CHAP. 1.

WE beleeve and confesse the Canonicall Scriptures of the holy Prophets and A­postles of both Testaments, to be the ve­ry true word of God, and to have suffici­ent authoritie of themselves, not of men. For God himself spake to the Fathers, Prophets, Apostles, and speaketh yet un­to us by the holy Scriptures. And in this holy Scripture the universall Church of Christ hath all things fully expounded, whatsoever belong both to a saving faith, and also to the framing of a life acceptable to God: in which re­spect it is expeffely commanded of God, that nothing be ei­ther put to, or taken from the same. We judge therefore that [Page 2] from these Scriptures is to be taken true wisdome and godli­nesse, the reformation and government of Churches, also the instruction in all duties of pietie: and to be short, the confir­mation of opinions and the confutation of errors, with all ex­hortations, according to that of the Apostle, All Scripture in­spired 2 Tim. 3. of God is profitable for doctrine, for reproofe, &c. Againe, These things I write unto thee (saith the Apostle to Timothy. 1. Chap. 3.) that thou maist know how it behooveth thee to be conversant in the house of God, &c. Againe, the self same Apo­stle to the Thessalonians, When, saith he, ye received the word of 2 Thess. 2. us, ye received not the word of men, but, as it was indeed, the word of God, &c. For the Lord himself hath said in the Gos­pell, It is not ye that speake, but the spirit of my Father speaketh Matth. 10. Luke 10. John 13. in you: therefore he that heareth you, heareth me, and he that despiseth you, despiseth me. Wherefore when this word of God is now preached in the Church by Preachers lawfully called, we beleeve that the very word of God is preached, and recei­ved of the faithfull, and that neither any other word of God is to be fayned, or to be expected from heaven: and that now the word itself which is preached, is to be regarded, not the Minister that preacheth: who although he be evill and a sin­ner, neverthelesse the word of God abideth true and good. Neither do we think that therefore the outward preaching is to be thought as fruitlesse, because the instruction in true reli­gion dependeth on the inward illumination of the spirit, be­cause it is written, No man shall teach his neighbour. For all Jer. 12. 1 Cor. 3. John 6. men shall know me. And, he that watreth, or he that planteth, is nothing, but God who giveth the increase. For albeit no man can come to Christ unlesse he be drawn by the heavenly Father, and be inwardly lightned by the holy Ghost, yet we know un­doubtedly, that it is the will of God, that his word should be preached even outwardly. God could indeed by his holy spi­rit, or by the Ministery of an Angel, without the Ministery of Saint Peter have taught Cornelius in the Acts, but neverthe­lesse he referreth him to Peter: of whom the Angel speaking saith, he shall tell thee what thou must doe. For he that illumina­ted inwardly, by giving men the holy Ghost, the self same by way of commandement said unto his Disciples, Goe ye into [Page 3] the whole world, and preach the Gospell to every creature. And so Mark. 16. Acts 16. Paul preached the word outwardly to Lydia a purple seller a­mong the Philippians, but the Lord inwardly opened the wo­mans heart. And the same Paul upon an elegant gradation fi [...] ­ly placed in the 10. to the Romanes, at last inferreth: therefore faith is by hearing, and hearing by the word of God. We know in the meane time that God can illuminate whom, and when he will, even without the externall Ministery, which is a thing appertaining to his power: but we speake of the usuall way of instructing men, delivered unto us of God both by com­mandement and examples.

We therefore detest all the heresies of Artemon, the Mani­chees, Valentinians, of Cerdon, and the Marcionites, who deni­ed that the Scriptures proceeded from the holy Ghost, or else received not, or polished and corrupted some of them. And yet we do not deny that certain books of the old Testament were of the ancient authors called Apocriphall, and of others Ecclesiasticall, to wit, such as they would have to be read in the Churches, but not alleadged to avouch or confirme the autho­ritie of faith by them. As also Austin in his 18 Book De civit. Dei. C. 38. maketh mention, that in the books of the Kings, the names and books of certaine Prophets are reckoned: but he ad­deth, that they are not in the Canon; and that those books which we have, suffice unto godlinesse.

CHAP. II. Of interpreting the holy Scriptures, and of Fathers, Councels, and Traditions.

THE Apostle Peter hath said, That the holy Scriptures are 2 Pet. 2. not of any private interpretation, therefore we do not al­low all expositions: whereupon we do not acknowledge that which they call the meaning of the Church of Rome, for the true and naturall interpretation of the Scriptures, which for­sooth the Defenders of the Romane Church do strive to force all men simply to receive: but we acknowledge that inter­pretation of Scriptures for authenticall and proper, which be­ing taken from the Scriptures themselves (that is, from the [Page 4] phrase of that tongue in which they were written, they being also wayed according to the circumstances, and expounded according to the proportion of places either like or unlike, or of moe and plainer) accordeth with the rule of faith and cha­ritie, and maketh notably for Gods glory and mans salvation. Wherefore we do not contemne the holy Treatises of the Fa­thers, agreeing with the Scriptures, from whom notwith­standing we do modestly dissent, as they are deprehended to set down things meerely strange, or altogether contrary to the same. Neither doe we thinke that we doe them any wrong in this matter, seeing that they all with one consent will not have their writings matched with the Canonicall Scriptures, but bid us allow of them so farre forth, as they either agree with them, or disagree, and bid us take those things that agree, and leave those that disagree: and according to this order we doe account of the Decrees or Canons of Councels. Wherefore we suffer not our selves in controversies about Religion or mat­ters of faith to be pressed with the bare testimonies of Fa­thers, or Decrees of Councels, much lesse with received cu­stomes, or else with multitude of men being of one iudgement, or with prescription of long time. Therefore in controversies of religion or matters of faith, we cannot admit any other Iudge then God himself, pronouncing by the holy Scriptures, what is true, what is false, what is to be followed, or what to be avoid­ed. So we do not rest but in the judgements of spirituall men, drawn from the word of God. Certainly Ieremie and other Prophets did vehemently condemne the assemblies of Priests, gathered against the Law of God: and diligently forewarned us, that we should not heare the Fathers or tread in their path, who walking in their own inventions, swarved from the Law Ezek. 20. 18. of God. We do likewise reject humane Traditions, which al­though they be set out with goodly titles, as though they were Divine and Apostolicall, by the lively voice of the Apostles, and delivered to the Church, as it were by the hands of Apostoli­call men, by meane of Bishops succeeding in their roomes: yet being compared with the Scriptures, disagree from them, and by that their disagreement bewray themselves in no wise to be Apostolicall. For as the Apostles did not disagree among [Page 5] themselves in doctrine, so the Apostles Schollers did not set forth things contrary to the Apostles. Nay it were blasphe­mous to avouch, that the Apostles by lively voice delivered things contrary to their writings. Paul affirmeth expressely, that he taught the same things in all Churches. And againe. We, 1 Cor. 4. 2 Cor. 1. saith he, write no other things unto you, then which ye read, or al­so acknowledge. Also in another place he witnesseth, that he and his Disciples, to wit Apostolicall men, walked in the same 2 Cor. 12. way, and ioyntly by the same spirit did all things. The Iews also in time past had their traditions of Elders, but these traditions were severely confuted by the Lord, shewing that the keep­ing of them hindereth Gods Law, and that God is in vain wor­shipped Mat. 15. Mar. 7. with such.

Of the holy Scripture. CHAP. 30.

THe holy Scriptures we call those Canonicall books of the Vide obseru 1. in hanc Confess. old and new Testament, of whose authoritie there was never doubt made in the Church. This Scripture we beleeve and confesse to be the Oracle of the holy Ghost, so confirmed by heavenly testimonies, that If an Angel from heaven preach any other thing, let him be accursed. Wherefore we detest all doctrine, worship, and Religion contrary to this Scripture. But whereas some men thinke, that all doctrine necessary to be known of us to true & everlasting salvation is not contained in this Scripture, and that the right of expounding this Scripture lyeth so in the power of chiefe Bishops, that what they ac­cording to their owne will give out, is to be embraced for the [Page 14] meaning of the holy Ghost, it is more easily said then proved. The whole Scripture is given by inspiration of God, and is profi­table 2 Tim. 3. to teach, to improve, to correct, and to instruct in righteous­nesse, that the man of God may be perfect, being throughly pre­pared to every good worke. And Iohn 15. I have called you friends, for all things that I have heard of my father, have I made knowne to you. And those things which the Apostles re­ceived of Christ, those have they by their preaching published in the whole world, and by their writings delivered them to posteritie. It is a plain case therefore that all things which are needfull to be knowne to salvation, are contained in the Pro­phets Chrysost. ad Titum. hom. [...]. and Apostles writings. He hath revealed his owne word in due season by preaching, which is all committed to me: this is the preaching. For the Gospel containeth things, both things pre­sent, and things to come, as honour, piety, and faith, yea and all things he hath ioyntly comprised in this one word preaching. A­gaine, Ierome ad Tit. Cap. 1. August. super Joan. Cap. 11. Tract. 40. Without authority of the Scriptures, babbling hath no cre­dit. For seeing the Lord Iesus did many things, al are not written, as the same holy Evangelist himselfe witnesseth, that the Lord Christ both said and did many things which are not written. But those things were selected to be written, which seemed to suffice for the salvation of those that beleeve. For wheras they say that the right of expounding the Scripture lyeth in the power of cheif Bishops, it is evident, that the gift of expounding the scripture is not of mans wisedome, but of the holy Ghost. To every man, saith Paul, is given the manifestation of the spirit to profit with­all: for to one is given by the spirit the word of wisedome, &c. But the holy Ghost is altogether at libertie, and is not tied to a cer­tain sort of men, but giveth gifts to men according to his own Num. 11. good pleasure. Oh that all the people had power to prophecie, and that the Lord would put his spirit upon them. Debora a woman Iud. 4. the wife of Lapidoth is raised up to be a Prophetesse. Againe, I am Amos. 7. no Prophet, nor Prophets sonne, but I am a heard man, and a ga­therer of wilde figs. And yet Amos received the holy Ghost, and was made a Prophet. All these things worketh one and the 2 Cor. 12. same spirit distributing to every man as he will. Many examples also do witnesse that chiefe Bishops have been often and very foulely deceived: wherfore the gift of expounding the Scrip­ture [Page 15] is not so tied to the Popes, that whosoever shall be Pope, must needs rightly expound the Scripture: but the true mean­ing of the Scripture is to be sought in the Scripture it selfe, and among those, that being raised by the spirit of God, expound Scripture by Scripture.

CHAP. XXXIIII. Of Councels.

VVE confesse that Councels ought to have their judgements in the Church concerning the holy doctrine of Religion, and that the authoritie of lawfull Councels is great: but the authoritie of Gods Word must needs be the greatest. For although the Church have a sure promise of Christs continuall presence, and be governed by the holy Ghost, yet not every assembly of men may be ta­ken for the true Church: and albeit never so many seeme of­ten times to come together in the name of Christ, yet few are chosen, and all have not faith. And as it is wont to fall out in ci­vill meetings, so doth it also in meetings of the Church, that for the most part the greater side overcommeth the better. Hitherto may be added, that the holy Ghost doth not make men in this life not subject to sinne, but leaveth in them many and sundrie infirmities. Examples also witnesse, that not onely the Popes, but also Councels have beene deceived. Wherefore seeing that the doctrine of the Apostles and Prophets is con­firmed of God, the sentence of no one man, nor of any assem­bly of men, is to be received simply without triall, for the Oracle of the holy Ghost: but it is to be laid to the rule of the Prophets and Apostles doctrine, that that which agreeth therewith may be acknowledged, and that which is contrary thereunto may be confuted. If we or an Angel from heaven Gal. 1. preach unto you a Gospel beside that, which wee have preached unto you, let him bee accursed. And, beleeve yee not every spi­rit, 1 Ioh. 4. but trie the spirits whether they bee of God. Againe, 1 Thess. 5. Trie all things, and keepe that which is good. Augustine against Maximius a Bishop of the Arrians in his 3. booke, Chap. 14. [Page 16] saith, But now am I neither to cite the Councel of Nice, nor you the Councel of Arimine, as it were to preiudice the matter, nei­ther am I bound by the authoritie of the one, nor you by the au­thoritie of the other: with authorities of Scripture, which are witnesses not proper to any one, but common to us both, let matter with matter, cause with cause, reason with reason, &c. And Pa­normitane in the Chapter significasti. Extr. de electio. In things concerning faith, even the verdict of one private man were to be perferred before the Popes, if he were lead with better warrants of the old and new Testament then the Pope, And Gerson in the first part about triall of doctrines. The first truth should stand, that if there a plaine private man sufficiently instructed in holy Scrip­ture more credit were to be given in a case of doctrine to his asser­tion, then to the Popes definitive sentence. For it is plaine, that the Gospel is more to be beleeved then the Pope. If then a man so leaned teach any truth to be contained in the Gospel, where the Pope were either ignorant, or willingly deceived, it is cleare whose iudgement were to be preferred. And a little after. Such a lear­ned man ought in that case, while a generall Councel were holden, at which he himselfe were present, to set himselfe against it, if he should perceive the greater part of malice or ignorance to incline to that which is contrarie to the Gospel.

Of Ecclesiasticall Writers. CHAP. 34.

RIse up before an hoare head, saith the Scripture, and reve­rence the person of an old man. We do therefore reverence the gray haires of our ancestours, who even since the Gospell began to be revealed and published have in the world taken upon them the travell of furthering the Church, not only by preaching, but also by publike writings that the posteritie might from the Apostles, even unto this time, have manifest and certaine testimonies of the holy doctrine. And we so em­brace their writings, as both the holy Scripture alloweth us to use mans authoritie, and as themselves would have their wri­tings acknowledged. (You my friends say) that in the anci­ent Iob 12. is wisdome, and in the length of daies is understanding (but I [Page 17] say unto you) that with him, to wit, with the Lord our God is wisdome and strength he hath councell and understanding. And 1 Corinth. 4. Let the Prophets speake two or three, and let the rest iudge. And, Try all things, and keepe that which is good. 1 Thess. 5. It is not lawfull for us to bring in any thing of our own Tertut Lib de scrip. haeret. head, no not so much as to take that which any man hath brought in of his own head. We have the Apostles of the Lord for Au­thors, who chose nothing of their own heads which they might bring in; but the discipline which they received of Christ, they faithfully delivered to all nations. And Augustine saith, Neither Epist ad F [...] ­ [...]unat. Dist. 8. ought we to esteeme of the writings of any men, although they be Catholike and commendable persons, as of the Canonicall Scrip­tures, as though it were not lawfull (yeelding them that reverence which is due unto such men) to disallow and refuse something in their writings, if perchance we finde that they have thought o­therwise then the truth is understood either of others, or of our selves, through the gift of God. Such am I in other mens writings, In Proe. in Lib. 3. de Trinie. as I would have them construers of mine. Againe, Be thou not ty­ed to my writings as it were to the Canonicall Scriptures: but in the Canonicall Scriptures, that which thou didst not beleeve, when thou hast found it, beleeve it incontinently: but in mine that which thou thoughtest to be undoubtedly true, unlesse thou perceive it to be true indeed, hold it not resolutely. And againe, I neither can nor ought to deny, that as in those who have gone be­fore, Ad Vincent. Lio. so also in so many slender works of mine there are many things, which may with upright iudgement and no rashnesse be blamed. And againe, I have learned to give this reverence to In Epist. a [...] Ierom. these Writers alone, which are now called Canonicall. Againe, But I so read others, that be they never so holy, or never so learn­ed, I do not therefore thinke it true, because they have so thought, but because they could perswade me by other Author, or by Cano­nicall, or at least by probable reasons, which disagree not from the truth. And in another place, Who knoweth not that holy Scrip­ture, De unico bap­tismo in Epist. ad Vincent. &c. And, Doe not brother against so many divine, &c. For these places are known even out of the Popes own Decree.

Of God, his Vnitie, and the Trinitie. CHAP. 3.

WE beleeve and teach, that God is one in Essence or nature, subsisting by himself, all sufficient in himself, invisible, without a body, infinite, eternall, the Crea­tor of all things both visible and invisible, the chief­est good, living, quickning and preserving all things, Almightie, and exceeding wise, gentle or mercifull, just and true. And we detest the multitude of Gods, because it is expressely written, The Lord thy God is one God. I am the Lord thy God, Deut. 6. Exod. 20. thou shalt have no strange Gods before my face. I am the Lord, and there is none other, beside me there is no God. Am not I the Lord, and there is none other beside me alone? a iust God, and a Saviour, there Isa. 54. is none beside me. I the Lord, Jehovah, the mercifull God, gracious, and long suffering, and aboundant in goodnesse and truth, &c. Exod. 34.

We neverthelesse beleeve and teach, that the same infinite, one, and indivisible God is in persons inseparably and without confusion distinguished into the Father, the Son, and the holy Ghost, so as the Father hath begotten the Son from everlasting, the Son is be­gotten by an unspeakable manner, and the holy Ghost proceedeth from them both, and that from everlasting, and is to be worship­ped with them both. So that there be not three Gods, but three persons, consubstantiall, coeternall, and coequall, distinct, as touch­ing their persons, and in order one going before another, yet with­out any inequalitie. For as touching their nature or essence they are so Vide observ. 1 In hanc con­fess. joyned together, that they are but one God, and the di­vine essence is common to the Father, the Son, and the holy Ghost. For the Scripture hath delivered unto us a manifest distinction of [Page 20] persons, the Angel among other things saying thus to the blessed Virgin: The holy Ghost shall come upon thee, and the power of the Luk. 1. highest shall over shadow thee, and that holy thing which shall be borne, shall be called the Son of God. Also in the Baptisme of Christ a voice was heard from heaven, saying, This is my beloved Son. The holy Matth. 3. Iohn 1. Ghost also appeared in the likenesse of a Dove. And when the Lord himselfe commanded to baptize, he commanded To baptize in the Matth. 28. name of the Father, and of the Son, and of the holy Ghost. In like sort else where in the Gospell he said, The Father will send the holy Iohn 14. 15. Ghost in my name. Againe he saith, When the Comforter shall come, whom I will send unto you from the Father, the spirit of truth, who proceedeth from the Father, he shall beare witnesse of me, &c. To be short, we receive the Apostles Creed, because it delivereth unto us the true faith.

We therefore condemne the Iews and the Mahometists, and all those that blaspheme this Trinitie, that is sacred, and onely to be adored. We also condemne all heresies and heretikes, which teach that the Son and the holy Ghost are God onely in name, also that there is in the Trinitie some thing created, and that serveth and ministreth unto an other: finally, that there is in it some thing un­equall, greater or lesse, corporall, or corporally fashioned, in man­ners or in will divers, either confounded, or sole by it self: as if the Son and holy Ghost were the affections and proprieties of one God the Father, as the Monarchists, the Novatians, Praxeas, the Patripassians, Sabellius, Samosatenus, Aetius, Macedonius, Arrius, and such like have thought.

Of Idols or Images of God, of Christ, and of Saints. CHAP. 4.

ANd because God is an invisible spirit, and an incomprehensi­ble essence, he can not therefore by any Art or Image be ex­pressed. For which cause we feare not with the Scri [...]ture to tearme the Images of God meere lies. We doe therefore reject not onely the Idols of the Gentiles, but also the images of Christi­ans. For although Christ tooke upon him mans nature, yet he did not therefore take it, that he might set forth a patterne for Car­vers and Painters. He denyed that he came, To destroy the Law Matth. 5. and the Prophets: But images are forbidden in the Law and the Prophets. He denied that his Bodily presence should any whit profit [Page 21] the Church. He promiseth that He would by his spirit be present Deut. 4. Isa. 40. John 16. 2 Cor. 5. with us for ever: who would then beleeve that the shadow or pi­cture of his body doth any whit benefit the godly? and seeing that he abideth in us by his spirit, We are therefore the Temples of God. But what agreement hath the Temple of God with images? And see­ing 1 Cor. 3. 2 Cor. 6. that the blessed spirits, and Saints in heaven, while they lived here, abhorred all worship done unto themselves, and spake against images, who can thinke it likely, that the Saints in heaven, and the Act. 3. and 14. Angels are delighted with their own Images, whereunto men do bow their knees, uncover their heads, and give such other like ho­nour? But that men might be instructed in Religion, and put in minde of heavenly things, and of their own salvation, the Lord commanded To preach the Gospell, not to paint, and instruct the Mark. 16. Laytie by pictures: he also instituted Sacraments, but he no where appointed Images. Furthermore, in every place, which way so­ever we turne our eyes, we may see the lively and true creatures of God, which if they be marked, as is meet, they doe much more effectually moove the beholder, then all the Images, or vaine, un­mooveable, rotten, and dead pictures of all men whatsoever, of which the Prophet spake truly, They have eyes, and see not, &c. Psal. 115. Therefore we approove the judgement of Lactantius an ancient writer, who saith, Ʋndoubtedly there is no religion, wheresoever there is a picture. And we affirme that the blessed Bishop Epi­phanius did well, who finding on the Church doores a vaile, that had painted in it the picture as it might be of Christ, or of some other Saint, he cut and tooke it away: For that contrary to the authoritie of the Scriptures he had seene the picture of a man to hang in the Church of Christ: and therefore he charged that from thence forth nosuch vailes, which were contrary to our religion, should be hanged up in the Church of Christ, but that rather such scruple should be ta­ken away, which was unworthy the Church of Christ, and all faithfull people. Moreover we approove this sentence of S. Augustine, Cap. 55. de ver a relig. Let not the worship of mesn works be a religion un­to us. For the workmen themselves that make such things are better, whom yet we ought not to worship.

Of the adoring, worshipping, and invocating of God, through the onely Mediatour Jesus Christ. CHAP. V.

VVE teach men to adore and worship the true God alone: this honour we impart to none, according to the com­mandement of the Lord, thou shalt adore the Lord thy God, and Matth. 4. him alone shalt thou worship, or, him onely shalt thou serve. Surely all the Prophets inveighed earnestly against the people of Israel, whensoever they did adore and worship strange gods, and not the one onely true God. But we teach that God is to be adored and worshipped, as himselfe hath taught us to worship him, to weete, in spirit and truth, not with any superstition, but with sinceritie, Iohn 5. Isa. 66. Ier. 7. Acts 17. according to his word, lest at any time he also say unto us, who hath required these things at your hands? For Paul also saith, God is not worshiped with mans hands, as though he needed any thing, &c. We in all dangers, and casualties of our life, call on him alone, and that by the mediation of the onely Mediatour, and our intercessour Ie­sus Christ. For it is expresly commanded us, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me. Psal. 50. Moreover, the Lord hath made a most large promise, saying, what­soever ye shall aske of my Father, he shall give it you. And againe, Iohn 16. Matth. 11. Come unto me all ye that labour and are heavie laden, and I will re­fresh you. And seeing it is written, How shall they call upon him, in Rom. 10. whom they have not beleeved? and we doe beleeve in God alone, therefore we call upon him onely, and that through Christ. For there is one God (saith the Apostle) and one Mediatour betweene 1 Tim. 2. 1 Iohn 2. God and men, Christ Iesus. Againe, If any man sinne, we have an advocate with the Father, Iesus Christ the righteous, &c. There­fore we doe neither adore, worship, nor pray unto the Saints in heaven, or to other Gods neither doe we acknowledge them for our intercessours or Mediatours, before the Father in heaven. For God and the Mediatour Christ doe suffice us, neither doe we impart unto others the honour due to God alone and to his Sonne, because he hath plainly said, I will not give my glory to another: and Isa. 42. Acts 4. because Peter hath said, There is no other name given unto men, whereby they must be saved, but the name of Christ. In which doubtlesse they that rest by faith, doe not seeke any thing without Christ.

Yet for all that we doe neither despise the Saints, nor thinke basely of them. For we acknowledge them to be the lively mem­bers of Christ, the friends of God, who have gloriously overcome the flesh and the world. We therefore love them as brethren, and honour them also, yet not with any worship, but with an honou­rable opinion of them, and to conclude, with their just praises. We also doe imitate them. For we desire with most earnest affe­ctions and prayers to be followers of their faith and vertues, to be partakers also with them of everlasting salvation, to dwell toge­ther with them everlastingly with God, and to rejoyce with them in Christ. And in this point we approve that saying of Saint Au­gustine, in his booke De verarelig. Let not the worship of men de­parted be any religion unto us For if they have lived holily, they are not so to be esteemed, as that they seeke such honours, but they will have us to worship him, by whose illumination, they reioyce that we are fellow servants, as touching the reward. They are therefore to be honoured for imitation, not to be worshipped for religions sake, &c. And, we much lesse beleeve that the reliques of Saints are to be adored or worshipped. Those ancient holy men seemed suffici­ently to have honoured their dead, if they had honestly commit­ted their bodies to the earth, after that the soule was gone up into heaven: and they thought that the most noble reliques of their an­cestours were, their vertues, doctrine, and faith: which as they commended with the praise of the dead, so they did endevour to expresse the same so long as they lived upon earth. Those an­cient men did not sweare by the name of the onely Iehova, as it is commanded by the Law of God. Therefore as we are forbidden To sweare by the name of strange Gods, so we doe not sweare by Deut. 10. Exod. 23. Saints, although we be requested thereunto. We therefore in all these things doe reject that doctrine which giveth too much unto the Saints in heaven.

Of the unitie of the divine Essence, and of the three Persons. CHAP. 3.

OVt of this fountaine of holy Scripture, and Christian instru­ction, according to the true and sound understanding and [Page 25] meaning of the holy Ghost, our men teach by faith to acknow­ledge, and with the mouth to confesse, that the holy Trinitie, to wit God the Father, the Sonne, and the holy Ghost, are three di­stinct Persons: but in essence one onely true, alone, eternall, al­mightie, and incomprehensible God: of one equall indivisible di­vine essence, Of whom, through whom, and in whom are all things: Rom. 11. Exod. 20. who loveth and rewardeth righteousnesse and vertue, but hateth and punisheth all iniquitie and sinne. According to this faith men are taught, to acknowledge the wonderfull workes of God, and those properties which are peculiar to each person of the holy Trinitie, and of the Divine Vnitie, and to acknowledge the sove­raigne and infinite power, wisedome, and goodnesse of the one onely God: out of which also ariseth and proceedeth the saving knowledge as well of the Essence, as of the will of God. One kind of workes or properties of the three persons of the Godhead (by which they are discerned one from the other) are the inward, e­ternall, and hypostaticall proprieties, which alwaies remaine im­mutable, and are onely apprehended by the eyes of faith, and are these.

That the father, as the fountaine and wel-spring of the God­head, from all eternitie begetteth the Sonne, equall to himselfe, and that himselfe remaineth not begotten, neither yet is he the per­son of the Sonne, seeing he is a person begetting not begotten. The Sonne is begotten of the eternall. Father from all eternitie true God of God: and as he is a person, he is not the Father, but the Sonne begotten of the essence or nature of the Father, and con­substantiall with him: which Sonne in the fulnesse of time, which he had before appointed for this purpose, himselfe alone (as he is the Sonne) tooke unto him our nature of the blessed Virgin Ma­ry, and united it into one person with the godhead, whereof we shall speake afterward. But the holy Ghost proceedeth from the Father and the Sonne, and so he is neither the Father, nor the Sonne, but a person distinct from them eternall; and the substanti­all love of the Father and of the Sonne, surpassing all admiration: these three persons are one true God, as is aforesaid.

The other kind of workes in these persons, and in the unitie of the godhead issueth as it were into open sight out of the divine essence and the persons thereof, in which being distinct they have manifested themselves: and these are three. The first is the won­derfull worke of Creation, which the Creeds doe attribute to the [Page 26] Father. The second is the worke of Redemption, which is pro­per to Christ. The third is the worke of Sanctification, which is ascribed to the holy Ghost, for which cause he in the Apostles Creed is peculiarly called holy. And yet all these are the proper workes of one true God, and that of him alone, and none other: to wit, the Father, the Sonne, and the holy Ghost. This true and absolute faith, and difficult knowledge of God, as well concerning his nature, as his will, is comprehended, and contained in the a­forenamed Catholike and Apostolicall Creede, and in the decree of the Nicene Councell, agreeing therewith, and in many other sound decrees, and also in Athanasius his confession. All which we judge and professe to be true. But it hath everlasting and sure grounds on which it relyeth, and most weightie reasons, by which it is out of the holy Scripture convinced to be true: as by that ma­nifestation wherein the whole Trinitie shewed it selfe, when Christ the Lord was baptized in Iordane: by the commandment Matt. 3. Matt. 28. of Christ, because in the name of the persons of the same holy Tri­nitie all people must be baptized and instructed in the faith. Also by Christs words, when he saith, the holy Ghost the Comforter whom the Father will send in my name, shall teach you all these Iohn 14. things: and before these words he saith: I will pray the Father, and he will give you another Comforter, who shall be with you for ever, even the spirit of truth. Besides we teach, that this onely true God, one in essence and in divine nature, and three in persons, is above all to be honoured with high worship, as chiefe Lord and King, who ruleth and reigneth alwaies and for ever, and especi­ally after this sort, that we looke unto him above all, and put all our confidence in him alone, and offering unto him all subjection, obedience, feare, all faith, love, and generally the service of the whole inward and outward divine worship, doe indeed sacrifice and performe it, under paine of loosing everlasting salvation: as it is written: Thou shalt worship the Lord thy God, and him onely shalt thou serve: and againe, Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart, with all thy soule, with all thy minde, and to be short, with all thy might, as well of the inward as outward pow­ers, to whom bee glory from this time forth for evermore, Amen.

Of holy men and their worship. CHAP. 17.

AS touching holy men, it is taught, first, that no man from the beginning of the world unto this time, either was is, or can be henceforth unto the end sanctified by his workes or holy acti­ons: according to the saying of Moses, the faithfull servant of the Lord, when he cried out unto the Lord, O Lord in thy sight no man Exod. 34. Iob. 15. is innocent, that is, perfectly holy. And in the book of Iob it is writ­ten, What is man, that he should be undefiled, and he that is borne of a woman, that he should appeare iust? (to wit, before God.) Be­hold among his Saints, none is immutable, and the heavens are not cleane in his sight: how much more abominable and unprofitable man, who drinketh in iniquitie as water? And the holy Scripture plainly witnesseth throughout all the bookes thereof, that all men Ephes. 2. Psal. 14. even from their birth are by nature sinners, and that there neither is, nor hath beene any one, who of himselfe and by himselfe was righteous and holy, but all have gone aside from God, and are be­come Rom. 3. unprofitable, and of no account at all. And whereas some are made holy and acceptable unto God, that is purchased unto them without any worthinesse or merit of theirs, by him, who alone is holy. God himselfe, of the meere grace, and unspeakable riches of his goodnesse hath ordained, and brought them to that estate, that they be blessed, and called redeemed by Christ, cleansed and consecrated by his blood, annointed of the holy Ghost, made righ­teous and holy by faith in Christ, and adorned with commenda­ble vertues and good deeds or workes, which beseeme a Christian profession: Of whom many having finished their life and course in such workes, have now received and doe enjoy by grace eter­nall felicitie in heaven, where God crowneth those that be his. Some of them also God hath indued wiht a certain peculiar grace of his, and with divine gifts, unto the ministerie, and to the pub­like and common good of the Church, such as were the Patri­arches, Prophets, and other holy fathers, also Apostles, Evange­lists, Bishops, and many Doctors and Pastors: and also other fa­mous men, and of rare excellencie, and very well furnished with the spirit, whose memory, monuments of their labours, and the good things which they did, are extant and continue even untill this day in the holy Scriptures and in the Church.

But especially it is both beleeved, and by open confession made knowne, as touching the holy Virgin Mary, that she was a daughter of the blood royall, of the house and family of David that deare servant and friend of God: and that she was chosen and blessed of God the Father, consecrated by the holy Ghost, vi­sited, and sanctified above other of her sexe: and also replenished with wonderfull grace and power of God to this end, that she might become the true mother of our Lord Iesus Christ the Son of God: of whom he vouchsafed to take our nature: and that she was at all times, before her birth, in the same, and after it, a true, chaste, and pure Virgine: and that by her best beloved Sonne, the Sonne also of the living God, through the price of his death, and the effusion of his most holy blood, she was dearely redeemed and sanctified, as also made one of the deare partakers of Christ by the holy Ghost through faith, being adorned with excellent gifts, no­ble vertues, and fruits of good workes, renowned as happie be­fore all others, and made most assuredly a joynt heire of everla­sting life. And a little after. Furthermore, it is taught in the Church, that no man ought so to reverence holy men as we are to worship God, much lesse their Images, or to reverence them with that worship and affection of minde which onely are due to God alone. And, to be short, by no meanes to honour them with divine worship, or to give it unto them. For God saith by the Prophet Esay, I am the Lord thy God, this is my name, I will not give mine honour to another, nor my glory to Images. Againe a Esa 42. 48. little after. But even as that thing is gain-said, that the honour due to God should be given to Saints, so it is by no meanes to be suffered, that the honour of the Lambe Christ our Lord, and things belonging to him, and due to him alone, and appertaining to the proper and true Priesthood of his nature, should be transferred to them: that is, lest of them, and those torments which they suf­fered, we should make redeemers or merits in this life, or else advocates, intercessours, and Mediatours in heaven, or that we should invocate them, and not them onely, but not so much as the holy Angels, seeing they are not God. For there is one onely 1 Tim. 2. Hebr. 9. 1 Tim. 2. 1 Jo [...]. 2. Redeemer, who being once delivered to death, sacrificed him­selfe both in his body and in his blood: there is also one onely Ad­vocate, the most mercifull Lord of us all.

And they are not onely to be reputed and taken for Saints, who are gone before us, and are fallen a sleepe in the Lord, and dwell [Page 29] now in joyes, but also they, who (as there have alwaies beene some upon earth) so doe likewise live now on the earth: such are all true and godly Christians, in what place or countrey soever, here or there, and among what people soever they lead their life: who by being baptized in the name of the Lord may be sanctified, and being indued with true faith in the Sonne of God, and set on fire, are mutually enflamed with affection of divine charitie and love: who also acknowledging the justification of Christ, doe use both it and absolution from their sinnes, and the communion of the Sacrament of the body and bloud of Christ, and diligently apply themselves to all holy exercises of pietie beseeming a Christian profession: as also the Apostles call such beleevers in Christ, (which as yet like strangers are conversant here on earth accor­ding to the state of mortall men) Saints. As for example, Ye are 1 Pet 2. 2 Cor. 1 [...]. Heb. 1 [...]. a chosen generation, a royall Priesthood, an holy nation, a peculiar people. Againe all the Saints greete you. In like manner, Salute all those that have the oversight of you, and all the Saints, that is, all faithfull Christians.

For this cause it is taught that we ought, with intire love and favour of the heart to embrace all Christians, before all other peo­ple, and when need is, from the same affection of love to afford unto them our sevice and to helpe them: further, that we ought to maintaine the societie of holy friendship with those that love and follow the truth of Christ, with all good affection to conceive well of them, to have them in honour for Christs sake, to give un­to Rom 12 Gal 6. 1 Cor 12. them due reverence from the affection of Christian love, and to studie in procuring all good by our dutie and service to plea [...]ure them, and finally to desire their prayers for us. And that Christi­ans going astray, and intangled with sinnes, are lovingly and gently to be brought to amendment: that compassion is to be had on them, that they are with a quiet minde in love, so as becom­eth, to be borne withall, that prayer is to be made unto God for them, that he would bring them againe into the way of salvation, to the end that the holy Gospel may be spread farther abroad, and Christs glory may be made knowne and enlarged among all men.

CHAP. 3.

THE Churches with common consent among us doe teach, Artic. 1. that the Decree of the Nicene Councell, concerning the u­nitie of the Divine Essence, and of the three persons, is true, and without all doubt to be beleeved: To wit, that there is one Di­vine Essence, which is called, and is God, eternall, without body, indivisible, of infinite power, wisdome, goodnesse, the Creator and preserver of all things visible and invisible: and that there be three persons, of the same essence, and power, which also are coe­ternall, the Father, the Son, and the holy Ghost. And they use the name of person in that signification, in which the Ecclesiasticall Writers have used it in this cause to signifie not a part or qualitie in another, but that which properly subsisteth.

They condemne all heresies sprung up against this Article, as the Manichees, who set down two beginnings, Good and Evill: they doe in like sort condemn the Valentinians, Arrians, Eunomi­ans, Mahometists, and all such like. They condemn also the Samo­satenes, old and new, who when they earnestly defend that there is but one person, do craftily and wickedly dally after the manner of Rhetoricians, about the Word and the holy Ghost, that they are [Page 37] not distinct persons, but that the Word signifieth a vocall word, and the Spirit a motion created in things.

Artic. 21. We have found this 21. Article set forth three divers wayes. The first Edition 1559. goeth thus.

INvocation is an honour, which is to be given onely to God Al­mightie, that is, to the eternall Father, and to his Son our Savi­our Iesus Christ, and to the holy Ghost. And God hath proposed his Son Iesus Christ for a Mediatour, and high Priest that maketh intercession for us. He testifieth, that for him alone our prayers are heard and accepted, according to that saying, Whatsoever you aske the Father in my name, he shall give it to you. Againe, There is one Mediatour betweene God and men. Therefore let them that call upon God offer up their prayers by the Son of God, as in the end of prayers it is accustomed to be said in the Church, through Iesus Christ, &c. These things are needfull to be taught concerning Invocation, as our men have else-where more at large written of Invocation. But contrariwise the custome of invocating Saints that are departed out of this life is to be reprooved and quite throwne out of the Church, because this custome transfer­reth the glory due to God alone unto men, it ascribeth unto the dead an Omnipotencie, in that Saints should see the motions of mens hearts, yea it ascribeth unto the dead the office of Christ the Mediatour, and without all doubt obscureth the glory of Christ. Therefore we condemne the whole custome of invocating Saints departed, and thinke it is to be avoided. Notwithstanding it pro­fiteth to recite the true Histories of holy men, because their exam­ples doe profitably instruct, if they be rightly propounded. When we heare that Davids fall was forgiven him, faith is confirmed in us also. The constancie of the ancient Martyrs doth now like­wise strengthen the mindes of the godly. For this use it is profi­table to the recite the Histories. But yet there had need be discretion in applying examples.

The second Edition is thus. Artic. 21.

COncerning the worship of Saints they teach, that it is profita­ble to propose the memory of Saints, that by their examples we may strengthen our faith, and that we may follow their faith and good works, so farre as every mans calling requireth, as the Emperour may follow Davids example in making warre to beate backe the Turks, for either of them is a King: we ought also to give God thanks, that he hath propounded so many and glorious examples of his mercie in the Saints of his Church, and that he hath adorned his Church with most excellent gifts and vertues of holy men. The Saints themselves also are to be com­mended, who have holily used those gifts which they employed to the beautifying of the Church: But the Scripture teacheth not to invocate Saints, or to aske help of Saints, but layeth onely Christ before us for a Mediatour, Propitiatour, high Priest and Interces­sour. Concerning him we have commandements and promises, that we invocate him, and should be resolved that our prayers are heard, when we flie to this high Priest and Intercessour, as Iohn saith, Chap. 16. Whatsoever ye shall aske the Father in my name, he will give it you, &c. and Iohn 14. Whatsoever ye shall aske in my name, that I will doe. These testimonies bid us flie unto Christ, they command us to beleeve that Christ is the Intercessour and Peace maker, they bid us trust assuredly that we are heard of the Father for Christs sake. But as touching the Saints, there are nei­ther commandements, nor promises, nor examples for this pur­pose in the Scriptures. And Christs office and honour is obscured, when men flie to Saints, and take them for Mediatours, and invocate them, and frame unto themselves an opinion, that the Saints are more gracious and so transferre the confidence due to Christ unto Saints. But Paul saith, There is one Mediatour be­tweene God and men. Therefore Christ especially requireth this worship, that we should beleeve that he is to be sought unto, that he is the Intercessour, for whose sake we are sure to be heard, &c.

In the third Edition these things are thus found. Artic. 21.

TOuching the worship of Saints they teach, that the memory of Saints may be set before us, that we may follow their faith and good works according to our calling, as the Emperour may follow Davids example in making warre to drive away the Turks from his countrey: for either of them is a King. But the Scripture teacheth not invocate Saints, or to aske help of Saints, because it propoundeth unto us one Christ the Mediatour, Propi­tiatour, high Priest, and intercessour. This Christ is to be invocated, and he hath promised that he will heare our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions, 1 Ioh. 2. If any man sin, we have an Advocate with God, &c.

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 begotten of his Father from everla­sting, true and everlasting God, consubstantiall with his Father, &c. Looke the rest in the 6. division.

Of the holy Ghost. CHAP. 3.

VVE beleeve and confesse that the holy Ghost proceedeth from God the Father, from everlasting, that he is true and eternall God, of the same essence, and majestie, and glory with the Father, and the Sonne, as the holy Fathers, by authoritie of the holy Scripture, well declared in the Councel of Constantinople against Macedonius.

Of Invocation of Saints. CHAP. 23.

THere is no doubt but the memorie of those Saints, who when they were in this bodily life furthered the Church either by [Page 45] doctrine or writings, or by miracles, or by examples, and have ei­ther witnessed the truth of the Gospel by Martyrdome, or by a quiet kinde of death fallen on sleepe in Christ, ought to be sacred with all the godly: and they are to be commended to the Church, that by their doctrine and examples, we may be strengthned in true faith, and inflamed to follow true godlinesse.

We confesse also, that the Saints in heaven doe after their cer­taine manner pray for us before God, as the Angels also are care­full * Vide observ. 1. ad confess. Saxon. sect. 1. for us, and all the creatures doe after a certaine heavenly man­ner groane for our salvation, and travell together with us, as Paul speaketh. But as the worship of invocation of creatures is not to be instituted upon their groanings, so upon the prayer of Saints in heaven, we may not allow the invocation of Saints. For touching the invocating of them, there is no commandement, nor exam­ple in the holy Scriptures. For seeing all hope of our salvation is to be put, not in the Saints, but in our Lord God alone, through his Sonne our Lord Iesus Christ, it is cleare, that not the Saints, but God alone is to be prayed unto. How shall they call on him, saith Paul, in whom they beleeve not? but we must not beleeve in the Saints: how then shall we pray unto them? And seeing it must needs be, that he who is prayed unto be a searcher of the heart, the Saints ought not to be prayed unto, because they are no searchers of the heart.

Epiphanius saith, Maries body was holy indeed, but yet not God, Contra Colly­idia eos. she was indeed a Virgin, and honourable, but she was not propounded for adoration, but her selfe worshipped him, who as concerning his flesh was borne of her. Austine saith Let not the worship of dead men be De vera relig. cap. ult. any religion unto us, because if they have lived holily, they are not so to be accounted of, as that they should seeke such honour, but rather they will have him to be worshipped of us, by whom themselves being illuminated reioyce, that we should be fellow servants of their reward. Ibidem. They are therefore to be honoured for imitation not to be worshipped for Religion sake. And againe in the same place. We honour them with love, not with service. Neither doe we erect temples unot them, for they will not have themselves so to be honoured of us, because they know that we our selves being good, are the Temples of the high God. And againe, Neither doe we consecrate temples, Priesthoods, holy De [...]ivit Dcil 8 cap 27 rites, ceremonies, and sacrifices unto the same Martyrs, seeing not they, but their God, is our God, &c. We neither ordaine Priests for our Martyrs, nor offer sacrifices. Ambrose upon the Romans, Chap. [Page 46] 1. They are wont to use a miserable excuse, saying, that by these, men may have accesse unto God, as to a King by Earles. Goe to, is any man so mad, I pray you, that being forgetfull of his owne salvation, he will challenge, as fit for an Earle, the royaltie of a King? And streight after. These men thinke them not guilty, that give the ho­nour of Gods name to a creature, and leaving the Lord, worship their fellow servants.

But we, say they, worship not the Saints, but onely desire to be holpen afore God by their prayers. But so to desire, as the ser­vice of Letanies sheweth, and is commonly used, is nothing else but to call upon and worship Saints: for such desiring requireth, that he who is desired, be every where present and heare the peti­tion. But this Majesty agreeth to God alone, and if it be given to the creature, the creature is worshipped.

Some men faine that the Saints see in Gods Word, what things God promiseth, and what things seeme profitable for us: which thing although it be not impossible to the Majestie of God, yet Esay plainly avoucheth. That Abraham knoweth us not, and Israel is ignorant of us: where the ordinary glosse citeth Augu­stine, saying, that the dead, even Saints, know not what the living doe, &c.

For that the ancient writers often times in their prayers turne themselves to Saints, they either simply without exact judge­ment followed the errour of the common people, or used such manner of speaking, not as divine honour, but as a figure of Gram­mar, which they call Prosopopaeia: Whereby godly and learned men doe not meane that they worship and pray to Saints, but doe set out the unspeakable groaning of the Saints, and of all creatures, for our salvation: and signifie that the godly prayers, which Saints through the holy Ghost powred out in this world before God, doe as yet ring in Gods eares, as also the bloud of Abel after his death still cried before God: and in the Revelation, the soules of the Saints that were killed cry, that their bloud may be revenged: not that they now resting in the Lord, are desirous of revenge, after the manner of men, but because the Lord even after their death, is mindefull of the prayers, which while they yet lived on earth, they powred out of their own and the whole Churches de­liverance.

Epiphanius himselfe against Aerius, doth also somewhat stick in the common error, yet he teacheth plainly, that the Saints are [Page 47] mentioned in the Church, not that they should be prayed unto, but rather that they should not be prayed unto, nor matched in honour with Christ. We saith he, make mention of the righteous Fathers, Patriarches, Prophets, Apostles, Evangelists, Martyrs, Confessors, Bishops, Anachoretes, and the whole company, that we may single out the Lord Iesus Christ, from that company of men, by the honour which we give unto him, and that we may give him such worship, as by which we may signifie that we thinke, that the Lord is not to be made equall with any among men, although every of them were a thousand times, and above, more righteous then they are.

Artic. 1. ss. 7.

SInce Sermons began with us to be taken out of the holy Scrip­tures of God, and those deadly contentions ceased, so many as were led with any desire of true Godlinesse, have obtained a farre more certaine knowledge of Christs doctrine, and farre more fer­vently expressed it in the conversation of their life. And even as they declined from those things, which had perversly crept into the doctrine of Christ: so they were more and more confirmed in those things, which are altogether agreeable thereunto: Of which sort are the Articles, which the Christian Church hath hitherto steadfastly beleeved touching the holy Trinitie: to wit, that God the Father, the Sonne, and the holy Ghost are one essence and three persons, and admit no other division or difference, then the di­stinction of persons

Of Invocating and worshipping of Saints. Artic. 11.

MOreover, that abuse also was reproved and confuted, by which some thinke they can so, by fastings and prayers, winne and binde unto themselves both the blessed Virgin Mary that bare God, and other Saints, that they hope by their inter­cession and merits they may be delivered from all adversities, as well of soule as of body, and be enriched with all kinde of good things. For our Preachers have taught by the commandement of Christ the Saviour, that that heavenly Father alone is by the same Christ in the holy spirit to be prayed unto, as he who hath pro­mised [Page 48] that he will never deny us any of those things, which we by a true faith aske of him through his Sonne. And seeing the Scrip­ture it selfe setteth before us one onely Mediatour between God and men, to wit, the man Iesus Christ, 1 Tim. 2. who both loveth us more entirely, and can by authoritie doe more with the Father then any other, they rightly thinke, that this onely intercessour and advocate ought to suffice us. Yet they doe therewithall teach, that the most holy mother of God and Virgin Mary, and other be­loved Saints, are with great diligence to be honoured. But that that thing cannot otherwise be done, then if we studie to be con­versant in those things, to which they especially gave themselves (namely, to innocencie and sanctification,) and of which they set before us so worthy examples. For sith they with all their heart and soule, and with all their strength doe love God, we can in no­thing please them better, then if we also with them love God from the heart, and by all meanes possible to make our selves con­formable to him, so farre off are they from ascribing their owne salvation to their merits: how therefore should they presume to help any other with their merits? Nay rather every one of them while they lived here, said with Paul, the life which I now live in the flesh I live by the faith of the Sonne of God, who loved me, and gave himselfe for me. For I despise not the grace of God. Seeing therefore they themselves attribute whatsoever they either be or have to the goodnesse 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 end of his Booke, De ve­ra religione.

Of Images. CHAP. 22.

AS touching Images, our Preachers reproved this especially out of the holy Scriptures, that adoring and invocating of of them is so openly granted to the simple people against the ex­presse commandement of God. Secondly, that so great cost is be­stowed for their worship and ornament: by which rather the hun­gry, thirsty, naked, fatherlesse, sick, and those that are in bonds for Christ, ought to have been relieved. Lastly, because the most part are so perswaded, that with such worship and cost bestowed upon [Page 49] Images, (both which things God abhorreth) they deserve much at Gods hands, and that they obtaine speciall helpe by this means. Contrariwise the same men doe teach, that the ancient writers (so long as Christian faith remained some what pure) understood the Scriptures, which forbid worshipping and praying to Images, in this sense, that they thought it an abominable thing to admit a­ny Images, either graven or painted, in the Church, although they were not otherwise ignorant, what our liberty is, as in all exter­nall things, so likewise in Images. For they nothing doubted but that it was flat contrary both to the commandements of Scrip­ture, and also to the holy religion. Which may especially be pro­ved even by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus, writeth of himselfe in an Epi­stle to John Bishop of Ierusalem, which also Saint Ierome turned out of Greeke into Latine, because he thought it both Christian, and profitable to be read, and these are Epiphanius own words.

