto you abundantlie into the euerlasting kingdome of our Lorde and Sauiour Iesus Christ But chiefelie we must doe the workes of mercie whereby we maie benefit our neighbour whereby we prouide and doe for him and whereof he standeth in neede such as these be to giue almes to visite the sicke to haue a care of them or to be at hand to doe them seruice to teach the simple by counsell and labour to helpe others to pardon offences and such like which all haue the promises of the bountifullnes of
neither true faith neither anie portion of the spirit of the Lord Iesus so long as obstinatlie they continue in their wickednes For how soone that euer the spirit of the Lord Iesus which Gods elect children receiue by true faith taketh possession in the heart of euerie man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loued and beginneth to loue that which before he hated And from thence cometh that continual baâ—tel which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to the owne corruption lusteth for thinges pleasing and delectable vnto it selfe grudgeth in aduersitie is lifted vp in prosperitie and at euerie moment is prone and readie to offende the maiestie of God But the spirit of God which giueth witnessing to our spirit that we are the sonnes of God maketh vs to resist filthie pleasures and to grone in Gods presence for deliuerance from this bondage of corruption And finallie so triumpheth ouer sinne that it raigneth not in mortall bodies This battell haue not the carnall men being destitute of Gods spirit but doe follow and obeie sinne with greedines and without repentance euen as the Deuill and their corrupt lusts do pricke them But the Sonnes of god as before is saide doe fight against sinne doe sobbe and mourne when they perceiue themselues tempted in iniquitie and if they fall they rise againe with vnfained repentance and these things they do not by their owne power but by the power of the Lord Iesus without whome they were able to doe nothing What workes are reputed good before God WE confesse and acknowledge that God hath giuen to man his holie law in which not onlie are forbidden all such workes as displease and offend his godlie maiestie but also are commaunded all such as please him and as he hath promised to reward And these workes be of two sortes The one are done to the honour of God the other tâ— the profit of our neighbours and both haue the reuealed will of God for their assurance To haue one God to worship and honoure him to call vpon him in all our troubles to reuerence his holie name to heare his word to beleue the same to communicate with his holie Sacraments are the workes of the first table To honour father mother Princes Rulers and superior powers to loue them to support them yea to obey their charges not repugning to the commaundement of God to saue the liues of innocentes to repreâ— tyranny to defend the oppressed to keep our bodies cleanâ— and holie to â—ue in sobernes and temperance to deale iâ—stlie with all men both in word and deede and finally to repres all appetite of our neighbours hurt are the good works of the second table which are most pleasing and acceptable to God as those workes that are commaunded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and prouolâ—eth him to anger As not to caâ— vpon him alone when we haue need not to heare his worâ—â— with reuerence to contemne and despise it to haue orâ—â— worship Idolls to mainteine and defend idolatrie lightlie 〈◊〉 esteeme the râ—uâ—râ—nt name of God to prophane abuse oâ— contemne the Sacraments of Christ Iesus to disobey or resist any that God hâ—th placed in authoritie whilest theâ— passe not ouer the â—o indes of their office to murther orâ—o consent thereto to be are hatred or to suffer innocent blooâ— to be shed if we may withstand it and finallie the transgression of any other commaundement in the first or second table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proude vnthankfull world So that good workes we affirme to be those onelie that are done in faith and at Gods commaundement who 〈◊〉 his law hath expressed what the things be that please him And euill workes we affirme not onelie those that expresselie are done against Gods commaundement but those also that in matters of religion and in worshipping of God haue no other assurance but the inuention and opinion of man which God from the beginning hath euer reiected as by the Prophet Esaie and by our Master Christ Iesus we are taught in these wordes In vaine doe they worship me teaching the doctrines and precepts of men The perfection of the law and imperfection of man THe law of God we confesse and acknowledge moste iust most equall most holie and most perfect commaunding those things which being wrought in perfection were able to giue light and able to bring man to eternall felicitie But our nature is so corrupt so weake and so vnperfit that we are neuer able to fullfil the workes of the law in perfection Yea if we saie we haue no sinne euen after we are regenerated we deceiue our selues and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction who is the ende and accomplishment of the law by whome we are set at this libertie that the cursse and malediction of God fall not vpon vs albeit we fulfil not the same in al points For God the Father beholding vs in the body of his son Christ Iesus accepteth our imperfit obedience as it were persit and couereth our workes which are defiled with many spottes with the iustice of his Sonne we doe not meane that we are so set at libertie that we owe no obedience to the law for that before we haue plainlie confessed but this we affirme that no man in earth Christ Iesus onelie excepted hath giuen giueth or shall giue in worke that obedience to the law which the law requireth But when we haue done al things we must fall downe and vnfeinâ—dly confesse that we are vnprofitable seruantes And therefore whosoeuer boaste themselues of the merites of their owne workes or put their trust in the workes of supererogation boast themselues of that which is nought and put their trust in damnable Idolatrie Of the Church AS we beleeue in one God Father Sonne and the holie Ghost so doe we most constantlie beleeue that from the beginning there hath bene and now is and to the ende of the worlde shall be one Church that is to saie a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onelie head of the same Church which also is the bodie and spouse of Christ Iesus which Church is Catholike that is vniuersall because it conteineth the elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who haue communion and societie with god the father and with his Sonne Christ Iesus through the sanctification of his holie spirit and therefore it is called the communion not of prophane persons but of Saints who as
is that perpetuall obedience that true pure and chiefe loue of God and those other gifts of perfect nature Wherefore those defectes and this concupiscence are things damnable and of their owne nature worthie of death And this originall blot is sinne indeede condemning and bringing eternall death euen now also vpon them which are not borne againe by baptisme and the holie Ghost They condemne the Pelagians who deny original sinne and thinke that those defects or this concupiscence are things indifferent or punishments onelie and not of their owne nature damnable and dreame that man maie satisfie the law of God and maie for that peculiar obedience bâ— pronounced iust before God These thinges are thus found in another edition ALso they teach that after Adams fall all men begotten after the common course of nature are boâ—e with sinne that is without the feare of God without 〈◊〉 in him and with concupiscence And that this disease or originall blot is sinne indeed condemning and bringing eternal death euen now vpon all that are not borne agaâ—â—â— by baptisme and the holie Ghost They condemne the Pelagians and others that deny this originall blotte to be sinne in deede and that they maie â—â—tenuate the glorie of the merit and benefits of Christ they do reason that a man maie by the strength of his owne reason be iustified before God Concerning free will they do teach that mans will hath some freedome to performe a ciuill iustice and to malâ— choise of things that are within the reach of reason but iâ— hath no power to performe a spiritual iustice without the holie spirit because Paul saith The naturall man perceiueth 〈◊〉 the things which are of the spirit of God and Christ saith without me ye can do nothing Now this spiritual iustice is wrought in vs when we are helped of the holie Ghost And we receiue the holy Ghost when we assent vnto the word of God that we maie be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye maie receiue the promis of the spirit through faith These things almost in as manie words saith Saint Augustine lib. 3. Hypogâ—ess We confesse that there is in all men a free will which hath indeed the iudgement of reason not that it is thereby apt without god either to begin or to performe anie thing in matters pertaining to God 〈◊〉 only in works belonging to this present life whether they be good or euill In Good works I affirme those to be which arise of the goodnes of nature as to be willing to labour in the fielde to desire meate or drinke to desire to haue a friend to desire apparell to desire to build an house to marie a wife to nourish cattell to learne the art of diuerse good things to desire any good thing pertaining to this present life all which are not without Gods gouernment yea they now are and had their beginning from God In euill thinges I account such as these to desire to worship an image to desire manslaughter This sentence of Augustine doth notablie teach what is to be attributed to free will and doth put a plaine difference betweene ciuill discipline or the exercises of humane reason and spirituall motions true feare patience constancie faith inuocation in moste sharpe tentations in the middest of Satans subtill assaultes in the terrours of sinne In these surelie we had great neede to be guided and helped of the holie spirit according to that saying of Paull The spirit helpeth our infirmitie We condemne the Pelagians all such as they are who teach that by the onelie powers of nature without the holie spirit we may loue God aboue all and fullfill the law of god as touching the substance of our actions We doe freelie and necessarilie mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercie promised in the Gospell because that the lawe cannot be satisfied by mans nature as Paull 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 in deede can be For albeit that mans nature by it selfe can after some sort* performe externall workes for it can conteine the handes from theft murther yet can it not make those inward motions as true feare true faith patience and chastitie vnlesse the holie ghost doe gouerne and helpe our hearts And yet in this place also doe we teach that it is also the commaundement of God that the earnall motions should be restrained by the industrie of reason and by ciuill discipline as Paul saith The law is a schoolemaster to Christ Also The law is giuen to the vniust These things are thus found in another edition As touching free wil they teach that mans wil hath some libertie to worke a ciuill iustice and to chuse such things as reason can reach vnto But that it hath no power to worke the righteousnes of God or a spirituall iustice without the spirit of God Because that the naturall man perceiueth not the things that are of the spirit of God But this power is wrought in the heart when as men do receiue the spirit of God through the worde These thinges are in as many wordes affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onelie by the power of nature without the spirit of God we are able to loue God aboue all also to performe the commaundements of God as touching the substance of our actions For although that nature be able in some sorte to do the externall workes for it is able to withold the hands from theft and murther yet it cannot worke 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 preserue nature yet the cause of sinne is the will of the wicked to wit of the Deuil and of vngodlie men which turneth it selfe from God vnto other things against the commaundements 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 preserue our nature yet the cause of sinne is the will of the wicked to weete of the Deuill and of vngodlie men which will beeing destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne OVT OF THE CONFESSION OF SAXONY ANd seeing the controuersies which are sprong vp do chiefly pertaine vnto two articles of the creed namelie to the article I beleeue the remission of sinnes and I beleeue the Catholike Church we wil shew the fountaines of these controuersies which beeing well weighed men may easilie vnderstand that our expositions are the verie voice of the Gospell and that our