When we went together to the holy place which is called Bethel; that there I might make a collection with thee, after the custome of the Church, and was come to the village which is called Anablotha, and passing by saw there a Lamp burning, and had asked what place it was, and had learned that it was a Church, and was gone in to pray, I found there a vaile hanging at the entrie of the same Church, stained and painted, and having 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 com­mandement of the [...]cripture, that there hung a mans picture, I cut it: and moreover I counselled the keepers of that place that they should winde and burie some poore body in it. And a little after, when he had brought an excuse for his delay in sending another vaile that he had promised, he addeth, And now I have sent that I could finde, and I pray th [...]e bid the Elders of the same place take the vaile, that we have sent▪ of the bearer, and bid that henceforth such vailes as bee contrary to our religion be not hanged up in the Church of Christ. Loe this godly Bishop writeth, that it is against the holy Scriptures, and Christian Religion to have even Christs owne picture in the Church: and that in so plaine words, that it may appeare to them, that as well the Bishop of Ierusalem himselfe, and Ierome, as all other men of that age throughout the same, and that that faith and custome of detesting Images hath beene al­waies [Page 50] of old in the Church of Christ, and brought in by the Apo­stles themselves.

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 up for pompe and superstition rather then for any other use. Secondly, neither is that reason very sound. For although the Lord would instruct and bring to the knowledge of his goodnesse the Iewes (farre more dull then becometh Christi­ans to be) by divers outward ceremonies and pedagogies, yet he was so farre from thinking that the use of Images, was fit and convenient for that purpose, that he did even by name forbid it unto them. For whosoever is not instructed and stirred up to the worship of God by the word of God, and by so excellent workes of his (which he layeth before us both in heaven and earth, and which are continually before our eyes and at hand, and which to conclude we so plentifully enjoy) surely the forme of Gods crea­tures altered by mans cunning, and so shapen, that stones, trees, mettals, and other like matter doe no longer detain their own shape, such as they received it of God, but carry the countenance either of men or of beasts, or of other things, will doe him no good. Yea it is certaine, that by the workmanship of such Ima­ges men are more withdrawne from the view of Gods workes to their owne workes, or to mens inventions: so that they doe not every where thinke alike of God, but keepe in religious cogi­tations untill such time as they light upon some Image. But surely if a man marke it well, the heaven and the earth, and whatsoever is contained in them, are excellent and worthy Images of God.

The heathens also used a pretence of instruction and teaching, to maintaine their Idols, but the holy fathers rested not in such excuses. (Of which matter Lactantius teacheth at large in his second booke of Institut.) Neither could the heathens better abide to be upbraided for that they worshipped stones, and stocks, then can the men of our age, as they which oftentimes confidently af­firmed, that they tooke the Images to be nothing else but Images: and that they sought nothing else, but to be Instructed and admo­nished by them.

And these things doth Athanasius controll in these words: Goe to, let them tell me how God is known by Images, that is, whether it be for the matter whereof they consist or for the forme imprinted in [Page 51] that matter. If the m [...]ter ser [...]e the turne, what need is there I pray you of the forme? For God himselfe shineth forth even in the matter, before that any thing be framed thereof by mans hands, for all things shew forth Gods glory. But if the forme it selfe, which is fitted to the matter, giveth occasion to know. God what neede such Images? might not God be knowne farre more excellently by the things themselves, whereof Images be made? surely the glory of God might much more visibly be seene, by the living creatures themselves, either reasona­ble, or unreasonable, set before our eyes, then by dead Images which cannot move. And if any man shall say, these things might well be brought against Images, by which men thinke they may come to the knowledge of God, but we are to thinke otherwise of the Images of our Lord Iesus Christ, and other Saints. Let him in like sort thinke that God did many externall workes in Israel, of which he commandeth them to be mindefull for ever: and that he raised up unto them not a few famous and holy men, whose faith he would never have them to forget. Yet he never esta­blished the memoriall of them by such Images: that he might give no occasion of backsliding or Apostasie, which is wont to fol­low the worshipping of Images. Wherefore in the purer Primi­tive Church it was abomination to have even the Image of Christ, as hath beene afore shewed. To be short, our Preachers confesse that Images of themselves are indifferent, so that no worship or adoration be done unto them. But it is not enough for a Christian man to have a thing free, but he ought alwaies to have a diligent respect hereunto, whether the same be profitable for edification. 1 Cor. 10. for nothing is to be suffered or assayed in the Church, which hath not in it some certaine use of edifying. Seeing then it plainly appeareth what grievous offences Images [...]n times past brought forth, and doe as yet bring forth; and seeing it cannot be shewed, what profit can be hoped for thereof (unless [...] [...] adven­ture we will be counted quicker sighted then God himselfe, and the ancient Christians that were truely godly, who were so farre from taking any profit thereby, that they even abhorred Images in Churches) all Images and Idols are worthily to be abhorred in the Church. Neither can the workemanship of the Cherubins upon the Arke of the Covenant or other ornaments of the Tem­ple, which the Patrons of Images are wont to object unto us, hin­der this truth among Christians. For God had expressely com­manded the Cherubins to be made, but he would not have them [Page 52] seene of the people. And all the other things were ordained ra­ther for the beautie of the Temple, then to learne any knowledge of God thereby: although from them (as from all the rest of Gods workes) they which were spirituall, might take occasion to me­ditate upon the goodnesse of God. But it is requisite also to call this to minde, that we are much more bound to worship God in spirit and in truth then they of old time were: for that we are more plentifully inriched with Christs spirit, if we truely be­leeve in him.

Of the providence of God. CHAP. 6.

WE beleeve that all things, both in heaven and in earth, and in all creatures are sustained and governed by the providence of this wise, eternall, and omnipo­tent God. For David witnesseth, and saith, The Lord is high above all nations, and his glory above the heavens. Who is as our God who dwelleth on high and yet humblet himselfe, to behold the things that are in heaven and earth? Againe he saith, Thou hast foreseene all my wayes. For there is not a won Psal 139. 3. in my tongue, which thou knowest not wholly, O Lord &c. Paul al­so witnesseth and saith, By him we live, move, and have our being Acts 17. 28. Rom. 11. 36. And, of him, and through him, and from him are all things. There­fore Augustine both truely and according to the Scripture said in his booke De agone Christi, cap. 8. The Lord said, Are not two sparrowes sold for a farthing, and one of them shall not fall on the [Page 53] ground without the will of your Father? By speaking thus he would give us to understand that whatsoeuer men count most vile, that al­so is governed by the almightie power of God. For the truth which said, that all the haires of our heads are numbred, saith also that the birds of the aire are fed by him, and the lillies of the field are clothed by him.

We therefore condemne the Epicures who denie the provi­dence of God, and all those, who blasphemously affirme, that God is occupied about the poles of heaven, and that he neither seeth or regardeth us nor our affaires. The princely Prophet David al­so condemned these men, when as he said, O Lord, How long, Psal. 94. how long shall the wicked triumph, they say the Lord doth not see, nei­ther doth the God of Iacob regard it. Vnderstand ye unwise among the people, and ye fooles when will ye be wise. He that hath planted the eare, shall he not heare, and he that hath formed the eie, how should he not see? Notwithstanding we doe not contemne the meanes whereby the providence of God worketh, as though they were unprofitable, but we teach, that we must apply our selves unto them, so farre as they are commended to us in the word of God. Wherefore we mislike the rash speeches of such as say, that if by the providence of God all things are governed, then all our studies and endevours are unprofitable. It shall be sufficient, if we leave or permit all things to be governed by the providence of God, and we shall not need hereafter to be carefull or to be taught in any matter. For though Paul did confesse that he did saile by the pro­vidence of God, who had said to him, Thou must testifie of me also Acts 23. 11. at Rome, who moreover promised and said, There shall not so much as one soule perish. Neither shall an haire fall from your heads. Yet the mariners devising how they might finde a way to escape, the same Paul saith to the Centurion, and to the souldiers, Vnlesse Acts 27. 34. these remaine in the ship, ye can not be safe. For God who hath ap­pointed, every thing his end, he also hath ordained the beginning and the meanes by which we must attaine unto the end. The heathens ascribe things to blinde fortune and uncertaine chance, but Saint James would not have us say, To day or tomorrow we will Iames 4. goe into such acitie, and there buy and sell: but he addeth, for that which you should say, if the Lord will, and if we live, we will doe this or that. And Augustine saith, All those things which seeme to vaine men to be done unadvisedly in the world, they doe but accom­plish his word, because they are not done, but by his commandement. [Page 52] [...] [Page 53] [...] [Page 54] And in his exposition on the 148. Psal. It seemed to be done by chance, that Saul seeking his fathers Asses should light on the Pro­phet Samuel: but the Lord had before said to the Prophet, to mor­row I will send unto thee a man of the Tribe of Benjamin, &c.

Of the Creation of all things, of the Angels, the Devill, and Man. CHAP. 7.

THis good and Almighty God created all things both visible and invisible by his eternall word, and preserveth the same al­so by his eternall spirit: as David witnesseth, saying: By the word Psal. 33. 6. of the Lord were the heavens made, and all the host of them by the breath of his mouth. And (as the Scripture saith) All things that the Lord created were very good, and made for the use and profit of man. Now we say, that all those things doe proceede from one beginning: and therefore we detest the Maniches and Marcio­nites, who did wickedly imagine two substances and natures, the one of good, the other of evill; and also two beginnings, and two Gods, one contrary to the other, a good, and an evill.

Amongst all the creatures, the Angels and men are most ex­cellent. Touching Angels the holy Scripture saith, Who maketh Psal. 10 4. 4. Heb. 5. 14. his Angels spirits, and his Ministers a flame of fore. Also, Are they not ministring spirits sent forth to minister for their sakes, which shall bee the heires of salvation? And, the Lord Iesus himselfe testifieth of the Devill saying, He hath beene a murtherer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the Father thereof. We teach therefore that some Angels per­sisted in obedience, and were appointed unto the faithfull service of God and men, and that other some fell of their owne accord, and ranne headlong into destruction, and so became enemies to all good, and to all the faithfull, &c.

Now touching man, the Spirit saith, that in the beginning he was created good according to the image, and likenesse of God, that God placed him in Paradise and made all things subject unto him: which David doth most nobly set forth in the 8. Psal. Moreover God gave unto him a wife, and blessed them. We say also, that man doth consist of two and those divers substances in one person, of a soule immortall (as that which being separated from his body, [Page 55] doth neither sleepe, nor die) and a body mortall, which notwith­standing at the last judgement shall be raised againe from the dead, that from thenceforth the whole man may continue for e­ver, in life or in death. We condemne all those, which mock at, or by subtill disputations call into doubt the immortalitie of the soule, or say that the soule sleepeth, or that it is a part of God. To be short, we condemne all opinions of all men whatsoever, which thinke otherwise of the creation of Angels, Devils, and Men, then is delivered unto us by the Scriptures in the Aposto­like Church of Christ.

Artic. 12.

VVE beleeve that the Father by his word, that is, by the Son, made heaven, earth, and all other creatures of nothing, when he saw it fit and convenient, and gave to every one his be­ing, forme, and divers offices, that they might serve their Creator, and that he doth now cherish, uphold, and governe them all, ac­cording [Page 57] to his everlasting providence and infinite power: and that to this end, that they might serve man, and man might serve his God. He also made the Angels, all good by nature that they might be his Ministers, and might also attend upon the Elect: of which notwithstanding some fell from that excellent nature in which God had created them, into everlasting destruction: but some by the singular grace of God abode in the first State of theirs: but the Devils and those wicked spirits, are so corrupted and de­filed, that they be sworn enemies to good and all goodnesse, which as theeves out of a watch tower lye in waite for the Church and all the members thereof, that by their juglings and deceits they may destroy and lay waste all things. Therefore being through their own malice addicted to everlasting condemnation, they look every day for the dreadfull punishments of their mischiefs. We therefore in this place reject the errour of the Saduces, who deni­ed that there were any spirits or Angels, as also the errour of the Manichees, who hold that the Devils have their beginning of themselves, and of their own nature evill, and not corrupted by wilfull disobedience.

We beleeve that this most gracious and mightie God, after he had made all things, left them not to be ruled after the will of chance or fortune, but himselfe doth so continually rule and go­verne them, according to the prescript rule of his holy will, that nothing can happen in this world without his Decree and Ordi­nance, and yet God cannot be said to be either the author, or guil­tie of the evils that happen in this world. For both his infinite and incomprehensible power and goodnesse stretcheth so farre, that even then he decreeth and executeth his works and deeds justly and holily, when as both the devill and the wicked doe un­justly. And whatsoever things he doth passing the reach of mans capacitie, we will not curiously and above our capacitie inquire into them: Nay, rather we humbly and reverently adore the se­cret, yet just judgements of God. For it sufficeth us (as being Christs Disciples) to learne onely those things which he himself teacheth in his word, neither doe we thinke it lawfull to passe these bounds. And this doctrin affordeth us exceeding great com­fort. For by it we know that nothing befalleth us by chance, but all by the will of our heavenly Father, who watcheth over us with a Fatherly care indeed, having all things in subjection to himself, so that not a haire of our head (which are every one numbred) can [Page 58] be plucked away, nor the least sparrow light on the ground, with­out the will of our Father. In these things therefore do we whol­ly rest, acknowledging that God holdeth the Devils and all our enemies so bridled as it were with snaffles, that without his will and good leave they are not able to hurt any of us: and in this place we reject the detestable opinion of the Epicures, who fai­ned God to be idle, to doe nothing, and to commit all things to chance.

Of mans fall, fin, and the cause of sin. CHAP. 8.

MAN was from the beginning created of God after the Image of God, in righteousnesse and true holi­nesse, good, and upright: but by the instinct of the Serpent and his own fault, falling from goodnesse and uprightnesse, became subject to sin, death, and divers calamities, and such an one as he became by his fall, such are all his off-spring, even subject to sin, death, and sundry calami­ties. And we take sin to be that naturall corruption of man, deri­ved or spread from those our first parents unto us all, through which we being drowned in evill concupiscences, and cleane tur­ned away from God, but prone to all evill, full of all wickednesse, distrust, contempt, and hatred of God, can doe no good of our selves, no not so much as thinke of any. And that more is, even as Matth. 12. we doe grow in yeers, so by wicked thoughts, words, and deeds committed against the law of God, we bring forth corrupt fruits, worthy of an evill tree: in which respect, we through our own desert, being subject to the wrath of God are in danger of just pu­nishments: [Page 59] so that we had all been cast away from God, had not Christ the Deliverer brought us back again.

By death therefore, we understand not only bodily death, which is once to be suffered of all us for sins, but also everlasting punishments due to our corruption and to our sins. For the Apo­stle Eph. 2. saith, We were dead in trespasses and sins, and were by nature the children of wrath, as well as others. But God which is rich in mer­cie, even when we were dead by sins, quickened us together in Christ. Againe, As by one man sin entred into the world, and by sin death, and Rom. 5. so death went over all men, for as much as all men have sinned, &c.

We therefore acknowledge that originall sin is in all men: we acknowledge, that all other sins, which spring here out, are both called, and are in deed sins, by what name soever they be tearmed, whether mortall or veniall, or also that which is called sin against the holy Ghost, which is never forgiven: we also confesse that sins are not equall, although they spring from the same fountaine Mar. 3. 1 Joh. 5. Matth. 10. 11. of corruption and unbeliefe, but that some are more grievous then other, even as the Lord hath said, that It shall be easier for Sodome, then for the Citie that despiseth the word of the Gospel: we therefore condemne all those that have taught things contrary to these, but especially Pelagius and all the Pelagians, together with the Jovinianists, who with the Stoickes count all sins equall, we in this matter agree fully with S. Augustine, who produced and maintained his sayings out of the holy Scriptures. Moreover we condemne Florinus and Blastus (against whom also Iraeneus wrote) and all those that make God the author of sin: seeing it is expressely written, Thou art not a God that loveth wickednesse, Psal. 84. 4. thou hatest all them that worke iniquitie, and wilt destroy all that speake lies. And again, When the Devill speaketh a lie, he speaketh of his own, because he is a lyer, and the father of lying. Yea there is Iohn. 8. 44. even in our selves sin and corruption enough, so that there is no need that God should infuse into us either a new or greater mea­sure of wickednesse. Therefore when God is sayed in the Scrip­ture, to harden, to blind, and to deliver us up into a reprobate sense, it is to be understood, that God doth it by just judgement, as a just judge and revenger. To conclude, as often as God in the Scrip­ture is said and seemeth to doe some evill, it is not thereby meant, that man doth not commit evill, but that God doth suffer it to be done, and doth not hinder it, and that by his just judge­ment, who could hinder it, if he would: or because he maketh good use of the evill of men, as he did in the sins of Iosephs bre­thren: [Page 60] or because himselfe ruleth sins, that they breake not out and rage more violently then is meet. Saint Augustine in his En­chiridion saith, After a wonderfull and unspeakable manner that is not done beside his will, which is done contrary to his will, because it could not be done, if he should not suffer it to be done, and yet he doth not suffer it to be done unwillingly, but willingly: neither would he being God suffer any evill to be done, unlesse being also Almightie he could make good of evill. Thus farre Augustine. Other questions, as, whether God would have Adam fall, or whether he forced him to fall, or why he did not hinder his fall, and such like, we ac­count amongst curious questions, (unlesse perchance the froward­nesse of heretikes, or of men otherwise importunate, doe compell us to open these points also out of the word of God, as the godly Doctors of the Church have often times done) knowing that the Lord did forbid that man should not eate of the forbidden fruit, and punished his transgression: and also that the things done are not evill in respect of the providence, will, and power of God, but in respect of Sathan, and our will resisting the will of God.

Of free-will, and so of mans power and abilitie. CHAP. 9.

VVE teach in this matter, which at all times hath been the cause of many conflicts in the Church, that there is a triple condition or estate of man to be considered. First, what man was before his fall, to wit, upright and free, who might both con­tinue in goodnesse, and decline to evill: but he declined to evill, and hath wrapped both himself and all mankinde in sin and death, as hath been shewed before. Secondly, we are to consider, what man was after his fall. His understanding indeed was not taken from him, neither was he deprived of will, and altogether chan­ged into a stone or stocke. Neverthelesse, these things are so alter­ed in man, that they are not able to doe that now, which they could not doe before his fall. For his understanding is darkned, and his will which before was free, is now become a servile will; for it serveth sin, not nilling, but willing: for it is called a will, and not a nilling. Therefore as touching evill or sin, man doth evill, not compelled either by God or the Devill, but of his own accord: and in this respect he hath a most free will: but whereas we see, that often times the most evill deeds and counsels of man are hin­dered [Page 61] by God, that they cannot attain to their end, this doth not take from man libertie in evill, but God by his power doth pre­vent that, which man otherwise purposed freely: as, Iosephs bre­thren did freely purpose to slay Joseph: but they were not able to doe it, because it seemed otherwise good to God in his secret counsell. But as touching goodnesse and vertues, mans under­standing doth not of it self judge aright of heavenly things. For the Evangelicall and Apostolike Scripture requireth regeneration of every one of us that will be saved. Wherefore our first birth by Adam doth nothing profit us to salvation. Paul saith, The naturall 1 Cor. 2. 2 Cor. 3. man perceiveth not the things which are of the spirit, &c. The same Paul else where denieth, That we are fit of our selves, to thinke any good. Now it is evident, that the minde or understanding, is the guide of the will: and seeing the guide is blind, it is easie to be seen how farre the will can reach. Therefore man not as yet re­generate hath no free will to good, no strength to performe that which is good. The Lord saith in the Gospel, Verily, verily I say Iohn 8. unto you, that every one that committeth sin, is the servant of sin. And Paul the Apostle saith, The wisdome of the flesh is enmitie a­gainst Rom. 8. God. For it is not subject to the law of God, neither indeed can be. Furthermore, there is some understanding of earthly things remaining in man after his Fall. For God hath of mercie left him wit, though much differing from that which was in him before his fall, God commandeth us to garnish our wit, and therewithall he giveth gifts and also the increase thereof. And it is a cleare case, that we can profit very little in all Arts without the blessing of God. The Scripture doubtlesse referreth all Arts to God. Yea and the Ethnicks also did ascribe the beginnings of Arts to the Gods, as to the Authors thereof.

Lastly, we are to consider, whether the regenerate have free­will, and how farre forth they have it. In regeneration the under­standing is illuminated by the holy Ghost, that it may understand both the mysteries and will of God. And the will it self is not one­ly changed by the Spirit, but is also endued with faculties, that of it own accord it may both will and do good. Vnlesse we grant this, we shall deny Christian libertie, and bring in the bondage of the law. Besides, the Prophet bringeth in God speaking thus, I will Iere. 3. Ezech. 31. put my laws in their mindes, and write them in their hearts. The Lord also saith in the Gospel. If the Son make you free, then are you free indeed. Paul also to the Philippians, Ʋnto you it is given, for Iohn 7. [Page 62] Christ not onely to beleeve in him, but also to suffer for his sake. And Phil. 1. Phil 2. again, I am perswaded that he that began this good worke in you, will perform it untill the day of the Lord Iesus: Also, It is God that work­eth in you the will and the deed. Where neverthelesse we teach, that there are two things to be observed: First, that the regenerate, in the choice and working of that which is good, do not onely work passively, but actively. For they are mooved of God, that them­selves may do that which they do. And Augustine doth truly al­leadge that saying, that God is said to be our helper. For no man can be helped, but he, that doth somewhat. The Manichees did bereeve man of all action, and made him like a stone and a block.

Secondly, that in the regenerate there remaineth infirmitie. For seeing that sind welleth in us, and that flesh in the regenerate striveth against the spirit, even to our lives end, they do not readily performe in every point that which they had purposed. These things are confirmed by the Apostle, Rom. 7. Gal. 5. Therefore, our free-will is weake, by reason of the reliques of the old Adam remaining in us so long as we live, and of the humane corruption, which so neerely cleaveth to them. In the meane while because that the strength of the flesh and reliques of the old man are not of such great force that they can wholly quench the work of the spi­rit, therefore the faithfull are called free, yet so, that they doe ac­knowledge their infirmitie, and glory no whit at all of their free­will. For that which S. Augustine doth repeat so often out of the Apostle, ought alwaies to be kept in minde by the faithfull: What hast thou, that thou hast not received? and if thou hast received it, why doest thou boast, as though thou hadst not received it? Hitherto may be added, that that commeth not straight way to passe, which we have purposed. For the events of things are in the hand of God. For which cause Paul, Besought the Lord that he would pro­sper Rom. 1. 19. his iourney. Wherefore in this respect also free-will is very weak. But in outward things no man denieth but that both the regenerate and unregenerate have their free-wil. For man hath this constitution common with other creatures (to whom he is not inferiour) to will some things, and to nill other things. So he may speake, or keep silence, go out of his house or abide within. Although herein also Gods power is evermore to be marked, Numb. 24. Luke 1. which brought to passe that Balaam could not go so farre as he would, and that Zacharias coming out of the Temple, could not speak as he would have done. In this matter we condemn the [Page 63] Manichees who deny, that the beginning of evill unto man, being good, came from his free-will. We condemn also the Pelagians, who affirme that an evill man hath free-will sufficiently to per­forme a good precept. Both these are confuted by the Scripture, which saith to the former, God made man upright, and to the latter, If the Son make you free, then are you free indeed.

These things are thus found in another Edition.

ALso they teach that after Adams fall all men begotten af­ter Artic. the common course of nature are borne with sinne, that is, without the feare of God, without trust in him, and with concupiscence, And that this disease or Originall blot is sinne indeed, condemning and bringing eternall death even now upon all that are not born again by baptisme and the holy Ghost.

They condemne the Pelagians and others, that deny this O­riginall blot to be sinne indeed, and that they may extenuate the glorie of the merit and benefits of Christ, they doe reason that a man may by the strength of his owne reason, be justified before God.

Concerning free will, they doe teach, that mans will hath some Artic. 18. freedome to Looke the 1. observat. upon this confession. performe a civill justice, and to make choice of things that are within the reach of reason: but it hath no power to performe a spirituall justice, without the holy Spirit, because Paul saith, The naturall man perceiveth not the things which are of the spi­rit of God: and Christ saith, without me ye can doe nothing. Now this spirituall justice is wrought in us, when we are Looke the 2. observat. helped of the ho­ly Ghost. And we receive the holy Ghost, when we assent unto the word of God, that we may be comforted through faith in all terrours of conscience, as Paul teacheth, when he saith, That ye may receive the promise of the spirit through faith. These things al­most in as many words faith S. Augustine lib. 3. Hypognost.

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 any thing, in matters pertaining to God, but on­ly in workes belonging to this present life, whether they be good, or e­vill. In good works I affirme those to be, which arise of the goodnesse of nature, as to be willing to labour in the field, to desire meat or drink to desire to have a friend, to desire apparell, to desire to build an house, to marrie a wife, to nourish cattell, to learne the art of divers good things, to desire any good thing pertaining to this present life, all which are not without Gods government, yea they now are, and had their beginning from God In evill things I account such as these, to desire to worship an Image; to desire manslaughter. This sentence of Augustine doth notably teach what is to be attribu­ted to free will, and doth put a plaine difference betweene civill discipline or the exercises of humane reason, and spirituall motions, true feare, patience, constancie, faith, invocation in [Page 73] 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 [Page 74] 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.

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 [Page 75] 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 the Church like doting follies to those of the Pelagians. And we say, that all men, since the fall of our first parents, which are borne by the coupling together of male and female, doe together with their birth bring with them Originall sinne, as Paul saith, [Page 76] Rom. 5. By one man sinne entred into the world, and by sinne death. And Ephes. 2. We were by nature the children of wrath as well as o­thers. Neither doe we dislike that usuall definition, if it be well un­derstood; Originall sinne is a want of Originall iustice which ought to be in us: Because that Originall justice was not onely an accep­tation of mankinde before God, but in the very nature of man a light in the minde, whereby he might assuredly beleeve the word God: and a conversion of the will unto God, and an obedience of the heart agreeing with the judgement of the Law of God, which which was graffed in the minde: and, as we said before, man was the temple of God, That Originall iustice doth comprehend all these things, it may beunderstood by this saying. Man was cre­ated after the Image and likenesse of God, which Paul doth thus in­terpret, Ephes. 4. Put ye on the new man, which after God is created in righteousnesse and true holinesse, where undoubtedly by true ho­linesse he understandeth all those vertues, which shine in our na­ture, and are given by God, not ascited by art, or gotten by instru­ction (as now those shadowes of vertues, such as they are in men, be ascited) because that then God dwelling in man did go­verne him. And when we consider what Originall iustice doth signifie, then the privation opposite thereunto is lesse obscure. Therefore Originall sinne is, both for the fall of our first parents, and for the corruption which followed that fall, even in our birth to be subject to the wrath of God, and to be worthy of eternal dam­nation, except we obtaine remission for the Mediatours sake. And this corruption is, to want now the light or the presence of God, which should have shined in us: and it is an estranging of our will from God, and the stubbornnesse of the heart resisting the law of the minde, as Paul speaketh; and, that man is not the tem­ple of God, but a miserable Masse, without God, and without justice. These wants, and this whole corruption, we say to bee sinne, not onely a punishment of sinne, and a thing indifferent, as many of the Sententiaries doe say, That these evils are onely a pu­nishment, and a thing indifferent, but not sinne. And they doe ex­tenuate this Originall evill, and then they feigne that men may sa­tisfie the law of God, and by their owne fulfilling of the Law be­come just. The Church must avoid ambiguities. Therefore we doe expressely name these evils, Corruption, which is often na­med of the ancient writers, Evill concupiscence. But we distin­guish those desires which were created in our nature, from that [Page 80] confusion of order which hapned after our fall, as it is said, Ier. 10 The heart of man is wicked. And Paul saith, The wisedome of the flesh is omnit is against God. This evill Concupiscence we say to be sinne, and we affirme, that this whole doctrine of sinne, as it is propounded and taught in our Churches, is the perpetuall consent of the true Church of God.

Of Free Will. Artic. 4.

NOw let us make manifest also the doctrine of free will Men truely instructed in the Church have alwaies distinguished betweene discipline, and the newnesse of the spirit, which in the beginning of life eternall: and they have taught, that in man there is such freedome of will, to governe the outward motions of the members, that thereby even the unregenerate may after a sort performe that outward discipline, which is an externall obedi­ence according to the Law. But man by his naturall strength is not able to free himselfe from sinne and eternall death: but this freedome and conversion of man unto God, and this spirituall newnesse wrought by the Sonne of God, quickning us by his ho­ly Spirit, as it is said, If any man hath not the Spirit of Christ, the same is not his: and the will having received the holy Ghost, is not idle. And we give God thankes for this unspeakable benefit, that, for the Sonne his sake and through him he giveth us the holy Ghost, and doth governe is by his Spirit. And we condemne the Pelagians, and the Manichces, as we have at large declared in an other place.

Of the difference of sinne Artic. 10.

SEeing it is said, that sinnes remaine in the regenerate, it is ne­cessarie to have a difference of sinnes delivered unto us. For out of that saying, Luk. 11. He went and tooke unto him seven other spirits worse then himselfe, and they enter in, and dwelt there, &c. And of such like sayings it is manifest, that some, who are regene­rate, doe grieve and Looke the 1. Observer upon this con­fession. shake off the holy Ghost, and are againe re­jected of God, and made subject to the wrath of God and eternall punishments. And Ezech. 18. it is written, when the righteous [Page 78] man shall turne from his righteousnesse, and commit iniquitie, he shall die therein: and, when the wicked man shall turne from his wicked­nesse, and doe iudgement and iustice, he shall live therein. Therefore it is necessary that those sinnes, which remaine in holy men in this mortall life, and yet doe not shake off the holy Ghost, be distin­guished from other sinnes, for the which man is againe made sub­ject to the wrath of God, and to eternall punishments. So Paul, Rom. 5. distinguisheth betweene sinne that reigneth, and sinne that reigneth not. And Rom. 8. he saith, If ye live after the flesh, ye shall die: but if ye mortifie the deeds of the body by the spirit, ye shall live. And in the first Epistle to Timothy, Chap. 1. he giveth a rule: Fight a good fight, keeping faith and a good conscience. Therefore when a man doth not keepe the faith, but either wittingly, or by some errour looseth some part of the foundation, that is, some ar­ticle of faith, or alloweth Idols (as many doe, which are deceived with false opinions, or doe not uphold themselves by the comfort of faith, but are overcome by doubting or by despaire, or against their conscience doe breake any commandement of God) he doth shake off the holy Ghost, and is made againe subject to the wrath of God and to everlasting punishment. Of these men faith Paul, Rom. 8. If ye live according to the flesh, ye shall die. And 1 Cor. 6. Neither fornicatours, nor adulterers, nor Idolaters, &c. shall inherit the kingdome of God. And that the oath, Ezech. 18. doth cleerely say, As I live, saith the Lord, I do not desire the death of a sinner, but rather that he be converted, and live. In this oath two parts are joyned together, conversion, and life. God doth de­sire, and that with an oath, the conversion of man: therefore they doe not please him, which retaine a purpose to sinne. Now in this number we comprise both the sinnes of affectate omission (that is, affectate negligence in a dutie, which is contrary 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 endeavoureth not to search out the doctrine of the Church, and ignorantly retaineth Idols, or doth also further the rage which is used in the defence of Idols. Thus much of those fals, whereby the holy Ghost is shaken off. There be also other sinnes in the re­generate, who keepe faith and a good conscience, which doe not corrupt the foundation, Looke the 2. Observat. upon this con­fession. neither are sins against the conscience, but are the reliques of Originall sinne, as, darkenesse, doubting, carnall securitie, wandring flames of vitious affections, and omissi­ons, [Page 76] or ignorances not affected. Some extenuate these evils, and name them deformities beside the Law of God. But this blind­nesse is greatly to be reproved, and we must consider both the greatnesse of the evill in this whole pollution, which is contrarie to the Law and will of God, and also the greatnesse of the mercy and benefit of the Sonne of God, who covereth these great and lamentable wounds in this miserable nature. And Paul comman­deth us to Resist those evils by the spirit: that is, Atticus and Scipio doe bridle their corrupt affections by reason, but Joseph and Paul doe bridle them by the spirit, that is, by the motions of the holy Ghost, by true griefe, true faith, feare of God, and invocation. Paul, feeling in himselfe doubts and other wandring motions, is sor­rowfull, and by faith perswaded, that this pollution is covered by the Mediatour, and by the feare of God doth stay himselfe, that he give no place to anger, or to other wandring motions: and there withall he doth invocate God, and desire his helpe, saying, O Lord create in me a new heart. When we doe after this sort with­stand that corruption, which as yet remaineth in the regenerate, these evils are covered, and it is called sinne that doth not reigne, or veniall sinne, and the holy Ghost is not shaken off.

It is evident that this doctrine concerning the difference of sinnes, is true, plaine, and necessarie for the Church. And yet ma­ny know, what manner of intricate disputations are to be found in the bookes of our adversaries touching the same, &c. Having thus briefly declared the summe of the doctrine of justification, we should now also declare and confute the arguments, which are objected against this judgement of ours; but because divers men doe object divers things, we have onely recited our confessi­on, and offer our selves to larger declarations in every member of the confession.

The eternall Counsell of the restoring of man.

ANd though man by this fault was deputed to damnation Artic. 10. and had incurred most just wrath, yet God the Father never ceased to have a care over him, the which is manifest by the first promises, by the whole Law (which as it is holy, and good, teach­ing us the will of God, righteousnesse, and truth, so doth it worke anger, and stirre up, not extinguish, sins in us, not through it own fault, but by ours) and by Christ, ordained and exhibited for this purpose.

Iesus Christ and those benefits which we reap by him.

THis Christ the true Son of God, being true God and true Artic. 11. man, was made our brother, when, according tot the time appointed, he had taken upon him whole man (that is, consisting of soule and body) and in one indivisible person united two na­tures (yet were not these natures confounded) that he might re­store us being dead to life, and make us fellow heires with him­selfe. He taking flesh of the most pure Virgin Mary, the holy Ghost working together, flesh, I say, being sacred by the union of the Godhead, and like unto ours in all things, sin onely excepted (because it behooved our sacrifice to be unspotted) gave the same flesh to death, for the purgation of all sin.

The same Christ as he is to us a full and perfect hope and trust of our immortalitie, so he placed his flesh, being raised up from death into heaven, at the right hand of his Almightie Father.

This Conquerour, having triumphed over death, sin, and all the infernall devils, sitting as our Captaine, Head, and chiefe high Priest, doth defend and plead our cause continually, till he doe re­forme us to that Image after which we were created, and bring us to the fruition of life everlasting, we looke for him to come in the end of the world, a true and upright Iudge, and to give sen­tence upon all flesh (being first raised up to that judgement) and to advance the godly above the skie, and to condemn the wicked, both in soule and body, to eternall destruction.

Who, as he is the onely Mediatour, Intercessor, Sacrifice, and also our high Priest, Lord, and King, so we doe acknowledge, and with the whole heart beleeve, that he alone is our attonement, [Page 91] redemption, sanctification, expiation, wisdome, protection, and deliverance, simply herein rejecting all meane of our life and sal­vation, beside this Christ alone. The laetter part of this Article we placed also in the second section, which entreateth of the onely Me­diatour.

In the end of this Article after these words (by sending his holy Spirit into their hearts) these words are found in some Editions.

BY sending his Spirit into their hearts, which may reigne, com­fort, and quicken them, and defend them against the Devil, and the power of sin. The same Christ shall openly come againe, to judge the quicke and the dead, &c. according to the Creed of the Apostles.

Also they teach, that in the end of the world Christ shall ap­peare to judgement, and shall raise up all the dead, and shall give unto men (to wit, to the godly and elect) eternall life, and ever­lasting joyes, but the ungodly and the devils shall he condemne unto endlesse torments.

Also we condemne the Origenists, who imagined, that the devill and the damned creatures should one day have an end of their pains.

After the first period of this Article, this is thus found else-where.

THey condemne the Anabaptists, that are of opinion, that the damned men and the devils shall have an end of their tor­ments. They condemne others also, which now adaies do spread abroad Iewish opinions, that before the resurrection of the dead, the gody shall get the soveraigntie in the world, and the wicked be brought under in every place.

Of the Law of God. CHAP. 12.

WE teach, that the will of God is set downe unto us in the Law of God, to wit, what he would have us to doe, or not to doe, what is good and just, or what is evill and unjust. We therefore confesse that the Law is good and holy, and that this Law is by the finger of God either either written in the hearts of men, and so is called the law of nature, or ingraven in the two Tables of Exod 20. Deut. 5. stone, and more largely expounded in the bookes of Moses. For plainnes sake, we divide it unto the moral law, which is contained in the commandements or the two tables expounded in the books of Moses, and into the ceremoniall, which doth appoint ceremo­nies and the worship of God, and into the judiciall law, which is occupied about politicall and domesticall affaires.

We beleeve that the Looke the 1. Observat. upon this con­fession. Deut. 4. & 12. whole will of God and all necessarie precepts for every part of this life is fully delivered in this law. For otherwise the Lord would not have forbidden, That any thing should bi either added or taken away from this law. Neither would he have commanded us to goe straight forward in this, and Notto decline out of the way either to the right hand or to the left.

We teach that this law was not given to men that we should be justified by keeping it, but that by the knowledge thereof we might rather acknowledge our infirmitie, sinne, and condemna­tion, and so dispairing of our owne strength might turne unto Christ by faith. For the Apostle saith plainely, The law worketh Rom. 3. 4. Gal. 3. wrath, and, by the law cometh knowledge of sinne. And, If there had beene a law given, which could have iustified and given us life, surely righteousnesse should have beene by the law. But the spirit (to wit of the law) hath concluded all under sinne, that the promise by the faith of Jesus Christ should be given to them which beleeve. There­fore the law was our Schoolemaster to Christ, that we might bee iustified by faith. For neither could there ever, neither at this day can Looke the second obser­vat. upon this confession. Rom. 8. any flesh satisfie the law of God, and fulfill it, by reason of the weakenesse in our flesh, which remaineth and sticketh fast in us, even to our last breath. For the Apostle saith againe, That which the law could not performe, in as much as it was weake through the flesh, that did God performe, sending his owne Sonne in similitude of fl [...]sh, subiect to sinne. Therefore Christ is the perfiter of the law, and our fulfilling of it, who as he tooke away the curse of the law, when he was made a curse for us, so doth he communicate unto Gal. 3. us by faith his fulfilling thereof, and his righteousnesse and obe­dience is imputed unto us. The law of God therefore is Looke the 3. Observ [...] ­tion on this Confession. thus farre abrogated, as that it doth not henceforth condemne us, nei­ther worke wrath in us. For we are under grace, and not under the law. Moreover Christ did fulfill all the figures of the law. Where­fore the shadow ceased, when the body came: so that in Christ we have now all truth and fulnesse. Yet we doe not therefore disdaine or reject the law. We remember the words of the Lord, saying, I came not to destroy the Law and the Prophets, but to fulfill them. We know that Looke the 4. Observat. in the law are described unto us the kinds of vertues and vices. We know that the Scripture of the law Looke the 5. Observat., if it be expounded by the Gospel, is very profitable to the Church, and that therefore the reading of it is not to be banished out of the Church. For although the countenance of Moses was covered [Page 107] with a vaile, yet the Apostle affirmeth, that the vaile is taken away and abolished by Christ. We condemne all things which the old or new heretikes have taught against the law of God.

Of the Gospel of Jesus Christ, and also of promises: of the spirit and of the letter. CHAP. 13.

THe Gospel indeed is opposed to the law: for the law work­eth wrath, and doth denounce a curse: but the Gospel doth preach grace and a blessing, Iohn saith also, The law was given by Iohn 2. Moses, but grace and truth came by Iesus Christ. Yet notwith­standing it is most certaine, that they which were before the law, and under the law, were not altogether destiture of the Gospel: For they had notable Evangelicall promises, such as these are: The seede of the woman shall bruise the Serpents head. In thy seede Gen. 3. Gen. 22. Gen. 49. Deut. 18. Acts. 3. shall all the nations of the earth be blessed. The scepter shall not be taken from Iuda, untill Silocome. The Lord shall raise up a Prophet from amongst his owne brethren, &c. And we doe acknowledge that the fathers had two kinde of promises revealed unto them, even as we have. For some of them were of present and transito­rie things, such as were the promises of the land of Canaan, and of victories, and such as are now a dayes, concerning our daily bread. Othersome there were then, and also are now, of heavenly and everlasting things, as of Gods favour, remission of sinnes, and life everlasting, through faith in Iesus Christ. Now the fathers had not onely outward or earthly, but spirituall and heavenly promises in Christ. For the Apostle Peter saith, that the Prophets which pro­phesied of the grace that should come to us, have searched and inqui­red of this salvation. Whereupon the Apostle Paul also saith, that the Gospel of God was promised before by the Prophets of God in the holy Scriptures. Hereby then it appeareth evidently, that the fa­thers were not altogether destitute of all the Gospel.

And although after this manner our fathers had the Gospel in the writings of the Prophets, by which they attained salvation in Christ through faith, yet the Gospel is properly called that glad and happie tidings, wherein first by Iohn Baptist, then by Christ the Lord himselfe, and afterward by the Apostles and their suc­cessours, is preached to us in the world, that God hath now per­formed [Page 108] that, which he promised from the beginning of the world, and hath sent, yea and given unto us, his onely Sonne, and in him reconciliation with the Father, remission of sinnes, all ful­nesse, and everlasting life. The history therefore set downe by the foure Evangelists, declaring how these things were done or ful­filled of Christ, and what he taught and did, and that they which beleeved in him had all fulnesse, this, I say, is truely called the Go­spel. The preaching also and Scripture of the Apostles, in which they expound unto us how the Sonne was given us of the Father, and in him all things pertaining to life and salvation, is truely called the doctrine of the Gospel, so as even at this day it looseth not that worthy name, if it be sincere.

The same preaching of the Gospel is by the Apostle tearmed the spirit, and the ministerie of the spirit, because it is living, and 2 Cor. 3. working through faith in the eares, yea in the hearts of the faith­full thorough the illumination of the holy Spirit. For the letter, which is opposed unto the spirit, doth indeed signifie every out­ward thing, but more specially the doctrine of the Law, which without the spirit and faith worketh wrath, and stirreth up sinne in the mindes of them, that doe not truely beleeve. For which cause it is called by the Apostle, the ministery of death: for hither­to pertaineth that saying of the Apostle, The letter killeth, but the spirit giveth life. The false Apostles preached the Gospel, corrup­ted by mingling of the law there with, as though Christ could not save without the law. Such also were the Hebionites said to be, which came of Hebion the heretike: and the Nazarites, which be­fore time were called Myneans. All which we doe condemne, sincerely preaching the word, and teaching, that the beleevers are justified by the spirit onely, and not by the law. But of this mat­ter there shall follow a more large discourse in the title of justi­fication.

And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme (when it was first preached by Christ) to be a new doctrine, the which thing also Ieremy prophesied of the New Testament, yet indeed it not one­ly was, and as yet is (though the Papists call it new, in regard of Popish doctrine, which hath of long time beene received) an an­cient doctrine, but also the most ancient in the world. For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ: and this his predestination and eternall counsell hath he opened to the [Page 109] world by the Gospel. Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were, are, or ever shall be: Wherefore we say that all they erre foully, and speake things unworthy the eternall counsell of God, who tearme the Evangelicall doctrine and religion, a new start up faith scarce thirty yeeres old: to whom that saying of Isaiah doth very well agree, Woe unto them that speake good of evill, and evill of good, which put darkenesse for light, and light for darkenesse, that put bitter for sweet, and sweete for sowre.

Of the Law. CHAP. 6.

VVE acknowledge that the Law of God (whereof the Tenne Commandements are an abridgement) doth command the best, the most just, and most perfect workes, and that man is not onely bound to obey the morall precepts of the Law, but also if he should doe the workes of the Tenne Com­mandements, in such perfection and integritie as the Law requi­reth, that he should indeed be counted just before God for his workes, and should obtaine eternall salvation by his merits. But whereas some men doe thinke, that man can come to that state in this life, as to be able by his workes not onely to fulfill the tenne Commandements, but also to do more and greater works, then are commanded in the law, which they call the workes of super­errogation, it is contrary to the doctrine of the Prophets and A­postles, and it is repugnant to the judgement of the true Catho­like Church. For the law was not given to this end, to signifie, that man might perfectly fulfill the Commandements thereof in this life, but to shew to man his imperfection, and to testifie of the unrighteousnesse of man, and of the wrath of God against all men, and to stirre them up to seeke remission of their sinnes, righteous­nesse, and salvation by faith in the onely Sonne of God, our Lord Iesus Christ, Rom. 3. By the law cometh the knowledge of sinne. And Rom. 7. The law is spirituall, but I am carnall, sold under sin. And 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, And Gal. 3. Cursed is every man, that continueth not in all things which are written in the booke of the law, to doe them. Augustine saith, This De Spiritu & litera. cap. 36. first commandement of iustice, wherein we are commanded to love the Lord with all our heart, with all our soule, and with all our mind, whereupon followeth that other commandement, of loving our neigh­bour, [Page 114] we shalt fulfill in that Life, where we shall see him face to face. But therefore it is even now also commanded unto us, that we might be admonished, what is behoveth us to riquire by faith, whither to send our hope before hand, and by forgetting those things which are behinde, what fore things we should stretch our selves unto. And hereby, so farre as I can iudge, he hath profited much in this life, in that righteousnesse which is to be perfited, who by profiting doth know, how farre he is from the perfection of righteousnesse. And a­gaine, Charitie is a vertue, whereby that is loved which is to be be­loved. This is in some greater, in others lesser, and in some none at August. Icro­nim. Epist. 29. all. But the most absolute love, which now cannot be increased, so long as a man liveth here, is not to be found in any man For so long as it may be increased, that which is lesse then it ought to be, cometh of our corruption: by reason of which corruption there is not a iust man in the earth, that doth good and sinneth not: by reason of which corruption no flesh living shall be iustified in the sight of God: for which corruptions sake, If we say that we have no sinne, we deceive our selves, and the truth is not in us: for the which also, though we profit never so much, yet it is necessary for us to say, Forgive us on debts, although all our words, deeds, and thoughts are already forgi­ven us in baptisme. And againe, All the Commandements of God Lib. 1. Retract. cap. 19. are counted as done, when as whatsoever is not done, is notwithstand­ing pardoned. And Jerome saith, This is onely perfection unto men, if they know that they are perfect. This is the true wisedome of man, to know that he is imperfect and (that I may so speake) the perfection of all iust men in the flesh, is imperfect.

Of the Gospel of Christ. CHAP. 8.

ALthough many precepts of the law of God be conteined in the writings of the Evangelists and Apostles, and Christ himselfe doth teach, that we must not render evill for evill, nor lock upon a woman want only, and such like: yet we must not thinke that the Gospel of Christ is a new law: whereby, as the fathers in times past were saved under the Old Testament by the old law, so men now under the New Testament should be saved by a new law. For except a man take the name of the law generally for doctrine, as the Prophets now and then doe use the name of the law, certainly the Gospel of Christ, is not properly a law, as [Page 115] Paul doth commonly use the name of the law, but it is a good and joyfull message, touching the sionne of God, our Lord Iesus Christ, that he onely is the purger of our sinnes, the appeaser of the wrath of God, and our Redeemer and Saviour.

Neither are the commandements of the law, which are con­tained in the Apostles writings, any new law, but they are an in­terpretation of the old law, according to the judgement of the holy Ghost, which also were to be seene before, and that not ob­scurely, in the writings of the Prophets. But they are repeated in the preaching of the Gospel of Christ, that the severitie of the law of God, and the corruption of our nature being declared, we might be stirred up to seeke and embrace Christ revealed in his Gospel, and that we may know after what rule we are to frame our life through faith in Christ. Wherefore if we will speak pro­perly of the law of God, and Gospel of Christ, as of Christ we are not to make a new lawgiver, seeing that he neither hath made a new law, nor instituted a new politike kingdome in this earth, so must we not make a new law of the Gospel, which by more hard and severe commandements doth bring eternall salvation to the doers thereof. But we thinke it to be most certaine, that the na­turall or morall law of the old and new Testament is one and the same, and that neither the men which lived under the old Testa­ment, nor those which lived under the new Testament, doe ob­taine eternall salvation, for the merit of the workes of the law, but onely for the merit of our Lord Iesus Christ, through faith. Christ out of Isaiah doth recite his office, for the which he was sent in­to the earth: The Spirit of the Lord, saith he, is upon me, b [...]cause Luke 4. he hath annointed me: he hath sent me to preach the Gospel to the poore, &c. Here Christ teacheth that his proper office is, not to make a new law, which should terrifie and kill miserable sinners, but to preach the Gospel, which might comfort and quicken sin­ners. Gal. 4. When the fulnesse of time was come, God sent his Son made of a woman, and made under the law, that he might redeeme them which were under the law, and that we by adoption might re­ceive the right of sonnes. And Acts 15. it is said, Why tempt yee God, to lay an yoke on the Disciples neckes, which neither our fa­thers, nor we, were able to beare? but we beleeve through the grace of our Lord Jesus Christ to be saved, even as they; &c. And Au­gustine saith, That people which received the old Testament, was Contra Adiman­tum Manichaei discipulum cap. 3 held under certaine shadowes and figures of things before the [Page 116] coming of the Lord, according to the wonderfull and most order­ly division of times. Yet therein was so great preaching and fore­telling of the new Testament, that in the Evangelicall and Apo­stolike discipline (though it be painefull and divine) no comman­dements or promises can be found, which are wanting even in those old boookes.

CHAP. 5.