and eternall death but this freeâ—â—me and conuersion of man vnto God and this spirituall newnes wrought by the sonne of God quickning â—s by his holie spirit as it is saide If any man hath not the spirites Christ the same is not his the wil hauing receiued the holie Ghost is not now idle And we giue God thankes for this vnspeakeable benefite that for the sonne his sake and thorough him he giueth vs the holie Ghost and doth gouerne vs by his spirit And we condemne the Pelagians and the Manichees as we haue at large declared in another place Of the difference of sinne Artic. 10. SEeing it is said that sinnes remaine in the regenerate it is necessarie to haue a difference of sinnes deliuered vnto vs. For out of that saying Luc. 11. He went and tooke vnto him seauen other spirites worsse then himselfe and they enter in and dwell there c. And of such like sayings it is manifest that some who are regenerate doe greeue and shake of the holie ghost and are againe reiected of God and made subiect to the wrath of God and eternal punishments And Ezech. 18. it is written when the righteous man shall turâ—â— from his righteousnes and commit iniquitie he shall die therein and when the wicked man shall turne from his wickednes and dâ—â— iudgement and iustice he shall liue therein Therefore it is necessarie that those sinnes which remaine in holie men in this mortall life and yet doe not shake of the holie Ghost be distinguished from other sinnes for the which man is againe made subiect to the wrath of God and to eternall punishments So Paull Rom. 5. distinguisheth betweene sinne that raigneth and sinne that raigneth not And Rom. 8. he saith If yee liue after the flesh yee shall die but if yee morâ—ifiâ— the decdeâ— of the bodie by the spirit yee shall liue And in the first Epistle to Timothie Chap. 1. he giueth a rule Fight a good fight keeping faith and a good conscience Therefore when a man doth not keepe the faith but either wittinglie or by some error looseth some part of the foundation that is some article of faith or alloweth Idoles as manie doe which are deceiued with false opinions or doe not vpholde themselues by the comfort of faith but are ouercome by doubting or by dispaire or against their conscience doe breake anie commaundement of God he doth shake of the holie Ghost and is made againe subiect to the wrath of Gâ— and to euerlasting punishments Of these men saith Paull Rom. 8. If ye liue according to the flesh ye shal die And 1. Cor. 6. Neither fornicatours nor adulterers nor Idolaters c. shall inherit the kingdome of God And that the oth Ezech. 18. doth clearely saie As I liue saith the Lord I doe not desire the death of a sinner but rather that he be conuerted and liue In this oath two parts are ioyned together conuersion life God doth desire and that with an oath the couersion of man therefore they doe not please him which retaine a purpose to sinne Now in this number we comprise both the sinnes of assectate omission that is affectate negligence in a duetie which is contrarie to that saying This is required that we be faithfull And also affectate ignorance such as is Pharisaicall and is to be seene in an infinite multitude which endeuoreth not to search out the doctrine of the Church and ignorantlie retaineth Idolls or doth also further the rage which is vsed in the defence of Idolls Thus much of those falls whereby the holie Ghost is shaken of There be also other sinnes in the regenerate who keepe faith a good conscience which doe not corrupt the foundation neither are sinnes against the conscience but are the reliques of Originall sinne as darkenes doubting carnall securitie wandring flames of vitious affections and omissions or ignorances not affected Some extenuate these euills and name them deformities beside the lawe of God But this blindnes is greatlie to be reprooued and we muste consider both the greatnes of the euill in this wholl pollution which is contrarie to the lawe and will of God and also the greatnes of the mercie and benefit of the Sonne of God whoe couereth these great and lamentable woundes in this miserable nature And Paull commaundeth vs to Resist those euilles by the spirit that is Atticus and Scipio doe bridle their corrupt affections by reason but loseph and Paull doe bridle them by the spirit that is by the motions of the holie Ghost by true griefe true faith feare of God and inuocation Paull feeling in him selfe doubtes and other wandring motions is sorowfull and by faith perswaded that this pollution is couered by the Mediatour and by the feare of God â—oth staie himselfe that he giue no place to anger or to oâ—â—er wandring motions and there withall he doth inuocate God and desire his helpe saying O Lord create in me a new heart When we doe after this sorte withstand that corruption which as yet remaineth in the regenerate these euills are couered it is called sinne that doth not raigne or veniall sinne and the holie Ghost is not shaken of It is euident that this doctrine concerning the difference of sinnes is true plaine and necessarie for the Church And yet manie know what manner of intricate disputations are to be found in the bookes of our a duersaries touching the same c. Hauing thus brieflie declared the summe of the doctrine of iustification we should now also declare and confute the arguments which are obiected against this iudgement of ours but because diuers men doe obiect diuers things we haue onelie recited our confession and offer our selues to larger declarations in euerie member of the confession OVT OF THE CONFESSION OF WIRTEMBERGE Of sinne CHAP. 4. WE beleeue and confesse that in the beginning man was created of God iust wise endued with free will adorned with the holie Ghost and happie but afterward for his disobedience he was depriued of the holie Ghost and made the bondman of Satan and subiect both to corporall and eternall damnation and that euill did not state in one onelie Adam but was deriued into all the posteritie And whereas some affirme that so much integritie of minde was left to man after his fall that by his naturall strength and good workes he is able to conuert and prepare himselfe to faith and the inuocating of God it is flatlie contrarie to the Apostolike doctrine the true consent of the Catholike Church Rom. 5. By one mans trespasse euill was deriued into all men to condemnation Eph. 2. When ye were deade in trespasses and sinnes wherein in times past ye walked according to the course of this world and after the prince c. And a litle after We were by nature the children of wrath as well as others He saith Deade in sinnes and the children of wrath that is straungers from the grace of God But as a
rule of Gods worde For Peter the Apostle saieth Therefore giuing al diligence thereunto ioyne moreouer vertue with your faith and with vertue knowledge and with knowledge temperance c. It was said before that the law of God which is the will of God did prescribe vnto vs the patterne of good workes And the Apostle saieth This is the wil of God euen your sanctification that you absteine from al vncleannes that no man oppresse 〈◊〉 deceiue his brother in any matter But as for such workes and worships of god as are taken vp vpon our owne liking which Saint Paull calleth wilworshippe they are not allowed not liked of God Of such the Lord saieth in the Gospell They worship me in vaine teaching for doctrine the precepts of men Wee therefore disalowe all such manner of workes and we approoue and vrge men vnto such as are according to the 〈◊〉 and commaundement of God Yea and these same workes that are agreeable to Gods will must be done not to thâ— ende to merit eternall life by them for life euerlasting as thâ— Apostle saieth is the gift of God nor for ostentations sake which the Lord doth reiect Mat. 6. nor for lucre which also he misliketh Mat. 23. but to the glorie of God to comment set forth our calling and to yeald thankefulnes vnto god and also for the profit of our neighbours For the Lorde saith againe in the Gospell Let your light so shine before men that they may see your good workes and glorifie your Father which 〈◊〉 in heauen Likewise the Apostle Paull saieth Walke worthie of your calling Also Whatsoeuer you doe saith he either in worde oâ— in deede doe all in the name of the Lord Iesus giuing thankes to God the Father by him Let no man seeke his owne but euerie 〈◊〉 his brothers And let ours also learne to shew forth good works for necessarie vses that they be not vnprofitable Notwithstanding therefore that we teach with the Apostle that a man is iustified by faith in Christ and not by any good workes yet we doe not lightlie esteeme or condemne good workes because we know that a man is not created or regenerated thorough faith that he should be idle but rather that without ceasing he should doe those things which are good and profitable For in the Gospel the Lorde saith A good tree bringeth forth good fruite And againe Whosoeuer abideth in mee bringeth forth good fruite And lastlie the Apostle saith W◠〈◊〉 the workmâ—nship of God created in Christ Iesus to good works which god hath prepared that we should walke in them And againe Whâ— gaue himselfe for vs that he might deliuer vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe bable that they ate needeles and not to be regarded Neuerthelesse as was saide before we doe not thinke that we are saued by good workes or that they are so necessarie to saluation that no man was euer saued without them For we are saued by grace and by the benefite of Christ alone Workes do necessarilie proceede from faith but saluation is improperlie attributed to them which is moste properlie ascribed to grace That sentence of the Apostle is verie notable If by grace then not of workes for then grace were no more grace But if of workes then it is not of grace for then workes were no more workes Now the workes which we doe are accepted and allowed of God through faith because they which doe them please God by faith in Christ and also the workes themselues are done by the grace of God through his holie spirit For Saint Peter saith that Of euerie nation he that feareth God and worketh righteousnes is accepted with him And Paul also Wee cease not to praie for you that you maie walke worthie of the Lorde and in al thinges please him being fruitfull in euerie good worke Here therefore we diligentlie teach not false and Philosophicall but true vertues true good workes and the true duties of a Christian man And this we doe with all diligence and earnestnes that we can inculcate and beate into mens mindes sharplie reproouing the slothfulnes and hypocrisie of all those who with their mouthes praise and professe the gospell and yet with their shameful life doe dishonor the same setting before their eies in this case Gods horrible threatninges large promises and bountifull rewardes and that by exhorting comforting and rebuking For we teach that God doth bestow great rewardes on them that doe good according to that saying of the Prophet Refraine thy voice from weeping because thy worke shall haue a rewarde In the Gospell also the Lorde saide Reioyce and be glad because your rewarde is great in the heauens And he that shall giue to one of these little ones a cuppe of colde water verilie I saie vnto you he shall not loose his rewarde Yet we doe not attribute this reward which God giueth to the merit of the man that receiueth it but to the goodnes or liberalitie and trueth of God which promiseth and giueth it who although he owe nothing vnto anie yet he hath promised to giue a reward to those that faithfully worship him notwithstanding that he do also giue them grace to worship him Besides there are many things vnworthie the maiesty of god many vnperfect thinges are found in the workes euen of the saints yet because god doth receiue into fauor imbrace the works of them for Christs sake therefore he performeth vnto them the promised reward For otherwise our righteounesses are compared to a menstruous cloath yea the Lord in the gospell saith When you haue done al things which are commaunded you saie we are vnprofitable seruants that which we 〈◊〉 to doe we haue done So that though we do teach that god 〈◊〉 giue a rewarde to our good deeds yet withall we teach 〈◊〉 Augustine that God doth crowne in vs not our desertes but 〈◊〉 owne gifts And therefore whatsoeuer rewarde we receiue we saie that it is a grace and rather a grace then a rewarde because those good things which we doe we doe them ratheâ— by God then by our selues and because Paul saith what 〈◊〉 thou that thou hast not receiued If thou hast receiued it Why 〈◊〉 thou boast as though thou hadst not receiued it And that which the blessed Martyr Ciprian doth gather out of this place That we must not boast of any thing seeing nothing is our owne We therefore condemne those who defend the merites of men that they may make frustrate the grace of God OVT OF THE FORMER CONFESSION OF HELVETIA NOw we attaine vnto these so diuine benefits and the true sanctification of the spirit of God by Faith which is the meere gifte of God not by anie either ouâ— strength or merites which faith being a sure and vndoubted