NOw that we know what sinne is, in the next place we are taught concerning holy repentance: which doctrine doth bring great comfort to all sinners, and generally, it is very profita­ble and necessary to salvation, for all men, as well for Christians which begin to learne, as for those which have profited, yea even for sinners that have fallen, yet such which by the grace of God being converted, doe repent. Of this repentance Iohn Baptist did preach, and after him Christ, in these words, Repent, for the king­dome Matth 3. Mar. 1. of God is at hand. Afterward also the Apostles preached therof throughout the whole world, for so it is written, And thus it behoved, that repentance and remission of sinnes should be preached Luke 24. in his name among all nations. Now this repentance doth wholly arise out of a true knowlege of sinne, and the wrath of God: And to attaine unto this knowledge, we must use the full and entire helpe of the Ministerie, by preaching to lay open unto us both the doctrine of repentance or the law, touching that righteousnesse which is due unto God, and the sentence of God pronounced a­gainst sin, and also of faith in Christ Iesus, and of that holy satisfa­ction, which he hath made for us, by suffering most grievous tor­ments. This repentance and saving conversion doth our mercifull God, by his peculiar gift, offer and bestow, and he writeth the same in the hearts of the faithfull, even as he saith, I will give you Ezech. 36. Heb. 8. Ezech. 36. Ierem. 31. a new heart, and I will put nay spirit in the midst of you, & I wil cause you to walk in my waies: Again That you may repent of your sins, and of your Idolatry. And again, When I was converted, I did repent.

This saving repentance (which doth differ very much from the repentance of Esau and Judas) taketh it true and right beginning from this gift of God, who bestoweth it, and from the Sermons of the word of God, whereby sin is reprooved: and it hath this in order first, that it is a feare and terrour of the secret heart be­fore God, and that by repenting and sorrowing it doth tremble at this just and severe judgement and revengement, whereupon a­riseth a heavie, trembling, and unquiet conscience, a troubled minde, a heart so sorrowfull, carefull, and bruised, that a man can have no comfort with himselfe and of himselfe, but his soule is full of all griefe, sadnesse, anguish, and terrour, whereby he is much troubled, because of the feare of that burning wrath, which he seeth in the severe countenance of God. We have an example in David, when he saith, There is nothing sound in my flesh, because Psal. 38. of thine anger, neither is there rest in my bones, because of my sinnes. I am become miserable, and crooked very sore: I goe mourning all the day. Such a terrour and true sense of sin doth worke in the faithfull an inward change of the minde and the soule, and a con­stant detesting of sin and the causes and occasions thereof. Here­unto it is streight way added, by ditigent teaching of the troubled, terrified, and repentant, that such men ought, in a sincere affection of the heart, with repentance, and an humble submission of the minde, by their confession and invocation to turne unto the Lord, and by faith in Iesus Christ our Lord to conceive sure and undoubt­ed trust in his mercie, to hold fast the apprehended promise, and to relye wholly thereon; and seeing they have no righteousnesse of themselves, earnestly and faithfully to desire of the Divine grace, that God would have mercie on them, and vouchsafe of his grace to forgive them their sins, for the Son, and his precious me­rits sake, who was made an attonement or reconciliation for sin, 1 Joh. 2. Gal. 3. yea also a curse, that he might make or consecrate us as holy unto God. For to such men (that they may be stirred up to the greater confidence) that sure and precious promise is propounded, and by preaching ought to be propounded, whereby the Lord doth say, Call upon me in the day of trouble, and I will deliver thee: and this Psal. 50. they ought to doe, as often as they have need, and so long as they live. Hereof the judgement of S ^t. Augustine is extant, Lib. 1. de Penitentia. Cap. 1. No man can well meditate of repentance, ex­cept he be perswaded of the mercie of God toward him, or, as he saith, but he that shall hope for indulgence.

Now all men, which doe truly repent them of their sins, and in regard thereof are sorrowfull, and mislike themselves, ought to cease from the committing of evill, and learne to doe that which is Isa. 1. good: for so writeth Esay in that place, wherein he exhorteth to repentance. And John Baptist in the like sort admonishing the people, saith, See that you bring forth, or doe, the fruits worthy of Luk. 3. Coloss. 3. Ephes. 4. repentance: which doth chiefly consist in mortification or putting off the old man, and in putting on the new man, which after God is created righteousnesse, &c. as the Apostolike doctrine doth sig­nifie. Moreover, the penitent are taught, Looke the first observat. upon this con­fession. to come to the Physi­cians of their souls, and before them to confesse their sins to God, yet no man is commanded or urged to tell and reckon up his sins, but this thing is therefore used, that by this means every one may declare their griefe, wherewith they be troubled, and how much they mislike themselves for their sinnes, and may peculiarly desire and know that they obtaine of their God counsell and doctrine, how they may hereafter avoyd them, and get instruction and comfort for their troubled consciences, and absolution by the power of the Keies, and remission of sins, by the ministerie of the Gospel instituted of Christ: and when these things are perform­ed to them of the Ministers, they ought to receive them at their hands with confidence, as a thing appointed of God, to profit and to doe service unto them for their saving health, and without doubting to enjoy the remission of their sinnes, according to the word of the Lord, whose sinnes you remit, they are remitted. And Joh. 20. they relying upon this undoubted faith, ought to be certaine and of a resolute minde, that through the ministerie of those Keies, concerning the power of Christ, and his word, all their sinnes be forgiven them. And therefore they which by this means and order obtaine a quiet and joyfull conscience, ought to shew them­selves thankfull for this heavenly bountifulnesse in Christ, neither must they receive it in vain, or returne againe to their sins accord­ing to that faithfull exhortation of Christ, wherein he command­eth us to take heed: Behold thou art made whole, sin no more, lest Joh. 5. Joh. 8. a worse thing happen unto the. And, see that thou sinne no more. Now the foundation, whereon the whole vertue and efficacie of this saving repentance doth stay it selfe, is the merit of the tor­ments of the death, and resurrection of our Lord and Saviour, whereof he himselfe saith, These things it behooved Christ to suf­fer, and to rise againe the third day, and that repentance and remission Luk. 24. [Page 123] of sins should be preached in his name to all people. And againe, Re­pent, Mark. 1. and beleeve the Gospel.

Also they teach, that they, whose sin is publike, and therefore a publike offence, ought to give an Looke the second obser­vat. upon this confession. externall testimonie of their repentance, when God doth give them the spirit of repentance, and that for this cause, that it may be an argument and testimonie, whereby it may be prooved or made evident, that the sinners which have fallen, and doe repent, doe truely convert them­selves: Mark. 5. and 18. 1 Tim. 5. also that it may be a token of their reconciliation with the Church and their neighbour, and an example unto others, which they may feare and reverence.

Last of all, the whole matter is shut up with this or such like clause of admonition, That every one shall be condemned who­soever he be, which in this life doth not repent in the name of our Lord Iesus Christ, according to that sentence pronounced by Christ, Except ye repent, ye shall all in like sort perish, as they did, who were slaine with the fall of the tower of Silo.

Hither to also pertain th that part of the same confession, which treateth.

Of the time of grace. CHAP. 20.

FVrthermore among all other things they teach, concerning the time of grace, and the fatherly visitation, that men may learne to consider, that all that time of age, they lead in this life, is given them of God to be a time of grace, in the which they may seeke their Lord and God his grace and mercie, and that they may be loved of him, and by this means obtaine here their salvation in Christ; whereof the Apostle also made mention in his Sermon, which he preached at Athens, saying, God hath assigned unto man the times, which were ordained before, and the bands of their habita­tions, Act. 17. that they should seeke the Lord, if so be they might have gro­ped after him, and found him. And by the Prophet Esay the Lord saith, In an acceptable time have I heard thee, and in the day of sal­vation Isa. 49. 2 Cor 6. have I helped thee. Behold now, saith Saint Paul, is the ac­ceptable time, now is the day of salvation. Therefore at all times the people be admonished, that whilest they live on the earth, and are in good health and have in their hands, and doe presently en­joy the time of grace offered by God, they would truely repent, [Page 124] and begin the amendment of their life, and reconcile themselves to God: that they would stirre up their conscience by faith in Christ, and quiet it by the ministerie of the Gospel in the Church, and herein confirme themselves, that God is mercifull unto them, and remitteth all their sins for Christ his sake. Therefore when they are confirmed in this grace which is offered them to establish and confirme their calling, and doe faithfully exercise themselves in good works, then at the length they are also in an assured hope to looke for a comfortable end, and they must certainly perswade themselves, that they shall assuredly be carried by the Angels into heaven, and eternall rest, as was the soule of that godly Lazarus, that they may be there, where their Lord and redeemer Iesus Luk. 16. Joan. 12. and 14. and 17. Christ is, and that afterward in the day of resurrection this soule shall be joyned againe with the body, to take full possession of that joy and eternall glory, which cannot be expressed in words. For they shall not come into condemnation, but by making a way through Joan. 5. it, they shall passe from death into life.

The Epistle to the Hebrews to stirre us up to use such exhor­tations, saith, Exhort your selves among your selves, exhort ye one Heb. 4. another daily, so long as it is said to day. Let no man among you be hardned by the deceit of sin. For we enter into the rest, which have beleeved, that is, which have obeyed the voice of God, while we had time given us. On the other side we must also hold this most assuredly, that if any man, being polluted with sins, and filthy deeds manifestly contrary to vertue, doe in dying depart out of this world without true repentance and faith, that his soule shall cer­tainly goe into hell, as did the soule of that rich man, who wanted faith, in the bottomlesse pit whereof there is no drop of grace, and that in the day of judgement that most terrible voice of the Son of God sounding in his eares shall be heard, wherein he shall say, Depart from me ye cursed into everlasting fire, which is prepa­red Matth. 29. Joh. 5. for the Devill and his Angels: for they which have done evill, shall come forth to the resurrection of judgement.

Therefore in teaching they doe continually urge this, that no man deferre repentance and turning unto God, till he come to be old, or till he lyeth sicke in his bed, and in the meane time doe boldly practise his wantonnesse in sinnes, and in the desires of the flesh and the world, because it is written, Doe not say, The aboun­dant mercie of the Lord will purgo my sins: for mercie and wrath do basten with him, and his indignation shall lye upon the sinners. Make [Page 125] no tarrying to turn unto the Lord, & put not off from day to day. For suddenly shall the wrath of the Lord brea [...]e forth, and in thy securitie thou shalt be destroyed, and thou shalt perish in time of vengeance. But that especially is a most dangerous thing, if any man, after he hath received the gift of the grace of God (and that in the te­stimonie of a good conscience) doth of set purpose, and wanton­ly sinne, and contemne, and make no account of all those exhor­tations and allurements, proceeding out of a loving heart, and that to this end, that he may in time think on that which is for his health, and repent, and moreover doth persist in a bold and blind perswasion of the mercie of God, and trusting thereto, doth sinne, and doth confidently abuse it, and goeth forward in that sort without repentance, even unto the last pinch, and then be­ginneth, being forced thereunto by the terrours of death and the feare of infernall punishments, so late to convert himselfe, and to call for the mercie of the Lord, as when the severe and intol­lerable anger of the Lord waxeth hot, and punishments rush and breake forth, as doth the great violence of floods, which cannot be resisted Therefore of such a man, (which thing we speake with sorrow) it is hard to beleeve that he can truly repent, and therefore it is to be doubted, lest that be fulfilled in him, which the Lord doth threaten by the Prophet Micheas, That instead of grace he shall feele the wrath of God, and that it will come to passe that the wrath of God shall slay him. For in a fearefull speech doth he say thus, Then shall they cry unto the Lord, but Mich. 3. he will not heare them, but he will hide his face from them at that time, because they have continually lived wickedly. Yea the Lord himselfe saith, Although they cry in mine eares with a loude Ezech. 8. Ier. 7. and 11. Isa. 65. and 66. voyce, yet will I not heare them, seeing they would not heare my voyce, when as all the day long I spread out my hands unto them, and gave them large time and space for grace. For the which cause the holy Ghost cryeth out, and saith, To day if ye will heare his Psal 95. Heb. 3. voyce, harden not your hearts, as in the grieving in the day of that tentation in the wildernesse.

Therefore according to all these things, our men doe diligent­ly, and out of the grounds of the Scripture, exhort, that every man doe in time use and follow this faithfull counsell, and necessa­ry doctrine, that so he may turne away the feare of this most hea­vie danger, yea that he doe not betray the health of his own soule. For undoubtedly this horrible danger is greatly to be feared, lest [Page 126] whatsoever he be that doth rashly or stubbornly condemne or neglect this time of grace, so lovingly granted of the Lord, he doe receive, and that worthily, that reward of eternall punish­ment, which is due thereunto: even as Saint Ambrose also, a­mongst many other things, which he handleth diversly to this Lib 3. de poenit qui Augustini esse putatur. purpose, doth thus write, and in these words: If any man at the very point of death shall repent, and be absolved (fo this could not be denied unto him) and so departing out of this life dieth, I dare not say, that he departeth hence in good case, I doe not affirme it, nei­ther dare I affirme or promise it to any man, because I would deceive no man, seeing I have no certaintie of him. Doe I therefore say that he shall be damned? neither doe I say that he shall be delivered. For what other thing I should say, I know not. Let him be commended to God. Wilt thou then, O brother, be freed from doubting? repent whiles thou art in health. If thou wilt repent, when thou canst not sin, thy sins have left thee, and not thou thy sins. Yet that no man may despaire, they teach this also, that if any man, in the last houre of his life, shew our signs of true repentance, which thing doth fall out very seldome (for that is certainly true which is written in the Epistle to the Hebrews, And this will we also doe, so that God Heb. 6. give us leave to doe it) that such a one is not to be deprived of in­struction, comfort, absolution, or remission of sins. For the time of grace doth last so long as this life doth last: wherefore, so long as we live here, it is meet that we should thinke of that Propheti­call and Apostolicall sentence, To day, seeing ye have heard his Heb 3. voyce, harden not your hearts. Now herein doe our men labour, and endeavour themselves most earnestly, that all men may obey this loving commandement and counsell, and that they speedily repent, before the Sunne be darkened after a strange manner, and the hils be overwhelmed with darknesse, and that laying sinne aside, they would turne themselves to God, by flying unto him in true confidence, and with a constant invocation, from the bot­tome of the heart, and that they doe their faithfull indeavour, that they be not repelled from the glory of eternall life, but that they may live with Christ and his Church in this life for a time, and in the other life for ever, Amen.

This eleventh Article we finde in some Editions placed in the twelfth place, and after the first period we finde these words.

Now repentance consisteth properly of these two parts, one is contrition or terrours, stricken into the conscience through the sight of sinne: The other is faith, which is conceived by the Gospel or by absolution, and doth beleeve that for Christ sake the sins be forgiven, and comforteth the conscience, and freeth it from terrours. Then there must follow good works, which are fruits of repentance.

They condemne the Anabaptists, who denie that men once ju­stified can loose the spirit of God, and doe stiffely hold that some men may attaine to such a perfection in this life, that they can sin no more. In like case the Novatians are condemned, which would not absolve such as had fallen after Baptisme, though they returned to repentance. They also that teach that remission of sins is ob­tained for our owne love or good works, and such as teach that Canonicall satisfactions are necessary to redeeme everlasting or purgatorie paines, are wholly misliked of us.

Concerning confession of sins they teach, that private absolu­tion is to be retained still in Churches, though it be a needlesse thing in confession to make a rehearsall of the sins. For it is an im­possible thing to reckon up all a mans offences, according as the Psalmist saith, Who doth understand his faults, &c.

This twelfth Article we finde in the place of the eleventh, in some Editions, and it is word for word the same, but that the last words are thus set downe,

Though a reckoning up of all sinnes be not necessary. For it is impossible, as the Psalmist saith, &c.

Art. 3. Of abuses. Of Confession.

THE Divines and Canonists have cast a great miste of dark­nesse chiefly upon this point of Christian doctrine touching repentance: as not onely their books doe testifie, but also the con­sciences of all the godly, which doe confesse that the intricate and endlesse disputations of the Divines, and the infinite tradi­tions [Page 129] about the matter of repentance, was even a fearefull racking of their consciences. For they doe no where teach any certaintie, how remission of sins is obtained. And as for faith, there is no word amongst them. Yea they bid men to be alwayes in doubt of remission of sins. Afterward they torment mens con­sciences, with a harsh reckoning up of their faults, and with satis­factions. For what a snare unto a mans conscience was the tradi­tion, which requireth them to reckon up all their sins?

As for satisfactions, they did obscure and darken the benefit of Christ, because that even the learned among them did imagine that eternall death was recompensed by them. But the unlearned were perswaded that forgivenesse of the fault was purchased by such deeds. What that their services for the most part were not commanded of God? as babling of prayers, invocation of Saints, Pilgrimages, and such like stuffe. Thus was the pure doctrine of repentance overwhelmed with an huge heap of unprofitable and evill opinions. And it is manifest that the godly in many ages past have greatly wished that this doctrine had been more purely taught.

Furthermore, it is especially needfull that the doctrine of re­pentance should be taught in the Church most purely and sincere­ly. Therefore our Divines have laboured to cleare this point as much as might be. And surely they have so opened and cleared it, that the soundest even amongst our adversaries do confesse, that in this matter they have well deserved of the Church. For we doe simply and plainly without any Sophistry lay forth that, which tho Gospel teacheth touching repentance, that men may perceive how they must returne unto Christ, by what means remission of sins is obtained, what worship and what works doe please God. First we teach that Contrition is requisite, that is, the true terrors and sorrows of the minde, which feeleth the wrath of God, is grieved for sin committed, and ceaseth to doe evill. And though these sorrows be requisite, yet must we know that remission of sins is not granted for the worthinesse of contrition, or of these sorrows, but we must joyne faith with them, that is, a trust and confidence of mercie promised for Christs sake, and we hold, that our sins are freely forgiven for Christs sake.

When we once are comforted in these terrours by faith, we do undoubtedly obtaine remission of sins, as we have said before. And this faith our mindes doe conceive by the Gospel; also by the ab­solution, [Page 130] which preacheth and applyeth the Gospel unto the di­stressed consciences. And for this cause doe our Divines teach, Looke the 5. Observat. that private Absolution is to be retained in the Church, and they set out the dignitie of it, and the power of the Keyes, with true and very large commendations: namely, because the power of the Keyes doth dispense the Gospel not onely to all in generall, but also to every * one in particular: as Christ saith, Thou hast won thy brother, &c. and because we must beleeve the voice of the Gospel, which is dispensed unto us in absolution by the ministery of the Church, no otherwise then a voice sounding from heaven.

This whole benefit of absolution and of this ministerie hath heretofore been wholly obseured with the false opinions of such, as taught, that absolution was naught worth, without sufficient contrition, and did afterwards will men to misdoubt of absoluti­on, because no man knew whether his contrition were sufficient or not. What else was this but quite to take away from all con­sciences the comfort of the Gospel, and to remoove out of the Church and cleane to abolish the ministery of the Gospel or the power of the Keyes? Who doth not see that these pernitious er­rors are worthily reprooved?

Now seeing that confession yeeldeth a place where to bestow absolution in private, and this custome doth uphold the under­standing of the power of the Keyes, and remission of sins, among the people; besides, seeing that this conference availeth much for admonishing and instructing of men, therefore we doe duely re­taine Confession in our Churches, yet so, as that we teach that reckoning up of the faults is not necessary by Gods Law, and that mens consciences are not to be clogged with it. For there is no commandement in all the Apostles Writings sounding that way. Again, this rehearsing of all ones sins is a thing impossible, according to that in the Psalme, Who can understand his faults. And Jeremie saith, The heart of man is corrupt and unsearchable. But if no sins could be forgiven, but such as are reckoned up, mens consciences could never be at rest, because they neither see, nor can call to minde the greatest number of them. Whereby it may easily be gathered, that the ministerie of absolution and remissi­on of sins doth not depend upon the condition of numbring them up all.

The ancient Writers also doe testifie that this counting of sins by tale is a thing needlesse. Chrysostome on the Epistle to the [Page 131] Hebrews saith, Let us reckon of it, that we have sins, and let not the tongue alone utter it, but the conscience within us also. And let us not barely say we are sinners, but let us reckon up our sins particu­larly, I doe not bid thee to bewray thy selfe openly, nor to accuse thy selfe to other, but to follow the saying of the Prophet, Lay open thy wayes before the Lord confesse thy sins before God, utter thy sins with prayer before the true Iudge, not remembring them with the tongue, but with the conscience, and then indeed maist thou hope to finde mer­cie. That Sermon of Chrysostomes, teacheth not onely what is to be thought of reckoning up of sinnes, but doth also very wisely joyne contrition and faith together, as they are joyned by us. First, he will have us acknowledge our sins unfainedly, and ab­horre them from our hearts: In the next place he teacheth to adde thereunto prayer and faith, which may assure us that we are forgiven. Else where he saith, Acknowledge thy sins that thou maist do them away. If thou art ashamed to shew thy sins to any man, then utter them every day in thy heart: I say not, goe, confesse thy sins to thy fellow servant, that may upbraid thee with them, but confesse them unto God that is able to cure them. The Glosse upon the De­crees touching Penance, the 5. distinct. granteth that Confession was ordained of the Church, and is not commanded in the Scrip­tures of the Old and New Testament: of the same judgement are many of the Doctors. Wherefore our judgement touch­ing the Doctrine of Confession is neither new nor without reason.

Lastly, there is most need of all that the godly should be ad­monished, touching satisfactions. For there was more hurt and danger in them, then in numbring up of sins, in as much as they darkened the benefit of Christ: because that the unlearned thought they did obtaine remission of the guilt of sinne for their owne works sake: and besides mens consciences were much distressed if ought were omitted that was injoyned for satisfaction. Again, ceremonies and pilgrimages, and such like fruitlesse works, were thought meet for satisfaction, rather then things commanded of God. And forsooth their teachers themselves dreamed that eternall death was fully redeemed by them. Therefore we thought it needfull that godly mindes should be set free from such er­rors, and we teach that their Canonicall satisfactions, which they call works not due, &c. are neither availeable for the remission either of the fault or everlasting punishment, nor yet necessary. [Page 132] It was a custome long since in the Church, that in publike penance such as had fallen and did returne to the Church againe, should not be received without some punishment laid upon them for exam­ples sake from which custome these satisfactions did spring. But the futhers minde was by such examples to fray the people from sins: they did not account that Ceremonie to be a just recom­pence for the fault, or for eternall death, or for purgatory pains. These things were after wards coyned by ignorant and unlearned men. But those ancient customes Looke the 6. Observat. were in time worne out of use, and laid aside. As for us, we doe not but then mens conci­ences with satisfactions: but this we teach, that the fruits of re­pentance are necessarie, and that obedience, the feare of God, faith, love, chastitie, and the whole renuing of the spirit ought to increase in us.

We give men warning Looke the 7. Observa­tion. of this also, that sins are eft-soones punished even by temporall punishments in this life, as David, Manasses, and many others were punished, and we teach that these punishments may be mitigated by good works, and the whole practice of repentance, as Paul declareth, If we would [...]udge our selves we should not be iudged of the Lord. And repentance de­served (that is, obtained) that God should alter his purpose, touching the destruction of Ninive.

Thus whereas before the disputations were intricate and end­lesse, and full of grosse opinions, now that doctrine being purged is delivered to the people so, as it may be understood, and avails much unto godlinesse. We doe still hold and set forth the true parts of Repentance, Contrition, Faith, Absolution, Remission of sinnes, Amendment of the whole life, Mitigation of pre­sent punishments: and we are in good hope, that the godly will not onely not reprehend any thing in this place, but also will give them thanks which have purged this point of Christian do­ctrine, which is requisite and profitable in all 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.

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 [Page 134] 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 [Page 135] 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 by the infinite good­nesse and wisdome of the Godhead is appointed a Mediatour and Redeemer. I know that the commandement of God is immuta­ble, so that every one may determine in these griefes, that he is assuredly received into favour for Christ his sake. This is the pro­per voice of the Gospel: this Decree is brought by the Son out of the bosome of the eternall Father, and is sealed up by his blood and resurrection. Not to assent to this Will and Decree, is to con­temne the Son of God: and concerning this sinne, John saith, cap. 3. He that beleeveth not the Sonne, the wrath of God abideth on him. But he that beleeveth that his sins be forgiven for this Me­diatours sake, he doth now certainly receive remission of his sins for Christ his sake, which is effectuall in him, and quickneth [Page 136] and sanctifieth him by his holy Spirit: and being now reconciled, he is undoubtedly accounted just, for the Mediatours sake, and is heire of eternall life. Either to omit, or to corrupt, or to dislike this necessary comfort, touching conversion, is as much as manifestly to extinguish the gospel. As touching this faith, absolution ought both to admonish us, and also to confirme it, as David was confirmed, when he heard this absolution, 2 Reg. 12. The Lord hath taken a­way thy sinne. So know thou that the voyce of the Gospel doth de­clare remission unto thee also, the which remission is namely pro­pounded to thee in absolution. Doe not thou feigne, that the Go­spel doth nothing at all pertaine to thee, but know that it was therefore published, that by this meanes men imbracing the Go­spel might be saved, and that it is the eternall and immutable com­mandement of God, that thou shouldest beleeve it. He that doth not by this faith imbrace the Gospel, but is stil doubting, he doth in vaine heare the absolution. When as by this comfort the hearts are quickned, and are now made the dwelling places of God. Then is it necessary that they should now begin a new obedience, as is said before. But to returne to wicked deeds, is to shake off God, and again to lose that righteousnesse and life, as Iohn saith, 1 Ioh. 3. He that doth righteousnesse, is righteous, he that committeth sinne, is of the devill. But we have before rehearsed the summe of the de­ctrine of new obedience.

Of Satisfaction. Artic. 17.

NOw what a confusion there is in their doctrine of Satisfacti­ons, which they tearme workes not due, injoyned by the Church, it were long to rehearse, and few before these times have understood it: but we doubt not but that this whole part also is truely and cleerely expounded in our Churches. It was a custome among our first fathers, that they which defled themselves with murther, Idols, or filthy lustes, should be barred their company, and chiefly from their sacrifices. This custome both the Synagogue retained, and other nations also, which were not altogether sa­vage, in Asia and in Greece. In the meane time they which were defiled, wandred up and downe, being branded with the markes of their guiltinesse, as Orestes, Adrastus, and many others. This custome in the beginning did the Church also keepe. Those that were defiled, it severed from the mutuall society, afterward it did not suddenly receive those again that did repent, that it might [Page 137] be knowne that they did unfainedly aske pardon, and for examples it might profit others, but for certaine daies absolution was defer­red, that they might be seene to aske pardon publikely. So was that incestuous Corinthian debarred, and afterward received a­gaine, not without deliberation, 1 Cor. 5. This whole custome was appointed Looke the 4. observation. for examples sake, and is politicall, nothing at all per­taining to the remission of sins. But afterward through superstition it so increased, that fasts and forbearing the company of man or wife, were injoyned for many yeeres. When these burthens had increased too much, the Bishops did release them againe, and this release of such rites was called Indulgence.

The Monks not considering the history of these things, feigned that eternall punishment might be recompensed by the punish­ments of Purgatorie, or other punishments of this life: and they added, that Satisfactions were injoyned of the Church, that those punishments might be mitigated: and that satisfactions should be workes not due by the law of God. We reject these Monkish fables, which even they themselves doe not understand, and we retaine most sure rules, to wit, That eternall punishments are re­mitted together with the fault, for the Sonne his sake, not for any our satisfactions, according to that which is written in Hosea, Chap. 13. O death, I will be thy death: O hell, I will be thy destru­ction. Also, Rom. 5. Being iustified by faith, we have peace. Secondly we say that these not due workes, whereof these men speake, are not any worship of God, or satisfactions, but that they doe per­taine to this saying, Matth. 15. They doe in vaine worship me with the commandements of men. And Looke the fifth observat. upon this con­fession. certainly the power of the keies hath no commandement to injoyne such punishments. Also we feare that this applying of indulgences, by which the Pope doth apply the merits of Saints unto others, is but counterfeit, and that the indulgences in times past were nothing else, but a releasing of the Canons, which did nothing appertaine to those satisfactions whereof the Monks do speake. Now it is another thing to speake of satisfaction which is due, as of the restoring of theft, of that which hath beene gotten by usury, of another mans wife, or his good name.

This restitution is a worke that is due, pertaining to new obe­dience, as Paul saith, Ephes. 4. Let him that hath stolne steale no more. He that withholdeth another mans wise, hath neither con­trition, faith, nor new obedience. Neither are the commande­ments [Page 138] of God, touching due satisfaction, which we say ought to be made, to be mingled with those trifling songs of Popish satis­factions. Also this we confesse, that in this life many horrible pu­nishments are spread over the Church, over Empires, and over families, for certaine sinnes of many men, yea even of the Elect: as the sedition that was raised up against David, did not lightly afflict that whole civill regiment, and many holy families. There­fore we distinguish betwixt eternall punishment, and the punish­ment of this life: and we say, that eternall punishment is remit­ted onely for the Sonne of God his sake, when we are justified and quickned by faith.

And albeit that even temporall punishments Locke the 6. Observat. are chiefly mit­tigated for the Sonne of God his sake, who is the harbour for the Church, because this weake nature cannot sustaine the greatnesse of the wrath of God, as Daniel prayeth, Chap. 9. For the Lords sake heare thou us, and have an eye unto our helpe, &c. Yet we teach this also, that even for the very conversions sake our punish­ments are mittigated, because that in the Saints the legall promi­ses being added to their workes, are not without their effect, but have their rewards: Such a promise is this: Give, and it shall be gi­ven unto you. And when Paul saith, 1 Cor. 11. If we would iudge our selves, we should not be iudged, he speaketh of whole repen­tance, not of those most vaine shadowes, which they reason to prevaile, although a man fall againe into mortall sinne. And in this matter they have devised new jugling tricks. They confesse that these satisfactions are not recompences, but they say, that we must admit such satisfactions as chastisements, as Paul doth pu­nish the Corinthian, 1 Cor. 5. That chastisement was excommu­nication: and we confesse, that they which are guiltie of manifest hainous deedes, are by a lawfull judgement and order to be ex­communicated, neither is just excommunication a vaine light­ning. Yet notwithstanding the power of the Church doth not punish by corporall force, as by prison, or by hunger, but it doth onely Looke the 7. Obs [...]rvat. pronounce this sentence; The prison and common punish­ments doe pertaine to civill governours. But such is the froward­nesse of certain men, that although they see themselves convinced by the evidence of truth, yet they seeke to dally by sophistrie, lest if they should give place, they should be thought to have betrayed their fellowes. God, which seeth the heart, knoweth, that with a simple indevour, we have sought out the truth.

Of Repentance. CHAP. 12.

SEeing that we must alwaies acknowledge our sinnes, and be­leeve that they be forgiven for Christ his sake, we thinke it al­so meete that men should alwaies repent in this life. But divers men expound repentance diversly; commonly they make three parts of repentance, Contrition, Confession, and Satisfaction. We will severally and briefly runne over these parts, that we may de­clare what we may thinke to be in deed Catholike and Aposto­like, in this doctrine of Repentance.

Of Contrition. CHAP. 13.

VVE call Contrition a feeling of the wrath of God, or a sor­row and great feare of the mind, raised by the knowledge of the greatness of our sinnes, and the weightinesse of the wrath of God. And we thinke that such a Contrition, as the law of God doth use to stirre up in man, is necessarily required in true repen­tance: but to teach that it doth deserve remission of sinnes, or that it is a purging of our sinnes before God, we thinke in con­trary to the Apostolike doctrine. God truely doth not despise a contrite and an humble heart, as the Psalme saith: but therefore he doth not despise it, because the Sonne of God our Lord Iesus Christ tooke upon him a contrite and humble heart, by whose onely contrition and humiliation our sins are purged before God, and his wrath is pacified. Now we are made partakers of this pacification, when with a contrite and humble heart we beleeve, that Iesus Christ alone is our reconciler with the heavenly Father, Isa. 53. He was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and by his stripes we are healed. 1 Iohn 2. He is the propitiation for our sinnes. Act. 10. To him give all the Prophets witnesse, that through his name, all that beleeve in him, shall have remission of their sinnes. Al­so the examples of Cain, Esau, Saul, Judas Iscarioth, and such [Page 140] like, doe witnesse, that Contrition is not a merit of remission of sinnes. For these men, although they had so great contrition, that it seemed to them a thing more tolerable to dispatch their life ei­ther by strangling, or by thrusting themselves in with swords, ra­ther then to suffer those horrible griefes, yet could they not obtain remission of their sinnes. The Glosse saith, If we looke narrowly to the matter, remission of sinnes is to be attributed to the grace of God, not to contrition. Wherefore we confesse, that to shew forth true repentance, Contrition is necessarie, yet not to this end, that it should be any merit or purging of our sinnes before God: but that man, acknowledging the greatnesse of his sinnes, should be stirred up to seeke remission of sinnes and salvation, in the onely free clemencie and mercy of God, and that onely for Iesus Christ our Lord his sake, by faith.

Of Confession. CHAP. 14.

THey call Confession a reckoning up of sinnes before a Priest. Therefore such confession as hath hitherto beene used, as it was not commanded of God, so it is manifest, that the ancient Church did not exact it with such severitie, as if it had beene ne­cessary to obtaine eternall salvation. And it is not to be doubted, but that we ought to acknowledge our selves before God to be sinners, and to confesse our sinnes to God, yea the ancient Eccle­siasticall writers doe grant, that it is free for any one to reckon up his sinnes before man, unlesse, in some matter man be offended, and the truth, by lawfull and divine calling, is to be declared. Chry­sostome saith, I will thee, not to bewraie thy selfe openly, nor to accuse Chrysost. in cap. 12. ad Heb. in hom. 31. In Psal. Mise­rere. August. lib. 10. Confess. cap. 3. thy selfe before others: but I counsell thee to obey the Prophet, say­ing, Open thy way unto the Lord. And againe, If thou art ashamed to shew thy sins to any man, then utter them every day in thine heart: I say not, goe, confesse th [...] sinnes, to thy fellow servant, that may up­braide thee with them, but confesse them unto God, that is able to cure them. Now although these words of Chrysostome use to be ex­pounded of those sins, which were before confessed to a Priest, yet is this exposition a manifest wresting of the meaning of Chry­sostome: and the Eecclesiasticall history doth evidently witnesse, that this custome of confessing unto a Priest was abrogated in the Church of Constantinople. Augustine saith, What have I to doe [Page 141] with men, that they should heare my confessions, as if they were able Ambr. super Luc. de poeniten. Dist. 1. Cap. Pe­trus. to heale all my griefes? They are very curious to know an other mans life, and very slow in amending of their owne. Ambrose saith, Peter sorrowed and wept, because he erred as man: I doe not finde what he said, I know that he wept: I reade of his teares, I doe not reade of his satisfaction.

And although Looke the first obser­vat. upon this confession. we thinke, that it is not necessary to salvation, to reckon up sinnes before a Priest, and that it is not any merit of of remission of sinnes: yet we endevour, that a generall confessi­on of sinnes, so farre as may be, and is lawfull, may be retained in our Churches, and that for two causes. One is, that by this private conference, the ignorant may be admonished and instructed in necessarie matters: the other, that by this occasion, the Gospel of Christ, touching remission of sinnes, may be heard privately (the which Gospel is the true Key of the Kingdome of heaven, and absolution from sinne) and that by the hearing of the Gospel, or ab­solution, faith may be either conceived, or confirmed. For, that we may truely repent, we thinke that there is nothing more sure and certaine, then that of necessitie we should have faith, to this end, that as the Gospel of Christ doth declare it, so we may assuredly beleeve that our sinnes are freely pardoned and forgiven for our Lord Iesus Christ his sake.

We are not ignorant, if we looke unto our workes, that we are not onely to doubt, but also to dispaire of our salvation, because that our workes, seeme they never so good, cannot stand upright be­fore the severe tribunall seate of God. Neither are we ignorant, that some doubt of the mercy and favour of God doth alwaies cleave to our flesh, so long as we live in the body. But seeing that God doth promise unto us his free mercy for Christ his Sonnes sake, and doth require of us, that we doe obediently beleeve the Gospel of his Sonne, he there with also doth require, that we mortifie the doubting of the flesh, and have a most assured affiance in his mercy, that we doe not accuse his promise to be so full of deceit, as we are of doubting. And that we may conceive sure confidence therein, he placed our salvation, not in the merits of our righteousnesse, which is unperfect, but onely in the merits of his Sonne our Lord Iesus Christ: whose righteousnesse, as it is most perfect, so it is most firme and constant in the judgement of God, Mar. 1. Repent, and beleeve the Gospel. He commandeth us to beleeve the Gospel, which declareth unto us the certaine [Page 142] favour of God toward us for Christ his sake: therefore he will not have us to doubt of his favour towards us, but that we may con­ceive sure confidence thereof, Iohn 6. This is the worke of God, that ye beleeve in him, whom the Father hath sent. If God require of us, that we beleeve in his Sonne, certainely he would not have us to doubt, but that we put our sure confidence in him. Jam. 1. If any of you want wisedome, let him aske of him which giveth it, name­ly of God, who giveth, I say, to all men without exception, and up­braideth not, and it shall be given him, but let him aske with confi­dence nothing doubting. Hilarie saith, The kingdome of heaven, In Mat. cap. 5. which the Prophets foreshewed, Iohn preached, and our Lord professed to consist in himselfe, he will have us to hope for, without any doubt­ing of a wavering will. Otherwise iustification through faith is none In Manueli cap. 23. at all, if faith it selfe be doubtfull. And Augustine saith, He that doth despaire of the pardon of his sinnse, doth deny that God is morci­full: he that doth distrust of the mercy of God, doth great iniurie un­to God, and, as much as in him lyeth, he denieth that God hath love, truth, and power, in which things all our hope doth consist. Sixtus Sixtus Ponti­fex. Tom. 1. Epist. Sixti Pont sicis. saith, He which is doubtfull in faith, is an infidell. Wherefore we thinke that they, who counsell us to doubt of the favour of God towards us, doe not onely dissent from the true judgement of the Catholike Church, but also provide very ill for the salvation of the Church.

Of Satisfaction. CHAP. 15.

AS touching satisfaction, we beleeve and confesse, that the alone passion and death of the onely begotten Sonne of God our Lord Iesus Christ is a satisfaction for our sinnes, and that this satisfaction of Christ is offered and applied to us by the ministery of the Gospel, and is received of us by faith. We also confesse that after the satisfaction of Christ is applied, and by faith received, we ought necessarily to doe those good workes, which God hath commanded: not that by them we might purge our sinnes before God, but that we might bring forth good fruits of repentance, and testifie our thankefulnesse. For, as touching prayer, fasting, giving of almes, and such like workes, we thinke that they are di­ligently to be performed, yet that they have a farre other use, then that they should by their merits either satisfie God for our sinnes or apply unto us the merite of Christ.

Of the true Justification of the faithfull. CHAP. 15.

TO justifie, in the Apostles disputation touching ju­stification, doth signifie to remit sinnes, to absolve from the fault, and the punishment thereof, to re­ceive into favour, to pronounce a man just. For the Apostle faith to the Romans, God is he that iu­stifieth, Rom. 8. who is he that can condemne? Where to justifie, and to con­demne, are opposed. And in the Acts of the Apostles, the Apo­stle saith, Through Christ is preached unto you forgivenesse of sinnes, Acts 13. and from all things (from which ye could not be iustified by the law of Moses) by him, every one that beleeveth, is iustified. For in the Law also and in the Prophets we reade: that If a controversie were risen amongst any, and they came to iudgement, the Iudge should Deut. 2. 5. iudge them that is, iustifie the righteous, and make wicked, or con­demne the wicked. And in the 5. Chapter of Isaiah, Woe to them which iustifie the wicked for rewards. Now it is most certaine, that we are all by nature sinners, and before the Iudgement seat of God convicted of ungodlinesse, and guilty of death. But we are justified, that is, acquitted from sinne and death by God the Iudge, [Page 145] through the grace of Christ alone, and not by any respect or merit of ours. For what is more plaine then that which Paul saith? All have sinned, and are destitute of the glory of God, and are iustified Rom. 3. freely by his grace, through the redemption which is in Christ Iesus. For Christ tooke upon himselfe and bare the sinnes of the world, and did satisfie the justice of God. God therefore is mercifull un­to our sinnes for Christ alone that suffered and rose againe, and doth not impute them unto us. But he imputeth the justice of Christ unto us for our owe: so that now we are not onely cleansed 2 Cor. 3. from sinne, and purged, and holy, but also indued with the righte­ousnesse of Christ, yea and acquitted from sinne, death and con­demnation: finally, we are righteous, and heires of eternall life. Rom. 4. To speake properly then, it is God alone that justifieth us, and that onely for Christ, by not imputing unto us our sinnes, but im­puting Christs righteousnesse unto us.

But because we doe receive this justification, not by any works, but by faith in the mercy of God and in Christ: therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ, not by the law, or by any workes. For the Apo­stle saith, We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law. If Abraham was iustified by workes, he hath whereof to boast, but not with God. For what saith the Scripture? Abraham beleeved God, and it was imputed to him for righteous­nesse. But to him that worketh not, but beleeveth in him that iusti­fieth the ungodly, his faith is counted for righteousnesse. And againe, You are saved by grace through faith, and that not of your selves: Eph. 2. it is the gift of God. Not by workes, lest any might have cause to boast, &c. Therefore because faith doth apprehend Christ our rigteousnesse, and doth attribute all to the praise of God in Christ, in this respect justification is attributed to faith chiefly because of Christ, whom it receiveth, and not because it is a worke of ours. For it is the gift of God. Now, that we doe receive Christ by faith, the Lord sheweth at large, John 6. where he putteth eating for beleeving, and beleeving for eating. For as by eating we re­ceive meate, so by beleeving we are made partakers of Christ. Therefore we doe not part the benefit of justification, giving part to the grace of God or to Christ, and a part to our selves, our charitie, workes, or merit, but we doe attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charitie and our works cannot please God if they be done of such [Page 146] are not just: wherefore we must first be just, before we can love or doe any just workes. We are made just (as we have said) through faith in Christ, by the meere grace of God, who doth not impute unto us our sinnes, but imputeth unto us the righteous­nesse of Christ, yea and our faith in Christ he imputeth for righte­ousnesse unto us. Moreover the Apostle doth plainly derive love from faith, saying, The end of the commandement is love, proceeding 1 Tim. 1. from a pure heart, a good conscience, and a faith unfeigned. Where­fore in this matter we speake not of a fained; vaine, or dead faith, but of a lively, & quickning faith, which for Christ (who is life, and giveth life) whom it apprehendeth, both is indeed, and is so cal­led, a lively faith, and doth prove it selfe to be lively, by lively workes. And therefore James doth speake nothing contrary to this our doctrine, for he speaketh of a vaine and dead faith, which certain bragged of, but had not Christ living within them by faith. And James also saith, that workes doe iustifie, yet he is not contra­rie Iames 2. to Saint Paul (for then he were to be rejected) but he shew­eth that Abraham did shew his lively and justifying faith by workes. And so doe all the godly; who yet trust in Christ alone, not to their owne workes. For the Apostle said againe, I live, Gal. 2. howbeit not I, but Christ liveth in me. But the life which now I live in the flesh, I live through the faith of the Sonne of God, who loved me, and gave himselfe for me. I doe not despise the grace of God, for if righteousnesse bee by the law, then Christ died in vaine, &c.

Of faith and good workes: Of their reward and of mans merit. CHAP. 16.

CHristian faith is not an opinion or humane perswasion, but a sure trust, and an evident and steadfast assent of the minde, to be briefe, a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede, yea and of God himselfe, the chiefe blessednesse, and especially of Gods pro­mise, and of Christ, who is the consummation of all the promises. And this faith is the meere gift of God, because God alone of his power doth give it to his elect, according to measure; and that when, to whom, and how much he will, and that by his holy spi­rit, through the meanes of preaching the Gospel, and of faithfull [Page 147] prayer. This faith hath also her increases, which unlesse they were likewise given of God, the Apostle would never have said, Lord Luke 11. increase our faith. Now all these things which we have said hi­therto of faith, the Apostles taught them before us, even as we set them downe: for Paul saith, Faith is the ground or sure sub­sistence Heb. 11. of things hopeed for, and the evidence or cleare and certaine comprehension of things which are not seene. And againe he saith, that all the promises of God in Christ are yea, and in Christ are A­men. 2 Cor. 1. And the same Apostle saith to the Philippians, that it was gi­ven them to beleeve in Christ. And also, God doth distribute unto Rom. 12. 2 Thess. 2 and 3. every man a measure of faith. And againe, All men have not faith, and all doe not obey the Gospel. Besides Luke witnesseth and saith. As many as were ordained to life, beleeved. And therefore he also calleth faith, The faith of Gods elect. And againe, Faith cometh by Acts 13. Rom. 10. hearing, and hearing by the word of God. And in another place he willeth men to pray for faith. And the same also calleth faith, Pow­erfull, Tit. 1. Galat. 5. and that sheweth it selfe by love. This faith doth pacifie the conscience, and doth open unto us a free accesse unto God, that with confidence we may come unto him, and may obtaine at his hands whatsoever is profitable and necessarie. The same faith doth keepe us in our dutie which we owe to God and to our neigh­bour, and doth fortifie our patience in adversitie, it doth frame and make a true confession, and (in a word) it doth bring forth good fruit of all sorts, and good workes which are good indeed doe proceede from a lively faith, by the holy Ghost, and are done of the faithfull according to the will or rule of Gods word. For Peter the Apostle saith, Therefore giving all diligence thereunto, ioyne moreover 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 unto us the patterne of good workes. And the Apostle saith, This is the will of God, even your sanctisication, that 1 Thess. 4. you abstaine from all uncleannesse, and that no man oppresse or deceive his brother in any matter. But as for such workes and worships of God as are taken up upon our owne liking, which Saint Paul cal­leth wilworship, they are not allowed, nor liked of God. Of such Coloss. 2. the Lord saith in the Gospel. They worship me in vaine, teaching Matth. 15. for doctrine the precepts of men: We therefore disallow all such manner of workes, and we approve and urge men unto such as [...] according to the will and commandement of God: Yea and these [Page 148] same workes, that are agreeable to Gods will, must be done, not to the end to merit eternall life by them, for life everlasting, as the Apostle faith, is the gift of God: nor for ostentations sake, which the Lord doth reject, Matth. 6. nor for lucre, which also he mis­liketh, Matth. 23. but to the glory of God, to commend and set forth our calling, and to yeeld thankfulnesse unto God, and also for the profit of our neighbours. For the Lord saith againe in the Gospel, Let your light so shine before men, that they may see your Mat. 5. good workes, and glrifie your Father which is in heaven. Likewise the Apostle Paul saith, Walke worthy of your calling: Al [...]o, What­soever Ephes. 4. Coloss. 3. you doe, faith he, either in word, or indeede, doe all in the name of the Lord Iesus, giving thankes to God the Father by him. Let no man seeke his owne but every man his brothers. And, Let ours also learne to shew forth good workes for necessary uses, that they be Phil. 4. Tit. 3. not unprofitable. Notwithstanding therefore that we teach with the Apostle that a man is justified by faith in Christ, and not by any good workes, yet we doe not lightly esteeme or condemne good works: because we know that a man is not created or regenera­ted through 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 Lord saith, A good tree bringeth forth good fruite. And againe, Whosoever abideth in me, bringeth forth good fruit. And lastly the Apostle saith, We are the workemanship of God, Matth. 12. Iohn [...]5. Ephes. 2. Tit. 2. created in Christ Jesus to good workes, which God hath prepared, that we should walke in them. And againe, Who gave himselfe for us, that he might deliver us from all iniquitie, and purge us to be a pecu­liar people to himselfe, zealous of good workes. We therefore con­demne all those, which doe contemne good workes, and doe bab­ble that they are needlesse, and not, to be regarded. Neverthelesse, as was said before, we doe not thinke, that we are saved by good workes, or that they are so necessary to salvation, that no man was ever saved without them. For we are saved by grace, and by the benefit of Christ alone. Workes doe necessarily proceede from faith: but salvation is improperly attributed to them, which is most properly ascribed to grace. That sentence of the Apostle is very notable, If by grace, then not of workes: for then grace were no Rom. 11. more grace: But if of workes, then is it 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 [Page 149] faith in Christ, and also the workes themselves are done by the grace of God through his holy Spirit. For Saint Peter saith, that Of every nation, he that feareth God, and worketh righteousnesse, is Act. 10. Coloss. 1. accepted with him. And Paul also, We cease not to pray for you, that you may walke worthy of the Lord, and in all things please him, being fruitfull in every good worke. Here therefore we diligently 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 earnestnesse that we can, inculcate and beate into mens mindes, sharply reproving the slothfulnesse and hypocrisie of all those, who with their mouthes praise and professe the Go­spel, and yet with their shamefull life doe dishonour the same, setting before their eies in this case Gods horrible threatnings, large promises, and bountifull rewards, and that by exhorting, comforting, and rebuking. For we teach, that God doth bestow great rewards on them that doe good, according to that saying of the Prophet, Refraine thy voyce from weeping, because thy worke Isa. 4. Mar. 5. & 10. shall have a reward. In the Gospel also the Lord said, Reioyce, and be glad, because your reward is great in the heavens. And, He that shall give to one of these little ones a cup of cold water, verily I say unto you he shall not loose his reward: Yet we doe not attribute this reward, which God giveth, to the merit of the man that re­ceiveth it, but to the goodnesse or liberalitie, and truth of God, which promiseth and giveth it: who although he owe nothing unto any, yet he hath promised to give a reward to those that faithfully worship him, notwithstanding that he doe also give them grace to worship him. Besides there are many things un­worthy the majestie of God, and many unperfect things are found in the workes even of the Saints, and yet because God doth re­ceive into favour, and imbrace the workes of them for Christs sake, therefore he performeth unto them the promised reward. For otherwise, our righteousnesses are compared to a menstruous Isa. 64. cloath, yea, and the Lord in the Gospel saith, When you have done all things that are commanded you, say, we are unprofitable servants: Luke 17. that which we ought to doe we have done. So that though we teach that God doth give a reward to our good deeds, yet withall we teach with Augustine, that God doth crowne in us, not our deserts, but his owne gifts. And therefore whatsoever reward we receive, we say that it is a grace, and rather a grace then a reward: because those good things which we doe, we doe them rather by God, [Page 150] then by our selves: and because Paul saith, What hast thou, that 1 Cor 4. thou hast not received? If thou hast received it, Why dost thou boast, as though thou hadst not received it. And that which the blessed Martyr Cyprian 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 merits of men, that they may make frustrate the grace of God.