which are required vnto our saluation be not in Christ or if all be in him that then he which by faith possesseth Iesus Christ hath also perfect saluation Therefore it is an horrible blasphemie against God to affirme that Christ is not sufficient but that we haue need of other meanes besides him For thereupon it should follow that Christ is onelie in parte our Sauiour Wherefore we doe iustlie say with Saint Paull that we are iustified by faith alone or by faith with out the workes of the law Yet to speak properly we do not meane that faith by it selfe or of it selfe doth iustifie vs which is but onelie as an instrumnet whereby we apprehend Christ which is our iustice Christ therfore himselfe is our righteousnes which imputeth all his ments vnto vs faith is but the instrument whereby we are coupled vnto him by a participation and communion of al his benefittes and whereby we are kept in that fellowshippe So that all those our effects are euen more then enough vnto vs for our absolution from all our sinnes We beleue that al our felicitie doth consist in the remission of our sins which we haue by Iesus Christ that in it alone al our righteousnes before God is conteined as S. Paul teacheth out of the Prophet Dauid who declareth the happines of those men to whom God imputeth righteousnes with out workes And the same Apostle saith that we are iustified by the redemption made in Christ Iesus We therfore leaning vpon this as a sure foundation doe yeald all glorie vnto God hauing a moste base and humble opinion of our selues knowing full well who and what manner of creatures we be in deede Therfore we doe not presume of our selues or of any of our owne merites but being vpholden by the onelie obedience of Christ crucified we doe rest altogether in it and to the intent it may become ours we beleeue in him This righteousnes alone is all sufficient both to couer all our iniquities and also to make vs safe and secure against all temptations For it doth driue from our consciences all feare all horrour and dread whereby we might be hindred from approching to God and neede not to imitate the example of our first father who for feare flying from the presens of god went about to hide and couer himselfe with figge leaues And truelie if we trusting vnto our selues neuer so litle or to any other creature should present our selues before the Maiestie of God it is certaine we should by and by be ouerwhelmed with it Therefore euerie one of vs must rather crie out with Dauid and saie Lord enter not into iudgement with thy serâ—â—nt for in thy sight shall no man liuing be iustified We beleeue that this true faith beeing bestowed vpon euerie one of vs by the hearing of the word of God and the operation of the holie spirit doth regenerate vs and make â—s as it were new men raising vs vp vnto newnes of life and setting vs free from the bondage of sinne Wherefore this iustifying faith is so farre from withdrawing men from a right and holie kinde of liuing or from making them more faint in godlines that on the contrarie side no man without it can performe any good thing to this ende that God may haue the glorie but men doe all things either in regard of themselues or els for feare of iust condemnation Therefore it cannot be that this holie faith should be idle in a man Neither doe we speake of a vaine and dead faith but onlie of that which in the Scripture is said to worke by loue and which mooueth a man to exercise himselfe in those workes which God himselfe hath commaunded in his word But these workes which doe come from the sincere roote of faith are therefore good and acceptable vnto God because they be sanctified by his grace but are nothing auaileable to iustifie vs. For we are iustified by faith in Christ yâ—â— euen before such time as we could bring forth any 〈◊〉 worke for our works before faith can no more be good the the fruite of a good tree before that the tree it selfe be gooâ— Therefore we doe good workes yet not to merit any thiâ—â— by them For what is it possible for vs to merit Nay 〈◊〉 we by reason of the good workes which we doe if we doe â—ny are more bound vnto God then God vnto vs For 〈◊〉 he which worketh in vs both the will and the deede of his owne 〈◊〉 mercie Whereupon it is our duties alwaies to haue a regarâ— vnto that which is written When ye haue done all that is commaunded you say that we are vnprofitable seruants for we haue 〈◊〉 that which we ought to doe Furthermore we doe not hereupon denie that God doth recompence good works in those 〈◊〉 be his but we affirme that this recompense commeth of his meere grace because he crowneth his owne gifts in vs. Yea although we doe good workes yet we doe not put any hoâ—â— of saluation in them For we are not able to bring forth any workes which are not polluted with the corruption of 〈◊〉 flesh and for that cause be worthie of punishment If it weâ— graunted that we were able to bring forth any such worke yet the bare rememberance of our sinnes were sufficient tâ— remooue 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 iâ— continnall torment vnles they should relie vpon the onely merite of our Sauiour Christ his death and passion and rest in it alone OVT OF THE CONFESSION OF AVSPVRGE THat we might obteine these benefits of Christs namely remission of sinnes iustification and life euerlasting Christ hath giuen his Gospell wherein these benefits are laied forth vnto vs as it is written in the last of Luc. that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a natural manner haue sinne in them and cannot truelie satisfie the law of God the gospell bewraieth our sinne sheweth â— Christ the Mediator so instructeth vs touching remission of sinnes When as the Gospell doth conuict vs of sinne oâ— hearts thereby terrified must firmelie beleeue that there is giuen vnto vs freely for Christs sake that remission of sinnes and iustification by faith by the which we must beleeue and confesse that these things are giuen vs for Christs sake who was made an oblation and hath appeased the fathers wrath for vs. Notwithstanding therefore that the Gospell doe require repentance yet to the ende that the remission of our sinnes maie be certaine and vndoubted it teacheth vs that remission is giuen vs freelie that is that it doth not depend vpon the condition of our owne worthines nor is giuen for any works that went before nor for the worthines of such as follow after For then should remission be vncertaine if