Of Christ our Lord, and of Iustification by Faith. CHAP. 6.

THe sixth point of Christian doctrien in our Churches is, as touching sound and lively faith in Iesus Christ our Lord, and of true Iustification by this faith. And a little after, Our men are taught to acknowledge this grace and truth, and in all the sa­ving and wonderfull workes which Christ brought to effect, by faith to behold those things, which, according to the meaning of the holy Scripture, are in a stedfast faith to be beleeved and pro­fessed: such are these, The comming of Christ from heaven, his conception, nativitie, torments, death, buriall, resurrection, as­cending into heaven, his sitting at the right hand of God, and his coming againe from thence to judge the quicke and the dead. In these principall effects, as in a chest wherein treasure is kept, are all those saving fruits of true justification laid up, and from thence they are taken for the Elect and faithfull, that in spirit and con­science by faith they may be made partakers thereof, all which shall hereafter be perfectly and fully given unto them, in the day of that joyfull resurrection. These things are also found in the sixth Section, so farre forth as they describe the workes of Christ, and the fruits thereof.

Out of this foundation, of this justifying faith, and of true and perfect justification thereby, according to evident and cleare testimonies in the Scriptures, we are further taught; First, that no man by his owne strength, or by the power of his owne will, or of flesh and blood, can attaine unto, or have this saving or justi­fying faith, except God of his grace, by the holy Ghost, and by the ministery of the Gospel preached, doe plant it in the heart of whom he list, and when he list: so that that heart may receive all Rom. 10. 2 Theff. 3. things, which are offered to salvation, and made known touch­ing the same, by the publike preaching of the word, and by the sa­craments instituted of Christ. Hereof holy Iohn Baptist saith, Man Iohn 3. can take nothing to himselfe, except it be given him from above. Also our Lord Christ himselfe saith, No man cometh to me except the Fa­ther Iohn 6. [Page 152] which sent me, doe draw him. And a little after, Except it be given him of my Father, that is, from above, by the holy Ghost. And to Peter Christ said, Flesh and blood hath not revealed this unto thee. Matth. 16.

Now this faith properly is an assent of a willing heart to the whole truth delivered in the Gospel, whereby man is lightened in his minde and soule, that he may rightly acknowledge and re­ceive for his onely Saviour, his God, and Lord Iesus Christ, and upon him, as on a true rocke, he may build his whole salvation, love, follow, and enjoy him, and repose all his hope and con­fidence in him: and by this valiant confidence he may lift up himselfe, and trust, that for him and his onely merit, God is be­come to him, loving, gentle, bountifull, and also that in him and for him he assiredly hath, and shall have for ever, eternall life, according to his true promise, which hee confirmed with an oath, saying, Verily I say un [...]o you, he that beleeveth in me hath Iohn 6. eternall life. And, This is the will of him that sent me, that he which seeth the Sonne, and beleeveth in him, shall have eternall life, and I will raise him up in the last day. Also, This is life eternall, that they know thee the true God and whom thou hast sent, Jesus Christ. And Isaiah, saith, By his knowledge shall my righteous servant iustifie many. This faith alone, and this inward confidence of the heart in Iesus Christ our Lord doth justifie, or make a just before God, without a­ny workes which he may adde, or any merit of his: of which Saint Paul saith, But to him that worketh not at all, but beleeveth in him Rom. 4. that iustifieth the wicked man, his faith is imputed for righteousnesse. And before he said But now is the righteousnesse of God made mani­fest Rom. 3. without the law, having witnesse of the law and of the Prophets: to wit, the righteousnesse of God, by the faith of Iesus Christ, unto all, and upon all that beleeve. And in another place, He that beleeveth Acts 13. in him, is made righteous. And this righteousnesse or justificati­on is the remission of sinnes, the taking away of eternall punish­ment, which the severe justice of God doth require, and to be clothed with Christs righteousnesse, or with imputation thereof: also it is a reconciliation with God, a receiving into favour, where­by we are made acceptable in the beloved, and fellow heires of eternall life. For the confirming of which things, and by reason of our new birth or regeneration, there is an earnest added, to wit, the holy Ghost, who is given and bestowed freely, out of Ephes. 1. that infinite grace, for Christ his death, bloud shedding, and his resurrection. All these things hath Paul described very [Page 153] excellently in his Epistle to the Romanes, where he bringeth in Rom. 4. Psal. 32. David speaking in this wise, Blessed are they whose iniquitie is for­given: whereof he speaketh in that whole Chapter. And to the Gal. 4. Rom. 8. Galathians he saith, God sent forth his Son, that we might receive the adoption. Now because ye are sonnes, God hath sent forth the spi­rit of his Son, crying in your hearts, Abba, Father. For, whom­soever God doth justifie, to them he doth give the holy Ghost, and by him he doth first regenerate them, as he promiseth by the Pro­phet; saying: I will give them a new heart, and I will put my spirit Ezech 11. and 36. Rom 5. in the middest of them, that as before sinne had reigned in them to death, so also then grace might reigne by righteousnesse unto e­ternall life through Iesus Christ. And this is the communion or participation of the grace of God the Father, of the merit of Ie­sus Christ our Lord, and of the sanctification of the holy Ghost: this is the law of faith, the law of the spirit, and life, written by the holy Ghost.

But the lively and never dying spring of this justification, is our Lord Iesus Christ alone, by those his saving works, that is, which give salvation, from whom all holy men from the begin­ning of the world, as well before the law was published, and un­der the law, and the discipline thereof, as also after the law, have and doe draw, have and doe receive salvation, or remission of their sins by faith in the most comfortable promise of the Gospel: and doe apply, and approper it as peculiar to themselves, onely for the sole death of Christ, and his blood-shedding, to the full and per­fect abolishing of their sinnes, and the cleansing from them all, whereof we have many testimonies in the Scripture. Holy Peter before the whole countrey at Hierusalem, doth proove by sound arguments, that Salvation is not to be found in any other, then in Act. 4. Christ Iesus alone, and that under this large cope of heaven, there is no other name given unto men, whereby we may be saved And in an­other place he appealeth to the consenting voyces and testimonies of all the Prophets, who spake with one minde, and by one spirit, as it were by one mouth: and thus he said, As touching this Iesus, Act. 10. all the Prophets beare witnesse, that through his name, all that be­leeve in him, shall receive remission of sins. And to the Hebrews it is written, He hath by himselfe purged our sins: and againe, We Heb. 1. Eph. 1. 1 J [...]h. 2. have redemption through his blood, even the remission of sins. And S ^t. John saith, We have an Advocate with the Father, Iesus Christ the righteous, and he is the propitiation or attonement for our sinnes, [Page 154] and not for ours only, but also for the sins of the whole world. And againe to the Hebrews, We are sanctified by the offering of the bo­dy Heb. 10. of Iesus Christ once made: and a little after he addeth, with one only offering hath he consecrated for ever them that are sanctified, namely of God, by the spirit of God. Therefore all sinners and such as are penitent ought to flie incontinently through their whole life to our Lord Iesus Christ alone, for remission of their sins, and every saving grace, according to that in the Epistle to the Heb. 4. Hebrews, Seeing that we have a great high Priest, even Iesus the Son of God, which is entered into heaven, let us hold fast this profes­sion, which is concerning Christ our Lord: and straight-way he addeth, Let us therefore goe boldly unto the throne of grace, that we may receive mercie, and finde grace to helpe in time of need. Also Christ himselfe crying out, saith, He that thirsteth, let him come to Joh. 7. me, and drinke. And in another place, He that cometh unto me, shall not hunger: and he that beleeveth in me, shall never thirst. Now they Joh. 6. that attaine to this justification by Christ our Lord, are taught, to take unto themselves true and assured comfort, out of this grace and bountie of God, to enjoy a good and quiet conscience before God, to be certaine of their owne salvation, and to have it con­firmed to them by this means, that seeing they are here the sons of God, they shall also after death in the resurrection be made heires. In the meane time they ought both to desire to be brought Rom. 8. Gal. 4. to this, that they may receive the fruit of perfect salvation, and al­so cheerefully to looke for it, with that confidence, according to the promise of the Lord, that such shall not come into judgement, Joh. 5. but that by making away they have already passed from death in­to life. Of all other points of doctrine we account this the chief­est and weightiest, as that wherein the summe of the Gospell doth consist, Christianitie is founded, and the precious and most noble treasure of eternall salvation, and the onely and lively com­fort proceeding from God, is comprehended. Therefore herein our Preachers doe labour especially, that they may well instruct the hearts of men in this point of doctrine, and so sow it, that it may take deepe root.

Of goods works, and a Christian life. CHAP. 7.

IN the seventh place we teach, that they, who are made righ­teous and acceptable to God, by faith alone in Christ Iesus, and that by the grace of God without any merits, ought in the whole [Page 155] course of their life that followeth both altogether joyntly, and e­very one particularly, according as the order, condition, age, & place of every one doth require, to performe and exercise those good works, and holy actions, which are commanded of God, even as God commandeth, when he saith, Teach them to observe all things, which I have commanded you. Now these good works or holy actions, are not certaine affections devised of flesh and blood (for such the Lord forbiddeth) but they are expressely shewed and propounded unto us by the spirit of God, to doe the which God doth binde us, the rule and chiefe square whereof God himselfe is in his word: for so he saith by the Prophet, Walke not in the Ezech. 20. commandements of your Fathers, and keepe no: their iudgements, and defile not your selves with their Idols: I am Iehovah your God, walke ye in my commandements, and keepe my iudgements, and doe them. Likewise Christ saith, Teach them those things, which I have Matth 18. commanded you. Therefore the ten commandements, and love, which by faith worketh righteousnesse, on the right hand, and on the left hand, as well toward God as toward our neighbour, is a certaine summe, a most streight square, and a most artificiall shaping or description of all good works. Now an example of this square is the most holy life of Christ, whereof he himselfe saith, Learne of me; because I am meeke and humble in heart. And Matth. 11. what other thing would he teach, by uttering those eight sen­tences of happinesse, then to shew what manner of life the true Matth. 5. children of God ought to lead, and what be the works which God hath commanded.

Therefore according to these things they teach with all care and diligence, touching the difference, which is to be knowne and kept, betwixt those works which are devised and taught of men, & those which are commanded of God. Those works which are commanded of God, ought not to be intermitted for humane traditions. For Christ doth grievously reprehend this in them that doe otherwise, and in the Pharisees, saying, Why doe you transgresse Matth. 15. the commandements of God for your traditions? And againe, In vaine doe they worship me, seeing they doe only teach the commande­ments of men. Looke the first obser­vat. upon this confession. Mark. 7. Isa 29. Isa. 1. & 6 [...]. But such works as are taught of men, what shew soever they have even of goodnesse, are in no case to be so highly esteemed, as those, which are commanded of God. Yea, to say somewhat more, if they be not of faith, but contrary to faith, they are of no value at all, but are an abomination and filthinesse before [Page 156] the face of God. Now all good works are devided, first, gene­rally, into those which pertaine to all true Christians, according to the unitie of faith and Catholike salvation. Secondly, they are de­vided particularly into those which are proper to the order, age, and place of every man, as the holy Ghost doth severally teach El­ders, Masters, the common sort; Parents, children, the married, the unmarried, and every one, what be their proper bonds and works. Moreover, in this point men are diligently taught to know, how, and wherein good works doe please God. Truely, they please God no otherwise, then in the onely name of our Lord Iesus Christ, in whose name, they ought to be done to the glory of God, according to the doctrine of Paul the Apostle, who speak­eth thus, Whatsoever you doe in words and in deeds, doe all in the Coliss. 3. 1 Cor. 10. Joh. 15. name of our Lord Iesus. And the Lord himselfe saith, Without me ye can doe nothing, that is, nothing that may please God, and be for your salvation. Now to doe good works in the name of Christ, is to doe them, in a lively faith in him, whereby we are justified, and in love, which is poured forth into our hearts by the holy Ghost, in such sort that God loveth us, and we againe love him and our neighbour. For the holy Ghost doth sanctifie, moove, and kindle the hearts of them which are justified, to doe these holy actions, as the Lord saith, He shall be in you: And the Apostle, The Joh. 14. 1 Joh. 2. anoynting of God teacheth you. These two, Faith and Love, are the fountaine and square of all vertues and good works, according to the testimony of the Apostle, The end of the commandement is 1 Tim. 1. H [...]b. 11. 1 Cor. 13. love 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 love nothing doth profit a man.

In the next place they teach, why and to what purpose or end, such good works, as pertaine to Christian godlinesse, ought to be done, to wit, not in this respect, that men by these works should obtaine justification or salvation, and remission of sins (for Christ saith, When you have done all those things which were commanded Luk. 1 [...]. you, say, we are unprofitable servants. Also Paul saith, Not for the Tit. 3. works of righteousnesse, which we have done, but through his mercie hath he saved us: wherewith all those words of David agree, when he prayeth, Lord enter not into iudgement with thy servant, Psal. 143. because that in thy sight shall no flesh living be iustified.) But Chri­stians are to exercise themselves in good works, for these causes following. First, that by this meane, they may proove and declare [Page 157] their faith, and by these works be known to be true Christians, that is, the lively members and followers of Christ, whereof our Lord saith, Every tree is known by his own fruits. Indeed good works Luk. 6. are assured arguments, and signs and testimonies, and exercises of a lively faith, even of that faith, which lyeth hid in the heart, and to be short, of the true fruit thereof, and such as is acceptable to God. Paul faith, Christ liveth in me: for in that I now live in the flesh, Gal. 2. I live by faith in the Sonne of God. And truely it cannot be other­wise, but that as sinne doth bring forth death, so faith, and justifi­cation, which ariseth thereout, doth bring forth life, inwardly in the spirit, and outwardly in the works of charitie. Secondly, we must therefore doe good works, that Christians might confirme and build up their Election and Vocation in themselves, and pre­serve it Looke the [...]. observation upon this con­fession. 2 Pet. 1. by taking heed that they fall not in mortall sinnes, even as Saint Peter teacheth, among other things writing thus: Where­fore brethren endeavour rather to make your Election and Vocation sure, or to confirme it. And how this may be done, he doth briefe­ly declare a little before. Therefore giving all diligence thereunto, ioyne vertue with your faith: and with vertue, knowledge: and with knowledge, temperance: and with temperance, patience: and with patience, godlinesse: and with godlinesse, brotherly kindnesse: and with brotherly kindnesse, love. For if these things be among you, and abound in you, they will make you that you neither shall be idle, nor unfruitfull in the knowledge of our Lord Iesus Christ. In which place Saint Peter doth evidently shew, that we must endeavour to exercise our selves in good works, Looke the 3 Observat. first for this cause, lest that the grace of faith and a good conscience, which we have, be either lost or defiled, but that it may rather be preserved. (For Sap. 1. Matth. 12. Luk. 1 [...]. the holy Ghost doth flie from Idolaters, and departeth from pro­phane men, and the evill and unpure spirit doth returne into an emptie and idle house. Also, whosoever doth either loose, or defile a good conscience, what commendable thing, or what worke can he doe that is precious and acceptable to God? how shall he give himselfe to prayer?) Secondly, for this cause, that we may profit and increase more and more in this grace, and that we may gaine unto the Lord, by occupying those talents which are committed to our trust: whereof Saint Paul saith, Now we 2 Cor. 3. all beholding, as in a mirrour, the glory of the Lord with open face, are changed into the same Image from glory to glory: that is, we behold Christ, who is the Image and glory of the Father, and [Page 158] herein we indeavour, that we may be conformed to the likenesse of this Image, by the holy Ghost, which doth kindle us there­unto, till this Image doth get her perfection, by the blessed resur­rection. Thirdly, we must doe and exercise our selves in good works, as well for the promises of this life, as also for the reward of eternall life (whereof mention is made very often and at large in the holy Scripture) and that by faith in Christ we may have a more easie entrance to the attaining of those rewards, and to the eternall kingdome of heaven, as Saint Peter testifyeth, saying, If 2 Pet. [...]. ye doe these things, ye shall never fall. For by this meanes an entring shall be ministred unto you abundantly into the everlasting king­dome of our Lord and Saviour Iesus Christ. But chiefely we must doe the works of mercie, whereby we may benefit our neigh­bour, whereby we provide and doe for him and whereof he stand­eth in need, such as these be, to give almes, to visite the sicke, to have a care of them, or to be at hand to doe them service, to teach the simple, by counsell and labour to helpe others, to pardon of­fences, and such like, which all have the promises of the bounti­fulnesse of God and of rewards, to doe the which Christ our Lord doth exhort in these words, Be ye mercifull, as your Father is mercifull. Give, and it shall be given to you; forgive, and ye shall Luk. 6. be forgiven. And in another place, Sell your goods, and give almes: Luk 12. get you bags, which waxe not old, a treasure that cannot faile in heaven, where [...]o theefe commeth, and where the moth corrupteth nothing. Also, When thou makest a feast, call the poore, the maimed, the lame, the blind, [...]nd thou shall be blessed, because they cannot re­compence Luk. 14. thee, for thou shalt be recompenced at the resurrection of the iust. Also, I was an hungred, I thirsted, I was a stranger, naked, sicke, and in prison, and in all things ye helped me by your service: Verily I say unto you, In as much as you did these things to one of the least of my brethren, ye did them to me. Come hither, ye bles­sed of my Father, inherit the king dome prepared for you before the beginning of the world. By these it is plaine and manifest, that those works which proceed of faith, doe please God, and are re­warded with aboundant grace, to wit, with the recompence of all kinde of good things and blessings, both in this life, and in the life to come.

Lastly, this doctrine is shut up with this or such like exhorta­tion, that no man can perfectly doe these works of Christian god­linesse, or fully performe the commandements of God, and that [Page 159] no man can be found, who doth not faile in any part hereof, and who is cleane without sinne: as it is written, There is not a man Eccles. 7. so iust on the earth, who doth uprightly, and not sinne: and that there­fore every one ought to seeke and to enjoy his perfection, in Christ Iesus, in his grace, precious sacrifice and merit, by that faith and his justification, which consisteth in the remission of sins, if he will not have any thing in himself that may deserve damna­tion. For Christ alone is our perfection, and fulfilling of the law, our life and righteousnesse, and whosoever receive him by faith, and doe wholly trust in him, these men have all their sins washed away in the blood of Christ, so that afterward they need not to feare condemnation. For thus Paul writeth, Therefore now there is no condemnation to them which are in Christ Iesus, which doe not Rom. 8. walke according to the flesh, but according to the spirit. For to these men Christ is made of Godwisdome, righteousnesse, sanctification, 1 Cor. 1. and redemption.

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 [Page 165] 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 are found thus in another Edition.

FOr the obtaining of this faith the ministery of teaching the Go­spel Artic. 5. and ministring of the sacraments was ordained. For by the word and Sacraments, as by certain instruments, the holy Ghost is given, who worketh faith, where, and when it pleaseth God, in those that heare the Gospel; faith I say, to beleeve, that God, not for our own merits, but for Christ, doth justifie such as beleeve, that they are received into favour for Christs sake

They condemne the Anabaptists and others, who are of opini­on, that the holy Ghost is given unto men without the outward word, through their preparations and workes.

Also they teach, that when we are reconciled by faith, the righ­teousnesse Artic. 6. of good workes, which God hath commanded, must follow of necessitie: even as Christ hath also commanded: If thou wilt enter into life, keepe the Commandements. But for so much as the infirmitie of mans nature is so great, that no man can satisfie the law, it is needfull that men should be taught, not onely that they must obey the law, but also how their obedience pleaseth God, lest that their consciences sink down into despaire, when they see that they doe not satisfie the law.

This obedience therefore pleaseth God, not because it satis­fieth the law, but because the person that performeth it, is recon­ciled by Christ, through faith, and beleeveth that the reliques of sinne which remaineth in him be pardoned. Wherefore we must alwaies hold that we doe obtaine remission of sinnes, and that a man is pronounced just, freely, for Christ, through faith. And af­terward that this obedience towards the law doth also please God, and is accounted a kinde of justice and Looke the 2. observation upon this con­fession. deserveth rewards. For the conscience cannot oppose it owne cleannesse or workes unto the judgement of God, as the Psal. witnesseth. Enter not into iudgement with thy servant, for no man shall be instified in thy sight: And John saith, If we say that we have no sinne, we deceive our selves: If we confesse our sinnes, he is faithfull and iust to forgive our sinnes. And Christ saith, When ye have done all that ye can, say ye, we are unprofitable servants. After that the person is reconciled and be­come just by faith, that is, acceptable to God, his obedience plea­seth God, and is accounted for a kind of justice, as Joh. saith, Every one that abideth in him, sinneth not, and 2 Cor. 1. Our reioycing is this, the witnesse of our conscience. This obedience must strive [Page 167] against evill desires, and daily by spirituall exercises become more pure, alwaies watching and carefull to doe nothing against conscience, according to that saying, The summe of the law is love out of a pure heart, and a good conscience, and faith unfained. But they which obey their wicked lusts, and doe against their owne consciences, Looke the 3. & 4 Obser. living in mortall sinne, doe neither retaine or hold the righteousnesse of faith, * nor the righteousnesse of good works, according to the saying of Paul, they which doe such things shall not inioy the kingdome of God.

These things are thus set down in another Edition.

ALso they teach, that this faith must bring forth good fruits, and that it is behoovefull to doe the good works command­ed of God, because God requireth them, and not upon any hope to merit justification by them. For remission of sins and justification is apprehended by faith, as Christ himselfe witnesseth, When you have done all these things, say, we are unprofitable servants, the same also doe the ancient Writers of the Church teach; for Ambrose saith: This is ordained of God, that he that beleeveth in Christ, shall be saved, without worke, by faith alone, freely, receiving remission of sins.

Hitherto also appertaineth the 20. Article.

THat our adversaries doe accuse us to neglect the doctrine of good works, it is a manifest slander; for the books of our Di­vines are extant, wherein they doe godly and profitably teach, touching good works, what works in every calling doe please God. And whereas in most Churches there hath been of a long time no word of the most speciall works, namely, of the exercises of faith, and of the praise of such works as pertaine to Civill go­vernment, but for the most part they spent all their Sermons in setting forth praises of humane traditions, and in commending ho­ly dayes, fastings, the state of Monks. Fraternities, Pilgrimages, the worship of Saints, Rosiers, and other unprofitable services, now by the goodnes of God the Church is reclaimed unto the true & pro­fitable worship, w ^ch God doth require & approove. The Prophets do bewail this calamity of the Church in very vehement Sermons, that the true worship of God being forgotten, mens ceremonies and a wicked confidence in ceremonies should have place the chiefe in the Church. From this error they revoke the Church [Page 168] unto the true service of God, and unto good works in deed. What can be more forceably spoken, then that Sermon in the 49 Psalme. The God of Gods, the Lord hath spoken, and called the earth. Here God doth preach unto all mankinde, condemning their vaine trust in ceremonies, and propoundeth another worship, giving them to understand, that he is highly displeased with them, that in tho Church doe so preach ceremonies, that they overturne the true worship of God. Many such like Sermons are to be found in the Prophets, as Esay, Cap. 58. and Zachar. 7. Michah. Cap. 6. and Hosea cryeth, I will have mercie, and not sacrifice: and the know­ledge of God, rather then burnt offerings. And it is not unknown that many godly and learned men, have heretofore greatly wish­ed, that the doctrine touching the comfort of consciences, and the difference of works, had been more sound. For both these parts of doctrine ought alwaies to be in the Church, namely, the Gos­pel of faith, for to instruct and comfort the consciences, and also the doctrine that declareth which are good works indeed, and which is the true worship of God. As for our adversaries, seeing that they doe corrupt the doctrine of faith, they cannot affoord any sound comfort to the consciences: for they will have men to stand in doubt of the remission of their sins and yet afterwards they bid men seeke remission of sin by their own works: they devise Monkeries, and other such works, and then they abolish the true worship of God: for prayer and other spirituall exercises are laid aside, when mens mindes are not established in a sure trust in Christ. Moreover, their works of the second table can­not please God, except faith goe with them. For this obedience that is but begun, and is unperfect, doth please God for Christ sake alone. Thirdly, they debase the works commanded of God, and preferre mans traditions farre before them. These they set out with most goodly titles, calling them the perfection of the Gospel: but in the meane time, they speake so coldly of the dutie of a mans calling, of magistracie, of marriage, &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 [Page 170] 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 [Page 171] 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 many disputations in Saint Augustine, And these are his words. Forsomuch as by the law God sheweth to man his infirmitie, that flying unto his mercy by faith he might be saved. For it is said, that he carrieth both the law and mercy in his mouth. The law to convict the proud: and mercy, to iustifie those that are humbled. Therefore the righteousnesse of God through faith in Christ is revealed upon all that beleeve. And the Milevitan Synole writeth. Is not this suficiently declared, that the law worketh this, that sinne should be knowne, and so against the victory of sinne, men should flie to the mercy of God, which is set forth in his promises, that the promises of God, that is the grace of God, might be sought unto for deliverance, and man might begin to have a righteousnesse, howbeit not his owne, but Gods?

Of good workes.

VVHen as we doe teach in our Churches the most necessa­rie doctrine, and comfort of faith, we joyne there with the doctrine of good workes, to wit, that obedience unto the law [Page 172] of God is requisite in them that be reconciled. For the Gospel preacheth newnesse of life, according to that saying, I will put my lawes in their hearts: This new life therefore must be an obe­dience towards God. The Gospel also preacheth repentance, and faith cannot be, but onely in them, that doe repent, because that faith doth comfort the hearts in contrition and in the feares of sinne, as Paul saith, Being iustified by faith, we have peace. And of repentance he saith, Rom. 6. Our old man is crucified, that the body of sinne might be abolished, that we might no more serve sinne. And Isaiah saith, Where will the Lord dwell? In a contrite and hum­bled spirit, &c.

Secondly, among good workes, the chiefest, and that which is the chiefest worship of God, is faith, which doth bring forth ma­ny other vertues, which could never be in men, except their hearts had first received to beleeve. How shall they call on him, in whom they doe not beleeve? So long as mens mindes are in doubt, whe­ther God heareth them or not, so long as ever they thinke that God hath rejected them, they doe never truely call upon God. But when as once we doe acknowledge his mercy through faith, then we flie unto God, we love him, we call upon him, hope in him, looke for his helpe, obey him in afflictions, because we doe now know our selves to be the sonnes of God, and that this our sacrifice, that is, our afflictions, doth please God. These services doth Faith bring forth. Very well therefore said Ambrose, Faith is the mother of a good will, and of iust dealing. Our Adversaries will seem very honourably to set out the doctrine of good works, and yet concerning these spirituall workes, to wit, faith, and the exercises of faith in prayer, and in all matters, counsels, and dan­gers of this life, they speake never a word. And indeed none can ever speake well of these exercises if the consciences be left in doubt, and if they know not that God requireth faith as a speciall worship of his. And when as that huge shew of outward workes is cast (as a myst) before mens eyes, the mindes, especially such as be not well instructed, are led away from beholding these inward exercises. Now it is very requisite, that men should be taught and instructed, concerning these inward workes and fruits of the spi­rit. For these they be that make a difference betweene the god­ly and hypocrites. As for exernall worship, externall ceremonies, and other outward workes, the very hypocrites can performe them. But these services and duties belong onely to the true [Page 173] Church, true repentance, feare, faith, prayer, &c. These kindes of worship are especially required, and commended in the Scripture, Psal. 49. Offer unto God the sacrifice of praise: and, Call on me in the day of trouble, &c.

Thirdly, by this faith, which doth comfort the heart in repen­tance, we doe receive the Spirit of God, who is given us to be our governour and helper, that we should resist sinne and the de­vill, and more and more acknowledge our owne weakenesse, and that the knowledge and feare of God, and faith may increase in us: wherefore our obedience to God and a new life ought to in­crease in us, as Saint Paul saith, We must be renewed to the know­ledge of God, that the new law may be wrought in us, and his Image, which hath created us, be renewed, &c.

Fourthly, we teach also how this obedience, which is but be­gunne onely and not perfect, doth please God. For in this so great infirmitie, and uncleannesse of nature, the Saints doe not sa­tisfie the law of God. The faithfull therefore have need of com­fort, that they may know how their slender and imperfect obedi­ence doth please God. It doth not please him, as satisfying his law, but because the persons themselves are reconciled and made righteous through Christ, and doe beleeve that their weaknesse is forgiven them, as Paul teacheth, There is now no condemnation to them which are in Christ, &c. Albeit then that this new obe­dience is farre from the perfection of the law, yet it is righteous­nesse, and is worthy of a reward, even because that the persons are reconciled. And thus we must judge of those workes, which are indeed highly to be commended, namely Looke the 7. Observa­tion. that they be necessa­rie, that they be the service of God, and spirituall sacrifices, and do deserve a reward: Neverthelesse this confolation is first to be held touching the person, which is very necessary in the conflict of the confcience, to wit, that we have remission of sinnes freely by faith, and that the person is just, that is, reconciled, and an heire of eternall life through Christ, and then our obedience doth please God, according to that saying, Now ye are not under the Law, but under grace. For our workes may not be set against the wrath and judgement of God: But the terrours of sinne and death must be overcome by faith and trust in the Mediatour Christ, as it is writ­ten. O death, I will be thy death. And Iohn 6. Christ saith, This is the will of the Father, which sent me, that every one which seeth the Sonne, and beleeveth in him, should have life everlasting. And Saint [Page 174] Paul, Being iustified by faith, we have peace with God. And the Church alwaies prayed, for give us our trespasses. And thus do the Fathers teach, concerning the weaknesse of the Saints, and con­cerning Faith, Augustine in his exposition of the 30. Psalme, saith, Deliver me in thy righteousnesse. For there is a righteousnesse of God, which is made ours, when it is given unto us. But therefore it is called the righteousnesse of God, lest man should thinke that he had a righteousnesse of himselfe. For, as the Apostle Paul saith, To him that beleeveth in him that iustifieth the wicked, that is, that of a wick­ed maketh a righteous man, If God should deale by the rule of the law, which is set forth unto us, 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, [Page 175] 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. [Page 177] But yet they cease not to obscure and darken this doctrine of faith, while they leave the conscience in doubt and would have men to merit remission of sinnes, by their workes, and teach not that we doe by faith alone undoubtedly receive remission of sinnes for Christs sake. When as therefore the doctrine of faith, which should be especially above others taught in the Church, hath been so long unknowne, as all men must needs grant, that there was not a word of the righteousnesse of faith in all their Sermons, and that the doctrine of workes onely was usuall in the Churches, for this cause our Divines did thus admonish the Churches. First that our workes cannot reconcile God unto us, or deserve remission of sinnes, grace, and justification, at his hands. But this we must ob­taine by faith whiles we beleeve that we are received into favour for Christs sake who alone is appointed the Mediatour and Inter­cessour by whom the Father is reconciled to us. He therefore that trusteth by his workes to merit grace, doth despise the merit and grace of Christ, and seeketh by his owne power, without Christ, to come unto the Father, whereas Christ hath said expresly of himselfe, I am the way, the truth, and the life. This Doctrine of Faith is handled by Paul almost in every Epistle, Ephes. 2. Ye are saved freely by faith, and that not of your selves, it is the gift of God, not of workes, &c. And lest any here should cavill, that we bring in a new found interpretation, this whole cause is underpropped with testimonies of the Fathers. Augustine doth in many vo­lumes defend grace and the righteousnesse of faith against the me­rit of workes. The like doth Ambrose teach in his book, De vo­cat. Gent. and else where: for thus he saith in the forenamed place, The redemption made by the blood of Christ would be of small account, and the prerogative of mans workes would not give place to the mercy of God, if the iustification which is by grace, were due to merits going before, so as it should not be the liberalitie of the giver, but the wages or hire of the labourer.

This doctrine though it be contemned of the unskilfull sort, yet the godly and fearefull conscience doth finde by experience, that it bringeth very great comfort: because that the consciences cannot be quieted by any workes, but by faith alone, when as they beleeve assuredly, that God is appeased towards them for Christs sake, as Paul teacheth, Rom. 5. Being iustified by faith, we have peace with God. This doctrine doth wholly belong to the conflict of a troubled conscience, and cannot be well understood, but [Page 178] where the conscience hath felt a conflict. Wherefore all such as have had no experience thereof, and all that are prophane men, which dreame that Christian righteousnesse is naught else, but a civill and phylosophicall justice, are evill judges of this matter. In former ages mens consciences were vexed with the doctrine of works, they never heard any comfort out of the Gospel. Whereupon conscience drave some into Monasteries, hoping there to merit favour by a monasticall life. Others found out o­ther workes, whereby to merit favour, and to satisfie for sinne. There was very great need therefore to teach this doctrine of faith in Christ, and after so long time to renue it, to the end that fearefull consciences might not want comfort, but might know, that grace and forgivenesse of sinnes and justification were appre­hended and received by faith in Christ.

Another thing, which we teach men, is, that in this place the name of Faith doth not onely signifie a bare knowledge of the history, which may be in the wicked, and as in the Devill, but it signifieth a faith, which beleeveth, not onely the history, but also the effect of the historie, to wit, the article of remission of sinnes, namely, that by Christ we have grace, righteousnesse, and remissi­on of sinnes. Now he that knoweth, that the father is mercifull to him through Christ, this man knoweth God truely: he know­eth that God hath a care of him, he loveth God, and calleth upon him: In a word, he is not without God in the world, as the Gen­tiles are. As for the Devils, and the wicked, they can never be­leeve this article of the remission of sinnes. And therefore they hate God as their enemie, they call not upon him, they looke for no good thing at his hands. After this manner doth Augustine admonish his Reader touching the name of faith, and teacheth, that this word faith, is taken in Scriptures, not for such a know­ledge, as is in the wicked, but for a trust and confidence, which doth comfort and cheere up disquieted mindes.

Moreover, our Divines doe teach, that it is requisite to doe good workes, not for to hope to deserve grace by them, but be­cause it is the will of God that we should doe them. And because that the holy spirit is received by faith our hearts are presently re­nued, and doe put on new affections, so as they are able to bring forth good workes. For so saith Ambrose, Faith is the breeder of a good will and of good actions. For mans powers, without the ho­ly spirit, are full of wicked affections, and are weaker then that [Page 179] they can doe any good deed before God. Besides, they are in the devils power, who driveth men forward into divers sinnes, into profane opinions, and into very hainous crimes. As was to be seene in the Philosophers, who assaying to live an honest life, could not attaine unto it, but defiled themselves with open and grosse faults. Such is the weakenesse of man, when he is without faith and the holy Spirit, and hath no other guide, but the naturall pow­ers of man. Hereby every man may see that this doctrine is not to be accused, as forbidding good works, but rather is much tobe cō ­mended, because it sheweth after what sort we must doe good workes. For without faith the nature of man can by no meanes performe the workes of the first and second table. Without faith it cannot call upon God, hope in God, beare the crosse, but seeketh helpe from man, and trusteth in mans helpe. So it commeth to passe that all lusts and desires, and all humane devises and counsels doe beare sway, so long as faith and trust in God is absent. Where­fore Christ saith, Without me ye can doe nothing. Iohn 15. and the Church singeth, Without thy power there is naught in man, and there is nothing but that which is hurtfull.

Of the remission of sinnes, and of Iustification.

VVE said before that these controversies doe pertaine to the interpreting of two Articles of the Creed, I be­leeve the remission of sinnes, and, I beleeve the holy Ca­tholike Church. Neither doe we speake of not necessary or light things. It is most necessary, that in the Church the doctrine touch­ing sinne should be propounded, and that men should know what sinne is, and that there should be an evident difference betweene politicall judgements, and the judgement of God. But seeing our adversaries doe not teach aright, what sinne is, they confirme in men an evill securitie, and many false opinions. Againe, what can be more miserable, then either to obscure, or to be ignorant of this great benefit, namely the remission of sinnes, and deliverance from eternall death? seeing that there is no difference betwixt the Church and other men, when as the light is extinguished, concer­ning free remission of sinnes, for the Sonnes sake, and concerning Faith, whereby remission must be received: neither is there any other comfort drawing us backe from eternall death, neither can [Page 180] there be any true Invocation, without this comfort: and God himselfe hath so often commanded, that his Son should be heard, and the Gospel kept, w ^ch is a wonderfull decree brought forth out of the secret counsell of the Godhead, when it was hid from all creatures; therefore it is most necessary, that the true doctrine, touching remission of sinnes, should be kept undefiled.

But in all ages, even from our first fathers time, the devils have scattered subtill delusions, against the true doctrine, concerning the Sonne of God, and especially in this article, whom notwith­standing God hath oftentimes refuted good teachers being a­gaine raised up, that the Church might not utterly perish. Adam, Seth, Noe, Sem, Abraham, Isaac, Iacob, and others after them, did shew the true difference, betwixt the Church of God and o­ther men, and taught that to the Church was given the promise, touching the Mediatour the Sonne of God, and touching remissi­on of sinnes, and that this remission is to be received freely, for the Mediatours sake: And they tied Invocation to this God, which had manifested himselfe by giving a promise, concerning the Me­diatour, and they had externall rites given them of God, which were signes of the promise, and the sinewes of the pub­like Congregation. These rites did a great part of the multitude imitate, omitting the doctrine of the promises and faith: and when they had devised this perswasion, that men by observing these rites might deserve remission of sins, they heaped up many ceremonies, and by little and little boldnesse went so far (as com­monly it cometh to passe) that divers men devised divers gods. So the heathen departed from the true Church of God, and from the knowlege of the true God, and the promise of the Redeemer.

The same thing also hapned after Moses his time. Ceremonies were appointed for this cause, that they should be admonitions of the Mediatour, of the Doctrine of Faith, of free remission for the Mediatours sake. But they feigned that sinnes were forgiven for those rites and sacrifices, and by this superstition they heaped up sacrifices, and forgot the Mediatour, and were without true comfort, and without true invocation. The same thing hapned also after the Apostles time, the light of the Gospel being lost, wherin is propounded free remission for the Mediatours sake, and that to be received by Faith. They sought remission by Monasticall ex­ercises, by single life, by divers observations, by the offering in the Masse, by the intercession of dead men, and many monstrous [Page 181] superstitions were devised, as the histories of the whole Church which succeeded the Apostles doe declare. Against these errors the infinite mercy of God hath oftentimes restored the voyce of the Gospel: And as among the people of Israel he did often raise up Prophets, which should purge the doctrine diligently; so in the Church, after the Apostles time, when the writings of Origen and Pelagius, and the superstition of the people had corrupted the purity of the Gospel, yet notwithstanding, as in a myst, the light of the Gospel was again kindled by Augustine, and him followed Prosper, Maximus, and others, who reproved the false opinions touching this Article. Afterward when the Monkes were sprung up, and that opinion, which feigneth men to merit by their works, was a fresh spread abroad, yet there was some of a better judge­ment, although they added stubble to the foundation: as Huge, Bernard, Gilbert, William of Paris, Tauler, Ambrose, Wesell, and others in other places. And now by the voyce of Luther, the do­ctrine of the Gospel is more cleered, and more evidently restored, and the Lambe shewed unto us, as the Baptist saith, Behold the Lambe of God, that taketh away the sinnes of the World. He that be­leeveth in the Sonne, hath eternall life: he that beleeveth not, the wrath of God abideth on him. The same voyce of the Gospel our Churches doe publish, and that without corruption: and we doe discerne that discipline, or righteousnesse, which a man not rege­nerate may performe, from the righteousnesse of faith, and that newnesse, whereof the Gospel doth preach.

We say that all men are to be restrained by discipline, that is, by that righteousnes, which even the unregenerate ought, & after a sort may performe, which is an obedience in externall actions, according to all the commandements of God appertaining to all men. Looke the 1. observation upon this con­fession. Because that God left this libertie in man after his fall, that the outward members might after a sort obey reason and the will, in stirring up or omitting outward motions: as, Achilles may draw his sword, or put it up into the sheath: Scipio may restraine his members, so that he meddle not with another mans wife, as in their place these things are truely and copiously declared. Now it is most certaine, that this discipline is commanded of God, and that the breaking thereof is punished with present and eternall punishments, even in those which are not converted unto God, according to those sayings, The law was made for the uniust. He that taketh the sword, shall perish with the sword. Also, Fornicatours [Page 182] and adulterers the Lord will iudge. Also, Wee unto thee which spoilest, because thou shalt be spoiled. And although all men ought to governe their manners by this discipline, and God doth severe­ly command that all kingdomes should defend this discipline, and he by horrible punishments doth declare his wrath against this outward contumacie: yet this externall discipline, even where it is most honest, is not a fulfilling of the law, neither doth it de­serve remission of sinnes, neither is it that righteousnesse, where­by we are accepted before God, nor that light shining in the na­ture of men, as righteousnesse shined in us in our creation, or as new righteousnesse shall shine in us in the life eternall. But all this discipline, is an externall government, such as it is, like unto the leafe of a figge tree, where with our first parents after their fall did cover their nakednesse: neither doth it any more take a­way sinne, and the corruption of nature and death, then those figge leaves did. Hence it is, that Paul doth so often cry out, that sinne is not taken away by the law, Rom. 3. By the workes of the law no flesh shall be iustified in his sight. And Rom. 8. When it was impossi­ble to the law to iustifie, &c. And Gal. 2. If righteousnesse doth come by the law, then Christ died in vaine. And Tit. 3. Not by the workes of righteousnesse, which we have done, but according to his mercy he hath saved us. And it is a reproch unto the Sonne of God, to imagine that any our workes are merits, or the price of remis­sion of sinnes, and that they are propitiations for sinnes. Therefore we doe openly condemne those Pharisaicall and Pelagian doting dreames, which feigne that that discipline is a fulfilling of the law of God: also that it doth deserve remission, either of congruity, or of condignity, or that it is a righteousnesse, whereby men are made acceptable to God.

And after a few pages in the same Article.

Seeing that the minde is raised up by this faith, it is certain that remission of sinnes, reconciliation, and imputing of righteous­nesse is given for the merit of Christ alone, and that Christ is effectuall in us, and doth by his holy spirit quicken the beleveers, and deliver us from eternall death, and withall make us heires of eternall life. So saith Paul. Rom. 3. We conclude that man is iusti­fied by faith, without the workes of the law. Also, we are iustified freely by his grace, through the Redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood. And Acts 10. To him give all the Prophets witnesse, [Page 183] that all that beleeve in him, shall receive remission of sinnes.

Now the words are knowne and manifest. Faith doth signifie not onely the knowledge of the (historie for that is also in the De­vils, of whom it is said, The devils doe beleeve, and tremble) but it doth signifie, to embrace all the Articles of Faith, and among those this article, I do beleeve the remission of sinnes, neither doe I beleeve that it is onely given to others, but to me also. This faith is also a confidence, resting in the Mediatour, according to that, Being iustified by faith, we have peace. So that Paul speaketh of faith, which consenting to all the articles of the Creed, doth be­hold and imbrace the promise: for it joyneth together faith and the promise, Rom. 4. Therefore is it by faith, that the promise might be sure.

In expounding the word Iustified, it is usually said, To be Iusti­fied, doth signifie, of unrighteous to be made righteous, which being rightly understood, doth agree also to our purpose. Of un­righteous to be made righteous, that is, acquitted from the guilt, for the Sonne of God his sake, that is, laying hold by faith upon Christ himselfe, who is our righteousnesse (as Jeremie and Paul doe say) because that by his merit we have remission, and God doth impute his righteousnesse to us, and for him doth account us just, and by giving his holy Spirit, doth quicken and regenerate us, as it is said, Iohn 5. This is life in his Sonne: He that hath the Sonne, hath eternall life: he that hath not the Sonne of God, hath not life. And Rom. 3. That he may be iust, and a iustifier, And although newnesse is withall begun, which shall be perfect in the life eter­nall, whereunto we are redeemed, yet neither for the new quali­ties, nor for any works, is any man in this life made just, that is, ac­ceptable to God, and heire of eternall life, but onely for the Media­tours sake, who suffered, rose againe, reigneth, and prayeth for us, shadowing and quickning us. For although vertues are here be­gun, yet be they still imperfect, and the reliques of sinne do stick in us. Therefore we must hold this comfort, that the person is accep­ted for the Sonne of God his sake, his righteousnesse being impu­ted to us, as it is said, Rom. 4. Abraham beleeved God, and it was imputed to him for righteousnesse. Also, Blessed are they, whose ini­quities be forgiven, and whose sins be covered. Therefore this saying must be understood correlatively, We are iustified by faith, that is, we are justified by confidence in the Son of God, not for our quali­tie, but because he is the reconciler, in whom the heart doth rest in [Page 184] confidence of the promised mercy for his sake. Which confidence he doth raise up in us by his holy Spirit, as Paul saith, Ye have recei­ved the spirit of the adoption of the sons, by whom we cry, Abba, father

Here also we must speake of the exclusive member. Paul doth often repeat the word Freely, by which it is most certaine, that the condition of our merits is excluded. Therefore it is said in our Churches, We are iustified by Faith aboue, which we so understand, and declare, Freely, for the onely mediatours sake, not for our con­trition, or other our merits, we have our sinnes forgiven us, and are reconciled to God. For, although contrition and many other ver­tues are together with Faith or with this confidence kindled in us, yet these vertues are not the cause, or the merit of the Re­mission of sinnes, neither doth the person please God in regard of them, according to that saying, No man living shall be iustified in thy sight: but the person hath remission, and doth certainly please God, by reason of the Mediatour, who must be apprehended by faith, as it is said, Eph. 3. By whom we have boldnesse, and entrance with confidence, by faith in him. This whole doctrine is more ma­nifest in the true conversion and daily invocation of the godly. When we are in great feare by the knowledge of the wrath of God, this one comfort is firme and sure, to flie to the Son of God, who faith, Come unto me all ye that labour, and are laden, and I will refresh you. Also, As I live, I will not the death of a sinner, but that he returne and live. Also, Grace aboundeth more then sinne. In these griefes if man be taught, to doubt of the remission of sinnes, sor­row will have the upper hand, and then follow most grievous murmurings against God, and desperation, and eternall death: but if man be caught, that doubting is to be overcome by faith, then shall he understand, that by the word Faith, is not onely signified the knowledge of the story: he shall know that confidence doth relie upon the only Mediator, and he shall perceive what is meant by these words, Freely, for the Mediatours sake, remission is recei­ved by faith alone, and so the person is made acceptable.

This wrastling hath at all times instructed some. For though Origen, and many other writers and sententiaries have brought forth an impure kind of doctrine, yet in Augustine & certain others we reade divers sentences which shew, that they also received comfort out of these true fountains. Who although they do some­time speak unproperly, or things unlike, because they were some­what negligent in speaking, yet we may easily gather what [Page 185] was their perpetuall judgement, if we will judge aright. Augu­stine upon the Psal. 31. saith. Who be happie? not they in whom God shall not finde sins, for those he findeth in all men. For all men have sinned, and are destitute of the glory of God. Therefore if sinnes be found in all men, it is evident, that none are happie, but those whose sins be forgiven. This therefore the Apostle did thus commend: A­braham beleeved God, and it was imputed to him for righteousnesse. Here certainly Augustine by faith doth understand confidence, which receiveth remission of sins: and that which is said in Ge­nesis, and in Paul, he doth altogether understand it, as we expound it. And in his booke, De spiritu & litera, he saith, By the law we feare God, and by faith we flie to his mercie. Bernard in his Sermon, De Annunciatione, saith, First of all it is necessarie to beleeve, that thou canst not have remission of sins, but by the mercie of God. But adde thereunto, that thou maist also beleeve this, that through him thy sins be forgiven thee. This is the witnesse which the holy Ghost doth give in our heart, saying: Thy sins be forgiven thee. For so doth the Apostle thinke, that a man is iustified freely by faith. In this sentence the judgement of our Churches is plainly and properly alleadged, and like testimonies are to be found in this author. Ba­sil also, in his Sermon of Humilitie doth most properly set forth our judgement, in these words: He that reioyceth, let him reioyce in the Lord, saying, that Christ is made unto us of God, wisdome, and righteousnesse, and sanctification, and redemption, as it is writ­ten, He that reioyceth, let him reioyce in the Lord. For this is per­fect and sound reioycing in God, when as a man is not puffed up by reason of his own righteousnesse, but doth acknowledge that he doth stand in need of the true righteousnesse, and that he is iustified by faith alone in Christ.