better and with more ease it is required in him that he be one that feareth God prayeth diligentlie giueth himselfe much to the reading of the Scripture and in all things and at all times iâ— watchful and doth shew forth a good example vnto al men of holines of life And seeing there must needes be a discipline in the Church and that among the auncient fathers excommunication was in vse there were ecclesiasticall iudgementes amongst the people of God wherein this discipline was exercised by godly men it belongeth also to the ministers duetie for the edifying of the church to moderate this discipline according to the condition of the time and publike estate according to necessitie whereas this rule is alwaies to be holdeÌ„ that Al things ought to be done to edification decentlie honestlie without any oppression or tumult For the Apostle witnesseth that power was giuen to 〈◊〉 of God to edifie not to destroie And the Lord himselfe for â—ad the cockâ—◠〈◊〉 be plucked vp in the Lords field because there would be danger 〈◊〉 â—â—e wheate also should be plucked vp with iâ— But as for the errour of the Donatists we do here vtterlie derest it who esteemed and iudged the doctrine and administration of the sacraments to be either effectuall or not effectual by the good or euil life of the Ministers For we know that the voice of Christ is to be heard though it be out of the mouthes of euill ministers forasmuch as the Lorde himselfe said Doe as they commaund you but according to their workes doe ye not We know that the Sacramentes are sanctified by their institution and also by the word of Christ and that they are effectuall to the Godlie although they be administred by vngodlie ministers Of which matter Augustine that blessed seruant of God did reason diuerslie out of the scriptures against the Donatists yet notwithstanding there ought to be a streight discipline amongst the ministers For their must be diligent enquirie in the Synodes touching the life and Doctrine of the ministers Those that offend are to be â—ebuked of the seniours to be brought into the way if they be not past recouerie or else to be deposed and as wolues to be driuen from the Lordes flocke by the true Pastors if they be E curable For if they once be false teachers they are in no wise to be tollerated neither doe we disalow of generall councels if that they be taken vp according to the example of the Apostles to the saluation of the Church and not to the destruction thereof The faithfull ministers also are worthie as good worke men of their reward neither doe they offend when as they receiue a stipend and all thinges that be necessarie for themselues and their familie For the Apostle sheweth that these thinges are for iust cause offered of the Church and receiued of the ministers they are likewise of right 1 Cor. 9. and 1. Tim. 5. in other places also The Anabaptists likewise are confuted by this Apostolical doctrine who condemne and raile vpon those ministers which liue vpon the ministerie OVT OF THE FORMER CONFESSION OF HELVETIA Of the ministerie of the word WE confesse that the Ministers of the Church are as Paull tearmeth them the fellow labourers of God by whome he doth dispence both the knowledge of himselfe and also remission of sinnes turne men to him selfe raise them vp comforte them and also terrifie and iudge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them vnto the Lord and giue a ministerie onelie to the ministers For it is certaine that this vertue efficacie is not to be tyed to any creature at all but is to be dispensed by the free fauour of God in what manner and to whome it pleaseth him For he that watereth is nothing neither he that planteth but God that giueth the increase Ecclesiasticall power NOw the authoritie of the word and feeding the flock of the lord which properlie is the power of the keys prescribing to all as well high as low what to do ought to be sacred and inuiolable and is to be committed onelie to those that are chosen and fitte to discharge it and that either by the diuine seruice of God or by the certaine and aduised suffrage of the Church or by their sentence to whome the Church hath assigned this charge The choosing of Ministers FOr this function is to be giuen to none whom the ministers and they to whome this charge is committed by the Church do not finde and iudge to be skilfull in the law of God to be of a blameles life and to beare a singuler affection to the name of Christ which seeing it is the true election of God is rightlie allowed by the consent of of the Church and by the laying on of the handes of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone is the Shepheard who giueth gouernours Pastours and Doctors that by the outward administration of the keies they maie rightlie and lawfullie vse that authority Wherfore we do not acknowledge those that are Shepheardes and that head of Rome which haue the bare title and nothing els The dueties of Ministers THe chiefe duetie of this function is to preach repentance and remission of sinnes through Christe without ceasing to pray for the people to giue them-selues verie diligentlie without wearines to holie studies and to the worde of God and with the worde of God as with the sword of the spirit and by all kinde of meanes to persecute Sathan with deadlie hatred and to weaken his force to defend those citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a Godly consent of them which are chosen out of the ministers and the magistrate by discipline to shut out or by some other fitte meane to mulct those which proceed further in wickednes till such time as they do repent and may be saued For that is the returning to the Church for a diseased Citizen of Christ if hauing changed his minde and endeauour whereunto all this discipline doth tende he acknowledge confesse his errour and doth now of his owne accord require holesome discipline and by his new endeuour of godlines doth reioyce all the godlie Out of the declaration of the same confession which Luther him selfe approoued by his letters Anno 1537. WE beleeue and confesse that mankinde by the onelie mercie of God is iustified by faith through Christ and that the almightie God by the outward preaching of the gospell and the holie seales doth declare and set before our eies that saluation and happines which Christ without anie worke or merit of ours hath purchased for vs and giuen frelie vnto vs. But we are vniustly suspected of some as though we did attribute nothing to the preaching of