Seeing therefore that by this which hath been spoken it is ma­nifest, what the word Faith doth signifie, in this proposition, We are iustified by Faith, hereupon we may understand, that the Monks and others doe dangerously erre, which doe command those that are turned to God, to doubt whether they doe please God. This common errour of doubting is evidently refuted by these words, Being iustified by Faith, we have peace with God. Also, Therefore is righteousnesse of faith, that the promise might be sure. For so long as mens hearts are tormented with doubting, they flie from God, they doe not rest in God, nor call upon him: and the promise becometh unto them but a vaine sound, because [Page 186] they give not consent unto it. To conclude, it is the eternall and immutable commandement of God, that we should beleeve in the Son of God, according to this saying, The spirit shall convince the world of sinne, because they beleeve not in me. Also 1 Joh. 5. He that beleeveth not God, maketh him a lyer. Now it is a foolish ca­vill, when they say, that we must doubt, in respect of our unwor­thinesse, and not in respect of mercie. For the promise was there­fore given, therefore the Son of God was appointed our Media­tour, because we are unworthy: and that for his sake, having suf­fered, being raised up againe, and now making intercession for us, and dwelling in us, and cloathing us with his righteousnesse, the Father might undoubtedly be mercifull to this miserable lumpe of ours; being unworthy, and full of filthinesse: according to that saying, There is now no condemation to them which walke in Christ Jesus. Also it is absurd which they say, that we must doubt, by reason of our unworthinesse. For we are not to doubt, whether our unworthinesse doe displease God, but with true sighes let us confesse that we are unworthy, & let us lay to the promise, where­unto God hath commanded us to assent. Neither is that saying, Eccles. 9. fitly applyed to this doubting, Man knoweth not whether he be worthy of love, or of hatred. It is madnesse to imagine that Salomon should have any such meaning, that neither the just, nor the unjust ought to determine with themselves, whether they please or displease God, seeing it is most certaine, that they, which persevere in wicked deeds againe their conscience, doe displease God. But Salomon doth withdraw us from externall shews to the word of God: as though he should say: Doe not determine with thy selfe, that by reason of thy prosperitie thou art in favour with God, or by reason of thy adversitie thou art out of favour with him. Alexander doth not therefore please God, because he is a Conquerour, and enjoyeth a large Empire. Let not Iob in his calamitie, nor David in his exile thinke that they be forsaken of God, because they be miserable; let them not judge according to these events or outward shews, but by the word of God: and then even in the middest of our miserie we shall receive this comfort, As I live, I will not the death of a sinner, &c. God so loved the world, that he gave his onely begotten Sonne, that every one that be­leeveth in him should not perish, &c. To conclude, This errour of doubting, is altogether heathenish, and doth abolish the Gos­pel, and in true conversion taketh away comfort from them that [Page 187] feele the wrath of God. Men are rather to be taught, that this is undoubtedly the voice of the Gospel, that we should beleeve the Sonne of God, and be assured, that grace doth abound much more then sinne: and therefore let us withstand doubting, by wrestling get the upper hand, and by faith overcome it, that we may have accesse to God: invocate him, and give him thanks. These chiefe points of worship are fearefully hindred, when mens mindes are shaken with the waves of doubting, as expe­rience teacheth. Hereof it is evident, why it is necessary, that the Decree of the Tridentine Councell, which confirmeth the errour of doubting, should be reprooved. Also, by all that which hath been said, it may be understood, that we doe justly finde fault with that Synecdoche, whereby some interpret Pauls words after this sort, We are iustified by Faith, that is, by a formed love, as they speake. For they understand the word faith onely of know­ledge, and thinke that this is the meaning; We are iustified by Faith, that is, we are prepared to righteousnesse, that is, to other vertues, to wit, obedience and fulfilling of the Law. So this is it onely which they say. Man is righteous for his own vertues: then they will him to doubt, whether he be furnished with those ha­bits, whereof they speake.

Now we have declared before, that by Faith is signified a con­fidence resting in the Sonne of God the Reconciler, for whom we are received, and doe please God, not for our vertues, or ful­filling the Law. And seeing that in this same comfort, the confi­dence, whereby we doe rest in the Sonne of God, is indeed a motion, kindled by the holy Ghost, whereby the heart is quicken­ed, and freed from eternall death, this conversion is called regene­ration, Ioh. 3. Except a man be borne againe of water, and of the spi­rit. And now man is made indeed the dwelling place of God, who is effectuall in him: as it is said, Ioh. 14. If any man love me, he will keepe my word, and my Father will love him, and we will come unto him, and will dwell with him. The eternall Father and the Son, by the holy Ghost, doe quicken our hearts, when as by faith they are raised up in this comfort, as Paul saith Galat. 3. That ye might receive the promise of the spirit through faith. Therefore we doe not speake of an idle faith: and the unskilfull are deceived, whiles they thinke that remission of sinnes doth happen to such as are idle, without a certain motion of the minde, without wrast­ling, and without a feeling comfort of in true griefes, in that [Page 188] age which now is able to understand the voice of doctrine, accor­ding to that saying, Faith cometh by hearing, and hearing by the word of God. And because that in repentance we propound com­fort unto the conscience, Looke the 6. observation upon the Au­gust confess. we doe not here adde questions of predestination or of election, but we lead all Readers to the word of God, and exhort them to learne the will of God out of his word, as the eternall Father by expresse voice commanded. Heare him. Let them not looke for other revelations.

Hitherto also pertaineth the fifth Article. Of new obedience.

THE whole benefit of the Son of God is to be considered: for he will so take away sinne and death, and deliver us from the kingdome of the Devill, that sinne being altogether abolish­ed, and death vanquished, he may restore unto us eternall life, wherein God may communicate unto us his wisdome, righteous­nesse, and joy, and wherein God may be all in all. This great be­nefit he doth begin in this miserable lumpe of ours, in this life, as it is written, 2 Cor. 5. If so be we shall be found cloathed, and not na­ked. Also Matth. 10. They that shall continue to the end, shall be sa­ved. Therefore when we receive remission of sins, and are re­conciled, and sealed by the holy Ghost, it is a horrible madnesse to waste these good gifts, as these wasters are described in the para­ble of the house, that was made cleane, and in the second Epistle of Peter, Chap. 2. it is said. If they after they have escaped from the fil­thinesse of the world, are yet tangled againe therein, and overcome, the latter end is worse with them then the beginning. Now these good gifts are wasted or powred out, if a man doe not hold the foundation, that is, the Articles of Faith, and either willingly, or being deceived, imbraceth wicked opinions or Idols: also if a man doe fall grievously against his conscience. These rules are often­times repeated, as Galat. 5. They which doe such things shall not in­herit the kingdome of God. Therefore it is necessarie to have a care to avoide such falls. If this manifest necessitie, the great punish­ment, to wit, the losse of eternall life, being set before their eyes, doe not moove some to doe good works, they shew themselves to be of the number of those, of whom it is said, 1 Joh. 3. He that committeth sin, is of the Devill. Also, If any man have not the Spirit of Christ, he is not his. And there be many causes of this necessi­tie. First, a debt, that is an immutable order, that the creatures [Page 189] should obey God. Therefore Paul saith, Rom. 8. Ye are debters. Also, lest the holy Ghost and faith be shaken of, let there be a care to avoyd present punishments: because it is most certaine, that many falles, even of the Elect, are fearefully punished, in this life, as the Church speaketh in Micheas, chap. 7. I will beare the wrath of the Lord, because I have sinned against him. And the Histories of all times doe containe fearefull examples of punishments, as Da­vid, Salomon, Manasses, Josias, Nabuchodonozor, and innumera­ble others were grievously punished. Wherein this is most to be lamented, that in the very punishments many sinnes are heaped up: as in the sedition raised up against David, and in the renting of the kingdome, for the sinne of Salomon. And touching the necessitie of doing good works, the Lord saith, Matth. 5. Except your righteousnesse exceed the righteousnesse of the Scribes and of the Pharisees, ye shall not enter into the kingdome of heaven. The ne­cessitie, which is manifold, being thus considered, there questi­ons insue thereupon: what works are to be done: How they may be done: In what sort they doe please God: What rewards they have: what is the difference of sins: Looke the first obser­vat. upon this confession. in the fourth Section. what sins doe shake of the holy Ghost, and what not.

What works are to be done.

IT is the will of God, that Faith and works be governed by his word. Therefore we must keepe the rule, touching good works both internall and externall, contained in the commande­ments of God, which doe pertaine to us, as it is said, Ezech. 23. Walke ye in my commandements. And these internall and externall works doe then become the worship of God, when they be done in faith, and are referred to this end, that God by this obedience may be glorified. Now we have shewed before, that even the unregenerate may performe this externall obedience or disci­pline: as Cicero liveth honestly, and for his pains in government deserveth well of all mankinde: but his minde is full of doubts, touching the Providence of God, neither doth he know, nor speake unto the true God in invocation, neither doth he know the promises, and he alwaies doubteth whether he be heard, especially when he is in misery, and then is he angry with God, and thinketh that he is unjustly punished, seeing he was a honest Citizen, and profitable for the Common-wealth. Such darknesse in the minde, [Page 190] is great sinne, such as reason, not being illuminated by God, is is not able to judge of.

Therefore inward obedience, true knowledge of God, the feare of God, sorrowes in repentance, trust to obtaine mercie pro­mised for the Sonne of God, invocation, hope, love, joy in God, and other vertues must be begun also in the regenerate, and they must be referred to a proper end, to wit, that God may be obeyed. These kindes of true worship cannot be given unto God, without the light of the Gospel, and without faith: which our adversaries, who will seeme to be jolly preachers of good workes, do neither understand, nor require: seeing they omit the doctrine of faith, which is a confidence to obtaine mercy, resting in the Sonne of God, which is an especiall worke, and the chiefe worship of God. Of workes not commanded of God, we shall speake hereafter, and we must hold fast that rule, Matth. 15. In vaine doe they wor­ship me with the commandements of men. And in the Church in fal­leth out oftentimes, that ceremonies devised by men are more carefully kept, then the commandements of God, yea the autho­ritie of Pharisaicall and unjust traditions is preferred before the the commandement of God: as in many ages, for the unjust and wicked commandement of single life, the commandement of God concerning true chastitie, was horribly violated. Therefore we must consider of the difference of the law, whereof we will speake againe hereafter.

How good workes may be done.

GReat is the infirmitie of man, and the devill a most cruell ene­mie, who for the hatred he beareth to God, rageth against mankinde, and doth endeavour all that he can, especially to destroy the Church, as it is written of Peter, 1 Pet. 5. Watch, because your adversarie the devill goeth about like a roaring Lion, seeking whom he may devoure. Looke the 2. observation upon this con­fession. Therefore although men by their naturall strength may after a sort performe the externall discipline, yet are they often overcome by this common infirmitie: and the devill also doth oftentimes force men, not altogether savage, to commit horrible facts, as he deceived Eve, and compelled the brethren of Ioseph, David, and others innumerable. Therefore what diligence, or what advisement, can be sufficient for this most subtill enemy? Here let us lay hold upon that most sweet comfort, The Sonne of [Page 191] God appeared to destroy the works of the Devill, 1 John 3. The Sonne of God is the keeper of his Church, as he saith, Joh. 10. No man shall take my sheepe out of my hands. He doth protect us, and also by his holy spirit doth confirme our mindes in true opi­nions: as he doth begin eternall life, so doth he kindle in our hearts good motions, faith, the love of God, true invocation, hope, chastitie, and other vertues We are not Pelagians, but we doe humbly give thanks to the eternall God, the Father of our Lord Iesus Christ, and to his Sonne Iesus Christ, and to the holy Ghost, both for the whole benefit of salvation restored a­gaine to mankinde, and also for this benefit, that the Sonne of God doth dwell in the Church, and doth defend it with his right hand against the furies of the Devils and men, and doth drive a­way the devils from us, and doth uphold us in this so great infir­mitie of ours, and by his word doth kindle in our mindes the knowledge of God, and doth confirme and governe our mindes by his holy spirit. We doe certainly know that these benefits are indeed given unto us, as it is said most comfortably in Zacharie, chap. 12. I will powre out upon the house of David, and upon the inhabitants of Ierusalem, the spirit of grace and prayers. He na­meth the spirit of grace, because that in this comfort, the Son of God, sealing us by his holy spirit, doth testifie that we are in favour, and that we are delivered from the pains of hell. Second­ly, he nameth the spirit of prayers, because that when we have acknowledged the remission of sins, we doe not now flie from God, we doe not murmure against God, but we approach unto him with true faith and hope, we doe aske and looke for helpe at his hands, we love him, and submit our selves to him: and thus is the beginning of obedience wrought. After that manner saith the Lord, Ioh. 14. I will pray the Father, and he will give you ano­ther Comforter, even the spirit of truth. The holy Ghost doth kin­dle the light of truth in our mindes, and new motions in our hearts, agreeable to the Law of God. Let us acknowledge this so great a gift, and let us endeavour to keepe it thankfully, and de­sire daily to be helped in so great dangers of this life. The will is not idle, when it hath received the holy Ghost.

How our new obedience doth please God.

THE Pharisee in Luke, chap. 18. doth admire and please him­selfe, being bewitched with this perswasion, that he doth sa­tisfie the law, and for this discipline, such as it is, doth please God. Many such there be among men, who thinke themselves secure, if they performe never so little though it be but a shadow of disci­pline. But the heavenly voice doth often times accuse the arro­gancie of these men: and therefore the Lord saith, Luk. 13. Ex­cept ye repent, ye shall all in like sort perish, and 1 Joh. 1. If we say we have no sinne we are lyers. Therefore their imagination is vaine, which thinke that obedience doth please God for it own worthi­nesse, and that it is a merit of Condignitie, as they speake, and such a righteousnesse before God, as is a merit of eternall life. And yet afterward they do adde, that we must alwaies doubt whether our obedience doe please God, because it is evident, that in every one there is much pollution, many sins of ignorance, and omission, and many not small blemishes. Here it is necessary that mens consci­ences should be instructed aright in either of these points, both concerning our infirmitie, and also concerning the comfort. It is necessarie that the regenerate should have the righteousnesse of a good conscience, and obedience begun in this life, as hath been said: yet neverthelesse, in this life there is still remaining in our nature, in our soule, and in our heart, very much pollution, which they doe the more see, and be waile, which have received more light then others, as the Prophets and Apostles, according to that complaint of Paul, Rom. 7. I see another law in my members, which striveth against the law of my minde, and maketh me captive to the law of sinne. There is as yet in every one a great mist, manifold ignorance, and many sorrowfull doubts, errors in counsels, raised by distrust, by false opinions, and a vaine hope, many vicious flames of lusts, much neglect of dutie, murmurings and indig­nations against God in his punishments: to conclude it is un­sensiblenesse and madnesse, not to be willing to confesse that the feare and love of God is much more cold in us, then it ought to be. These confessions are repeated in the Sermons of the Pro­phets and Apostles, Psal 143. Enter not into iudgement with thy servant, for in thy sight shall no man living be iustified. And 1 Joh. 1. If we say, that we have no sinne, we deceive our selves, and the trueth is not in us. This confession is necessary, and mans [Page 193] arrogancie to be reprooved. Also the error of our adversaries, who feigne, that men in this mortall life may satinfie the law of God, and of those, who say, that the evill of concupiscence, which is bred with us, is not sin, not an evill repugnant to the law or will of God, is to be reprehended. These errours doth Paul manifest­ly confute, Rom. 7. and 8.

Then must comfort also be joyned thereunto. First, let the re­generate person assure himselfe, that he is reconciled to God, by faith alone, that is, by confidence in the Mediatour, and that the person is certainly accounted righteous, for the Some of God the Mediatour, and that freely for his merit. Secondly, let us confesse with true griefe, that there remaine as yet in the regenerate man many sinnes, and much pollution, worthy of the wrath of God. Thirdly, let him neverthelesse know, that obedience, and the righteousnesse of a good conscience, must be begun in this life, and that this obedience, although it be very farre from that perfection which the law requireth, is neverthelesse, in the rege­nerate, acceptable to God, for the Mediatours sake, who maketh request for us, and by his merit doth cover our great and unspeak­able miseries. Thus for the Mediatours sake, both the person is re­ceived, and also our works doe please God, that in either of them our faith may shine. Therefore Peter saith, 1 Pet. 2. Offer up spi­rituall sacrifices, acceptable to God through Iesus Christ. This com­fort is set forth. Rom. 8. Now there is no condemnation to them, which doe walke in Christ Iesus. And, Rom. 3. Ye are not under the law, but under grace. In that place this question is asked, whether our o­bedience doe please God, seeing it doth not satisfie the law? Paul answereth, that it doth please God, Because we are not under the law, that is, condemned by the law, but we are under grace, recon­ciled, or received into favour. Rom. 8. Who shall condem [...]e? Christ hath died for us, and is risen againe, and sitteth at the right hand of God, and maketh request for us: that is, holy men doe please God, for the Son his sake, who also offered his obedience for us, and ma­keth request for us. We must oppose these sayings to doubting, lest faith and invocation be extinguished: for doubting doth wea­ken our invocation.

Seeing therefore that we know, both that new obedience as necessary, and that helpe is certainly given us, and that this obe­dience doth please God, although it be unperfect and needie, let us acknowledge the infinite mercie of God, and give thanks [Page 194] for it, and have a great care how to governe our actions, because we know, that we are both helped, and that this obedience is ac­ceptable to God for the Sons sake. And let this necessitie be al­waies in our eyes, that if the benefits of God, to wit, Iustification, and Regeneration, be shaken of, we loose eternall life, according to that saying, We shall be cloathed, if so be that we be not found na­ked. And, Rom. 8. If any have not the Spirit of Christ, he is not his. And alwaies in Iustification let there be also a beginning of new­nesse of life. The theefe hanging on the crosse, hath good works, and those both internall and externall: it grieveth him that he had sinned, and he confesseth that he is justly punished: then by faith he doth acknowledge the Saviour, and desireth salvation of him, and therefore he heareth expresse absolution, and the preaching of eternall life, and the promise, and resteth in this voice of the Mes­sias, and submitteth himselfe to God, and doth not beare the pu­nishment impatiently, but is eased by acknowledging the Messias, and by the hope of eternall life, and giveth thanks to God: More­over, to give an evident token of his confession, he found fault with the other which cursed Christ These things are done by him, because this very Messias, being partner with him in his pu­nishment, in a word doth teach his minde, and by the same com­fort the Word is effectuall in him, and through him the eternall Father doth poure the holy Ghost into the heart of this hearer, that he may kindle in him, joy, love, invocation, hope of eternall life, and other vertues.

Of Rewards.

PAul saith, Rom. 6. Eternall life is the gift of God, through Ie­sus Christ our Lord: and, they that are reconciled, or justifi­ed, Are heires annexed with the Sonne of God, and that for his sake, not for their own merits. Faith, receiving remission of sins, and justification, and the hope of eternall life, doe relie upon the Son of God the Mediatour, as it is said, Joh. 6. This is the will of the Fa­ther, that every one that beleeveth in him, should have eternall life. And, Rom. 5. Being iustified by faith, we have peace with God, through our Lord Jesus Christ: by whom we have accesse through faith unto this grace wherein we stand, and reioyce under the hope of eternall life. He joyneth faith and hope together, and affirmeth, that either of them doth relie upon the Mediatour: And it is ma­nifest, that hope ought not to relie on our works, because it is said, [Page 195] Psal. 142. No man living shall be iustified in thy sight. But as they which repent are accounted just by faith, for the onely Sonne of God his sake, and for him, and through him are quickned; so for him, and not for our merits, is eternall life given unto us; as the thiefe on the crosse heareth this promise, To day thou shalt be with me in Paradise, Luk 23.

Neither must we dreame, that the Sonne of God did merit, or give unto us, a preparation onely to eternall life: but let that most comfortable saying of Hosea be alwaies in our sight: O death, I will be thy death. O hell, I will be thy destruction. For by the Son of God and through him, we are delivered from eternall death, and translated into life eternall, as he saith, I give unto them eternall life. And, 1 Joh. 5. He that hath the Son, hath life. And let hope be sure and firme, as Peter saith, 1 Pet. 1. Hope perfectly, that is, looke for eternall life, not with doubtfull opinion, in an assured hope, to wit, for the Mediatours sake. And Augustine saith well, in his booke of Meditations. The certaintie of our whole confidence consisteth in the blood of Christ. Let us hold both these points assuredly, that he which repenteth, doth freely by faith receive remission of sins, and justification for the Sonne of God his sake, and that he is an heire of eternall life, as Paul saith, Rom. 8 As many as are led by the spirit of God, they are the sonnes of God. And if they be chil­dren, they are also the heires of God. Yet notwithstanding, this also is true, Looke the 1. observation upon this confession. in the 4. Sect. that they, which doe shake of the holy Ghost, falling from faith, or sinning grievously against their conscience, and doe not returne unto God by repentance, are not heires, as it is said, Galat. 5. They which doe such things, shall not inherit the king­dome of God. And, 1 Tim. 2. Fight a good fight, having faith and a good conscience, which some have put away, and as concerning faith have made shipwracke. And, Matth. 25. I was hungry, and ye gave me not to eate. And, These shall goe into everlasting punish­ment, but the righteous shall goe into life eternall. Now although life eternall is given to the regenerate for the Sonne of God, yet withall it is also a reward of good works, as it is said, Your reward is plentifull in heaven, as a patrimonie is the reward of the labours of a sonne, although it be given to the sonne for another cause.

Moreoever, God hath added unto good workes certaine pro­mises of his, and therefore even for the good works of holy men, God doth give spirituall and corporall gifts even in this life, and [Page 196] that diversly, as it seemeth good to his unspeakable wisdome, 1 Tim. 4. Godlinesse hath the promises of the life present, and of that that is to come, Mark. 10. They shall receive a hundred fold in this life (but with tribulation) and after this life, eternall life. Matth. 10. Whosoever shall give unto one of 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.

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, [Page 198] 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 Lord is my merit, I am not without merit, so long as the Lord of mercies is not wanting, And if the mercies of the Lord be many, I abound [Page 199] in merits. Gregorie saith, Therefore our righteous Advocate shall Greg. lib. 1. su­per Ezech. hom. 7. in fine. Bern. in Serm. 1. annunciat. B [...] ­tae Mariae. defend us in the day of iudgement, because we know, and accuse our selves to be uniust. Therefore let us not trust to our teares, nor to our actions, but to the alleadging of our Advocate. Bernard saith, Our reioycing is this, the testimonie of our conscience, not such a testimo­nie, as that proud Pharisee had, his thoughts being seduced, and se­ducing him, giving witnesse of himselfe, and his witnesse was not true. But then is the witnesse true, when the spirit beareth witnesse with our spirit. Now I beleeve that this testimonie consisteth in three things: For first of all it is necessarie to beleeve, that thou canst not have remission of sins, but through the favour of God: Secondly, that thou canst have no good worke at all, except he also give it to thee: Lastly, that thou canst not deserve eternall life by any works, except that also be given thee freely.

Of Iustification, and of Faith. CHAP. 3.

OVR Preachers doe some what differ from the late received opinions about those things which the people were com­monly taught, concerning the meane, whereby we are made partakers of the redemption wrought by Christ, and touching the duties of a Christian man. Those points which we have follow­ed, we will indeavour to lay open most plainly to your sacred Ma­jestie, and also to declare very faithfully those places of Scrip­ture, by which we were forced hereunto. First therefore, see­ing that we were taught of late yeeres, that works were neces­sarily required to justification, our Preachers have taught, that this whole justification is to be ascribed to the good pleasure of God, and to the merit of Christ, and to be received by Faith alone. To this they were mooved especially by these places of Scripture. As many as received him, to them he gave power to be the sonnes of God, even to them that beleeve in his name; which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Ioh. 1. Verily, verily, I say unto you, except a man be borne againe a new, hee cannot see the kingdome of God. Ioh. 3. No man knoweth the Sonne, but the Father, neither know­eth any man the Father, but the Sonne, and he to whom the Sonne will reveale him. Matt. 11. Blessed art thou, Simon, the sonne of Ionas, [Page 200] for flesh and blood hath not revealed this unto thee, but my Father which is in heaven, Matth. 16. No man can come to me, except my Father draw him. Ioh. 6. By grace are ye saved through Faith, and that not of your selves: it is the gift of God: not of works, lest any man should boast himselfe. For we are his workmanship, created in Christ Iesus unto good works, which God hath ordained, that we should walke in them. Eph. 2. For seeing it is our righteousnesse and eternall life, to know God, and our Saviour Iesus Christ, and that is so farre from being the worke of flesh and blood, that it is necessarie to be borne againe anew, neither can we come to the Sonne, except the Father draw us, neither know the Father, ex­cept the Son reveale him unto us: and Paul doth write so ex­pressely, Not of your selves, not of works: it is evident enough, that our works can helpe nothing at all, that of unjust, such as we are borne, we may become righteous: because that, as we are by na­ture the children of wrath, and therefore unjust, so we are not able to doe any thing that is just, or acceptable to God: but the be­ginning of all our righteousnesse and salvation, must proceed from the mercie of the Lord, who of his onely favour, and the contem­plation of the death of his Son, did first offer the doctrine of truth, and his Gospel, sending those that should preach it: and second­ly, seeing that naturall man cannot, as Paul saith, 1 Cor. 2. perceive the things that are of God, he causeth also the beame of his light to arise in the darknesse of our heart, that now we may beleeve the Gospell preached, being perswaded of the truth thereof, by the holy Spirit from above, and then forthwith trusting to the te­stimonie of this spirit, in the confidence of children to call upon God, and to say, Abba, Father, obtaining thereby true salvation, according to that saying, Whosoever shall call upon the name of the Lord, shall be saved.

Of good works, proceeding out of faith, through love.

THese things we will not have men so to understand, as though we placed salvation and righteousnesse in the sloathfull thoughts of men, or in faith destitute of love (which they call faith without forme) seeing that we are sure, that no man can be just or saved, except he doe chiefly love, and most earnestly imitate God. For those which he knew before, he also predestinated to be made like to the image of his Sinne. But no man can love God above [Page 201] all things, and worthily imitate him, but he which doth indeed know him, and doth assuredly looke for all good things from him. Therefore we cannot otherwise be justified, that is, as to become righteous, so to be saved (for righteousnesse is even our salvation) then by being endued chiefly with faith in him, by which faith we beleeving the Gospel, and therefore being perswaded, that God hath taken us for his adopted children, and that he will for ever shew himselfe a loving Father unto us, let us wholly depend upon his pleasure. This faith Saint Augustine doth call, in his booke De Fide & operibus, Evangelicall, To wit, that which is effectuall through love. By this faith we are borne againe, and the image of God is repaired in us. By this faith, whereas we are borne corrupt, our thoughts, even from our childhood, being alto­gether bent unto evill, we become good, and upright. For here­upon, we being fully satisfied with one God (the spring of all good things that is never drie, but runneth alwaies most plenti­fully) we doe forthwith shew our selves, as it were, Gods, to­wards others, that is, toward the true sonnes of God, indevouring by love to profit them, so much as in us lyeth. For, He that loveth his brother, abideth in the light, and is borne of God, and is wholly given to the new, and to the old commandement, touching mu­tuall love. And this love is the fulfilling of the whole law, as Paul saith: The whole law is fulfilled in one word, namely this, Thou shalt love thy neighbour as thy selfe, Gal. 5. For whatsoever the law teacheth, hitherto it tendeth, and this one thing it requireth, that at the length we may be reformed to the perfect image of God, being good in all things, and ready and willing to doe men good, the which we cannot doe, except we be adorned with all kindes of vertues. For who can purpose and doe all things (as the du­tie of a Christian doth require, 1 Cor. 10.) to the true edifying of the Church, and the sound profit of all men, that is, according to the law of God, and to the glory of God, except that he both thinke, speake, and doe every thing in order, and well, and there­fore be very familliarly acquainted with the whole company of vertues.

To whom good workes are to be ascribed, and how necessarie they be. CHAP. 5.

BVt seeing that they, which are the children of God, are rather Rom. 8. led by the Spirit of God, then doe work any thing themselves, And that Of him, and through him, and for him, are all things, there­fore Rom. 11. whatsoever things we doe well, and holily, are to be ascribed to none other, then to this one onely spirit, the giver of all vertues. Howsoever it be, he doth not compell us, but doth lead us being willing, Working in us both to will, and to doe, Philip. 2. Where­upon Saint Augustine writeth very well, That God doth reward his workes in us. And yet we are so farre from rejecting good workes, that we doe utterly deny, that any man can fully be sa­ved, except he be thus far brought by the spirit of Christ, that he finde no want at all in him, touching those good workes, where­unto God hath created him. For there be divers members of the same body, therefore every one of us have not the same office, 1 Cor. 12. It is so necessary, that the law should be fulfilled, that Heaven and earth shall sooner passe away, then any one iotte, or the least point thereof shall be remitted. Yet because God alone is good, hath created all things of nothing, and doth by his spirit make us altogether new, and doth wholly lead us (for in Christ nothing availeth but a new creature) none of all these things can be ascri­bed to mans strength, and we must confesse, that all things are the meere gifts of God, who of his owne accord, and not for any me­rit of ours doth favour and love us. By these things it may suffi­ciently be knowne, what we beleeve justification to be, by whom it is wrought for us, and by what means it is received of us: also by what places of Scripture we are induced so to beleeve. For al­although of many we have alledged a few, yet by these few, any one, that is but meanly conversant in the Scripture, may fully per­ceive, that they which reade the Scriptures shall find every where such kinde of sentences, as doe attribute unto us nothing but sinne, and destruction, as Hosea saith, and all our righteousnesse and sal­vation to the Lord.

Of the duties of a Christan man. CHAP. 6.

NOw it cannot be doubted of, what be the duties of a Chri­stian man, and to what actions he ought chiefly to give him­selfe, namely to all those, whereby every one, for his part, may profit his neighbours, and that first, in things pertaining to life e­ternall, that they also may begin to know, worship, and feare God, and then in things pertaining to this life, that they may want no­thing which is necessarie to the sustenance of the body. For as the whole law of God, which is a most absolute commandement of all righteousnesse, is briefly contained in this one word, Thou shalt love thy neighbour as thy selfe, so in the performance of this love, it is necessarie that all righteousnesse should be comprised and per­fited. Whereupon it followeth, that nothing at all is to be reckon­ed among the duties of a Christian man, which is not of force and effect to profit our neighbour, and every worke is so much the more belonging to the duty of Christian man, by how much his neighbour may the more be profited thereby. Therefore next af­ter Ecclesiasticall functions, among the chiefe duties of a Christi­an man, we place the government of the Common weale, obe­dience to Magistrates (for these be referred to the common pro­fit) that care which is taken for our wife, children, family, and the honour which is due to parents, (because that without these the life of man cannot consist) and lastly, the profession of good arts and of all honest discipline, because that except these be had in esti­mation, we shall be destitute of the greatest good things, which are proper to mankinde. Yet in these, and all other duties pertain­ing to mans like, no man must rashly take any thing to himselfe, but with a right conscience consider, whereunto God doth call him. To conclude, let every man account that his dutie, and that so much the more excellent a dutie, the more that he shall profit other men thereby.

These things are thus set down in another Edition.

ALso they teach, that there is one holy Church, which is to continue alwaies. Now the Church is a Congregation of Saints, in which the Gospel is purely taught, and the Sacraments rightly administred. And unto the true Vnitie of the Church, it is sufficient, to agree upon the Doctrine of the Gospel, and the administration of the Sacraments. Neither is it necessary that hu­mane traditions, and rites or ceremonies ordained by man, should be alike in all places, as Saint Paul saith, There is one Faith, one Baptisme, one God and Father of all.

Of the chiefe Bishop.

THere be those that attribute this to the Bishop of Rome, that he is the head of the Vniversall Church, and that he hath power in earth, not onely to ordaine civill kingdomes, and to go­verne all Ecclesiasticall persons and matters, but also to command the Angels in heaven, to deliver souls out of Purgatorie, and to blesse, or deliver whom it pleaseth him. But we acknowledge, that if the Bishop of Rome were a godly man, and did teach the Gospel of Christ, according to the writings of the Prophets and Apostles, then he had a ministery of high authoritie in this earth, to wit, a ministery of remitting and retaining sinnes, then which ministerie there is nothing greater or more excellent in this earth. But he alone hath not this ministerie, but he hath it in [Page 227] common with all those, who by a lawfull calling doe preach the Gospell of Christ. For the ministerie of remitting or retaining sins, which otherwise is called the Key of the kingdome of heaven, is not given to the free power of the person of men, but it is so neerely annexed to the word of the Gospell, that so many as doe preach the Gospell, may truly be said to remit, and to retaine sins, to wit, to remit their sins, who by faith do receive the Gospell; to retaine theirs, that doe contemne the Gospell. Mar. 16. Preach the Gospell to every creature. He that shall beleeve, and be baptized, shall be saved: but he that will not beleeve, shall be damned. Hilarie, De Trinit. lib. 6. saith. The Father revealed it to Peter, that he should say, thou art the Sonne of God, Therefore upon this rocke of Confes­sion is the Church builded: this faith is the foundation of the Church: whatsoever this faith shall loose or binde in earth, shall be loosed or bound in heaven. Chrysostome saith: They which beare the keyes be the Priests, to whom the word of teaching, and interpreting the Scrip­tures, is committed. Now the key is the word of the knowledge of the Scriptures, by which key the truth is opened to men. Augustine, De Doctr. Christ. Lib. 1. Cap. 18. saith: These keyes did he give to the Church, that whatsoever it looseth in earth, should be loosed in heaven: to wit, that whosoever would not beleeve, that his sinnes are forgiven him in the Church, they should not be forgiven to him: but whosoever should beleeve, and being corrected doth turne from his sins, being placed in the lap of the Church, should, by the same faith and correction be healed. Ambrose saith, Sinnes are remitted by the word, whereof the Levite is the Interpreter or Expounder. Bernard. in Epist. ad Eug. saith: The true successour of Paul will say with Paul, Not that we have dominion over your faith, but we are helpers of your ioy. The heires of Peter will heare Peter saying: Not as though ye were Lords over Gods heritage, but that ye may be ensamples to the flocke. Thomas, in Summa sua, parte, 3. in addit. q. 6. art. 6. saith: Because the Church is founded upon Faith, and the Sacraments, therefore it doth not pertaine to the Ministers of the Church to make new Articles of Faith, or to set apart those which are made, neither to appoint new Sacraments, or to take away those, which are appointed: but this is proper to that excellencie of power, which is due to Christ alone, who is the foundation of the Church. And therefore, as the Pope cannot dispense, that any one may be saved without Baptisme, so cannot he not dispense with any to be saved with­out confession, because that he bindeth by force of a Sacrament. And [Page 228] although Thomas have his opinions, touching confession, yet this which he saith, It doth not pertaine to the Ministers of the Church (among whom he reckoneth the Pope) to make new Articles of Faith, and to appoint new Sacraments, is indeed an Apostolike and Catholike judgement. For no other ministerie doth pertaine to the Ministers of the Church, which have their calling from Christ, then that which we mentioned before, and which the Apostles of Christ, themselves did execute, touching the remitting and re­taining of sins. Therefore if any thing more then this ministerie be attributed to the Bishop of Rome, this is either given unto him by mans ordinances, or else it is feigned by the Monks and other flatterers, against the authoritie of the word of God.

Of the Church.

VVE beleeve and confesse, that there is one holy Catholike, and Apostolike Church, according to the Creed of the Artic. 32. Apostles, and the Nicene Creed. 2. That this Church is so go­verned of the holy Ghost, that although he suffer it to be weake in this earth, yet he doth alwayes preserve it, that it doe not pe­rish either by errours, or by sins. 3. That in this world many naugh­tie men and hypocrites, are mingled with this Church. 4. That these naughtie men and hypocrites, if by a lawfull calling they shall take upon them the ministerie of the Church, shall not of themselves any whit hinder the truth of the Sacraments, except they pervert the ordinance of Christ, and teach wicked things. 5. That in this Church there is true remission of sins. 6. That this Church Looke the 1. Observation upon this confess. hath authoritie to beare witnesse of the holy Scripture. 7. That this Church hath authoritie * to judge of all doctrines, ac­cording to that, Try the spirits, whether they be of God. And, Let the other iudge. 8. That this Church hath authoritie Looke the 2. observation. to interpret the Scripture.

But where this Church is to be sought, and whether her au­thoritie be limited within certaine bounds, divers men doe judge diversly. But we thinke, that men are to judge, by the authoritie, both of the holy Scripture, and also of the ancient Fathers, that the true Catholike, and Apostolike Church, is not tied to one certaine place or nation, nor to one certaine kinde of men, but that it is in that place or nation, where the Gospell of Christ is sincerely preached, and his Sacraments rightly administred, [Page 229] according to Christ his institution. Ioh. 10. I have said, ye are Gods: He called them Gods, unto whom the word of God was gi­ven, &c. Therefore there is the people or Church of God, where the word of God is preached. Joh. 15. Now you are cleane, through the word, which I have spoken to you. Therefore the word of Christ, which is the Gospell, doth declare where that Church is, which is cleane in the sight of God: Romanes 1. The Gospell is the power of God to salvation, to every one that beleeveth. There­fore where the Gospell is, which is acknowledged by faith, there God hath his Church, wherein he is effectuall unto eter­nall life. Chrysostome in his Commentaries upon Matthew, Cap. 24 Hom. 49. saith. Therefore at this time all Christians must goe to the Scriptures: because that at this time, since heresie possessed those Churches, there can be no triall of true Christianitie, neither can there be any other refuge for Christians, that would willingly know the truth of faith, but onely the Divine Scriptures. And a little after, Therefore he that will know which is the true Church of Christ, whence may he know it, but onely by the Scriptures? Au­gustine, Tom. 2. Epist. 166. saith. In the Scriptures we have lear­ned Christ, in the Scriptures we have learned to know the Church: these Scriptures we have in common: why doe we not in them re­taine in common both Christ and the Church? And againe, Tom. 7. in Epist. contra Epist. Petiliani Donatistae, cap. 2. 3. & 4. It is a question betweene us and the Donatists, where the Church is What then shall we doe? shall we seeke the Church in our own words, or in the words of her Head, in our Lord Iesus Christ? I thinke that we ought to seeke it rather in his words, who is the truth, and doth best of all know his body.

Now that which is affirmed, that the Church hath authoritie to beare witnesse of the holy Scripture, to interpret the Scrip­ture, and to judge of all doctrines, it is not so to be understood, that the Church hath absolute authoritie to determine what she listeth, and also, if it please her, to change the Scripture, and to feigne a new doctrine, and to appoint new worships of God; but that the Church, as the Spouse of Christ, ought to know the voice of her husband, and that she hath received of her husband a certain rule, to wit, the Propheticall and Apostolicall preaching, confirmed by miracles from heaven, according to the which she is bound to interpret those places of the Scripture, which seeme to be obscure, and to judge of doctrines. Psal. 119. Thy word is a light [Page 230] unto my feete. Rom. 3. Having gifts, that be divers, according to the grace that is given unto us, whether we have prophecy, according to the proportion of Faith, &c. 2 Pet. 1. We have a more sure word of the Prophets, to the which ye do well that ye take heede, as unto a light that shineth in a darke place, &c. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witnes: for our mean­ings and interpretations have no credit, without these witnesses. Ie­rome upon Matth. 23. That which is spoken without authority of the Scriptures, is as easily contemned, as it is spoken. And August. De Nupt. & Concup. Lib. 2. Cap. 23. saith, This controversie seek­eth a Iudge. Therefore let Christ iudge, and let him shew, what thing it is that his death doth profit. This, saith he, is my blood, And a little after: Together with him let the Apostle iudge, because that Christ himself also speaketh in the Apostle, he crieth out and saith touching God the Father, He which spared not his owne Sonne. &c. Where­the Church hath so farre authority to judge of doctrine, that not­withstanding she must keep her selfe within the bonds of the ho­ly Scripture, which is the voice of her husband, from which voice it is not lawfull for any man, no not for Angell, to departe.

Of the Ministerie of the Word.

VVE confesse that the Ministers of the Church, are (as Paul Artic. 15. termeth them) the fellow labourers of God, by whom he doth dispense both the knowledge of himselfe, and also remission of sinnes, turne men to himselfe, raise them up, comfort them, and also terrifie and judge them: yet so, that not­withstanding we doe ascribe all the vertue and efficacie that is in them unto the Lord, and give a ministerie onely to the Ministers. For it is certaine that this vertue and efficacie is not to be tied to any creature at all, but is to be dispensed by the free favour of God, in what manner and to whom it pleaseth him. For he that watereth is nothing, neither he that planteth, but God that giveth the increase.

Ecclesiasticall power.

NOw the authoritie of the Word, and feeding the flock of the Artic. 16. Lord (which properly is the power of the keyes) prescribing * Looke the 1. observation upon this con­fession. to all; as well high as low, what to doe, ought to be sacred and in­violable: and is to be committed onely to those that are chosen and fit to discharge it, and that either by the divine service of God, or by the certaine and advised suffrage of the Church, or by their sentence, to whom the Church hath assigned this charge.

The choosing of Ministers.

FOr this function is to be given to none; whom the Ministers, Artic 17. and they to whom this charge is committed by the Church, doe not finde and judge to be skilfull in the law of God, to be of a blamelesse life, and to beare a singular affection to the name of Christ, which, seeing it is the true election of God, is rightly al­lowed by the consent of the Church, Looke the 2. observation upon this con­fession. and by the laying on of the hands of the Priest.

The head and shepheard of the Church.

FOr Christ himselfe is the true head of his Church, and he alone Artic. 18. is the Shepheard, who giveth governours, Pastours, and Do­ctors, that by the outward administration of the keies, they may rightly and lawfully use that authoritie. Wherefore we doe not acknowledge that those are Shepheards, and that head of Rome, which have the bare title and nothing else.

The duties of Ministers.

THe chiefe dutie of this function is, to preach repentance and Artic. 19. remission of sinnes through Christ, without ceasing to pray for the people, to give themselves very diligently without weari­nesse to holy studies, and to the word of God, and with the word of God, as with the sword of the spirit, and by all kinde of meanes to persecute Satan with deadly 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 magistrates, by discipline to shut out, or by some other fit meanes to mulct those, which proceed further in wickednesse, till such time as they doe repent and may be saved. For that is the returning to the Church for a diseased Citizen of Christ, if having changed his minde and endevour (whereunto all this disci­pline doth tend) hee acknowledge and confesse his errour, and doth now of his owne accord require holesome discipline and by his new endeavour of godlinesse doth rejoyce all the godly.

Out of the declaration of the same Confession, which Luther himselfe approved by his letters, Anno 1537.

VVE beleeve and confesse, that mankinde, by the onely mercy of God, is justified by faith through Christ, and that the Almightie God, by the outward preaching of the Gospel, and the holy seales, doth declare, and set before our eyes that sal­vation and happinesse, which Christ, without any worke or merit of ours, hath purchased for us, and given freely unto us. But we are unjustly suspected of some as though we did attribute nothing to [Page 244] the preaching of the outward word, and to the Sacraments, or as though we did take that from them, which the Lord himselfe doth attribute unto them, and by this meanes should overthrow and abolish the ordering and guiding of those things which per­taine to the Church: whereas on the contrary side wee have a chiefe regard unto this that we neither attribute too much nor too little to these things. For we have learned both out of the holy Scriptures, and also out of the Catholike Doctor Austin, That the soule is in miserable servitude if any man take or worship the signes instead of the things which they signifie. And againe, That is an er­rour, if any man interpret them unfruitfully. We have learned also that the externall gifts are not to be despised, because of the inter­nall gifts: knowing that Cornelius the Centurion was taught of God, and that yet notwithstanding he was put over to heare Peter the Apostle preach, and to be baptised of him. Therefore that we may walke in the high and plain way, that is, that we may detract nothing from the Word and Sacraments, which the Scripture doth attribute unto them, and againe that we may not give that to the creature, which is proper to the Creator, and that the ordi­nance of God may not be disanulled, but all glory may be given to God alone: to conclude, lest that by those externall things insti­tuted of God, we should too much tie the mindes of the faith­full to things created, wee so beleeve touching the Mini­sterie of the Word and the Sacraments, as we have profes­sed, which thing also wee do thus declare by that which fol­loweth.

Of the ministery of the Word of God.

ALthough the Lord hath expresly said, No man cometh to me, except my. Father which sent me, doe draw him: Yet it was his will, that the Gospel of the kingdome should be preached to all nations, and that Bishops should discharge this dutie of the Ministery, with great care and diligence, and with speciall watch­fulnesse, and be instant in season, and out of season, and by all means, to gaine many unto Christ. For therefore when he was ready to depart hence into heaven in his body, he said to his disciples: Got ye into the whole world, and preach the Gospel to every creature. After the which manner also Paul the Apostle saith, He that descended, is even the same that ascended farre above all heavens, that he might fill all things. And he gave some to be Apostles, and some Prophets, [Page 245] and some Evangelists, and some Pastours, and Teachers, for the ga­thering together of the Saints, for the worke of the ministerie, and for the edification of the body of Christ.

Now the Lord doth use these his Ministers to instruct his Church, so as he useth meats to nourish us, the sower to sowe seed, and Phisicians to heale our bodies. For except himselfe doe give power and vertue, whereby both the meate may be turned into nourishment, and the seed may spring up, and also the medi­cine may be made effectuall, the outward worke doth nothing at all profit: So except the Lord do give increase in the heart of the hearer, the doctrine indeed in him which hath not faith, is as it were a watering and planting, but such as is without efficacie and unfruitfull: but being received by faith into good ground, and being trimmed by the inward husbandman the holy Ghost, doth worke marvellously, and profit. Notwithstanding it hath so pleased the Lord to moderate the affaires of men, that although by his owne power he doth all things in all men, yet he vouchsa­feth to use the Ministers as workers together. For that saying of Paul is evident: For we together are Gods labourers, but he addeth: Ye are Gods husbandrie, and Gods building: to wit, that we might give unto God all the vertue, efficacie, accomplish­ing and perfiting of the worke, and to the Ministers a service onely: whereupon we doe truely say with Paul: Who is Paul then? and who is Apollos? but the Ministers by whom ye beleeved? and as the Lord gave to every man. I have planted, Apollos wa­tered, but God gave the increase. So then, neither is he that plant­eth any thing, neither is he that watereth, but God that giveth the increase. And in this sense we doe know, and willingly use these speeches, and testimonies of the holy Scripture: I have be­gotten you in Christ by the Gospel; you are the Epistle of Christ, written by us, not with inke, but with the spirit of the living God. And, Whose sinnes you remitte, they are remitted to them. A­gaine, Faith commeth by hearing, and hearing by the Word of God. And againe, I send thee to the Gentiles, that thou maist open their eyes. Also the Scripture saith of Iohn Baptist, He shall turn the hearts of the fathers to the children, &c. For when all these things be done (that is, when we are borne againe, when the holy Ghost is given to us, when our sinnes be forgiven us, when faith is given us, and our eies opened, and our hearts turned) one and the selfe same spirit, (as the Apostle saith) work­eth them all, who by his grace doth lighten their hearts, and [Page 246] draw them unto him, and that after a common order and meane, to wit, by the instrument or meane of his word: and yet he might draw us without all meanes, and without any instrument, whe­ther, as much, and whom it pleaseth him. Therefore let no man glory in men, but in him that giveth the increase. Againe, let no man despise men, which are sent of the Lord, of whom he pro­nounceth, He that heareth you, heareth me: and he that despiseth you, despiseth me. This is our opinion as touching the ministery of the word, agreeable, as we hope, to the Scripture and sound wri­ters: which also we have found often in Luthers, and in his friends bookes.

Of those that teach in the Church, and who they be that governe them. CHAP. 9.

IN the ninth place it is taught concerning the acknowledging of the shepheards of soules or lawfull Ministers of sacred functions in the holy Church: according to the degrees and order of divers cures, and first that these are especiall members of the holy Ec­clesiasticall communion, and Christ his Looke the 1. Observation upon this confess. Matth. 10. Luke 10. Iohn 13. 1 Cor. 4. Vicegerents, that is, they who supply his place. He that heareth them, heareth Christ, he that d [...]spiseth them, despiseth Christ, and his heavenly Father. For to these is the ministery of the Word and Sacraments lawful­ly committed. But Ministers ought not of their owne accord to prease forward in that calling: but ought according to the exam­ple of the Lord and the Apostles, to be lawfully appointed, and or­dained thereunto: and that after this manner, that from among a Matt. 10. Mar. 1. 6. & 3. Act. 1. people that is sound in religion and feareth God, such men may be chosen and called to the administration of holy functions, as are strong and mightie in faith, fearing God, and having gifts requi­site for the ministerie, and be of an honest and blamelesse life. And againe, that above all things these be proved and tried by exami­nation weather they be such, and so afterward, prayers and fa­stings 1 Tim 2. being made, they may be confirmed or approved of the Elders, Looke the 2. Observa­tion. Heb. 5. by laying on of hands. Look the 3. Observat. Hereof speaketh the Authour of the Epistle to the Hebrewes. Every high Priest is taken from among men (that is to say) from among the faithfull, and such as [Page 247] are a spirituall priesthood.) And Paul, laying before Timo­thie his owne example, saith, What things thou hast heard of me 2 Tim. 2. before many witnesses, the same deliver to faithfull men, which shall be able to teach others also. Of such Priests or Ministers and of ma­king, ordaining, and consecrating them, and how the ordaining of them ought to be handled, the Apostle teacheth evidently and 1 Tim. 3. Titus 1. plainely in his Epistles to Timothy and Titus.

Therefore it is not permitted to any among us to execute the office of the ministery, or to administer holy functions of the Lords, unlesse, according to this custome of the Primitive Church, and order appointed by God, he come to this function, and be cal­led and assigned thereunto: which thing may also manifestly ap­peare by the ancient Canons of the Church. Saint Cyprian hath in like sort set downe the manner of ordaining Priests. Accor­ding to these things, the ministers of lower degree, especially they which are called Looke the 4. Observat. Deacons, are a long time detained with our El­ders, and kept in exercise: and this thing they doe very seriously, making a streight trial and examination of their faith & diligence, following herein the example of the Primitive Church, and also of Christ himselfe, who kept his Disciples with him for the space of three yeeres. Also the Apostles dealt so by others, to the to the end that afterward godly men and such as were illumina­ted with the heavenly light, might be taken and ordained from a­mong them to higher degrees, and to the executing of greater functions, and that they might have testimonie as well from the common sort, as from their Elders, that they were fit men, and worthy of that place.

Together with these things it is taught, that by the executing of that charge wherein they be lawfully placed, they are bound to this, that they take care for the soules of men committed to their charge, and for their everlasting salvation, and faithfully em­ploy their service unto them, by teaching of the Word of God and administring the Sacraments according to Christ his meaning and ordinance, that they be an example and allurement to practiso all vertue, make prayers for them, bring them out of sinnes and errours, and inquire after the will of God, and search the same in the holy Scritures, by diligent reading and continuall meditation: as the Apostles also exhort men to these things: Saint Peter wri­teth 1 Pet. 5. thus, Feed the flocke of God which dependeth upon you, caring for it, not by constraint, but willingly, not for filthy lucre, but of a [Page 248] readie minde. In like sort Paul writeth to Timothy a Ruler, and 2 Tim. 4. Bishop, But be thou sober, and watch in all things, suffer adversitie, doe the worke of an Evangelist, make thy ministery fully knowne, or with all diligence. Againe, Be thou an example to the faithfull, in 1 Tim. 4. speech, in conversation of life, in love, in the spirit, in faith, in pure­nesse. Till I come be instant in reading, exhorting, and teaching. Despise not the gift of grace which is in thee, which was given to thee by prophecie with the laying on of the hands, of the company of the Eldership. These things exercise, and give thy selfe unto them, that 2 Tim 3. all men may see how thou profitest: take heede to thy selfe, and un­to learning, and abide in these things. For in doing this thou shalt save both thy selfe, and them that heare thee. Such ministers ought also to deliver sound and wholesome doctrine such as they have received from Christ and the Apostles, out of holy Scripture, and being all alike minded, through one spirit to teach the same in their Sermons, according to the ordinance of Saint Paul, who writeth thus, Keepe the true patterne of the whole some words, which 1 Tim. 1. thou hast heard of me, in faith and in love, which is in Iesus Christ. And againe, But abide thou in those things, that thou hast learned, and are committed unto thee, knowing of whom thou hast learned them, and that thou hast knowne the holy Scriptures of a childe, which are able to make thee wise unto salvation, through the faith which is in Jesus Christ. And else where: charge certaine, saith he, that they teach no other thing.

But peculiar mention is made thereof, that they which have the spirituall government of the Churches, and doe their endea­vour in them, ought not themselves, nor by others, to use civill power or constraint, to force men to beleeve, or to exercise Lord­ly authoritie over the faith and people of God, according to the doctrine of Christ and the Apostles. The Lord spake thus to the Apostles, and in them to all faithfull and true Preachers of the Gospel, Ye know that they who are rulers of the people have domi­nation Matth. 20. over them whose rulers they are, and they that are great Lords exercise authoritie over the people that are subiect to them. But it shall not be so among you. But if any man among you will be great, let him be your servant, and he that will be chiefe among you or beare rule, let him be your minister. Even as the Sonne of man came not to be ministred unto, but that he himselfe might minister to others, and give his life, as a price, for the redemption of many. Peter also 1 Pet. 5. saith, Not as being Lords over the people, or the Lords inheritance, [Page 249] but as they who are an ensample to the flocke. And Paul, Not that 2 Cor. 1. we are Lords over your faith, but because we are helpers of your ioy. But the gain-sayers are with a quiet minde to be forborne, and by reasons grounded on the truth of holy Scripture to be refuted and convinced, and pains must be taken that they may suffer them­selves, to be bettered by wholsome doctrine as the Apostle giveth 2 Tim. 2. Tit. 3. in charge touching this matter.

And after other things.

Besides it is taught, that all the people ought to performe obe­dience (and that with a great affection of love toward them) to such lawfull, godly, and faithfull Pastours of souls and that they ought to assure and undoubtedly to perswade themselves very well of them, obey them, use their helpe in matters pertaining to salvation, yeeld them due honour, and performe all convenient duties, towards them, whereunto they are bound by Gods word and that according to the Doctrine of Christ who saith, He that Matth. 10. Luk. 10. Iohn 13. Heb. 13. receiveth you, receiveth me, and he that heareth you, heareth me. And also in the Epistle to the Hebrews, Obey them that have the oversight of you, and submit your selves, for they watch for your souls, as they that must give account for them. And the Apostle, 1 Tim. 5. Elders that rule well, are worthy double honour, especially, they that are occupied in the Word and Doctrine. Furthermore, they ought to be provided for, that they may have a competent living, and such things as are needfull for the maintenance of the body, accor­ding to the Lords ordinance, whereof Paul speaketh after this sort, The Lord hath so appointed that they which preach the Gospell 1 Cor. 9. should live of the Gospell.

And to the end that the danger of an idle, secure, and Looke the 5. Observat. upon this con­fession. Sodo­miticall life may be avoyded, and so they may be an example to the flocke, whereof they have charge, and that by a feeling of the bur­dens of this common life, they may learne to understand the miserie of men, and may by this means be touched and have com­passion on the miseries of others, for these causes, I say, this is taught, that they, whose abilitie of strength in such Looke the 6. Observation upon this confess., especi­ally those, on whom as yet the greatest and painfullest charge of the people, is not laid, should themselves with their owne hands get their living, that they be not a burden to the Churches, especially in the beginning of their buildings, and reparations, or also in times of long persecution, or otherwise [Page 250] by reason of the weaker sort, and that they give not place to vaine 2 Cor. 6. 1 Thess. 2. 2 Thess. 3. voluptuous, and riotous sloath, as those who faithfully follow Saint Pauls doctrine, and who have the Lords speech before their eyes, saying, it is a more happie thing to give, then to take. Acts 20.

And if so be that some one of these Pastors slip into sin or er­rors, or be somewhat negligent in looking to this charge, he ought by the ordinary and lawfull discipline of the Church to be brought into the way againe, and to be chastised, but if he will not repent, nor be healed, then he ought first to be remooved from the execu­ting of his charge and from the ministerie, and afterward as an unprofitable servant, as a member which causeth offence, a dry branch, and unsavoury salt to be cast out or banished from the fel­lowship of the Church and injoying of salvation, of whom the Lord saith, that this salt is henceforth good for nothing, that which Matth. 5. Joh. 15. Matth. 5. 1 Tim. 5. Paul also teacheth, when he saith, Those that offend (meaning those that are Elders) reproove or chastise before all men, that the rest also may stand in feare. But the people ought so to behave themselves toward such Teachers, either growne out of kinde, or entangled with errors, or toward other Elders also not repenting, and excommunicated, as the holy Scripture sheweth, and first Christ saith. Take ye heed of false Prophets, which come to you in Matth. 7. sheeps cloathing, but inwardly are ravening woolves, ye shall know them by their fruits, and Paul. Now I beseech you brethren, marke Rom. 16. those diligently which cause division and offences, contrary to the do­ctrine which ye have learned, and avoyd them, for they that are such serve not our Lord Iesu Christ but their own bellies.

Of the Keyes of Christ. CHAP. 14.

THE fourteenth Chapter of Ecclesiasticall doctrine is of the Lords Keyes, of which he saith to Peter, I will give thee the Matth. 16. Keyes of the kingdome of heaven, and these Keyes are the peculiar Function or Ministerie and administration of Christ his power, and his holy Spirit, which power is committed to the Church of Christ, and to the Ministers thereof, unto the end of the world: that they should not onely by preaching publish the holy Gospell, although they should doe this especially, that is, should shew forth that word of true comfort, and the joyfull message of peace, and new tidings of that favour which God offereth: but also that to [Page 251] the beleeving and unbeleeving they should publikely or privately denounce and make knowne, to wit, to them his favour, to these his wrath, and that to all in generall, or to every one in particular, that they may wisely receive some into the house of God, to the communion of Saints and drive some out from thence, and may so through the performance of their ministerie, hold in their hand the Scepter of Christ his kingdome, and use the same to the go­vernment of Christ his sheepe.

Therefore the condition, and proper office of the Keyes is, first first to open and loose, that is, in Christ to appease and still the con­science of the faithfull ones, and of those that turne againe by re­pentance: to make it knowne unto them that their sins be for­given, and to strengthen them in a sure hope of salvation: and by this means to open the kingdome of heaven unto them, to give them courage against all temptations, and to stirre upstedfastnesse and cheerefulnesse in them. And all these things are done by the faithfull Shepheards of souls in the Lords stead, not doing this of themselves, but upon Christ his commandement, not by their own and proper vertue, but by Christs, and by the efficacie of his Word and Sacraments, as those that are Stewards and Dispensers of the mysteries of God, and Ministers onely. In the administra­tion of which things, they may use some seemely and indifferent ceremonies, that is, which are no way necessary, such as are Looke the 6. observation. 1 Cor. 4. 2 Cor. 3. & 5. to lay on hands, or to reach out the right hand, or else they may o­mit them.

On the other side the office and proper worke of the Keyes of Christ is, to shut and binde, that is, by the commandement of Christ, and the authoritie of this office given by him to the Church, which is his power and scepten, to denounce against all stubborne impenitent, unbeleeving, and other such like sinners, Gods horrible judgement and his intollerable wrath, which no nature carrabide, and his severe sentence: and so by the word of Christ, according to the qualitie of the offence to reproove sinne, to sever them from the fellowship of Christ our Saviour, and from the fruit and participation of the Sacraments, and to cast them out of the Christian Church, and in a word to shut the kingdome of heaven upon them, and at the length to deliver them to Sathan.

This power of his Scepter and spirit hath the Lord granted and delivered to the holy Apostles and in them to all Ministers of Churches, lawfully ordained that they might exercise in hisstead: [Page 252] and he granted it to them by these words, As the Father hath John 20. sent me, so doe I send you also. And by and by he addeth these words, Receive ye the holy Ghost. If ye forgive any men their sins, they are forgiven them, and if ye retaine any mans sins, they are re­tained. Moreover a manifest example of using the power of the Keyes is layed out in that sinner of Corinth and others, whom S ^t. Paul, together with the Church of that place, by the power and 1 Cor. 5. authoritie of our Lord Iesu Christ and of his spirit, threw out from thence and delivered to Sathan: and contrariwise, after that God gave him grace to repent, he absolved him from his sins, he tooke him againe into the Church to the communion of Saints and Sa­craments, 2 Cor. 2. and so opened to him the kingdome of heaven againe. By this we may understand that these Keyes, or this Divine Fun­ction of the Lords, is committed and granted to those, that have charge of souls and Looke the 7. observation to each severall Ecclesiasticall Societies, whe­ther they be small, or great. Of which thing the Lord saith to the Churches, Verily, I say unto you, whatsoever things ye binde on earth, Matth. 18. shall be bound in heaven. And straight after: For where two or three be gathered together in my name, there am I in the middest of them. Moreover, this is likewise taught Look the 8. Observa­tion. that every Christian, so often as he needeth these Keyes of the Lord, ought to require them parti­cularly for himself of the Pastors of souls of that Church or fellow­ship, of which himselfe is a part, and to which he belongeth, and that he use them with full confidence, no otherwise then if he re­ceived them of Christ himselfe, seeing that Christ hath delivered them unto the Pastours and that he by no meanes doubt, that by the ministerie of these keyes, through the vertue and power of Christ his sins are forgiven him, and that he is freed from them, ac­cording John 20. Luke 10. Matth. 10. John 13. to Christ his own saying, whose sins you forgive, &c. And, He that heareth you, heareth me: and he that receiveth you (in the behalfe, to wit, of the Ecclesiasticall ministerie, and in his time of need) receiveth me: and contrarily, He that despiseth you, de­spiseth me.

This is also taught and handled, Looke the 9. Observa­tion. that the Priests ought not to use these keyes of the Lord otherwise, then according to the mea­ning and will of Christ, which is declared expressely in his word, and according to the sure, flat, and expresse determinations of his judgement: and that they doe not any manner of way, accord­ing to mens opinions, much lesse after their own minde or lust, abuse these keyes: for so it would come to passe, that the keyes [Page 253] should swarve from their office. And this is to be taken heed of, that it be not by this meanes fulfilled in the misusing of them, which the Lord hath said by the Prophet: For you, saith be, is this Malac. 2. commandement, O ye Priests, if you will not heare it, nor consider it in your hearts, to give glory to my name, saith the Lord of Hrasts, I will send a curse upon you, and will curse your blessings, as I have cursed them already, because you regard not in your hearts the feare of the Lord.

Out of the Articles concerning abuses.

Out of the declaration of the same Confession. Of holy signes.

SAcraments are visible paterns, instituted of God, of the grace, good will, and promises of God towards us, sure testimonies, and holy remembrances, the which under earthly signes doe re­present unto us, and set before our eyes heavenly gifts, and doe [Page 276] withdraw the minde from earthly to heavenly things moreo­ver, they be tokens of Christian brotherhood and fellowship. Therefore a Sacrament is not onely a signe, but it is made of two things, to wit, of a visible or earthly sign, and of the thing signified, which is heavenly: the which two although they make but one Sacrament, yet it is one thing which is received with the body, another thing which the faithfull minde, being taught by the spi­rit of God, doth receive. For the signes and the things signified by the signes doe cleave together onely by a certaine mysticall meane, or as others speake, by a Sacramentall union: neither be they so made one, that one in nature is made the other, or that one is contained in the other. For either of them (the which thing also holy Gelasius did acknowledge) doth keepe it owne proprie­tie. Therefore the outward signes are not the selfe same thing, substantially and naturally, which they doe signifie, neither doe they give it of themselves, and by their owne power, no more then the minister doth, but the Lord useth the minister, and the signes, and the word to this end, that of his meere grace, when and so much as pleaseth him, he may represent, declare, Looke the 1. obs [...]r­vat. upon this confession. visibly shew, and set before our eyes his heavenly gifts, and all this ac­cording to his promise.

Now, as it doth derogate nothing from the ministerie of the word, when it is said, that the out ward preaching of the word doth profit nothing, except the inward husband man doe give the increase, (for Paul saith, He that planteth, and he that watereth, is nothing, but God that giveth the increase,) so he doth not make the Sacraments of no effect, which saith, that not they, but God him­selfe doth purge us, that is, which doth attribute the force of the Sacrament to the Creator. For Peter said, Baptisme doth save us: but he addeth, Not whereby the filth of the flesh is washed away, but in that a good conscience maketh request unto God. For as in other creatures, as in the Sunne, the Moone, the Starres, fire, precious stones, hearbes, and such like things, which God doth use as in­struments toward us, we ought not to put any confidence, nor admire them as the causes of any benefit: so our trust ought not to rest in outward signes, nor the glory of God be transferred un­to them, as they be outward signes (howbeit the Lord doth use their helpe toward us, and they be holy ordinances) but by them our trust must lift up it selfe to him, beeing both the authour of the Sacraments, and the Creator of all things. And seeing that [Page 277] the Sacraments are the institution and worke of the Lord him­selfe, the faithfull doe receive them, not as certaine superfluous inventions of men, as at the hand of men, but as his heavenly gifts, and that at the hand of the Lord. For as touching the word of the Gospel, which he preached, the Apostle writeth thus: When ye received of us the word, whereby ye learned God, ye did not re­ceive it as the word of men, but, as it was indeed, as the word of God, who also worketh in you that beleeve. The like reason is there of the Sacraments. Therefore as a little before we testified, that we doe, and alwaies did receive these sentences and speeches of Scripture, touching the ministery of the word, Looke the 2. obser­vat. upon this confession. the Minister doth convert, remit sins, open the eies and hearts of men, give faith and the spirit: so, being well understood, we doe acknowledge also these speeches touching the Sacraments, the Minister through Baptisme doth regenerate and wash away sinnes: he doth distri­bute, and give the body and blood of the Lord: For Ananias said to Paul, Arise and be baptised, wash away thy sinnes, by calling on the name of Iesus. Also, Iesus tooke bread, gave it to his Disciples, and said, this is my body. Also it is manifest, that the ancient Fa­thers, did use such kinde of speeches, because that by this meanes they would propound and commend more royally the gifts of God. Moreover, seeing that the institution and work of the word and of the Sacraments proceedeth not from men, but from God, we doe here reject the errour of the Donatists, and of the Ana­baptists, who esteemed the holy gifts of God according to the worthinesse, or unworthinesse of the Minister.

Now in that heavenly gifts are represented unto us by earthly things, it cometh so to passe by a certaine singular goodnesse of God, who by this meane would helpe our weakenesse. For the weakenesse of mans wit doth understand all things the better, if they be resembled by visible things. Therefore the Lord would by Sacraments set before the eies of mortall men his heavenly gifts and his promises, as it were a lively picture in a certaine ta­ble: that is, those things, which are perceived by the minde, he delivered to us in sensible things.

Whereupon we doe gather, that the Sacraments doe apper­taine to them which are in the Church. For prophane men doe scoffe at our Sacraments, insomuch as they esteeme them ac­cording to the externall things onely. But they which have faith, understand the mysteries of the Sacraments: and they which re­ceive [Page 278] them in a true and lively faith, receive them with fruit: if they be received without faith, they doe hurt: not that the good gifts of God doe hurt of themselves, but because that they being not received aright, doe hurt, through our default. Furthermore, the Sacraments are badges of the people of God. For by these we are gathered together into a holy companie, and we professe our faith. For it pleased the Lord by this meane to gather his peo­ple to himselfe, and as it were to marke them with this signe, whereby also he might put every one in minde of his dutie.

Now of this kinde there be two Sacraments in the Church of Christ, Baptisme, which is called the font of regeneration: and the Supper of the Lord, which is called the body and blood of the Lord, or the communion of the body and blood of the Lord. And now we will speake severally of them: for hitherto we have discour­sed of the Sacraments in generall, as before God we doe beleeve, and wherein we hope that Luther will not thinke any thing wanting.

The beginning of this eighth Article is elsewhere thus set downe.

THough the Church, to speake properly, be a Congregation of Saints and true beleevers, yet seeing that in this life many hypocrites and evill men bee mingled with it, it is a law­full thing, to use the Sacraments, ministred by the hands of evill men, &c.

Touching the use of the Sacraments they teach, that they were instituted, not so much to be notes of profession amongst men, as to be signes and pledges of Gods good will towards us, set before the eyes, to stirre up and confirme faith in them which use them. Therefore we must use Sacraments so, as wee must joyne faith with them, which may beleeve the promises that are offered and declared unto us by the Sacraments. By this faith we receive both the grace promised, which is represented by the Sacraments, and also the holy Ghost. Therefore they con­demne that Pharisaicall opinion of the Papists, which suppresseth the doctrine of faith, and doth not teach that faith, which belee­veth that grace is freely given us for Christs sake, is necessarie in the use of the Sacraments, but imagineth that men are just, for the very use of the Sacraments, even by the worke done, and that without any good affection of him that useth it.

This Article we finde thus in another Edition.

COncerning the use of the Sacraments, they teach that they were ordained, not so much to be markes and badges of profession amongst men, as that they should be signes or testimo­nies of the will of God towards us, set forth unto us, to stirre up and confirme faith in such as use them. Whereupon they condemne those that teach, that the Sacraments do justifie by the [Page 285] worke done, and doe not teach that faith to beleeve remission of sinnes is requisite in the use of Sacraments.

This in another Edition is set downe in this sort.

TOuching Baptisme they teach, that it is Looke the 2. observation. necessarie to sal­vation, and that by Baptisme the grace of God is offered. That childreu are to be baptized, and such as by baptisme be pre­sented to God, are received into his favour. They condemne the Anabaptists, that allow not of childrens Baptisme, and hold that children are saved without Baptisme.

Also out of the 19. Art. Of Confirmation.

IT is well knowne, that the manner of consecrating oyle was magicall and execrable: and therefore these annointings, wherein there is use of oyle, are not to be tollerated, and in old time they used these ceremonies otherwise then now they be used. In the ceremonie of confirmation there was a triall of do­ctrine, wherein every one did rehearse the forme of doctrine, and did openly professe that they did mislike the madnesse of the Heathen, and of Heretikes, and that they would be and remaine members of the true Church, and never forsake that true opi­nion [Page 287] which they did then professe. This custome was profitable to instruct men, and to keepe them in the true knowledge of God. And in our Churches the like things be done in Catechising the younger sort, Looke the 2. observation upon this con­fession of Bo­bem. Sect. 8 and in private confession, wherein the Pa­stours doe examine the doctrine of the people. But as touching the ceremonie of confirmation, which the Bishops doe now re­taine, what else is it, but a vaine shadow?

Of Baptisme. CHAP. 10.

VVE acknowledge that Baptisme is to be ministred, as well to infants, as to those that are growne to full age, and that it is to be used in the Church, even to the end of this world, in the name of the Father, and of the Son, and of the holy Ghost, according to Christ his institution.

Also we beleeve and confesse, that Baptisme is that Sea, into the bottome whereof, as the Prophet saith, God doth cast all our sins, and forgive them for Christ his Sons sake, through faith. But whereas some affirme, that sinne remaining in man after Bap­tisme, is not indeed sinne of it owne nature, we thinke it to be a more pernitious errour, then the common sort of men doth judge it to be: For, although we doe not doubt, but that sinne which remaineth after baptisme, is forgiven to the faithfull for Christ, and by the free mercie of God, is not imputed any longer before the tribunall seat of God; yet if a man weigh and consider the nature thereof, it is in deed in it selfe sinne, by reason whereof, as Augustine said before, No man living is justified in the sight of God; and, there is not a iust man in the earth, which doth good, and sinneth not. Rom. 7. I see another law in my members, rebelling a­gainst the law of my minde, and leading me captive unto the law of sinne, which is in my members. Here Paul speaketh of sin, which remaineth after baptisme, and he affirmeth, that it doth rebell a­gainst the law of his minde, that is, against the affection of the holy Ghost. Now, that which rebelleth against the holy Ghost, undoubtedly it is necessary, that it be very sinne indeed. For this is the nature of sinne, that it strive against the holy Ghost. And, Galat. 5. it is said: The flesh lusteth against the spirit, and the spirit [Page 298] against the flesh: and these are contrary the one to the other, so that ye cannot doe the same things that ye would. Here againe Paul speaketh of sinne remaining after Baptisme: and doth manifest­ly attribute it to the nature of sinne, to wit, to lust against the spi­rit, to be contrary to the Spirit, and to hinder, that righteousnesse may not be perfect in man. Therefore sinne remaining after ba­ptisme, of it nature is indeed sinne, although it be not imputed to him that beleeveth, but is forgiven for Christ. And therefore Au­gustine in his Book, De Nupt. & Concap. ad Valer. Lib. 1. Cap. 25. saith, It is answered, that the concupiscence of the flesh is forgiven in Baptisme, not that there should be no concupiscence, but that it should not be imputed to sinne. For although the guilt be already discharged, yet the sinne remaineth, till all our infirmities be healed, &c. And againe, De Baptis. parnulorum, & de Cons. Dist. 4. Cap. Per Baptismum: Through Baptisme it is brought to passe, that the flesh of sinne be made voide, yet it is not so made voide, that in­gendered concupiscence should not remaine in the flesh, but that it should not hurt.

Moreover we teach, that he that is baptized in the name of the Father, and of the Sonne, and of the holy Ghost, is sprinckled with a spirituall anointing, that is, is made a member of Christ through faith, and endued with the holy Ghost, that the eares of his minde may be opened, and the eies of his heart lightened, to receive and understand heavenly things. And it is evident, that the use of the outward anointing was lawfull in that govern­ment which Moses instituted, and that outward anointing was used also in the Church, after that the Gospel was published. But it is also evident, that in the law of Moses, there was a time for shadowes, but now, Christ being revealed, It is the time of truth, and the use of externall anointing pertaineth to the rudi­ments of the world. Concerning the abrogating of these rudi­ments, Paul saith, Col. 2. If ye be dead with Christ from the rudi­ments of the world, why, as though ye lived in the world, are ye bur­dened with traditions. And Dyonisius, whom they call Areopagita, I [...] Caelest Hi­cra [...]. De Baptis. and whom they thinke to have written out the ceremonies, which the Apostles delivered to the Church, doth insinuate, that an outward anointing was used in the Church, but withall hee doth insinuate, and that not obscurely, that this ceremonie was ta­ken partly from the heathenish anointings which wrestlers did use, and partly out of the law of Moses. But by what authoritie, [Page 299] or with what profit, we may take examples of the Heathen, how to worship God, and to administer his Sacraments, that saying of Moses, Deut. 12. doth witnesse, Take heed that thou doe not imi­tate the heathen, and enquire after their ceremonies, saying, As these nations worshipped their Gods, so will I doe likewise, Ye shall not so doe unto the Lord your God. And that saying of Christ, Mat. 15. In vaine doe they worship me, teaching for doctrine, the precepts of men. And it is not to be doubted, that the ceremonies of Moses, whereof one part is the use of externall anointing, doe pertaine to the rudiments of this world, to whose decrees Paul said be­fore that we are not tied: and whereof he saith in another place, Seeing that ye know God, yea, rather are knowne of God, how turne ye againe unto impotent and beggerly rudiments, whereunto as from the beginning, ye will be in bondage againe? Furthermore, how can it truely be affirmed, as Fabianus writeth, that the making or ceremonie of the outward anointing, should be taught of the Apostles, seeing that the Acts of Councels doe witnesse, that this Ceremonie was instituted of Sylvester? And the Ec­clesiasticall Historie doth shew, that the Apostles had no pur­pose to make lawes concerning holy dayes, but to teach men true godlinesse, and an upright conversation: how much lesse did they purpose, to institute externall anointings in the Church, and to bring in shadowes, where the Sunne doth shine most clearely.

There were added unto Baptisme certaine other Ceremo­nies also, of salt, durt, apparell: but because these are not thought necessary, no not of themselves, amongst whom they are used, and are in some sort an idle imitation of those ceremonies, which Christ sometime used in doing miracles, there is no cause why we should take any care for them, whilest we are conversant in so many necessarie things.

Of Confirmation. CHAP. 11.

VVE doe not doubt, but that the Apostles in the begin­ning, when the Gospel was revealed, and confirmed in the day of Penticost, did by the laying on of hands, give un­to the beleevers in Christ that wonderfull gift of the holy Ghost, to wit, that they might speake with tongues. But of a personall and temporall fact of the Apostles, a generall and temporall sacra­ment [Page 290] cannot be ordained in the Church, without the speciall commandment of God. And it is a horrible thing to be heard, that the Sacrament of Confirmation (such as the Bishops Suf­fragans use to give unto Children) should excell in dignitie the Sacrament of Baptisme. For thus some of them are not asha­med to write of the Sacrament of Confirmation: As one thing, say they, is done of the greater, that is, of the chiefe Bishops, which In decret. epist. Me [...]tiadis. To. in Actis Concil. cannot be done of the lesser: so is it to be worshipped, and embraced with greater reverence. For to the Apostles it was commanded of God, that by the laying on of hands, they should give, to those that beleeve in Christ, the gifts of the holy Ghost. Now we must not understand this properly of those private gifts of the holy Ghost, which are necessary to every one unto salvation (for those the faithfull receive by the preaching of the Gospel, and by Baptisme) but we must understand it of the publique gifts of the holy Ghost, to wit, speaking with divers tongues, and other gifts, which then were necessary for the publique Confirmation of the Gospel touching Christ. Therefore after that the authority of the Gospell was sufficiently confirmed by such miracles, as that wonderfull gift of tongues did cease, so also the ceremonie of laying on of hands, whereby that gift was given, didaltoge­ther, as touching this thing cease. Otherwise of a shadow we must make a generall Sacrament of the Church, and those that are sicke, must be shadowed over, because that many were healed by the shadow of Peter. In like sort we must make a generall Sacra­ment of the layhing one of napkins, because that many were hea­led of their diseases, when Pauls napkins were laid upon them: and we must lye upon the dead, because that Paul by stretching himselfe upon a young man, did raise him up from death. And yet the Pastours of Churches must not have libertie, to have no regard to instruct children and youth in that doctrine which is in­deed Codly, but they must be forced hereunto, to teach the Ca­techisme very diligently.

Of the Lords Supper.

VVE say that the Supper is a mysticall thing, wherein the Artic. 22. Lord doth indeed offer, unto those that are his, his body, and blood, that is, himself, to this end, that he may more and more live in them, and they in him: not that the body and blood of the Lord are either naturally united to bread and wine, or be locally here inclosed, or be placed here by any carnall presence, but that bread and wine, by the institution of the Lord, are signes, where­by the true communication of his body and blood is exhibited of the Lord himselfe, by the ministerie of the Church, not to be meate for the belly, which doth perish, but to be nourishment un­to eternall life. We doe therefore use this holy meat oftentimes, because that being admonished hereby, we doe with the eyes of faith behold the death and blood of Christ crucified, and medita­ting upon our salvation, not without a taste of heavenly life, and a true sense of life eternall, we are refreshed, with this spirituall, lively, & inward food, with an unspeakable sweetnes: and we do rejoyce with a joy that cannot be expressed in words, for that life which we have found, and we do wholly, & with all our strength, powre out thankesgiving for so wonderfull a benefit of Christ be­stowed upon us. Therefore we are most unworthily charged of some, who thinke that we doe attribute very little to these holy signs. For these things Looke the 1. Observation upon this con­fession. be holy, & to be reverenced, as those w ^ch were instituted and received, of our high Priest Christ, exhibiting unto us, after their manner, as we have said, the things signified, gi­ving witnes of the things done, representing very difficult things [Page 308] us and by a certain wonderfull Analogie of things signified, bring­ing light to those most evident mysteries. Moreover, they mini­ster aide and helpe even to faith it selfe: and, to conclude, they doo serve in stead of an oath, to binde him that is entered into the profession of Christianitie. Thus holily doo we thinke of the sa­cred signes. But we doo alwaies attribute the force and vertue of quickning and sanctifying to him, who is life it selfe, to whom be praise for ever. Amen.

Out of the declaration of the same confession. Of the holy Supper of the Lord.

THE Supper of the Lord is a Sacrament, to wit, the holy in­stitution of the Lord, whereby he doth renue and witnesse unto us his bountifulnesse, to wit, the communion of his body and blood, and that by a visible signe. For by bread and wine he doth declare unto us what he giveth, namely himselfe, to be the nourishment of our life: for he by his body and blood doth feed us to life eternall. Therefore the very gift of God (that is, the body and blood of the Lord, to wit, the body of the Lord delivered unto death for us, and his blood shed for the remission of sinnes) is the chiefest part of this Sacrament. For the body and blood of Christ is thus made or prepared to be the lively meat of our soules. The Son of God doth die in the flesh for us, that he might quicken us, he poureth out his blood, that he might cleanse us from our sins. To conclude, he raiseth up his body from the dead, that our bodies may receive hope, and strength to rise againe. Thus therefore doth the Lord offer himselfe to be eaten and pos­sessed of us, and not a certaine false imagination of a man, or an idle picture, in his stead. For, beside him there is nothing in heaven, or in earth, that may feed and satiate our soules. Now we doe indeed eate the bodie, and we doe indeed drinke the blood of our Lord, but not so rawly, as the Papists have hitherto taught, to wit, the bread being changed into naturall flesh, sub­stantially (that is, corporally, or carnally) or the body being inclu­ded in the bread, but spiritually, that is after a spirituall man­ner, and with a faithfull minde. The Lord is eaten indeed, and with fruit, by faith, that now he may live whole in his, and his in him.

Moreover, these holy gifts of God (which are not given of [Page 309] any other, then of the Lord himselfe) according to the instituti­on of the Lord, are represented unto us by visible signes, to wit, bread and wine, and offered to our senses, not that we should rest in them, but that our weaknesse may be helped, and we may lift up our hearts unto the Lord, knowing that here we must thinke upon greater things, to wit, not of eating bread, or drinking wine, but of receiving the Lord himselfe, with all his gifts, by a faithfull minde. Therefore when the guests see the bread on the board, they set their mindes upon the body of Christ, when they see the cup, they set their mindes upon the blood of Christ: when they see the bread broken, and the wine poured out, they consider how that the body of Christ was tormented, and his blood poured out for their sakes: as by bread the bodies are nou­rished and strengthened, as by wine the mindes are made mer­ry; so the godly doe beleeve, that by the body of the Lord, de­livered unto death for them, they are fed to everlasting life: also, that by his blood poured out upon the crosse, their consciences are renewed: to conclude, they doe feele the quickning power of Christ, which doth confirme them. In this sort is the Supper of the Lord accomplished spiritually, thus are the bread and wine a Sacrament unto us, and not bare and naked signes. Hereupon now ariseth a very great rejoycing, and thanksgiving, for so great be­nefits; also a praising, and confessing of the name of God: here those works, which the Lord once finished, are renued, and repre­sented: but especially the death of the Lord is repeated, which al­though it once hapned, and now is past, yet unto the faithfull it is as yet fresh and present. For the remembrance of the death of Christ, which we make in the Supper, is farre more noble and ho­ly, then theirs, who in some prophane banquet are mindfull of their companion, when they drinke the wine that he gave them. For among these, he that is absent worketh nothing: but in this holy Supper of the faithfull the Lord is present, and doth worke effectually by the spirit in the hearts of them, as he, who, according to his promises, is in the middest of them.

By these things it is most evident, that in the holy Supper, we doe not take away our Lord Christ from his Church, not deny that his body and blood is there received to be our nourishment unto life eternall: but we together with our predecessours, and the chiefe Prelates of our Religion, did, and as yet to this day, doe deny, that the very body of Christ is eaten carnally, or that it is [Page 310] present every where corporally, and after a naturall manner. For we doe openly confesse, according to the Scriptures, and with all the holy Fathers, that Iesus Christ our Lord left this world, and went to his Father: and that he now sitteth at the right hand of his Father in heavenly glory, from whence he shall never descend, or be drawne downe into this earthly and transitory world. For the true presence of Christ in the Supper, is heavenly, not earth­ly, or carnall. Also we denie that the bread is turned into the body of Christ miraculously, so that the bread should become the very body of Christ naturally, and substantially, yet after a spirituall manner. To conclude, we denie that the body of Christ is united with the signes, by any other then a mysticall meane, whereof we have spoken sufficiently in the generall considera­tion of a Sacrament. Seeing therefore we have expressely said and written with the holy Fathers, Tertullian, H [...]erome, Ambrose, and Augustine, that the bread is a figure, token, and signe of the bo­dy of Christ and also, that by bread and wine the body and blood of the Lord are signified, This is it which we would make mani­fest, to wit, that the bread is not the very body of the Lord, but a token, or a Sacrament of his body. And yet we do not therefore speake these things, as though we did simply deny all kinde of the presence of Christ in the Supper: for that kinde of presence which now we have confessed, doth remaine true, without any prejudice to these kinde of speeches. Moreover, the word This, in this sentence, This is my body, doth not onely shew bread unto our corporall eyes, but therewith also it she weth the very body of Christ unto the eyes of our minde.

Also we confesse, that this use of the Supper is so holy, and pro­fitable, that whosoever shall worthily, that is, with a true faith, eate of this bread, and drinke of this Cup of the Lord, he doth receive heavenly gifts from the Lord: but Whosoever shall eate of this bread, and drinke of this cup; unworthily, that is, without faith, (by which alone we are made partakers of the Lord, and of salvation) He doth eate and drinke iudgement unto himselfe, as Paul wrote to the Corinthians. Wherefore we doe often put this diligently into the heads of our people, that they take heed, that none of them abuse the Lords table, but that every one exa­mine himselfe, and then eate of that bread, and drinke of that cup. Also, the Lords Supper is a badge unto us; for as one loafe, and one wine, are made of many graines and grapes, so we, being the [Page 311] whole multitude of the faithfull, are gathered together to be one bread, and one body. By this we testifie in an outward professi­on, that we are redeemed by the blood of Christ, and made the members of Christ, to whom we give thanks, in whom we are confederates, and doe promise to performe mutuall duties one toward another.

The second Article, out of the Edition of Wir­temberge, Anno. 1531.

TOuching the Supper of the Lord, they teach, that the body and blood of Christ are there present Looke the 1. observation upon this confession. indeed, and are di­stributed to those that eate of the Lords Supper, and they con­demne those that teach otherwise.

The same tenth Article in the Edition newly cor­rected, Anno. 1540. is thus set down.

TOuching the Supper of the Lord they teach, that together with the bread and the wine the body and blood of Christ are truly exhibited to them that eate of the Lords Supper.

Hitherto also pertaineth the first Article, of the abuses, which are changed in the outward rites and cere­monies. This Article is, of the Masse.

OVr Churches are wrongfully accused, to have abolished the Masse. For the Looke the 2. Observat. Masse is retained still among us, and ce­lebrated with great reverence. Yea and almost all the ceremonies that are in use, saving that, with the songs in Latine we mingle [Page 323] certaine Psalmes in Dutch here and there, which be added for the peoples instruction. For therefore we have need of ceremo­nies, that they may teach the unlearned, and that the preaching of Gods word may stirre up some unto the true feare, trust, and invocation of God. This is not onely commanded by Saint Paul, to use a tongue that the people understand, but mans law hath also appointed it. We use the people to receive the Sacrament together, if so be any be found fit thereunto. And that is a thing that doth increase the reverence and due estimation of the pub­lique ceremonies. For none are admitted, except they be first proved, and tried. Besides we use to put men in minde of the worthinesse and use of a Sacrament, what great comfort it offer­eth unto them, which repent, to the end that men may learne to feare God, and beleeve in him, and to use prayer and supplication unto him, looking for all good things at his hands. This is the true worship of Christians. These services, of feare, faith, prayer, hope, &c. God doth like of. When therefore these services are performed, and exercised in the use of Ceremonies, then doth the using of the Sacraments please God. So that when as the peo­ple is used to the ceremonie, and advertised of the true use there­of, the Masses are said with us after meet and godly manner. And thus all things are ordered in the Church with greater gravitie and reverence, then in times past. It is not unknown that these many ages past there hath been common & open complaintmade by good men, of the abuse and prophaning of Masses. For it is easie to be seene, how farre this abuse hath spread it selfe in all temples and Churches, what kinde of men they are that say the Masses, flat contrary to the prescript of the Canons. Also how shamefully they are turned to a matter of cursed lucre. For many there be that say Masses, without repentance, onely for the bellies sake. These things are too open and manifest to be kept any lon­ger in hugger mugger. Surely it seemeth that never any religious thing since the world began was so commonly turned into gain, as the Masse. But Saint Paul doth fearfully threaten them, which deale otherwise with these Sacraments, then is beseeming the dignitie of them, where he saith, He that eateth this bread and drinketh this cup unworthily, is guilty of the body and blood of the Lord. And in the Ten Commandements, it is written, He that abuseth Gods holy name, shall not escape unpunished. As therefore the world hath of thereto fore been justly punished for I dolatrie, [Page 324] doubtlesse this shamelesse profaning of Masses will be fearefully revenged with grievous plagues. And it may well be that the Church in these latter times is punished with blindnesse, discord, and wars, and many other plagues, chiefly for this one cause. And yet these open and grosse abuses have the Bishops (who cannot be ignorant of them) not onely borne with all, but also smoothly laughed at them. And now all, too late, they begin to complaine forsooth of the calamitie of the Church, when as no other thing hath been the occasion of the broiles of these times, but the abuses themselves, which were now become too open and evident, that modest men could no longer bear them. I would to God that the Bishops had (as by their office they might have) long before this bridled, and restrained the covetousnesse or impudencie, whether of Monks, or of some others, who changing the manner of the old Church, have made the Masse a monie matter.

But it shall not be amisse now to shew, whence these abuses did spring at the first. There is an opinion spread abroad in the Church, that the Supper of the Lord is a worke, which being once done by the Priest, deserveth remission of sins, both of the fault, and of the punishment, not onely for him that doth it, but also for thers: and that because of the worke done, although it be done without any good intent of the doer. Likewife, that if it be ap­plied in the behalfe of the dead, it is satisfactorie, that is, it de­serveth remission of the paines of purgatorie. And in this meaning they take the word Sacrifice, when they call the Masse a sacri­fice, namely a worke, that being done in the behalfe of some o­thers, doth merit for them both remission of the fault, and of the punishments, and that because of the very work done, even with­out any good intent of him that useth it. Thus they meane, that the Priest in the Masse doth offer a sacrifice for the quick and the dead. And after this perswasion was once received, they taught men to seeke forgivenesse of sinnes, and all good things, yea and that the dead were freed from punishments, by the benefit of the Masse. And it made no matter, what kinde of men they were, that said the Masses: for they taught that they were very available for others, without any good motion of the user. Afterward a que­stion arose, whether one Masse said for many, was as available, as severall Masses for severall persons. And this disputation did augment the number of Masses, and the gaine that came in by them, out of measure. But wee dispute not now of the [Page 325] gaine, we onely accuse the impietie of them. For our Divines doe prove plainly, that this opinion, of the meriting and applying of the Masse, is both false and impious. This is the state of this con­troversie between us and them.

And it is no hard matter for the godly to judge of this point, if a man will but weigh the arguments that follow. First, we have proved before, that men doe obtaine remission of sinnes freely by faith, that is, by sure trust to obtaine mercy for Christs sake. It is then impossible for a man to obtaine remission of sinnes for another mans worke, and that without any good motion, that is, without his owne faith. This reason doth very evidently over­throw that monstrous and impious opinion, touching the merit and application of the Masse.

Secondly, Christs passion was an oblation and satisfaction not onely for originall sinne, but also for all other sinnes, as it is writ­ten in the Epistle to the Hebrews, We are sanctified by the oblation of Christ once offered. Againe, By one oblation he hath made perfect for ever those that are sanctified. To conclude, a good part of the Epistle to the Heb. is spent in confirming this point, that the one­ly sacrifice of Christ did merit remission of sinnes, or reconcilia­tion, for others. Therefore (saith he) The Leviticall sacrifices were oft times offered in one manner, because they could not take a­way sinnes, But Christ by his sacrifice hath at once satisfied for the sinnes of all men. This honour of Christs sacrifice must not be trans­ferred from him to the worke of a Priest. For he saith expresly, that by one oblation the Saints are made perfect. Besides, it is a wicked thing to place that trust in the worke of a Priest, which should onely leane and stay it selfe upon the oblation and inter­cession of Christ the high Priest.

Thirdly, Christ in the institution of the Lords Supper, doth not command the Priests to offer for others, either quicke or dead: upon what ground then or authoritie was this worship ordained in the Church, as an offering for sins, without any com­mandement of God? But that is yet more grosse and far from all reason, that the Masse should be applied to deliver the soules of such as are dead. For the Masse was ordained for a remembrance, that is, that such as received the Supper of the Lord, should stirre up and confirme their faith, and comfort their distressed consci­ences, with the remembrance of Christs benefits. Neither is the Masse a satisfaction for the punishment, but it was instituted for [Page 326] the remission of the fault, to wit, not that it should bee a sa­tisfaction for the fault, but that it might be a Sacrament, by the use whereof, we might be put in minde of the benefit of Christ, and the forgivenesse of the fault. Seeing therefore that the ap­plying of the Supper of the Lord for the deliverance of the dead, is received without warrant of Scripture, yea quite contrarie to Scripture, it is to be condemned, as a new and ungodly wor­ship or service.

Fourthly, a Looke the 3. obser­vat. upon this confession. Ceremonie, in the new covenant, without faith meriteth nothing, neither for him that useth it, nor for others. For it is a dead work, according to the saying of Christ, The true wor­shippers shall worship the Father in spirit and truth. The same doth the 11. Chap. to the Heb. throughout prove. By faith Abel offered a better offering unto God. Also, without faith it is impossible to please God. Therefore the Masse doth not merit remission of the fault, or of the punishment, even for the workes sake performed. This reason doth evidently overthrow the merit, as they call it, which ariseth of the very worke that is done.

Fifthly, the applying of the benefit of Christ is by a mans own faith, as Paul witnesseth, Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood, and this applying is made freely: And therefore it is not made by another mans work, nor for another mans worke. For when we use the Sacrament, this application is made by our own work, and by our own faith, and not by another mans work. For surely if we could have no re­mission, but by applying of of Masses, it should be very uncertain, and our faith and trust should be transferred from Christ unto the work of a Priest, & so is it come to passe, as all men see. Now faith placed in the work of a man is wholly condemned. These argu­ments with sundry other do witnes for us, that the opinion of the merit and applying of the Masse for the quick and the dead, was for good causes misliked and reproved. Now if we would stand to consider, how far this error is spread in the Church, how the num­ber of Masses increased, and how through this sacrifice, forgivenes both of the fault, and of the punishment, is promised to the quick and the dead, it will appear that the Church is disfigured with shameful blots by this prophanation. There never fel out a waigh­tier cause in the Church, O noble Emperour, or more worthy for good & learned men to debate of; it is the duty of all the godly, with most fervent prayers to crave at Gods hand, that the Church [Page 327] might be delivered from these foule enormities. All Kings and Bishops must with all their might endevour, that this whole mat­ter may be rightly laid forth, and the Church purged.

Sixtly, the institution of a Sacrament is contrary to that abuse. For there is not a word set downe of any oblation for the sinnes of the quick and the dead, but a commandement to receive the body and bloud of Christ: and, to doe it in the remembrance of the benefit of Christ. This remembrance doth signifie, not a bare representing of the history, as it were in a shew, as they dreame that are the Patrons of merit, by reason of the work wrought, but it signifieth by faith to remember the promise and benefit, to comfort the conscience, and to render thanks for so great a bles­sing. For the principall cause of the institution was, that our faith might then be stirred up and exercised, when we doe re­ceive this pledge of Gods grace. Besides, the institution ordain­eth, that there should be a communication, that is, that the Mini­sters of the Church should give unto others, the body and blood of the Lord. And this order was observed in the Primitive Church. Saint Paul is witnesse to the Corinths: when as he commandeth, That one should stay for another, that there might be a common partaking of the Sacrament.

Now that the abuses of the private Masse be discovered, for as much as they all for the most part were used for the application for the sinnes of other men, and doe not agree with the institu­tion of Christ, therefore they are left off in our Churches, And there is one common Masse appointed, according to the instituti­on of Christ, wherein the Pastors of the Churches Looke the 4. Observat. upon this confession. do consecrate themselves, and give unto others, the Sacrament of the body and bloud of Christ: and this kind of Masse is used every Looke the 5. observation upon this con­fession. holy day, and other daies also, if any be desirous to use the Sacrament. Yet none are admitted to the communion, except they be first tried, and examined. We adjoyne moreover godly Sermons, according as Christ commanded, that there should be Sermons, when this Ceremonie is used. And in such Sermons, men are both taught diligently in other Articles and Precepts of the Gospel, and also put in minde, for what use the Sacrament was instituted, to wit, not that this Ceremonie could merit for them remission of sinnes, by the worke done, but that the Sacrament is a testi­mony and a pledge whereby Christ witnesseth unto us, that he performeth his promises. And in our Sermons as men are taught [Page 328] diligently concerning other articles and precepts of the Gospel, so are they also put in minde, for what use the Sacraments were instituted, to wit, not that the ceremonie should merit remission of sins by the bare work wrought: but that the Sacrament should be a testimonie and a pledge, whereby Christ doth testifie, that he performeth his promise, and that his promises pertaine unto us, that Christ giveth us his body, to testifie that he is effectuall in us, as in his members, and his blood, for a witnesse unto us, that we are washed with his blood. The Sacrament therefore doth pro­fit them, that do repent, and seeke comfort therein, and being con­firmed by that testimonie, doe beleeve that remission of sinnes is given them indeed, and are thankfull unto Christ for so great a benefit. And so the application of the benefit of Christ is not by an other mans worke, but by every mans owne faith, and his own use of the Sacrament. For when we in our owne persons use the Sacrament, Christs institution of it doth belong unto us. This kinde of use of the Sacrament is holy, and to be taught in the Churches, which doth give light unto the doctrine of faith, and of the spirituall exercises, and true worship, and bringeth unto the consciences of the godly very great comfort and strength of faith. Before these dayes the Church hath been farre otherwise taught, touching the use of the Sacrament, there was no word of any thing, but that this worke was to be done. But no man spake any thing of faith, or the comfort of consciences. And mens consci­ences were racked with over great care and paines of confessing themselves. This they tooke to be the puritie which the Gospel requireth, whereas the Gospel doth require true feare, true faith, and trust, comforteth us by the use of this Sacrament, that they which doe truly repent may assuredly beleeve, that God is be­come mercifull unto them by Christ, though that our nature be fraile and uncleane, and though that this our imperfect obedience be farre from the perfection of the Law.

By all this that hath beene said, it is cleare that the Masse that is in use amongst us, doth agree with the institution of Christ, and the manner of the Primitive Church. And besides it doth no­tably lay open the true use of the Sacrament. Such a common worke was there in the Church of old time, as Chrysostome doth witnesse, who saith, that the Priest did stand at the Altar, and call some unto the communion, and put backe others. And by the decrees of the Nicen Synode it is [...]vident, that some one did celebrate the [Page 329] Liturgie, as the Grecians call it, and did minister the body and blood of the Lord to all the rest. For these are the words of the Decree. Let the Deacons in their order after the Priests receive the holy communion of a Bishop, or of a Priest. Here he doth expresse­ly say, that the Priests did receive the Sacrament of some one, that ministred it. And before Gregories time there is no mention of any private Masse. But as oft as the old Writers speak of a Masse, it is evident that they speake of a Masse, that was common. See­ing therefore that the rite and manner of the Masse used with us hath authoritie out of Scripture, example from the old Church, and that we have onely rejected certaine intollerable abuses, we hope that the use of our Churches cannot be misliked. As for o­ther indifferent rites and ceremonies, they are for the most part observed according to the usuall manner. But the number of Masses is not alike. Neither was it the use in the old times, in the Churches whereunto was greatest resort, to have Masse every day, as the Tripartite historie. lib. 9. cap. 38. doth witnesse. Againe (saith he) in Alexandria every fourth and sixth day of the weeke the Scriptures are read, and the Doctors doe interpret them, and all other things are done also, except onely the solemne mannerof obla­tion or offering.

This Article we finde elsewhere placed in the third place, among those wherein the abuses that be changed are reckoned up in this manner.

Of the Masse. Art. 3.