presume to helpe anie other with their merits Nay rather euerie one of them while they liued here said with Paull the life which I now liue in the flesh I liue by the faith of the sonne of God who loued me and gaue himselfe for me For I despise not the grace of God seeing therfore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ we can please them no way better then if we also wholly rest in the same things alone which very thing Saint Augustine also teacheth toward the ende of his booke De vera religione CHAP. 22. Of Images AS touching Images our preachers reprooued this especiallie out of the holie scriptures that adoring and inuocating of them is so openlie graunted to the simple people against the expresse commaundement of God Secondly that so great coste is bestowed for their worship ornament by which rather the hungry thirsty naked fatherles sicke and those that are in bonds for Christ ought to haue beene relieued Lastlie because the moste part are so perswaded that with such worship and cost bestowed vpon Images both which things God abhorreth they deserue much at gods hand that they obteine special help by this meanes Contrariewise the same men doe teach that the auncient writers so long as christian faith remained somewhat pure vnderstood the scriptures which forbid worshiping praying to Images in this sense that they thought it an abhominable thing to admit any Images either grauen or painted in the Church although they were not otherwise ignorant what our libertie is as in all externall things so likewise in Images For they nothing douted but that it was flat contrarie both to the commaundements of scripture also to the holie religion Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himself in an epistle to Iohn Bishop of Ierusalem which also S. Ierome turned out of Greeke into Latine because he thought it both Christian profitable to be read these are Epiph. his own words When we went together to the holy place which is called Bethâ— that there I might make a collectioÌ„ with thee after the custome of the Church and was come to the village which is called Anablotha and passing by sawe there a lampe burning and had asked what place iâ— was and had learned that it was a Church and was gone in to praie I found there a vaile hanging at the ent y of the same Church stained and painted and hauing the image as it might be of Christ or some saint for I doe not well remember whose picture it was when therefore I had seene this in Christs Church contrary to the commaundement of the scriptures that there hong a mans picture I 〈◊〉 it 〈…〉 ouâ—r I counseled the keepers of that place that they shoâ—â—â—â—inâ—â— and 〈◊〉 some poore bodie in it And a lâ—le after when 〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised he addeth And now I have sent that I could finde and I praie thee bed the Elders of the same place takâ— the vaile that we haue sent of the bearer and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉 hanged vp in thâ— Church of Christ. Loe this godlie Bishope writeth that it is against thâ— holy scriptures Christian religion to haue euen Christs owne picture in the Church and â—hâ—t in so plaine words that it may appeare to them that as well the bishop of Ierusalem himselfe Ierome as al other mâ—n of that age thought the sâ—me that thâ—t faith custome of 〈◊〉 images hath beene alwaies of olde in the Church of Christ brought in by the Apostles themselues Whereas some say further that Images be profitable for the instruction of the Lay people it appeareth first of all that almost all Images were set vp for pompe and superstition rather then for any other vse Secondlie neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes farre more dull then becommeth Christians to be by diuerse outward ceremonies pâ—dagogies yet he was so farre from thinking that the vse of Images was fitte and conuenient for that purpose that he did euen by name forbid it vnto them For whoesouer is not instructed stirred vp to the worship of God by the word of God and by so excellent works of his which he laâ—eth before vs both in heauen and earth and which are continuallie before our eies and at hand and which to conclude we so plentifullie enioy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettalls and other like matter doe no longer retaine their owne shape such as they receiued it of God but carie the countenance either of men or of beastes or of other thinges will doe him no good Yea it is certaine that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inuentions so that they doe not euerie where thinke alike of God but keepe in religious cogitations vntill such time as they light vpon some Image But surelie if a man marke it well the heauen and the earth and whatsoeuer is conteined in them are excellent and worthie Images of God The heathens also vsed a pretence of instruction teaching to mainteine their Idolls but the holie fathers rested not in such excuses Of which matter Lactantius treateth at large in his second booke of Institut neither could the heathens better abide to be vpbraided for that they worshipped stones and stockes then can the men of our age as they which oftentimes confidentlie affirmed that they tooke the Images to be nothing els but Images and that they sought nothing els but to be instructed and admonished by them And these thinges doth Athanasius controll in these words Go to let them tell me how God is knowne by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the matter serue the turne what neede is there I praie you of the forme For God himselfe shineth forth euen in the matter before that anie thing be framed thereof by mans handes for all things shew forth gods glorie But if the forme is selfe which is fitted to the matter giueth occasion to knowe God what neede such Images might not God be knowne farre more excellentlie by the things themselues whereof Images be made surelie the glorie of God might much more visiblie be seene by the liuing creatures themselues either reasonable or vnreasonable set before our eies then by dead Images which can not mâ—oue And if anie man shall saie these things might well be brought against Images by which men thinke they maie come to the