OVr Church is wrongfully accused, to have abolished the Masse. For Look the 2. Observa­tion. the Masse is retained still among us, and cele­brated with great reverence. Yea and almost all the ceremonies that are in use, saving that, with the songs in Latine we mingle certaine Psalmes in Dutch here and there, which be added for the peoples instruction. For therefore we have need of ceremonies, that they may teach the unlearned, and that the Preaching of Gods word may stirre up some unto the true feare, trust, and in­vocation of God. This is not only, commanded by Saint Paul, to use a tongue that the people understand, but mans law hath also appointed it. We use the people to receive the Sacrament toge­ther, if so be any be found fit thereunto. And that is a thing that doth increase the reverence and due estimation of the publike ce­remonies. For none are admitted, except they be first proved, [Page 330] and tried. Besides we use to put men in minde of the worthi­nesse and use of a Sacrament, how great comfort it bringeth to fearefull consciences, that they may learne to beleeve God, and to looke for and crave all good things at his hands. This worship doth please God, such an use of the Sacrament doth nourish pietie towards God. Therefore it seemeth not that Masses be more re­ligiously celebrated among our adversaries, then with us. But it is evident, that of long time this hath been the publike, and most grievous complaint of all good men, that Masses are filthily pro­phaned, being used for gaine. And it is not unknown, how farre this abuse hath spread it selfe in all Churches, of what manner of men Masses are used, onely for a reward, or for wages, and how many doe use them, against the prohibition of the Canons. And Paul doth grievously threaten those, which handle the Lords Supper unworthily, saying, He that shall eate this bread, or drinke the cup of the Lord unworthily, shall be guiltie of the body and blood of the Lord. Therefore, when we admonished the Priests of this sinne, private Masses were laid aside among us, seeing that for the most part, there were no private Masses, but onely for lucres sake. Neither were the Bishops ignorant of these abuses, who if they had amended them in time, there had now been lesse dis­sension. Heretofore, by their dissembling, they suffered much corruption to creepe into the Church: now they begin, though it be late, to complaine of the calamities of the Church, seeing that this hurly burly was raised up by no other meane, then by those abuses, which were so evident, that they could no longer be tolerated. There were many dissentions, concerning the Masse, and as touching the Sacrament. And peradventure the world is punished, for so long a prophaning of Masses, which they, who both could, and ought to have amended it, have so many yeeres tolerated in their Churches. For in the ten commandements it is written, He that abuseth the name of the Lord, shall not escape unpunished. And from the beginning of the world, there neither was, nor is any divine thing, which might seeme so to be imploy­ed to gaine, as is the Masse.

There was added an opinion, which did increase private Masses infinitely, to wit, that Christ by his passion did satisfie for Originall sin, and appointed Masse, wherein an oblation should be made for daily sins, both mortall, and veniall. Hereupon a com­mon opinion was received, that Masse is a work, that taketh away [Page 331] the sins of the quicke and the dead, and that for the doing of the worke. Here men began to dispute, whether one Masse said for many, were of as great force, as particular Masses said for par­ticular men. This disputation hath brought forth an infinite mul­titude of Masses. Concerning these opinions our preachers have admonished us, that they doe disagree from the holy Scriptures, and hurt the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not onely for Originall sinne, but also for all other sinnes, as it is written in the Epistle to the Hebrews: We are sanctified by the oblation of Iesus Christ once made. Also, By one oblation he hath made perfit for ever those that are sanctified. Also the Scripture teacheth, that we are justi­fied before God through faith in Christ, when we beleeve that our sins are forgiven for Christ his sake. Now, if the Masse doe take away the sins of the quicke and the dead, even for the works sake that is done, then justification cometh by the work of Masses, and not by faith, which the Scripture can not away withall. But Christ commandeth us to do it in remembrance of himselfe: there­fore the Masse is instituted, that faith, in them which use the Sa­crament, may remember what benefits it receiveth by Christ, and that it may raise up, and comfort a fearefull conscience. For this is to remember Christ, to wit, to remember his benefits, and to feele and perceive, that they be in deed exhibited unto us. Nei­ther is it sufficient to call to minde the historie, because that the Iewes also, and the wicked can doe that. Therefore the Masse must be used to this end, that there the Sacrament may be reach­ed unto them, that have need of comfort, as Ambrose saith, Because I doe alwaies sinne, therefore I ought alwaies to receive a medicine. And seeing that the Masse is such a communion of the Sacrament, we doe observe one common Masse every Holiday, and on other daies, if any will use the Sacrament, when it is of­fered to them, which desired it. Neither is this custome newly brought into the Church. For the ancient Fathers before Gre­gories time make no mention of any private Masse: of the com­mon Masse they speake much. Chrysostome saith, That the Priest did daily stand at the Altar, and call some unto the Communion, and put backe others. And by the ancient Canons it is evident that some one did celebrate the Masse, of whom other Priests and Deacons did receive the body of the Lord. For so the words of the Nicen Canon do sound: Let the Deacons in their order after [Page 332] the Priests receive the holy communion of a Bishop, or of a Priest. And Paul concerning the communion commandeth, that one tar­ry for another, that so there may be a common participation. See­ing therefore that among us the Masse hath the example of the Church out of the Scripture, and the Fathers, we hope that it cannot be disliked, especially for that our publike ceremonies are kept of us for the most part alike unto the usuall ceremonies: onely the number of Masses is not alike, the which, by reason of very great and manifest abuses, it were certainly farre better to be moderated. For in times past also in the Churches, whereunto was greatest resort, it was not the use to have Masse said every day, as the Tripartite historie. lib. 9. cap. 38. doth witnesse. Againe (saith he) in Alexandria every fourth and sixth day of the weeke the Scriptures are read, and the Doctors doe interpret them, and all o­ther things are done also, except onely the solemne manner of oblati­on or offering.

Of both kindes of the Sacrament,

ANd because that we doe celebrate the common Masse, that Artic. 2. the people may understand, that they also are sanctified through the blood of Christ, and learne the true use of this cere­monie, either part of the Sacrament in the Supper of the Lord is given to the Laitie, because the Sacrament was instituted, not onely for a part of the Church, namely for Priests, but also for the rest of the Church. And therefore the people doth use the Sacrament, as Christ appointed it. And certainly Christ saith, Matth. 26. Drinke ye all of this, where he saith manifestly, con­cerning the cup, that all should drinke. And that no man might cavill, that it doth only appertaine to the Priests, the ordinance of Paul to the Corinthians doth witnesse, that the whole Church did in common use either part. This custome remained a long time even in the latter Churches, neither is it certaine, when, or by what author it was changed. Cyprian in certaine places doth witnesse, that the blood, was given to the people: for thus he writeth to Cornelius the Pope: How doe we teach, or provoke them, to shed their blood, in the confession of his name, if we denie the blood of Christ to them, which are in this warfare? or how shall we make them fit for the cup of Martyrdome, if we doe not first ad­mit them, by the right of communidation, to drinke in the Church the cup of the Lord? And Hierome saith, The Priests doe minister [Page 333] the Eucharist, and devide the blood of the Lord to the people. In the Decrees there is a Canon of Pope Gelasius, which forbiddeth the Sacrament to be devided: these be the words: We doe under­stand, that certaine men, having received the portion of the holy body onely, doe abstaine from the Cup of the holy blood: who, because that I know not by what superstition they are taught to be tied here­unto, either let them unfeignedly receive the whole Sacraments, or let them be put backe from the whole Sacraments, because that one, and the selfe same mystery cannot be devided, without great sacri­ledge. In the Tripartite History it is written, in the reprehension of Theodosius the Emperour (whom Ambrose would not admit to the communion, without repentance, because that at Thessa­lonia he had too grievously revenged the death of a few Souldiers which were slaine in an uproare, and had murthered seven thou­sand Citizens) here, saith Ambrose, How caust thou with these hands receive the holy body of the Lord? with what rashnesse canst thou take into thy mouth the Cup of that holy blood? &c. There­fore it is evident, that it was the custome of the ancient Church, to give either part of the Sacrament, to the people: onely a new start up custome doth take away one part from the people. Here we will not dispute, what men are to thinke, concerning a recei­ved custome, contrary to the authoritie of the Apostolike Scrip­ture, contrary to the Canons, and contrary to the example of the Primitive Church. For all godly men doe understand, that, touch­ing Christian doctrine, consciences are to aske counsell at the word of the Lord, and that no custome is to be allowed, which is contrary to the word of God. And although in the Latine Church custome hath changed the ancient manner, yet it doth not disallow, or forbid it: neither in deed ought humane autho­ritie to forbid the ordinance of Christ and the most received cu­stome of the ancient Church. Therefore we have not thought it good, to forbid the use of the whole Sacrament: and in that ce­remonie, which ought to be the covenant of mutuall love in the Church, we would not, contrary to charitie, be hard to other mens consciences, which had rather use the whole Sacrament, neither did we thinke, that any crueltie should be used in that matter: but so much as in us lyeth, together with the ceremony, we have restored the holy doctrine touching the fruit of the cere­monie, that the people may understand, how the Sacrament is laid before them, to comfort the consciences of them that doe repent. [Page 334] This doctrine doth allure the godly to the use and reverence of the Sacrament. For not onely the ceremonie, was before mai­med, but also the chiefe doctrine, touching the fruit thereof, was utterly neglected. And peradventure the maiming of the cere­monie did signifie, that the Gospel touching the blood of Christ (that is, the benefit of Christ his death) was obscured. Now, by the benefit of God, the pure Doctrine concerning faith, together with this ceremonie, is renued, and restored.

This Article we finde placed else-where in the first place, amongst those, wherein the abuses, which are changed, are reckoned, after this manner.

EIther kinde of the Sacrament in the Lords Supper is given to the laitie, because that this custome hath the commande­ment of the Lord, Matth, 26. Drinke ye all of this: where Christ doth manifestly command, concerning the cup, that all should drinke. And that no man might cavill, that it doth only appertaine to the Priests, the example of Paul to the Corinthians doth wit­nesse, that the whole Church did in common use either part. This custome remained a long time even in the latter Churches, nei­ther is it certaine, when, or by what author it was changed. Cy­prian in certaine places doth witnesse, that the blood, was given to the people: The same thing doth Hierome testifie: saying, The Priests doe minister the Sacrament, and distribute the blood of Christ to the people. Yea, Gelasius the Pope commandeth, that the Sacrament be not devided, Dist. 2. de consecr. cap. Comperi­mus. Onely a new custome, brought in of late, doth otherwise. But it is manifest, that a custome brought in, contrary to the commandements of God, is not to be allowed, as the Canons do witnesse. Dist. 8. Cap. Veritate, with that which followeth. Now this custome is received, not only against the Scripture, but also against the true Canons, and the examples of the Church. There­fore if any had rather use both parts of the Sacrament, they were not to be compelled to doe otherwise with the offence of their conscience. Looke the 1. observation. And because that the parting of the Sacrament doth not agree with the institution of Christ, we use to omit that procession, which hitherto hath been in use.

Of the holy Supper of the Lord.

BOth Baptisme and the Supper of the Lord are pledges, and testimonies of grace, as was said before, which doe admonish us of the promise, and of our whole redemption, and doe shew, that the benefits of the Gospel do pertaine to every one of those, that use these ceremonies. But yet here is the difference: by Baptisme every one is ingrafted into the Church: but the Lord would have the Supper of the Lord to be also the sinew of the publique congregation, &c.

The rest that followeth, pertaineth to the 15. Sect. till you come to these words that follow. Even as also in the very words of the Sup­per there is a promise included, seeing he commandeth that the death of the Lord should be shewed forth, & this Supper distributed, till he come. That therefore we may use this Sacrament with the greater reverence, let the true causes of the institution thereof be well weighed, which pertaine to the publique Congregation, and to the comfort of every one. The first cause is this: The Son of God will have the voice of his Gospel to sound in a publique con­gregation, and such a one as is of good behaviour: the bond of this congregation he will have this receiving to be, which is to be done with great reverence, seeing that there a testimonie is given of the wonderfull conjunction betwixt the Lord and the recei­vers: of which reverence Paul speaketh, 1 Cor. 11. saying. He that receiveth unworthily, shall be guiltie of the body and blood of the Lord. Secondly, God will have both the Sermon, and the ce­remonie it selfe to be profitable, both for the preservation, and also for the propagation of the memory of his passion, resurrection, and benefits. Thirdly, He will have every receiver to be singular­ly confirmed by this testimonie, that he may assure himselfe, that the benefits of the Gospell doe pertaine to him, seeing that the Sermon is common: and by this testimonie, and by this recei­ving he sheweth that thou art a member of his, and that thou art washed in his blood, and that he doth make this covenant with thee, Joh. 15. Abide in me, and I in you. Also, I in them and they in me. Fourthly, he will have this publique receiving, to be a confession, whereby thou maist shew, what kinde of doctrine thou doest imbrace, and to what companie thou docst joyne thy [Page 336] selfe. Also he will have us to give thanks publiquely, and private­ly in this very ceremonie, to God the eternall Father, and to the Sonne, and to the holy Ghost, both for other benefits, and name­ly for this infinite benefit of our redemption and salvation. Also he will that the members of the Church should have a bond of mutuall love among themselves. Thus we see that many ends doe meet together. By the remembrance of these weightie causes, men are invited to the reverence and use of the Sacra­ment: and we teach how the use may be profitable. We doe plainly condemne that monstrous errour of the Monks, who have written, that the receiving doth deserve remission of sinnes, and that for the works sake, without any good motion of him that u­seth it. This Pharisaicall imagination is contrary to that saying, Habac. 2. The iust shall live by his faith. Therefore we doe thus instruct the Church, that they which will approach to the Supper of the Lord, must repent or bring conversion with them, and having their faith now kindled, they must here seeke the confir­mation of this faith, in the consideration of the death, and re­surrection, and benefits of the Sonne of God: because that in the use of this Sacrament, there is a witnesse bearing, which de­clareth that the benefits of the Sonne of God doe pertaine to thee also: also there is a testimonie, that he joyneth thee as a member to himselfe, Looke the 1. observation upon this con­fession. and that he is in thee, as he said, Joh. 17. I in them, &c. Therefore we give counsell, that men, doe not thinke, that their sinnes be forgiven them for this works sake, or for this obedience, but that in a sure confidence they behold the death and merit of the Sonne of God, and his resurrection, and assure themselves that their sins are forgiven for his sake, and that he will have this faith to be confirmed by this admonition, and witnesse bearing: when as faith, comfort, the joy of conscience, and thanksgiving doe after this sort increase, the receiving is pro­fitable. Neither are any Look the 2. Observa­tion. admitted to the Communion, except they be first heard, and absolved of the Pastour, or his fellow Mi­nisters. In this triall the ruder sort are asked, and oftentimes in­structed, touching the whole doctrine, and then is absolution published.

Also men are taught, that Sacraments are actions, instituted of God, and that without the use whereunto they are ordained, the things themselves are not to be accounted for a Sacrament: but in the use appointed, Christ is present in this communion, Looke the 3 & 4. Observ. truly [Page 337] and substantially, and the body and blood of Christ is in deed given to the receivers: in that Christ doth witnesse that he is in them, and doth make them his members, and that he doth wash them in his blood, as Hilarie also saith, These things being eaten and drunke, doe cause, both that we may be in Christ, and that Christ may be in us. Moreover in the ceremonie it selfe we observe the usu­all order of the whole ancient Church, both Latine and Greeke. We use no private Masses, that is, such wherein the body and blood of Christ was not distributed; as also the ancient Church, for many yeers after the Apostles times, had no such Masses, as the the old descriptions, which are to be found in Dionysius, Epipha­nius, Ambrose, Augustine, and others, doe shew. And Paul 1 Cor. 11. Doth command, that the Communion should be celebrated when many do meet together. Therefore in the publike congre­gation, and such as is of good behaviour, prayers, and the creed, are rehearsed or sung, and Looke the 5. Observat. lessons appointed usually for holy dayes, are read. After that there is a Sermon of the benefits of the Son of God, and of some part of doctrine: as the order of time doth minister an argument. Then the Pastour doth rehearse a thanks­giving, and a prayer for the whole Church, for them that are in au­thoritie, and as the present necessitie requireth: and he prayeth to God, that for his Sons sake, whom he would have to be made a sacrifice for us, he would forgive us our sins, and save us, and ga­ther, and preserve a Church. Then he rehearseth the words of Christ, concerning the institution of the Supper, and he himselfe taketh, and distributeth to the receivers, the whole Sacrament: who come reverently thereunto, being before examined and absolved, and there they joyne theirs with the publike prayers. In the end they doe againe give thanks. All men, which are not altogether ignorant of antiquitie, doe know that this rite, and this Communion, doth for the most part agree with the writings of the Apostles, and with the custome of the ancient Church, even almost to Gregories time: which thing being so, the custome of our Churches is to be approved, not to be disallow­ed, but our Adversaries misliking our custome, doe defend many errours, some more foule and grosse, others coloured with new deceits.

Many heretofore have written, that in the masse there is an oblation made for the quicke and the dead, and that it doth de­serve remission of sins, both for him that maketh it, and for others, [Page 338] even for the works sake. And thus were most of them perswa­ded, and as yet are like unto the Pharisees, and the heathen. For after the same manner the Pharisees & the Heathen did dreame, that they for the works sake, did deserve, for themselves, and for others, remission of sinnes, peace, and many other good things. Or although those, which were not so blind, did speake more modestly, and said, that they did deserve, but not without the good intention of the sacrificer, yet they imagined that those sacrifices were merits, and a ransome. By reason of this opinion there were a multitude of sacrifices, and the craftie meanes of gaine were increased. Such is the merchandise of Masses, and the prophanation of the Lords Supper, almost throughout the whole world. But God will have corrupt kindes of worship to be re­proved, and abolished. Therefore we doe simply and in deed propound the voice of God, which doth condemne those errours, and with all our heart we affirme before God; and the whole Church in heaven and in earth, that there was one onely sacrifice propitiatorie, or whereby the wrath of the eternall Father against mankinde is pacified, to wit, the whole obedience of the Sonne of God, our Lord Iesus Christ, who was crucified, and raised up againe. This is that onely Lambe, which taketh away the sinnes of the world, Ioh. 1. Of this onely sacrifice mention is made, Heb. 10. By one onely sacrifice he made perfect for ever those that are san­ctified. And this sacrifice is applied to every one, by their owne faith, when they heare the Gospell, and use the Sacraments, as Paul saith, Rom. 3. Whom God hath set forth to be a reconciliati­on through faith in his blood. And Habac. 2. The iust shall live by his faith. And, 1 Pet. 1. Being sanctified in the spirit, unto obedi­ence, and sprinkling of the blood of Iesus Christ. Other Sacraments in the old Testament were typicall: whereof we shall speake more at large in their place, and they did not deserve any remis­sion of sins: and all the righteousnesse of holy men at all times, were, are, and shall be sacrifices of praise, which doe not deserve remission, either for them that did offer them, or for others, but they are services which every one ought to performe: and are acceptable to God for the Mediatours, and our high Priest the Son of God his sake, as it is said, Heb. 13. By him we offer the sa­crifice of praise alwaies to God.

That this is an unchangeable and eternall truth, it is most ma­nifest. And whereas certaine fragments, which they call the [Page 339] Canons of the Masse, are alledged against this so cleare light of the truth, it is also manifest that the Greeke and Latine Canons are very unlike the one to the other, and that the Greeke Canons doe disagree among themselves in a most wrightie matter: and it appeareth that in the Latine Canon many jagges and pieces were by little and little patched together of ignorant authors. The ancient Church doth use the names of Sacrifice and oblation: but thereby it understandeth the whole action, prayers, a taking of it, a remembrance, faith, a confession, and thankesgiving. This whole inward and outward action, in every one that is turn­ed to God, and in the whole Church, is indeed a sacrifice of praise, or thankesgiving and a reasonable service. And when the Lord saith, Ioh. 4. The true worshippers shall worship the Lord in spirit and in truth, he affirmeth that in the New Testament outward sacrifices are not commanded, which of necessitie should be made, although there were no motions of the holy Ghost in the heart, as in the law it was necessarie, that the ceremonie of the Passeover should be kept. But touching the Supper of the Lord it is said, 1 Cor. 11. Let every man examine himselfe, &c. So the Supper of the Lord doth profit him that useth it, when as hee bringeth with him repentance and faith, and another mans work doth nothing at all profit him.

Furthermore, concerning the dead, it is manifest, that all this shew is repugnant to the words of the institution of the Supper, wherein it is said, Take ye, eat ye, &c. Do ye this in remembrance of me. What doth this appertain to the dead, or to those that be ab­sent? and yet in a great part of Europe many masses are said for the dead: also a great number not knowing what they doe, doe reade Masses for a reward. But seeing that all these things are manifest­ly wicked, to wit, to offer, as they speak, to the end that they may deserve for the quick & the dead: or for a man to do he knoweth not what, they do horribly sin, that retain and defend these mis­chievous deeds. And seeing that this ceremony is not to be taken for a Sacrament, without the use whereunto it was ordained, what manner of Idol worship is there used, let godly and learned men consider. Also it is a manifest profanation, to carry about part of the Supper of the Lord, and to worship it: where a part is ut­terly transferred to an use clean contrary to the first institution, whereas the Text saith, Take, eat: and this shew is but a thing devised of late. To conclude, what be the manners of many [Page 340] Priests and Monks in all Europe, which have no regard of this say­ing, 1 Cor. 11. Let every man examine himselfe? Also, Whosoever taketh it unworthily, shall be guiltie of the body and blood of the Lord. Every man of him-self doth know these things.

Now, although the chiefe Bishops and hypocrites, who seeke delusions to establish these evils, doe scoffe at these complaints, yet it is most certaine, that God is grievously offended with these wicked deeds, as he was angry with the people of Israel for their prophanations of the sacrifices. And we do see evident examples of wrath, to wit, the ruines of so many kingdomes, the spoile and waste that the Turks do make in the world, the confusions of opi­nions, and many most lamentable dissipations of Churches. But O Son of God, Lord Iesus Christ, which wast crucified and raised up again for us, thou which art the high Priest of the Church, with true sighes we beseech thee, that for thine, and thy eternall Fathers glory, thou wouldest take away idols, errours, and abominations: and, as thou thy selfe didst pray, Sanctifie us with thy truth, and kindle the light of thy Gospel, and true invocation, in the hearts of many, and bowe our hearts to true obedience, that we may thankefully praise thee in all eternitie. The greatnesse of our sins, which the prophana­tion of the Supper of the Lord these many yeers hath brought forth, doth surpasse the eloquence of Angels and men. We are herein the shorter, seeing that no words can be devised sufficient, to set out the greatnesse of this thing, and in this great griefe we beseech the Sonne of God, that he would amend these evils, and also for a further declaration, we offer our selves to them, that will heare it. But in this question we see that to be chiefly done, which Sa­lomon saith, He that singeth songs to a wicked heart, is like him that powreth vineger upon nitre.

Our Adversaries know, that these perswasions of their sacri­fice, are the sinews of their power and riches: therefore they will heare nothing that is said against it. Some of them do now learn craftily to mitigate these things, and therefore they say, The oblation is not a merit, but an application: they deceive in words, and retaine still the same abuses. But we said before, that every one doth by faith apply the sacrifice of Christ to himselfe, both when he heareth the Gospel, and then also, when he useth the Sacraments: and it is written, 1 Corinth. 11. Let every man examine himselfe. Therefore Paul doth not meane, that the ceremonie doth profit another that doth not use it. And, the [Page 341] Son of God himselfe did offer up himselfe, going into the holy of holies, that is, into the secret counsell of the Divinitie, seeing the will of the eternall Father, and bearing his great wrath, and understanding the causes of this wonderfull counsell: these weightie things are meant, when the text saith, Heb. 9. He offer­ed himselfe. And when Esay saith, Cap. 53. He will make his soule an offering for sin. Now therefore what do the Priests meane, who say, that they offer up Christ? and yet antiquitie never spake after this manner. But they do most grievously accuse us. They say, that we do take away the continuall sacrifice, as did Antiochus, who was a type of Antichrist. We answered before, that we do retaine the whole ceremonie of the Apostolike Church: and this is the continuall sacrifice, That the sincere doctrin of the Gospel should be heard, that God should be truly invocated: to conclude, as the Lord saith, Joh. 4. It is to worship the Father in spirit and truth: we doe also herein comprehend the true use of the Sacraments. Seeing that we retaine all these things faithfully, we doe with great reverence retaine the continuall sacrifice, they doe abolish it, who many waies doe corrupt true invocation, and the very Supper of the Lord, who command us to invocate dead men, who set out Masses to sale, who boast, that by their oblation they doe merit for others, who doe mingle many mischievous errours with the doctrine of Repentance and remission of sins, who will men to doubt, when they repent, whether they be in favour, who defile the Church of God with filthy lusts and Idols. These men be like unto Antiochus, and not we, who endeavour to obey the Son of God, who saith, Joh. 4. If any man loveth me, he will keepe my word.

Of the use of the whole Sacrament.

LEt Sophistrie be remooved from the judgements of the Church. All men know, that the Supper of the Lord is so in­stituted, that the whole Sacrament may be given to the people, as it is written, Drinke ye all of this. Also the custome of the an­cient Church, both Greeke and Latine, is well knowne. Therefore we must confesse that the forbidding of one part is an unjust thing. It is great injurie to violate the lawfull Testament of men: Why then do the Bishops violate the Testament of the Sonne of God, which he hath sealed up with his own blood? But it is to be lamented, that certaine men should be so impudent, as to feigne [Page 338] [...] [Page 339] [...] [Page 340] [...] [Page 341] [...] [Page 342] feigne sophistrie against this so weightie an argument, that they may establish their prohibition; the refutation of whom, the matter being so cleare and evident, we doe omit.

In another place this Article is not distinguished from that which went before, but is thus ioyned with it: To conclude, we must also speake in few things of the use of the whole Sacrament. Let so­phistrie be remooved, &c.

Of the Eucharist. CHAP. 18.

AS touching this reverent Sacrament of the body and blood of Christ, all those things which the Evangelists, Paul, and the holy Fathers have left in writing thereof, our men doe sincerely teach, commend, and inculcate: and thence they doe with a singular indeavour alwaies publish this goodnesse of Christ towards his, whereby he doth no lesse at this day, then he did in that his last Supper, vouchsafe to give, by the Sacraments his true bodie, and his true blood, to be eaten, and to be drunke, indeed, as the meate and drinke of their soules, whereby they may be nou­rished unto life eternall: he giveth it, I say, to all those, who from their hearts have their names, to be reckoned among his disci­ples, when as they doe receive this Supper, according to his in­stitution: so that now he may live and abide in them, and they in him, and be raised up by him in the last day, to a new, and immor­tall life, according to those words of eternall truth. Take, and eate, This is my body, &c. Drinke ye all of this, This cup is my blood, &c. Now, our Preachers doe most diligently withdraw the mindes of the people, both from all contention, and also from all super­fluous and curious inquirie, unto that which onely is profitable, and whereunto onely Christ our Saviour had respect: to wit, that being fed with him, we may live in him, and through him, and leade such a life, as is acceptable to God, holy, and therefore everlasting and blessed: and withall, that we among our selves may be one bread, and one body, which are partakers of one bread in that holy Supper. Whereby it cometh to passe, that we doe very religiously, and with a singular reverence both admini­ster, and receive the Divine Sacraments, that is, the holy Supper of Christ. By these things which are thus indeed, as we have set them downe, your sacred Majestie, O most gracious Emperour, doth know, how falsely our adversaries doe boast, that our men doe change the words of Christ, and teare them in peeces by hu­mane glosses, and that in our Suppers nothing is administred but meere bread, and meere wine, and also that among us the Sup­per of the Lord is contemned, and rejected. For our men doe [Page 349] very carefully teach and exhort, that every man doe in a simple faith imbrace these words of the Lord, rejecting all devises of men, and false glosses, and removing away all kinde of wavering, doe wholly addict their minde to the true meaning thereof: and to conclude, doe oftentimes, with as great reverence as they may, receive the Sacraments, to be the lively food of their soules, and to stirre up in them a gratefull remembrance of so great a benefit: the which thing also useth now to be done among us, much more often and reverently, then heretofore was used. Moreover, our Preachers have alwaies hitherto, and at this day doe offer themselves with all modestie and truth, to render a rea­son of their faith and doctrine, touching all those things which they beleeve and teach, as well about the Sacrament, as about o­ther things, and that not onely to your Sacred Majestie, but also to every one that shall demand it.

Of the Masse. CHAP. 19.

FVrthermore, seeing that after this manner, Christ hath insti­tuted his Supper, which afterward began to be called the Masse, to wit, that therein the faithfull being fed with his body and blood, unto life eternall, should shew forth his death, where­by they are redeemed; our Preachers by this mean giving thanks, and also cōmending this salvation unto others, could not chuse but condemne it, that these things were every where neglected. And on the other side, they which do celebrate the Masses, do presume to offer up Christ unto his Father, for the quicke and the dead, and they make the Masse, to be such a worke, as that by it alone almost, the favour of God and salvation is obtained, howsoever they doe either beleeve, or live. Whereupon that most shamefull and twise and thrise impious sale of this Sacrament hath crept in, and thereby it is come to passe that nothing at this day, is more gainefull then the Masse. Therefore they rejected private Masses, because the Lord did commend this Sacrament to his Disciples to be used in common. Whereupon Paul commandeth the Co­rinthians, when they are to celebrate the holy Supper, to stay 1. Cor. 11. one for another, and denieth that they doe celebrate the Lords Supper, when as every man taketh his own Supper whilest they be eating. Moreover, whereas they boast, that they doe offer up [Page 350] Christ instead of a sacrifice, they are therefore condemned of our men, because that the Epistle to the Hebrews doth plainly wit­nesse, that as men doe once die, so Christ was once offered that he Heb. 5. might take away the sinnes of many, and that he can no more be of­fered againe, then he may die againe: and therefore having offered one sacrifice for sinnes, he sitteth for ever at the right hand of God, waiting for that which remaineth, to wit, that his enemies, as it Heb. 10. were a footstoole, may be trodden under his feet. For with one ob­lation hath he consecrated for ever them, that are sanctified.

And whereas they have made the Masse to be a good worke, whereby any thing may be obtained at Gods hands, our Prea­chers have taught, that it is repugnant to that, which the Scri­pture doth teach in every place, that we are justified, and receive the favour of God, by the spirit of Christ and by faith: for which matter we alledged before many testimonies out of the Scri­ptures. So in that the death of the Lord is not commended to the people in the Masse, our Preachers have shewed that it is con­trary to that, that Christ commanded, to receive these Sacra­ments, in remembrance of himselfe: and Paul, that we might shew forth the death of Christ, till he come. And whereas many doe commonly celebrate the Masses, without all regard of godlinesse, onely for this cause, that they may nourish their bodies, our Preachers have shewed, that that is so execrable a thing before God, that if the Masse of it selfe should nothing at all hinder god­linesse, yet worthily and by the commandement of God, it were to be abolished: the which thing is evident even out of Esay onely. For our God is a Spirit, and truth, and therefore he cannot Isa. 2. abide to be worshipped, but in Spirit and truth. And how grievous a thing this unreasonable selling of the Sacraments is unto the Lord, our Preachers would have men thereby to conjecture, that Christ did so sharply, and altogether against his accustomed manner, taking unto himselfe an externall kinde of revenge­ment, cast out of the temple those that bought and sold, whereas they might seeme to exercise merchandize, onely in this respect, that they might further those sacrifices, which were offered ac­cording to the law.

Therefore, seeing that the rite of the Masse, which was wont to be celebrated, is so many waies contrarie to the Scripture of God, as also it is in every respect divers from that, which the holy Fathers used, it hath beene very vehemently condemned [Page 351] amongst us out of the pulpit, and by the word of God it is made so detestable, that many of their owne accord have altogether forsaken it: and else where, by the authoritie of the Magistrate, it is abrogated. The which thing we have not taken upon us for any other cause, then for that throughout the whole Scrip­ture, the Spirit of God doth detest nothing so much, neither command it so earnestly to be taken away, as a feigned and false worship of himselfe. Now, no man that hath any sparke of re­ligion in him, can be ignorant, what an inevitable necessitie is laid upon him that feareth God, when as he is perswaded, that God doth require a thing at his hands For any man may easily foresee, how many would take it at our hands, that we should change any thing about the holy rite of the Masse, neither were there any, which would not rather have chosen in this point, not onely not to have offended your sacred Majestie, but even any Prince of the lowest degree. But when as herewithall they did not doubt, but by that common rite of the Masse, God was most grievously provoked, and that his glory, for the which we ought to spend our lives, was darkened, they could not but take it away, lest that they also, by wincking at it, should make themselves partakers with them in diminishing the glory of God. Truely if God is to be loved, and worshipped above all, godly men must beare nothing lesse, then that which he doth hate and detest: And that this one cause did constraine us to change certaine things in these points, we take him to witnesse, from whom no secret is hid.

Of holy and Ecclesiasticall meetings. CHAP. 22.

ALthough it be lawfull for all men, privately at home to reade the holy Scriptures, and by instruction to edifie one another in the true Religion, yet that the word of God may be lawfully preached to the people, and prayers and supplications publikely made, and that the Sacraments may be lawfully ministred, that that collection be made for the poore, and to defray all necessarie charges of the Church, or to supply the wants, it is very need­full there should be holy meetings and Ecclesiasticall assemblies. For it is manifest that in the Apostolike and Primitive Church there were such assemblies frequented of godly men. So many then as doe despise them, and separate themselves from them, they are contemners of true Religion, and are to be compelled by the Pastours and godly Magistrates, to surcease stubbornly to separate and absent themselves from sacred assemblies. Now Ecclesiasticall assemblies must not be hidden and secret, but pub­lique, and common, except persecution by the enemies of Christ and the Church will not suffer them to be publique. For we know what manner assemblies the Primitive Church had heretofore in secret corners, being under the tyrannie of Roman Emperours. Let those places where the faithfull meet together be decent, and in all respects fit for Gods Church. Therefore let houses be chosen for that purpose, or Churches that are large [Page 353] and faire, so that they be purged from all such things, as doe not beseeme the Church. And let all things be ordered, as is most meete for comelinesse, necessitie, and godly decencie, that no­thing be wanting which is requisite for rites and orders, and the necessarie uses of the Church.

And as we beleeve that God doth not dwel in temples made with hands, so we know that by reason of the word of God, and holy exercises therein celebrated, places dedicated to God and his worship are not prophane, but holy, and that therefore such as are conversant in them, ought to behave themselves reverently and modestly, as they which are in a sacred place, in the presence of God and his holy Angels. All excesse of apparell therefore is to be abandoned from Churches and places where Christians meet in prayer, together with all pride, and whatsoever else doth not beseeme Christian humilitie, decencie, and modestie. For the true ornament of Churches doth not consist in Ivorie, gold, and precious stones, but in the sobrietie, godlinesse, and vertues of those, which are in the Church. Let all things be done comely and orderly in the Church: to conclude, Let all things be done to edifying. Therefore let all strange tongues keepe silence in the holy assemblies, and let all things be uttered in the vulgar tongue, which is understood of all men in the company.

Of prayer, singing, and Canonicall houres. CHAP. 23.

TRue it is, that a man may lawfully pray privately in any tongue that he doth understand: but publique prayers ought in the holy assemblies to be made in the vulgar tongue, or such a language as is known to all. Let all the prayers of the faithfull be powred forth to God alone through the mediation of Christ on­ly, out of a true faith and pure love. As for invocation of Saints, or using them as intercessors, to intreat for us, the Priesthood of our Lord Christ and true religion will not permit us. Prayer must be made for Magistracie, for Kings and all that are placed in authori­tie, for Ministers of the Church, and for all necessities of Churches in any calamity, & specially in the calamity of the Church, prayer must be made both privatly, and publikely, without ceasing. More­over we must pray willingly, and not by constraint, nor for any re­ward: neither must we superstitiously tie prayer to any place, as [Page 354] though it were not lawfull to pray but in the Church. There is no necessity, that publike prayers should be in forme and time the same or alike in all Churches. Let all Churches use their libertie. Socrates in his history saith, In any countrey or nation wheresoever, you shall not finde two Churches which doe wholely agree in prayer: The authors of this difference I think were those which had the government of the Churches in all ages. If so be any do agree, it deserveth great commendation, and is to be imitated of others.

Besides this, there must be a meane and measure, as in every other thing, so also in publique prayers, that they be not overlong, and tedious: let therefore the most time be given to teaching of the Gospel, in such holy assemblies: and let there be diligent heed taken, that the people in the Assemblies be not wearied with o­verlong prayers, so as when the preaching of the Gospel should be heard, they through wearisomnesse either desire to goe forth themselves, or to have the assembly wholly dismissed. For unto such the Sermons seeme to be overlong, which otherwise are briefe enough. Yea and the Preachers ought to keepe a meane. Likewise the singing in sacred assemblies ought to be moderated, where it is in use. That song, which they call Gregories song, hath many grosse things in it. Wherefore it is upon good cause reje­cted of ours, and of all other reformed Churches. If there be any Churches which have faithfull prayer in good manner, and no singing at all, they are not therefore to be condemned: for all Churches have not the commoditie and opportunitie of singing. And certaine it is by testimonies of antiquitie, that as the custome of singing hath been very ancient in the East Churches, so it was long or it was received in the West Churches.

In ancient time there were Canonicall houres, that is, known prayers framed for certain houres in the day, and chanted there­in, oft repeated, as the Papists manner is: which may be proved by many of their lessons appointed in their houres and divers o­ther arguments. Moreover they have many absurd things (that I say no more) and therefore are well omitted of our Churches, that have brought in their stead matters more wholesome for the whole Church of God.

Hitherto also pertaineth the beginning of the 25. Art. Of Catechising.

THe Lord injoyned his ancient people to take great care and diligence in instructing the youth well, even from their in­sancie, and moreover commanded expresly in his Law, that they should teach them, and declare the mysterie of the Sacraments unto them. Now for as much as it is evident by the writings of the Evangelists and Apostles, that God had no lesse care of the youth of this new people, seeing he saith, Suffer little children to come unto me, for of such is the kingdome of heaven; Therefore the Pastours doe very wisely, which doe diligently and betimes Ca­techise their youth, laying the first grounds of faith, and faithfully teaching the principles of our Religion, by expounding the Ten Commandements, the Apostles Creed, the Lords Prayer, and the doctrine of the Sacraments, with other like principles and chiefe heads of our Religion. And here let the Church performe her faithfulnesse and diligence in bringing the children to be Ca­techised, as being desirous and glad to have her children well in­structed. That which followeth in this Article, is contained in the sixteenth Section.

Also, CHAP. 28. Of the goods of the Church, and right use of them.

THe Church of Christ hath riches through the bountifulnesse of Princes, and the liberality of the faithfull, who have given their goods to the Church: for the Church hath need of such goods: and hath had goods from ancient time, for the mainte­nance of things necessarie for the Church. Now the true use of the Church goods, was, and now is, to maintaine learning in Schooles, and in holy assemblies, with all the service, rites, and buildings of the Church: finally to maintaine teachers, schollers, and ministers, with other necessary things, and chiefly for the succour and reliefe of the poore. But for the lawfull dispensing of these Ecclesiasticall goods, let men be chosen that feare God, wise men, and such as are of good report for government of their families. But if the goods of the Church by injurie of the time, and the boldnesse, ignorance, or covetousnesse of some turned [Page 356] to any abuse, let them be restored againe, by godly and wise men, unto their holy use: for they must not winke at so impious an a­buse. Therefore we teach that Schooles and Colledges, where­into corruption is crept in doctrine, in the service of God, and in manners, must be reformed, that there must order be taken, god­ly, faithfully, and wisely, for the reliefe of the poore.

Holy meetings.

VVE think that holy meetings are so to be celebrated, that Artic. 23. above all things the word of God be propounded Looke the 1. observation upon this confession. to the people every day publiquely, in a publique place, and appointed for holy exercises: also that the hidden things of the Scripture may daily be searched out and declared, by those that are fit thereunto: that the faith of the godly may be exercised, and that we may continually be instant in prayer, according as the necessi­tie of all men requireth. As for other unprofitable and innume­rable circumstances of ceremonies, as vessels, apparell, vials, torches or candles, altars, gold and silver, so farre forth as they serve to pervert religion; but especially Idols, which are set up to be worshipped, and give offence, and all prophane things of that sort, we doe remove them farre from our holy meeting.

Of Heretikes and Schismatiks.

ALso we remove from our holy meetings all those, who for­saking Artic. 24. the propertie of the holy Church, doe either bring in, or follow strange, and wicked opinions, with which evill the Catabaptists are chiefly infected: who, if they doe obstinately re­fuse to obey the Church and the Christian instruction, are in our judgement to be bridled by the Magistrate, lest by their con­tagion they infect the flock of Christ.

Article 14. which is intituled, of the Supper.

GOd will have the ministerie of the Gospel to be publique, he will not have the voice of the Gospel to be shut up in cor­ners onely, but he will have it to be heard, he will have him selfe to be knowne and invocated of all mankinde. Therefore hee would that there should be publique and wel ordered meetings, and in these he will have the voice of the Gospel to found, there he will be invocated, and praised. Also he will that these meet­ings, should be witnesses of the confession and severing of the Church of God from the sects and opinions of other nations. Iohn assembled his flock at Ephesus, and taught the Gospel: and by the use of the Sacraments, the whole companie did declare, that they imbraced this doctrine, and did invocate this God, who deli­vered the Gospel, and that they were separated from the wor­shippers of Diana, Iupiter, and other Idols. For God will bee seene, and have his Church heard in the world, and have it di­stinguished by many publique signes from other nations. So no doubt the first Fathers, Adam, Seth, Enoch, Noe, Sem, Abraham, had their meetings: and afterward the civill government of Israel had many rites, that their separation from the Gentiles might be more evident. Also God gave a peculiar promise to his congregation, Matth. 18. Wheresoever two or three be ga­thered together in my name, I will be in the middest of them. Also, Whatsoever they agreeing together, shall desire, it shall be done to them. And in the 149. Psalme, His praise is in the Church of the Saints. And the promises, wherein God doth affirme that he will preserve his Church, are so much the sweeter, because we know that he doth preserve, and restore the publique ministerie in well ordered meetings: as also in the very words of the Sup­per this promise is included, where he commandeth, that The death of the Lord should be shewed forth, and this Supper distribu­ted, till he come, &c.

Hitherto also pertaineth the last part of the 12. Article of this Confession, where these things are found, touching the revenues of Monastories.

IN many places the Churches want Pastours, or else Pastours want living. These men ought chiefly to be relieved, out of the revenues of rich Monasteries: then the studies of those which be poore must thereby be furthered, and in some places Schooles may be erected, especially seeing that it is necessary that the Church should discharge the expences of many poore, that they might learne, that so out of that number Pastours and Ministers may be chosen, to teach the Churches. Also hospitals are thence to be relieved, wherein it is necessary, that the poore, which have beene sick a long time, should be nourished. A great part of the revenues in these countries is by the goodnesse of God transfer­red to such uses, which are indeed godly, to wit, to nourish Pa­stours, the poore, and Schollers, to erect Schooles, and to relieve Hospitals: that which remaineth is bestowed in every Mona­sterie upon the guiding and ordering of things pertaining to their houses: and to think that this is not very sumptuous, it is but foolishnesse. As for the richer Abbots in these dayes, upon what uses they lavish out the revenues, the examples of many doe de­clare, whom we could name, who do both hate learning, Reli­gion, and vertue, and do waste these almes ravenously, and either set no Pastours over their Churches, or if they have any, they suf­fer them to starve.

Hitherto pertaineth first the 11. Article, Of this Confession.

VVE think that it is most profitable, that children and young men be examined in the Catechisme by the Pastors of their Church, and that they be commended, if they be godly and well instructed, and that they be amended, if they be ill in­structed. The rest is to be seene in the 14. Sect. where the confir­mation used in Papisticall Baptisme is handled.

Hitherto also pertaineth the 16 Art. ss. 2. Of Prayer.

BY Prayer God is invocated, and true invocation is a worke of faith, and cannot be done without faith. Now faith doth be­hold Christ, and relie upon his merits onely. Wherefore, except thou shalt apply unto thy selfe the merit of Christ by faith, prayer will stand thee in no stead before God. Now prayer is necessarily required for this purpose, that by a due consideration of the pro­mises of God, faith may be stirred up and kindled in us. There­fore it is not absurdly said, that sins are cleane taken away by prayer: yet must it not so be understood, as though the very worke of prayer, of it own merit, were a satisfaction for sins before God; but that by prayer faith is stirred up and kindled in us, by which faith we are made partakers of the merit of Christ, and have our sinnes forgiven us, onely for Christ his sake. For before that we doe by prayer invocate God, it shall be necessarie, to have the me­rit of Christ applied to us, and received by faith. Therefore it cannot be, that prayer should be such a worke, as that for the me­rit thereof we might obtaine remission of our sins before God. Psalme 108. Let his prayer be turned into sinne. But it is not pos­sible that prayer should be turned into sinne, if of it selfe it were so worthy a worke, as that sinne thereby should be purged, Isa. 1. When you shall stretch out your hands, I will turne my eyes from you: and when you shall multiply your prayers, I will not heare you. But God would not turne away his eyes from prayer, if of it owne worthinesse it were a satisfaction for our sins. Augustine upon the 108. Psal. saith: That prayer which is not made through Christ, doth not onely not take away sinne, but also it selfe is made sin. Ber­nard de Quadrages. Ser. 5. saith: But some peradventure doe seeke eternall life, not in humilitie, but as it were in confidence of their own merits. Neither doe I say this, let grace received give a man confi­dence to pray: but no man ought to put his confidence in his prayer, as though for his prayer he should obtaine that which he desireth. The gifts which are promised doe onely give this unto us, that we may hope to obtain even greater things, of that mercie which giveth these. Therefore let that prayer, which is made for temporall things, be re­strained in these wants onely: also let that prayer, which is made for the vertues of the soul, be free from all filthy, and uncleane behaviour: [Page 363] and let that prayer, which is made for life eternall, be occupied about the onely good pleasure of God, and that in all humilitie, presuming, as is requisite, of the onely mercie of God.

Of Almes. CHAP. 18.

VVE do diligently commend almes, and exhort the Church, that every man help his neighbour, by every dutie that he may, and testifie his love. But whereas it is said in a certaine place, That almes doe take away sinne, as water doth quench fire, we must understand it according to the analogie of faith. For what need was there, to the taking away of our sins, of Christ his passi­on and death, if sins might be taken away by the merit of almes? And what use were there of the ministerie of the Gospell, if almes were appointed of God for an instrument, whereby the death of Christ might be applied to us? Therefore, that Christ his honour may not be violated, and the ministerie of the Gospell may retaine it lawfull use, we teach, that almes doth thus take a­way sinne, not that of it selfe it is a worthy worke, whereby sinne may either be purged, or the merit of Christ applied, but that it is a worke and fruit of charitie toward our neighbour, by which worke we doe testifie our faith and obedience, which we owe unto God. Now where faith is, there Christ alone is acknow­ledged to be the purger of sinnes. Therefore, seeing that almes doth testifie, after their manner, that Christ doth dwell in the godly, it doth also testifie that they have remission of sinnes. For except almes be a worke of charitie, which may beare witnesse to faith in Christ, it is so farre from signifying, that man hath re­mission of sins through Christ, that it doth even stinke in the sight of God. If I shall distribute (saith Paul) all my substance, that it may be meat for the poore, and shall not have love, it profiteth me no­thing. Therefore we teach, that good works must be done ne­cessarily, that God is to be invocated, and that almes is to be given, that we may testifie our faith and love, and obey the calling of God. But in true repentance, we teach, that we obtaine remissi­on of sins, onely for the Son of God our Lord Iesus Christ his sake, through faith, according to that which Peter saith, To him doe all the Prophets beare witnesse, that through his name, every one that beleeveth in him doth receive remission of sins.

Of Canonicall houres. CHAP. 27.

AVgustine writeth in a certaine place, that Ambrose the Bi­shop of Millane, did ordaine, that the assemblies of the Church should sing Psalmes, whereby they might mutually comfort them­selves, whilest they looked for adversitie, and stirre up themselves to beare the crosse: lest the people, saith he, should pine away with the yrkesomnesse of mourning. This singing, because it was used in a tongue commonly known, it had both a godly use, and deserved great praise. And by the Canonicall decree it appeareth, that those houres, which they call Canonicall, were an appointment of cer­taine times, wherein the whole holy Scripture should be publike­ly over-run every yeere, as in the schooles there be certaine hours appointed for interpreting of authors. Such a distribution of houres was peradventure not unprofitable for that time, and in it selfe it is not a thing to be condemned. But to appoint a speciall kinde of priests, to chaunt but those Canonicall hours, and to sing them in a strange tongue, which commonly is not known to the Church, or is not our countrey tongue, and that in some place in the night, and in the day time without any intermission, new sin­gers very often taking one anothers course, and to make hereof a worship, not to this end, that by patience, and the comfort of the Scripture we might have hope, as Paul saith, but that by the me­rit of this worke a man might mitigate the wrath of God, and purge the sinnes of men before God; this is it that is contrary to the meaning of that Church, which is indeed Catholique. 1 Cor. 14. When ye come together, according as every one of you hath a Psalme, or hath doctrine, or hath a tongue, or hath revelation, or hath interpretation, let all things be done unto edifying. Hierome upon the Epist. to the Ephes. Chap. 5. saith, Singing and making melody to the Lord in your hearts. Let young men heare these things, let them heare, whose office it is to sing in the Church, that we must sing to God, not with the voice, but with the heart, and that the threat and the iawes are not to be greased with some sweet liquor, as they use to doe, that play in Tragedies, &c.

Now that which was spoken, touching the use of a tongue that is commonly knowne, it must be understood not, only of the singing of Psalmes, but also of all the parts of Ecclesiasticall mini­sterie. For as Sermons and prayers are to be made, in a well knowne tongue to the Church, so also must the Sacraments be [Page 365] dispensed in a speech that is knowne. For, although it be law­full at some time to use a strange tongue, by reason of the learned, yet the consent of the Catholike Church doth require this, that the necessarie ministeries of the Church be executed in our coun­trey speech, 1 Cor. 14. I had rather in the Church to speake five words with my understanding, that I may also instruct others, then ten thousand words in a strange tongue. Innocentius the third, De offi. Iud. Ord. C. Quoniam, saith: Because that in many parts within one Citie and Diocesse, there be people of divers languages mingled together, having under one faith divers rites and customes, we doe straitly command, that the Bishops of such Cities, or Dio­cesses, doe provide fit men, who, according to the diversitie of cere­monies, and language, may execute among them the divine duties, and minister the Ecclesiasticall Sacraments, instructing them both by the word, and by their example Therefore they are to be said to doe godly and Catholikely, who doe so appoint the dispensa­tion of the Sacraments, the singing of Psalmes, and the read­ing of holy Scripture, that the Church may understand that which is said, read, or sung, and the spirit may receive fruit, thereby to comfort the minde, and to confirme the faith, and to stirre up love.