fulnes of time was come God sent his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law and that we by adoption might receiue the right of sonnes And Acts. 15 it is saide Why tempt ye God to laie an yoke vpon the Disciples neckes which neither our fathers nor wee were able to beare but we beleeue through the grace of our Lord Iesus Christ to be saued euen as they c. And Augustine saith That people which receiued the old Testament was helde vnder certaine shadowes and figures of thinges before the comming of the Lorde according to the wonderfull and moste orderlie diuision of times Yet therein was so great preaching and foretelling of the new Testament that in the Euangelicall and Apostolike discipline though it be painfull and diuine no commaundements or promises can be found which are wanting euen in those olde bookes THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN THE LATTER CONFESSION OF HELVETIA CHAP. 14. THe gospel hath the doctrine of repentance ioyned with it for so saide the Lord in the Gospell In my name must repentance and remission of sinnes be preached among all nation Byrepentance we vnderstand the change of the minde in a sinfull man stirred vp by the preaching of the Gospell and by the holy spirit receiued by a true faith by which a sinneful man doth eftsonnes acknowledge his naturall corruption and aâ—â— his sinnes seeing them conuinced by the word of God iâ— hartely greeued for them and doth not onelie bewaile and freelie confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriouslie of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holilie all the rest of his life And surely this is true repentance namely an vnfeined turning vnto god and to all goodnes and a serious returne from the Deuill and from all euill Now we doe expresselie saie that this repentance is the meere gift of god and not the worke of our owne strength For the Apostle doth will the faithful Minister diligentlie to Instruct those which withstande the trueth if that at any time the Lord will giue them repentance that they may acknowledge the trueth Also the sinnefull woman in the gospell which washed Christs feete with her teares and Peter which bitterlie wept and bewailed his deniall of his Master doe manifestlie shew what minde the penitent man should haue to witte verie earnestlie lamenting his sins committed Moreouer the Prodigal sonne and the Publican in the Gospell that is compared with the Pharisie doe set forth vnto vs a most fit paterne of confessing our sinnes to God The Prodigall sonne saide Father I haue sinned against heauen and against thee I am not worthie to be called thy sonne make me as one of thy hired seruants The Publican also not daring to lift vp his eies to heauen but knocking his brest he cryed God be mercifull vnto me a sinner And we dout not but the Lord receiued them to mercie For Iohn the Apostle saith If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to purge vs from all iniquitie If we saie wee haue not sinned we make him a lier and his word is not in vs. We beleeue that this sincere confession which is made to God alone either priuatelie betweene God and the sinner or openlie in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessarie for the obteining of remission of sinnes that any man should confesse his sinnes vnto the priest whispering them into his eares that the priest laying his hands on his head he might receiue absolution because that we finde no commaundement nor example thereof in the holie scripture Dauid protesteth saieth I made my fault knowne to thee and my vnrighteousnes did I not hide from thee I said I will confesse my wickednes to the Lord against my selfe and thou hast forgiuen the hainousnes ofmy sinne Yea and the Lord teaching vs to pray and also to confesse our sinnes saide So shall you praie Our father which art in heauen forgiue vs our debtes euen as we forgiue our debters It is requisite therefore that we should confesse our sinnes vnto god and be reconciled with our neighbour if we haue offended him And the Apostle Iames speaking generallie of confession saith Confes ech of you your sinnes one to another If so be that any man beeing ouerwhelmed with the burthen of his sinnes and troublesome temptations wil priuatelie aske counsell instruction or comfort either of a minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fullie alow that generall and publike confession which is wont to be rehearsed in the Church and in holie meetings whereof we spake before beeing as it is agreeable with the scripture As concerning the keies of the kingdome of heauen which the Lord committed to his Apostles they prate manie straunge thinges and of these keies they make swordes speares scepters and crownes and full power ouer mightie kingdoms yea ouer mens soules and bodies But we iudging vprightlie according to the word of God do saie that al ministers trulie called haue and exercise the keies or the vse of them when as they preach the Gospell that is to say when they doe teach exhorte reprooue and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lorde promise to the Apostles in the 16. Chapter of Mathew and deliue them in Iohn 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commaunded them To preach the Gospell in all the world to forgiue sinnes The Apostle in the Epistle to the Cor. saith That the Lorde gaue to his ministerâ— the ministerie of reconciliation And what this was he straighwaie maketh plaine and saieth The worde or doctrine of reconciliation And yet more plainelie expounding his words he he addeth that the ministers of Christ Do as it were go an imbassage in Christs name as if God himselfe should by his ministers exhort the people to be reconciled to god to weet by faithful obedience They vse the keies therfore when as they perswade to faith and repentance Thus do they reconcile men to God thus they forgiue sins thus do they open the kingdome of heauen and bring in the beleeuers much differing herein from those of whome the Lorde spake in the Gospell Wâ—t be vnto you lawyers for ye haue taken awaie the keie of knowledge You haue not entred in your selues and those that would haue entered ye forbad Rightlie therefore and effectuallie do ministers absolue when as they preach the Gospell of Christ and thereby