Of Holidaies, Fasts, and choise of meats. CHAP. 24.

ALthough Religion be not tied unto time, yet can it not be planted and exercised, without a due divi­ding and allotting out of time unto it. Every Church therefore doth choose unto it selfe a cer­taine time, for publique prayers, and for preaching of the Gospell, and for the celebration of the Sacraments: and it [Page 367] is not lawfull for every one to over throw this appointment of the Church at his own pleasure. For except some due time and leisure were allotted to the outward exercise of religion, out of doubt men would be quite drawn from it by their own affaires. In regard hereof we see that in the ancient Churches, there were not onely certaine set houres in the weeke appointed for meet­ings, but that also even the Lords day, ever since the Apostles time, was consecrated to the religious exercises, and unto a holy rest, which also is now very well observed of our Churches, for the worship of God, and increase of charitie. Yet herein we give no place unto the Iewish observation of the day, or to any super­stitions. For we doe not account one day to be holier then ano­ther, nor thinke that resting of it selfe is liked of God. Besides we doc celebrate and keepe the Lords day, and not the Sabbath, and that with a free observation.

Moreover, if the Churches doe religiously celebrate the me­morie of the Lords nativitie, circumcision, passion and resurrecti­on, and of his ascension into heaven, and sending the holy Ghost upon his Disciples, according to Christian libertie, we doe very well allow of it. But as for festivall dayes ordained to men, or the Saints departed, we cannot allow of them. For indeed such feasts, must be referred to the first Table of the Law, and belong pecu­liarly unto God. To conclude, these festivall dayes which are ap­pointed to Saints, and abrogated of us, have in them many grosse things, unprofitable, and not to be tolerated. In the meane time we confesse, that the remembrance of Saints, in due time and place, may be to good use and profit commended unto the people in Sermons, and the holy examples of holy men set before their eyes, to be imitated of all.

Now, the more sharply that the Church of Christ doth accuse surfeiting, drunkennesse, all kinde of lusts and intemperancie, so much the more earnestly it doth commend unto us Christian fasting. For fasting is nothing else but an abstaining and tempe­rancie of the godly, and a watching and chastising of our flesh, ta­ken up for the present necessitie, whereby we are humbled be­fore God, and withdraw from the flesh those things, whereby it is cherished, to the end it may the more willingly and easily obey the spirit. Wherefore they doe not fast at all, that have no re­gard of those things, but doe imagine that they fast, if they stuffe their bellies on a day, and for a set or prescribed time doe [Page 368] abstaine from certaine meats, thinking that by this very worke wrought they shall please God, and doe a good worke. Fasting is a helpe of the prayers of the Saints, and of all vertues. But the Fasts, wherein the Iews fasted from meat, and not from wicked­nesse, pleased God nothing at all, as we may see in the booke of the Prophets.

Now fasting is either publike or private. In old time they ce­lebrated publike fasts in troublesome times, and in the affliction of the Church. Wherein they abstained altogether from meat unto the evening, and bestowed all that time in holy prayers, the wor­ship of God, and repentance. These differed little from mourn­ings, and lamentations, and of these there is often mention made in the Prophets, and especially in the second Chapter of Ioel. Such a fast should be kept at this day, when the Church is in distresse. Private fasts are used of every one of us, according as every one feeleth the spirit weakned in him. For so farre forth he with­draweth that which might cherish and strengthen the flesh. All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and li­king of men, much lesse to the end that a man might merit righ­teousnesse by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God.

The fast of Lent hath testimonie of antiquitie, but none out of the Apostles writings: and therefore ought not nor cannot be imposed on the faithfull. It is certaine that in old time there were divers manners and uses of this fast, whereupon Ireneus, a most ancient Writer, saith, Some thinke that this fast should be ob­served one day onely, others two daies, but others, more, and some for­tie daies. Which varietie of keeping this fast began not now in our times, but long before us, by those, as I suppose, which not simply hol­ding that, which was delivered them from the beginning, fell shortly āfter into another custome, either through negligence, or ignorance. Moreover, Socrates, the Writer of the History, saith, Because no ancient record is found, concerning this matter, I thinke the Apostles left this to every mans own iudgement, that every one might worke that which is good, without feare, or constraint.

Now as concerning the choise of meats, we suppose that in fast­ing, all that should be taken from the flesh, whereby it is made more lusty and untamed, and wherein it doth most immoderately [Page 369] delight, whereby the flesh is most of all pampered, whether they be fish, spices, drinties, or excellent wines. Otherwise we know that all the creatures of God were for the use and service of men. All things which God made are good, and are to be used in the feare Gen. 2. of God, and due moderation, without putting any difference be­tweene them. For the Apostle saith, To the pure, all things are Tit. 1. pure. And also, whatsoever is sold in the shambles, eate ye, and aske 2 Cor. 11. no question, for conscience sake. The same Apostle calleth the Do­ctrine of those which teach to abstaine from meats, The doctrine 1 Tim. 4. of Devils. His reasons be these, that God created meats to be re­ceived of the faithfull and such as know the truth, with thankesgi­ving: because that whatsoever God hath created, it is good, and is not to be refused, if it be received with giving of thanks. The same Apostle to the Colossians reproveth those, which by an over much abstinence will get unto themselves an opinion of holinesse. There­fore we doe altogether mislike the Tatians, and the Encratites, and all the disciples of Eustathius, against whom the Councell of Gangrya was assembled.

Also out of the 25. Chapter towards the end. Of comforting and visiting the sicke.

SEeing that men doe never lye open to more grievous temp­tations, then when they are exercised with infirmities, or else are sicke and brought low with diseases, it behooveth the Pastours of the Churches, to be never more vigilant and carefull for the safetie of the flocke, then in such diseases and infirmities. There­fore let them visit the sicke betimes, and let them be quickly sent for of the sicke, if the matter shall so require. Let them comfort and confirme them in the true faith. Finally, let them strengthen them against the dangerous suggestions of Satan: In like manner let them pray with the sicke person at home in his house, and if need be, let them make prayers for the sicke, in the publike mee­ting. And let them be carefull, that they may have a more hap­pie passage out of this life. As for popish visiting with the ex­treame unction, we have said before, that we doe not like of it, because it hath many absurd things in it, and such as be not appro­ved by the Canonicall Scriptures.

Of the buriall of the faithfull, and of the care which is to be had for such as are dead, of purgatorie, and the appearing of spirits.

THe Scripture willeth that the bodies of the faithfull, as being temples of the holy Ghost, which we truly beleeve shall rise againe at the last Day, should be honestly without any supersti­tion committed to the earth, and besides that we should make honourable mention of them which have godlily died in the Lord, and performe all duties of love to such as they leave behind them, as their widows and fatherlesse children. Other care to be taken for the dead, we teach none. Therefore we doe greatly mis­like the Cynikes, who neglected the bodies of the dead, or did very carelesly and disdainfully cast them into the earth, never spake so much as a good word of the dead, nor any whit regarded those whom they left behinde them. Again, we condemne those which are too much and preposterously officious toward the dead, who like Ethnikes doe greatly lament and bewaile their dead (we doe not discommend that moderate mourning, which the Apostle doth allow, 1 Thess. 4. but judge it an unnaturall thing, to be touched with no sorrow) and do sacrifice for the dead, and mumble certaine prayers, not without their penny for their paines, thinking by these their duties, to deliver these their friends from torments, wherein they being wrapped by death, they suppose they may be rid out of them againe by such lamen­table songs. For we beleeve, that the faithfull, after the bodily death, doe goe directly unto Christ, and therefore doe not stand in need of the helpe or prayers for the dead, or any other such dutie of them which are alive. In like manner we beleeve, that the unbeleevers be cast headlong directly into hell, from whence there is no returne opened to the wicked, by any duties of those which live.

But as concerning that which some teach concerning the fire of Purgatory, it is flat contrary to the Christian faith, ( I beleeve the remission of sins, and life everlasting) and to the absolute pur­gation of sins made by Christ: and to these sayings of Christ our Lord: Verily, verily I say unto you, he that heareth my word, and Iohn 5. beleeveth in him that sent me, hath everlasting life, and shall not come unto condemnation: but hath passed from death unto life. [Page 371] Againe, He that is washed, needeth not save to wash his feet, but is Ioh. 13. cleane every whit, and ye are cleane. Now that which is recorded of the spirits or soules of the dead, sometime appearing to them that are alive, and craving certaine duties of them, whereby they may be set free, we count those apparitions among the de­lusions, crafts and deceits of the devill, who as he can trans­forme himselfe into an Angel of light, so he laboureth tooth and naile either to overthrow the true faith, or else to call it into doubt. The Lord in the Old Testament forbad to enquire Deut. 18. the truth of the dead, and to have any thing to doe with spirits. And to the glutton, being bound in torments, as the truth of the Gospell doth declare, is denied any returne to his brethren. The Lord by his word pronouncing and saying. They have Moses Luk. 16. and the Prophets, let them heare them: if they heare not Moses and the Prophets, neither will they beleeve, if one shall arise from the dead.

Hitherto pertaine, first, those things which are to be found in the 15. Chap. about the middest, concerning the keeping of holy dayes and fasts.

IN like sort many of the ancient ceremonies, and such as were brought in by custome, so neere as may be, are retained [Page 372] among us even at this day: Looke the 1. observation upon this con­fession. of this sort be certain daies appoint­ed for feasts and holy daies, the mattens, that is, morning Ser­mons, evening assemblies, the Lords dayes, which be holy dayes, and speciall feasts dayes added thereunto, which are consecrated to the celebrating of the works of Christ, as to his Nativitie, his Passion, Resurrection, &c. Looke the 1. observation. and such as be dedicated to the re­membrance of holy men, as of the Virgin Mary, of the Apostles, and of other Saints, and chiefly of those Saints, of whom there is mention in the holy Scriptures: and all these things be done of us, that the word of God may be taught, that God may be wor­shipped and served, and that he may be glorified among us.

That which followeth, and is to be referred, to this place, is taken out of the 17. Chap.

IN like sort also our Ministers (as it is meet for Christian men to doe) to the glory and praise of God, doe celebrate holy dayes consecrated to the Virgin, and the remembrance of her, Looke the 2. observation upon this con­fession, and the whole 2. Sect. wherein is intreated of the lawfull honour of Saints. do make and sing godly and Christian songs of her, and with pleasure both diligently, and that they may confirme themselves, rehearse those great things wherewith God hath adorned her above all other women, and they all rejoyce one with another, and shew them­selves most thankfull for the salvation which is purchased to man­kinde, and with all Christian people they confesse and professe, that she is happie, and they praise God for all these things: and so much as lyeth in them, they doe faithfully follow and imitate the holy life and good manners of that Virgin, and they doe indeed execute that, which she commandeth to them that ministred in the Marriage at Cana, and do alwayes desire to be in heaven with her. And all these things they doe according to the meaning of the holy Scriptures.

And a little after.

And thus doe we teach that the Saints Looke the 1. observation. are truly worshipped, when the people on certaine daies, at a time appointed, do come together to the service of God, and doe call to minde and medi­tate upon the benefits of God, which he hath bestowed upon ho­ly men, and through them upon his Church, and there withall doth admonish it selfe, concerning their calling, or place which they held, their doctrine, faith, life, and exercises of godlinesse, and the last end of their life, to the end that it may be as it were [Page 373] built up in the same truth by the word of God, and may praise God, and give him thanks for those men, and in their name, and may sing Looke the 2. observation. profitable songs, and such as are free from superstition, and may raise and stirre up themselves to the like obedience, imi­tation of their faith, works, and deeds, godlinesse, holinesse, and honestie: and that they may call upon God, that he would vouch­safe to give unto them, to enjoy their companie and fellowship, as well here in the time of grace, as hereafter in eternall glory. All which things are in few words comprehended in the Epistle to the Hebrews, where it is said. Remember them which have the Heb. 13. over sight over you, which have declared unto you the word of God: whose faith follow, considering what hath been the end of their con­versation.

Of Fasting. CHAP. 18.

TOuching true and Christian fasting, we teach, that it is an outward work of faith, comprehending in it worship, which is done by exercising the body to abstinencie, joyning there with­all Matth 6. prayers, and giving of almes, and that it is due to God alone: and that among Christians, according as their strength will suffer, and their affaires and businesse desire and permit, at what time so­ever they use it, in any societie either generall, or particular, it must be done without hypocrisie or superstition, as the holy Scriptures doe witnesse: and Paul among other things, doth thus write of it, Let us approve our selves as the Ministers of God, by 2 Cor. 6. Luk. 5. 1 Cor. 7. fasting, &c. And Christ saith, Then they shall fast. And again, Paul saith in another place, That ye may give your selves to fasting and prayer. Now fasting doth not consist in the choise of meat, which a man useth, but in the moderate use of meat, and in exercising, chastising, and bringing under the unruly flesh before God: and chiefly the matter consisteth in the spirit and in the heart, to wit, how, for what cause, with what intent and purpose a man doth fast, and how, and by what meane the godly may exercise a whol­some and acceptable fast unto God: and on the other side, to know when they should not fast, but rather take heed that they doe not fast, it is expressed in the Prophet, and manifestly taught Isa. 56. Matth. 6. of Christ himselfe.

What is to be thought of the choise and difference of meats, every man ought to learne out of the doctrine of Christ, that by this meane what doubt soever is in this point, it may be taken [Page 374] away, and decided, The [...] Christ called the multitude unto him, Matth. 15. and said: Heare, and understand. That which goeth into the mouth Mark. 7. defileth not the man, but that which cometh out of the mouth, that defileth the man, that is, maketh him guiltie. Also, out of the do­ctrine of the Apostle, whose words are thus: I am perswaded Rom. 14. through the Lord Iesus, that nothing is uncleane of it selfe, but unto him, that iudgeth any thing to be uncleane, to him it is uncleane. But if thy brother be grieved for the meat, now walkest not thou charitably: Destroy not him with thy meat, for whom Christ died. For the kingdome of God is not meat nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost. Christians indeed are not ty­ed to any law in this case, yet so, that they be not an offence to the weaker sort: therefore the Apostle addeth: All things indeed 1 Cor. 8. are pure, but it is evill for the man which eateth with offence: And in another place he writeth: Meat doth not make men acceptable to God: for neither if we eate, have we the more; neither if we eate not, have we the lesse.

Of abuses that be taken away. Of putting difference betweene meats, and such like Popish traditions.

IN this corporall life, we have need of traditions, that is, of the Artic. 4. distinctions of times and places, that all things may be done or­derly in the Church, as Paul willeth: Let all things be done in or­der, and so as is meet and decent. Therefore the Church hath her traditions, that is, she appointeth at what times, and where, the Church shall come together. For this civill end it is lawfull to make traditions. But men that are not acquainted with the do­ctrine of Christ, are not content with this end, but they joyne superstitious opinions unto traditions, and by superstition multi­ply traditions out of measure. Of this there hath been complaint made in the Church not onely by late Writers, as Gerson, and others, but also Saint Augustine. Wherefore it is needfull to admonish the people, what to thinke of the traditions which are brought into the Church by mans authoritie. For it is not without cause, that Christ and Paul doe so often speake of tra­ditions, and admonish the Church to judge wisely of traditi­ons. There was a common opinion, not of the common sort a­lone, but also of the Teachers in the Church, that the difference of meats and such like works, which the Eccl [...]siasticall tradi­tions doe command, are services of God, which deserve remis­sion of sinnes: Also that such kindes of worship, are Christian righteousnesse, and as necessary, as the Leviticall ceremonies in the Old Testament ever were; and that they cannot be omitted without sinne, no not then, when they might be omitted with­out danger of giving offence. These perswasions have brought forth many discommodities. First the doctrine of the Gospell is [Page 376] hereby obscured, which teacheth, that sins are forgiven freely by Christ. This benefit of Christ is transferred unto the worke of man. And by reason of this opinion, traditions were especially encreased, because that these works were supposed to deserve re­mission of sins, to be satisfactions, and to be Christian righteous­nesse. Moreover, for this cause especially doth Saint Paul so often, and so earnestly give us warning, to beware of traditions, lest that Christs benefit should be transferred to traditions, lest the glory of Christ should be obscured, lest that true and found comfort should be withheld from mens consciences, and in a word, lest that faith, that is, trust of the mercie of Christ, should be quite smothered. These dangers Saint Paul would have avoided. For it is greatly needfull that the pure doctrin of the benefit of Christ, of the righteousnesse of faith, and of the comfort of consciences, should be continued in the Church.

Secondly, these traditions have obscured the Commande­ments of God: for this kinde of schooling was thought to be spirituall, and the righteousnesse of a Christian man. Yea, the traditions of men were set aloft above the commandements of God. All Christianitie was placed in the observation of certaine festivall dayes, rites, fasts, and forme of apparell. These begger­ly rudiments carried goodly titles, namely, that they were the spirituall life, and the perfection of a Christian. In the meane while, the commandements of God touching every calling were of small estimation: that the Father brought up his chil­dren, that the Mother bare them, that the Prince governed the Common-wealth, these works were little set by. They were not taken to be any service of God. The mindes of many stood in a continuall mamering, whether marriage, magistracie, and such like functions of a civill life, did please God or no. And this doubtfulnesse did trouble many very much, Many forsaking their callings, leaving the Common-wealth, did shut up themselves in Monasteries, that they might seeke that kinde of life, which they thought did more please God, yea which they supposed, to merit remission of sins.

Thirdly, the opinion of necessitie did much vexe and disquiet the consciences. Traditions were thought necessary. And yet no man, though never so diligent, did ever observe them all, especially for that the number of them was infinite. Gerson writeth, That many fell into desperation, some murthered themselves, because they [Page 377] perceived well, that they could not observe the traditions. And all this while they never heard one comfortable word of grace and of the righteousnesse of faith.

We see that the Summists and Divines gather together the All this mat­ter of the cere­monies and traditions in generall doth properly be­long to the 17. Section next following: but for as much as here is intrea­ted of daies, meats, & fasts, it was requisite that it should be brought in this Section because the ge­nerals cannot well be seve­red from par­ticulars. traditions, and seeke out qualifications of them, for the unburden­ing of mens consciences: but even they cannot satisfie them­selves, nor winde themselves out: and sometimes also their ve­ry interpretations themselves doe snare mens consciences. The Schooles also and Pulpits were so busied in numbring up the tra­ditions, that they had no leasure to handle the Scripture, or to search out more profitable doctrine of faith, of the Crosse, of Hope, of the excellencie of civill affairs, or of the comfort of mens consciences in sore tentations. Wherefore many good men have oft complained, that they were hindered by these conten­tions about traditions, that they could not be occupied in some better kinde of doctrine. When as therefore such superstitious opinions did cleave fast unto the traditions, it was necessary to admonish the Churches, what they were to judge of traditions, to free godly mindes from errour, to cure wounded consciences, and to set out the benefit of Christ. We doe not goe about to weaken the authoritie of Ecclesiasticall power, we detract no­thing from the Looke the 3 & 4 Observ. upon this confession. in the 11. Sect. dignitie of Bishops: we doe not disturbe the good order of the Church. Traditions rightly taken, are better liked: but we reprove those Iewish opinions onely.

Thus therefore we teach, touching ceremonies brought into the Church by mans authoritie. First, touching traditions, which are opposed to the commandement of God, or cannot be kept without sinne, the Apostles rule is to be followed: We must obey God rather then men. Of this sort is the tradition of single life. Secondly, touching other ceremonies, which are in their owne nature things indifferent, as Fasts, Festivall daies, difference of apparell, and the like, we must know that such observations doe neither merit remission of sinnes, neither yet are they the righ­teousnesse or perfection of a Christian, but that they are things indifferent, which where is no danger of giving offence, may well be omitted.

This judgement of ours hath these evident and cleere testi­monies in the Gospel, to the end that it may admonish the Church, that the Gospel be not oppressed and obscured by super­stitious opinions. Rom. 14. The kingdome of God is not meat and [Page 378] drinke, but righteousnesse, peace, and ioy in the holy Ghost. Here Paul teacheth plainly, that a Christians righteousnesse is the spi­rituall motions of the heart, and not the outward observation of meates and daies, &c. Coloss. 2. Let no man iudge you in meat, drinke, or a part of a holyday. He forbiddeth that their consci­ences should be judged, that is, that their consciences should be condemned in the use of such things: but will have them coun­ted altogether indifferent things, and such as pertaine not to the righteousnesse of the Gospel. Then there followeth a long and a weightie speech, both of the rites of Moses, and of the ceremo­nies appointed by the authoritie of man. For Paul speaketh namely of both kindes, denying them to be the righteousnesse of a Christian, and forbidding to burden the consciences with such traditions. If ye be dead with Christ from the rudiments of the world: why, as though ye lived in the world, are ye burdened with traditions? Touch not, taste not, handle not. Matt. 15. All that entereth into the mouth, defileth not the man, And in that place Christ excuseth his Disciples, that had broken a tradition, that was in use among them, and he addeth a notable saying, They worship me in vaine with the commandements of men. He denieth mans precepts to be true duties availeable unto righteousnesse before God. Wherefore they are not the righteousnesse of a Christian, nor yet necessarie duties.

Yet for all that, it is apparant, how wonderfully the services invented by man have multiplied and increased in the Church unto this day. The Monks did daily heape up ceremonies both with new superstitions, and also with new waies to bring in mo­ney. And these trifles were thought to be the chiefest worship of God, and the greatest godlinesse, whereas Christ doth by a most grave and weightie Oracle forbid, that such ceremonies should be accounted for services of God. For he doth not forbid the ap­pointing of traditions unto a civill end and use, that is, for good orders sake, but he denieth that any such be any worship of God, in saying, In vaine doe they worship me. And he teacheth that true worships be workes commanded of God, as feare, faith, love, pa­tience, chastitie, walking in ones calling, doing of ones dutie, &c. Acts 15. Peter saith, Why doe ye tempt God, laying a yoke on the Disciples necke, which neither we, nor our Fathers were able to beare? but by the grace of our Lord Jesus Christ we beleeve to be saved, as doe also they. Here Peter sheweth, that remission of [Page 379] sinnes and salvation cometh to us by Christ and not by the rites of Moses, or the law; and doth also give us to understand, that such doe grievously sinne, which doe burden mens consciences with such ordinances. For it is no slight reproofe, when he saith, Why tempt ye God? And, 1 Tim. 4. He termeth the forbidding of of meats, mariages, and such like traditions, doctrines of Devils. But why doth he use such a sharpe speech? His meaning was not that there should be no ordinances at all, or that no diffe­rences of places and times should be observed: but then he ac­counteth them to be doctrines of Devils, when as the benefit of Christ is attributed unto them, when they are reputed for righte­ousnesse, and for necessarie services of God, when an opinion of necessitie is fastened to them, and mens consciences are racked, and faith made of no force by them. These discommodities Christ and his Apostles would have to be diligently avoided, and for that cause they cry out so often, and so earnestly against tradi­tions. And it is a wonder, that the patrons of such superstitious o­pinions about traditions, are no whit moved with such thunder­ing speeches.

Now as for us, we teach that those traditions are not to bee condemned, which command nothing against the laws of God, and have a civill use and end, namely, such as are ordained to this end, that things might be done orderly in the Church. Of which sort are the traditions about holy dayes, the Lords day, the Nati­vitie, Passeover, and the rest: also about the holy readings and lessons, and such like. Now all rites of this kinde we retaine ve­ry willingly in our Churches. And yet the Church is taught, to know, what to thinke of such customes, to wit, that they doe not merit remission of sinnes, that they are not the righteousnesse of a Christian, nor necessary duties unto Christian righteousnesse, but indifferent things, which a man may omit, where there is no danger of giving offence. This qualifying of traditions doth set free the consciences from superstitious opinions, and from that old torture and racking. And yet it bringeth great commenda­tion to traditions, because it sheweth the true use of them. All modest men will more willingly obey the traditions, after they understand that their consciences are set free from danger in pri­vate, and that they must so far obey, as that the common peace be not disturbed, nor the weake ones hurt. Againe, this interpreta­tion doth defend and preserve publique good manners and disci­pline, [Page 380] because it commandeth to avoid offences. Also to observe publike holy dayes, the meetings in the Churches, readings, &c. doe serve for examples, and to accustome the youth, and the common sort thereto. Therefore such ordinances are not to be broken, but rather with common care and travell to be fur­thered.

These be the true and meet commendations of traditions, which no doubt doe greatly stirre up such as are godly and staied, to love, defend, and adorne the publike orders. The Gospel teacheth to thinke reverently, not onely of other civill laws and orders, but also of Ecclesiasticall, and seeketh the true use of them. Yet notwithstanding it appointeth degrees, and will have the doctrine touching Christ, and things that are heavenly and everlasting, discerned from the schooling, or Pedagogie of the Church. This libertie, whereof we speake now, was not un­knowne to the Fathers. For Augustine saith, This whole kinde of things hath free observations; and to this purpose he discourseth at large. Irenaeus saith, The disagreement in fasting doth not break off the agreement in faith. The Tripartite history gathereth toge­ther many examples of rites disagreeing one from the other, and in the end addeth a notable saying, It was not the Apostles mind, to prescribe any thing touching holy dayes, but to preach godlinesse, and a good conversation. But in so manifest a matter, it is needles to heape up many testimonies.

But our adversaries doe here make great outcries, That by this doctrine publike discipline and order is overthrowne, and disor­der and anarchie brought in. Likewise, that good workes and mor­tification of the flesh are abolished, according to Jovinians surmise. These slanders we have partly refuted already: there is no con­fusion or anarchie brought in, nor the publique discipline over­throwne, when as we teach, that traditions, which have a civill end and use, ought to be observed. And we teach also that offen­ces must be foreseene and avoided. But touching mortification, we answer thus: True and unfeigned mortification is to beare the crosse, to indure dangers, troubles, and afflictions. This kind of obedience is the worship of God, and a spirituall worke, as the Psalme teacheth: A sacrifice to God is a troubled spirit, &c. We teach moreover that another kinde of exercise is necessarie. It is the dutie of every Christian to bridle his flesh, even by bodi­ly discipline, labours, temperancie, meditation of heavenly things, [Page 381] and such other exercises, fit for his age. The neerest and proper end whereof must be this, that fulnesse and idlenesse doe not pricke him forward to sinne, and that his minde may be stirred up, and made more apt for heavenly affections. It is not to bee thought, that these exercises are a worship of God, that deserve remission of sinnes, or that they be satisfactions, &c. And this discipline must be continuall: neither can certain dayes be set and appointed equally for all. Of this discipline Christ speaketh: Beware that your bodies be not oppressed with surfet [...]ing. Againe, This kinde of Devils doth not goe out, but by fasting and prayer. And Paul saith, I chastise my body, and bring it in bondage. Where­fore we do not mislike fastings, but superstitious opinions, which be snares for mens consciences, that are put in traditions. More­over, these exercises, when as they are referred unto that end, that we may have our bodies fit for spirituall things, and to doe our duties, according to a mans calling, &c. they are good in the godly, and Looke the 1. Observation upon this con­fession. meritorious workes, as the example of Daniel doth testifie. For they be works, which God requireth to this end, that they may subdue the flesh.

This former Article we found placed elsewhere in the fifth place among those, wherein the abuses, that are changed, are reckoned up.

Of the difference of meats.

IT hath beene a common opinion, not of the common sort a­lone, but also of such as are teachers in the Churches, that the differences of meates, and such like humane traditions, are works available to merit remission both of the fault, and of the punish­ment. And that the world thus thought, it is apparant by this, that daily new ceremonies, new orders, new holy dayes, new fasts, were appointed: and the teachers in the Churches, did ex­act these workse, at the peoples hands, as a service necessary to deserve justification by, and they did greatly terrifie their con­sciences, if ought were omitted. * Of this perswasion of tradi­tions many discommodities have followed in the Church. For first the doctrine of grace, is obscured by it, & also the righteous­nesse of faith, which is the most especiall point of the Gospel, and which it behoveth most of all to be extant, and to have the pre­heminence in the Church, that the merit of Christ may be well [Page 382] known, and faith, which beleeveth that sinnes are remitted through Christ, and not for any works of ours, may be exalted farre above works. For which cause also Saint Paul laboureth much in this point: he removeth the law and humane traditions, that he may shew that the righteousnesse of Christ is a farre o­ther thing, then such workes as these be, namely, a faith, which beleeveth that sins are freely remitted through Christ. But this doctrine of S. Paul is almost wholly smothered by traditions, which have bred an opinion, that by making difference in meats and such like services, a man must merit remission of sinnes and justification. In their doctrine of repentance there was no men­tion of faith: onely these satisfactory works were spoken of: Repentance seemed to stand wholly in these.

Secondly, these traditions obscured the Commandements of God, that they could not be knowne, because that traditions were preferred farre above the Commandements of God. All Christianitie was thought to be an observation of certaine holy dayes, rites, fasts, and attire. These observations carried a goodly title and name, that they were the spirituall life, and the perfect life. In the meane season Gods Commandements touching e­very mans calling, were of small estimation. That the father brought up his children, that the mother bare them, that the Prince governed the common wealth, these were reputed worldly affaires, and unperfect and farre inferiour to those glister­ing observations and orders. And these errors did greatly tor­ment good mindes, which were grieved that they were hand­fasted to an unperfect kinde of life, in marriage, in Magistracie, and in other civill functions. They had the Monks and such like men in admiration, and falsely imagined, that their orders did more deserve remission of sinnes and justification.

Thirdly, traditions brought great danger to mens consciences, because it was impossible to keep them all, and yet men thought the observation of them to be necessarie duties. Gerson writeth, that many fell into despaire, and some murdered themselves, be­cause they perceived that they could not keepe the traditions: and all this while they never heard the comfort of the righteous­nesse of faith, or of grace. We see the Summists and Divines ga­ther together the traditions, and seeke qualifications of them, to unburden mens consciences: and yet all will not serve, but some­times they bring more snares upon the conscience. The Schooles [Page 383] and Pulpits have beene so busied in gathering together the tra­ditions, that they had not leasure once to touch the Scripture, and to seeke out a more profitable doctrine, of faith, of the Crosse, of hope, of the dignitie of civill affaires, of the comfort of con­sciences in perilous assaults. Wherefore Gerson and some other Divines have made grievous complaints that they were hindered by braules about traditions, that they could not be occupied in some better kinde of doctrine. And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of observations, and doth very wisely warne Januarius to know, that they are to be observed indifferently: for he so speaketh: Wherefore our Ministers must not be thought, to have touched this matter unadvisedly, for hatred of the Bishops, as some doe falsely surmise. There was great need to admonish the Churches of those errors, which did arise from mistaking of traditions: for the Gospel driveth men to urge the doctrine of grace, and the of righteousnes of faith, in the Church: which yet can never be understood, if men sup­pose that they can merit remission of sinnes, and iustification, by ob­servation of their owne choice. Thus therefore they have taught us, that we can never merit remission of sinnes and justification, by the observation of mans traditions: and therefore that we must not thinke, that such observations are necessarie duties. Hereunto they adde testimonies out of the Scriptures. Christ excuseth his disciples, Matth. 15. which kept not the received tradition, which yet seemed to be about a matter not unlawfull, but indifferent, and to have some affinitie with the washings of the law, and saith, They worship me in vaine with the precepts of men. Christ therefore requireth no unprofitable worship: and a little after, he addeth, All that entereth in at the mouth defileth not the man. Againe, Rom. 14. The kingdome of God is not meat and drinke. Col. 2. Let no man iudge you in meat, or drinke, in a Sabbath, or in an holy day. Againe, If ye be dead with Christ from the rudiments of the world, why, as though ye lived in the world, are ye burdened with traditions, Touch not, taste not, handle not? Act. 15. Peter saith, Why tempt ye God, laying a yoke upon the necks of the disciples, which neither we, nor our fathers were able to beare? but by the grace of our Lord Iesus Christ, we hope to be saved, as did also they. Here Peter forbiddeth to burden the consciences with many rites, whether they be of Moses, or of any others ap­pointing: and 1 Tim. 4. he calleth the forbidding of meats, a [Page 384] doctrine of devils: because that it is flat against the Gospel, to ap­point or doe such workes, to the end that by them we may merit remission of sinnes or justification, or because that there could be no Christianitie without them.

Here our adversaries object against us, that our Ministers hinder all good discipline and mortification of the flesh, as lovinian did. But the contrary may be seene by our mens writings. For they have alwaies taught, touching the Crosse, that Christians must suffer afflictions. This is the true, earnest, and unfeigned mortification, to be exercised with divers afflictions, and to be crucified with Christ. Moreover they teach, that every Christian must so by bodily discipline, or bodily exercises and labour, exer­cise and keepe under himselfe, that fulnesse and sloth do not prick him up to sinne, not that he may by such exercises merit such re­mission of the fault, or of eternall death: and this corporall disci­pline must alwaies be plied, not onely to a few, and those set dayes, according to the commandement of Christ, Take heed that your bodies be not oppressed with surfetting. Againe, This kinde of devill is not cast out but by fasting and prayer: And Paul saith, I chastise my body, and bring it under subiection. Where he plainly sheweth, that he did therefore chastise his body, not that by dis­cipline hee might merit remission of sinnes, but that his body might be apt, and fit for spirituall things, and to do his duty, accor­ding to his calling. Therefore we doe not condemne fasts them­selves, but the traditions, which prescribe certaine daies and cer­taine meates, with danger to the consciences, as though such workes as these were necessary duties.

Yet many of the traditions are observed among us, which tend unto this end, that things may be done orderly in the Church, as namely the Looke the 1. observation upon this con­fession. order of lessons in the Masse, and the chiefest holy dayes. But in the meane time men are admonished, that such a service doth not justifie before God, and that there is no sinne to be put in such things, if they be left undone, so it be without of­fence. This libertie in humane rites and ceremonies was not un­knowne to the fathers. For in the East Church they kept Easter at another time then they did in Rome: and when as they of the Church of Rome accused the East Church of Schisme for this diversitie, they were admonished by others, that such fashions should not be alike every where. And Ireneus saith: The dis­agreement about facting doth not breake off the agreement of faith. [Page 385] Besides, Pope Gregorie in the 12. distinction insinuateth, that such diversitie doth not hurt the unitie of the Church: and in the Tri­partite history lib. 9. many examples of different rites are ga­thered together, and these words are there rehearsed, The minde of the Apostles was, not to give precepts of holy daies, but to preach godlinesse and a good conversation.

What is then to be thought of the Lords day, and of such like rites used in Churches? Hereunto they answer, that it is law­full for the Bishops or Pastors to appoint ordinances, whereby things may be done in order in the Church, not that by them we should merit remission of sins, or satisfie for sins, or that mens con­sciences should be bound to esteeme them as necessarie services, and think that they sinne, when they violate any one of them, though it be without the offence of others. So Paul ordained, that women should cover their heads in the congregation, that the Inter­preters of Scripture should be heard in course or order in the church.

Such like ordinances it behoveth the Churches to keepe for charitie, and quietnesse sake, so farre forth, that one offend not another, that all things may be done in order, and without tu­mult in the Church: but yet with this caution, that mens con­sciences be not burdened, so as they should account them as things necessarie to salvation, and think they did sin, when they brake any one of them without offence of others: as no man would say that a woman doth offend, if she come abroad with her head uncovered, without the offence of any.

Of this sort is the observation of the Lords day, of Easter, of Pentecost, and such like holy dayes, and rites. For they that think, that the observation of the Lords day was appointed by the au­thoritie of the Church instead of the Sabbath, as necessarie, they are greatly deceived. The Scripture requireth that the observati­on of it should be now free: for it teacheth that the Mosaicall ce­remonies are not needfull after the Gospel is revealed. And yet because it was requisite to oppoint a certain day, that the people might know when to come together, it seemeth that the Church did for that purpose appoint the Lords day: which day for this cause also seemed to have better liked the Church, that in it men might have an example of Christian libertie, and might know, that the observation, neither of the Sabbath, nor of any other day, was of necessitie.

There are extant certaine monstrous disputations touching [Page 386] the changing of the law, and the ceremonies of the new law, and of the change of the Sabbath, which did all spring up of a false perswasion, that there should be a worship in the Church, like to the Leviticall worship: and that Christ gave the charge of devi­sing new ceremonies, which should be necessary to salvation, to the Apostles and Bishops. These errours crept into the Church, when as the doctrine of faith was not plainely enough taught. Some dispute, that the observation of the Lords day is not indeed of the law of God, but as it were of the law of God: and touch­ing holy days, they prescribe, how far it is lawful to work in them. What else are such disputations, but snares for mens consciences?

Of Anointing.

MOreover, that which now is called, Extreame anointing, was in times past a kinde of healing, as it is evident out of Art. 19. ss. 2. the Epistle of Saint James, cap. 5. Now is it become a shew full of superstition. They say that sinnes be forgiven through these anointings, and they adde thereunto invocation of the dead, which also must of necessitie be disliked. Therefore these cere­monies are not kept in our Churches, neither in times past did the Church think that they were necessary. But for the sicke we doe make godly prayers, publiquely, and privately: as also the Lord hath promised, that he will asswage even corporall griefes in them that aske it of him, according to that saying, Psalme 49. Call upon me in the daye of trouble, and I will deliver thee. Also we use burials, having thereat a decent assembly, godly admonitions, and songs, &c.

The first part of this 19. Article, which is of confirmation, was placed in the 13. Section. Hitherto also pertaineth the beginning of the 20. Article so far as it speaketh of a certaine time appointed for the service of God.

NAturall reason doth know that there is an order, and the un­derstanding of order, is an evident testimony of God: nei­ther is it possible that men should live without any order, as we see that in families there must be distinct times of labour, rest, [Page 387] meate, and sleepe: and every nature, as it is best, so doth it chiefly love order throughout the whole life. Also Paul commandeth, That all things in the Church be done decently and in order. There­fore there hath beene at all times, even from the beginning of mankinde, a certain order of publique meetings, there hath been also a certaine distinction of times, and certaine other ceremo­nies, and that without doubt full of gravitie, and elegancie, a­mong those excellent lights of mankinde, when as in the same garden or cottage there sat together, Sem, Abraham, Isaac, and their families: and when as that Sermon which Sem made, con­cerning the true God, the Sonne of God, the distinction of the Church, and other nations, being heard, afterward they together used invocation.

That which followeth, because it treateth of indifferent Tra­ditions in generall, is placed in the next Section.

Of Fasting.

VVE think that Fasting is profitable, not to this end, that Artic. 17. either by the merit of it worke it might purge sinnes before God, or apply the merit of Christ to him that doth fast; but that, by sobrietie it may bridle the flesh, lest that man being hindered by surfetting, and drunkennesse, he be the lesse able to obey the calling of God, and discharge his dutie negligently. But we shall have a fit place hereafter to speak of Fasting.

Also, Article 28. Of Fasting.

FAsting hath it praise and use. But now we doe not speak ei­ther of necessary fasting, when a man must needs fast for want of meat, or of an allegoricall fasting, which is to abstaine from all vices: but we are to speak of two usuall kindes of fasting, whereof the one is a perpetuall fast, and this is a sobrietie, which is alwaies to be kept, in meat and drink, throughout the whole course of a mans life: for it is never lawfull for us to ravine, and to follow surfetting, and drunkennesse. There is another fast, which is for a day, when as sometimes we abstaine from meat the whole day, such as was used in the Old Testament, Levit. 16. Also the exam­ples of Jehosaphat, of the Ninivites, and others, doe witnesse the [Page 388] same thing. This kinde of fasting was also used after the publish­ing of the Gospel, as appeareth, Act. 13. 14. But afterward there followed a great difference in Churches touching the observati­on of such a kinde of fasting: and as this difference brought no discommoditie to the Church, so it testified, that the use of this fasting was free. And there is a worthy saying among the an­cient fathers, touching this varietie: The difference, say they, of fastings doth not breake off the agreement of faith.

Now although some men doe thinke, that Christ by his exam­ple did consecrate, the fast of Lent, yet it is manifest, that Christ did not command this fast, neither can the constitution of our na­ture abide it, that we should imitate the example of Christ his fasting, who did abstaine full 40. dayes, and 40. nights, from all meat and drinke. Also Eusebius doth declare, and that not ob­scurely, That the use of this Lenten fast was very free in the Church. Moreover Chrysostome, in Gen. cap. 2. Hom. 11. saith, If thou canst not fast, yet thou maist abstaine from sinnes: and this is not the least thing, nor much differing from fasting, but fit to over­throw even the fury of the Devill.

Neither was there any choice of meats appointed, because the Apostle had said, To the cleane, all things are cleane. But in the observation of such fasts, we must chiefely marke the end. The ancient fathers did somtimes fast whole daies together, that they might give themselves to publique prayer, and by this discipline might admonish their Church, & especially the youth of dangers that were past or present, or hanging over their heads, and might stir them up to repentance, whereby the wrath of God might be asswaged. This is the godly and profitable end of these fastings.

Others doe fast, That by the merit of this worke, they may purge their sinnes before God, or, as some doe speake, Apply unto them­selves the merit of Christ, by their fasting. But this end is utterly to be condemned. For first, the onely death of Christ is the purg­ing of our sinnes. Secondly, fasting was not ordained for this use, that it should be a work, whereby, the merit of Christ may be ap­plied to us. For, fasting is either joyned with true repentance, and then the merit of Christ is applied to him that repenteth by faith, which is the chiefe part of repentance, before a man doth begin or end his fasting: or else fasting is without repentance, and then it is abominable in the sight of God, so far is it from applying the merit of Christ to him that fasteth. Isa. 58. Is it such a fast [Page 389] that I have chosen, that a man should afflict his soule for a day, and to bowe down his head as a bulrush? Augustine Epist. 86. ad Casula­num, saith, I revolving that in my minde, which is writen in the Evangelicall and Apostolique Scriptures, and in that whole in­strument which they call the New Testament, doe see that fasting is commanded. But on what dayes we ought not to fast, and on what dayes, we ought to fast, I doe not see it defined, either by the com­mandement of the Lord, or of the Apostles. And by this I thinke, that rather a releasing, then a binding to fasting, is the more fit and apt, not to obtaine righteousnesse, (wherein the beautie of the Kings daughter doth consist inwardly) which is obtained by faith, but yet, to signifie a perpetuall rest. And Chrysostom, Tom. 4. de Iejun. Quadrag. Hom. 73. saith: If we come daily hither, and fast the whole Lent, and doe not change our life to the better, it will be an occasion of our greater condemnation. By these testimonies it is evident, that it is neither Apostolique, not Catholique, to thinke that fasting is a work, whereby either sinnes are purged before God, or the merit of Christ is applied.

Hitherto also appertaineth the 29. Article.

Of the consecrating of water, salt, wine, and other things.

VVE confesse, that the forbidding of water, whereby the Leviticall uncleannes was purged, was ordained of God in the Old Testament. Also we acknowledge that miracle wher­by the Prophet Elizeus did heale the barren waters of Jericho, by casting in of salt. And we embrace that, which Paul writing to Timothy, saith, Every creature of God is good, and nothing is to be reiected, which is received with thankesgiving: for it is sanctified by the word of God, and by prayer. But wheras in the new Testament, water is consecrated, which they call holy water, by the sprinkling whereof veniall sins are taken away, and Devils are driven away: and whereas salt also is consecrated, to make things wholesome, which otherwise be hurtfull, it seemeth neither to be Apostolike, nor Catholique. For we are not commanded by the word of God to imitate the Leviticall sprinkling, or Eilezeus his miracle, but it was used by mans arbitrement and pleasure: and therefore it appertaineth to this saying of Christ, In vaine doe they worship me, teaching for doctrines the precepts of men. And it is evident that [Page 390] the sprinkling of the blood of Christ, which is made by the word of the Gospel, by Baptisme, and the Lords Supper, and received by saith, doth purge us from our sinnes. That therefore which is proper to the blood of Christ, which by the ordinance of God was shed for our sinnes, ought not to be attributed to water, con­secrated by the appointment of man. And as touching that Eli­zeus did heale the barren waters by salt, there is a miracle set be­fore our eyes, that thereby we may confirme that credit, which we ought to give to the preaching of the Prophet; but it is not set before us to be imitated without a special calling of God: because the miracles of the Saints use not to be generall, but personall.

And as touching that which Paul saith, that creatures are san­ctified by the word of God, and by prayer, he meaneth not that crea­tures, as for example, salt, flesh, egges, hearbs, are to be conjured, that Satan by the use of them may be driven away; but that all creatures are by the word of God every one appointed to their outward use, which then serve for our good, when we use them well, by faith, and praying unto God. So God created salt, to sea­son meat, and to preserve flesh from putrifying: he created wa­ter, to serve for drinke, or washing, or watering, and not to drive away the devil. Indeed in Baptisme, he ordained Looke the 1. Observation upon the con­fession of Saxonie, Sect. 13. water to wash away sins: but this is not the generall end why water was crea­ted, but a speciall ordinance, appointed by a speciall word of God. For, as touching the generall creation and sanctification of God, there is no word of God, that doth witnesse, that the creatures, which we before have rehearsed, by conjurings are made profi­table hereunto, that they may take away sinnes, and chase away the devils. Now that which is brought in without the word of God, to another use then God hath ordained it unto, it cannot be done in faith, but it becometh an abuse, and doth rather bring de­struction, then salvation, Rom. 14. Whatsoever is not of faith, is sinne. And Cyprian, Epist. 2. Lib. 2. saith, If Christ alone is be heard, we are not to consider what any other before us hath thought good to be done, but what Christ, who is before all, hath done: for we ought not to follow the custome of men, but the truth of God, &c.

Hitherto also pertaineth Chap. 22. of the same confession. Of extreame unction.

VVE confesse that the Apostles anointed the sick with oyle, and that the sick recovered their bodily health. Also [Page 391] we confesse, that the Epistle, which beareth the name of Iames, doth command, that the Elders of the Church be called unto the sicke, that they may anoint them with oyle, and pray for them, that they may obtaine health. But these things were then practised profitably, when as yet the Ministers of the Church were indued with the gift of healing the sicke corporally, and wonderfully. But after that this gift ceased, the Gospel being confirmed in the Church, the thing it selfe doth witnesse, that this ceremonie of anointing is now idlely, and unfruitfully used. For they which now are anointed, use not by this anointing to recover their bo­dily health: yea this anointing is not used, but on them, of whose bodily health men doe dispaire. Neither is there any word of God, which doth promise, the Gospel of Christ being published, that this outward anointing should be of any force to take away sinnes, and to give a spirituall and heavenly health. Notwith­standing the Ministers of the Church are bound by dutie, to visite the sicke, and to pray together with the Church for their health, Looke the 1. observation upon this con­fession. and to comfort them as well by the preaching of the Gospel, as by dispensing of the Lords Supper. And this is a godly anointing, whereby the holy Ghost is effectuall in the beleevers.

CHAP. 24. Of the remembrance of the dead.

ALthough indeed there is no difference, betweene a Saint resting in Christ, and a faithfull man departed (for everie one which dieth in the faith of Christ, is a Saint) yet because it hath pleased some to put a difference betwixt these two, we also thought it good to make two severall Chapters thereof. And first, we thinke, that it belongeth to a godly minde, to made de­cent mention of his elders which have died in the faith of Christ, and to shew forth toward their posteritie and friends which are alive, in all dutifull manner that we can, that thankfulnesse, which is due to those benefits, which we received of them. Secondly, faith requireth of us, that we doe not think that the dead are no­thing, but that they doe indeed live before God: to wit, that the godly doe live blessedly in Christ: and that the wicked doe live in an horrible expectation of the revelation of the judgement of God. Also, charitie requireth, that we should wish all peace and happinesse to them that are dead in Christ. This also is to be [Page 392] added, that, to testifie the hope of our resurrection, we must bu­rie our dead decently, so neere as may be, and as the time, and conditions of men will suffer. Looke the 2. Observation upon this con­fession. Therefore we thinke it is a pro­fitable thing, that at burials those things be rehearsed, and ex­pounded out of the holy Scriptures, which do serve to strengthen our faith in the horror of death, and to confirme our hope of the resurrection.

But that the dead are helped by those usuall watchings, pray­ers, and sacrifices, and that by the merits thereof, they be either delivered from their paines, or obtaine a greater felicitie which is in heaven, there is no testimony out of that doctrine which is indeed Propheticall and Apostolicall. For there is one onely me­rit of eternall life, and we have one onely redemption and deli­verance; to wit, Passion of our Lord Iesus Christ: and this me­rit is made ours, when we beleeve in Christ, and we have no­thing to doe with it, when we doe not beleeve the Gospel of Christ, Iohn 3. God sent not his Sonne into the world, that he should condemne the world, but that the world through him might be sa­ved. He that beleeveth in him, shall not be condemned: but he that beleeveth not, is condemned already, because he beleeveth not in the onely begotten Sonne of God. Therefore if any man shall depart out of this life in the faith of Christ, he hath a I the merit of Christ, and needeth none other. For God which gave his Sonne, doth also give all things with him, as Paul saith. But he that de­parteth hence without Christ, cannot be helped by any merits of men, because that without Christ there is no salvation. Cyprian against Demet. Tract. 1. saith: When a man is once departed hence, there is no place left for repentance, there is no effect of satisfaction: here life is either lost, or held fast: here we must provide for eter­nall salvation, by the service or worship of God, and by the fruit of faith. And Hierome upon the Epistle to the Gal. Chap. 6. saith: We are taught by this small sentence, though obscurely, a new point of doctrine lyeth hid, to wit, that whilest we be in this present world, we may help one another, either by prayers, or by counsell: but when we shall come before the tribunall seat of Christ, it is not Iob, nor Daniel, nor Noe, that can intreat any thing for us, but every man shall beare his owne burden. For, as touching that which is cited out of the Maccabees, That sacrifices were offered for the sinnes of the dead, the Authour himselfe of the booke doth doubt, in the end of the booke, whether he hath written well, &c. craveth [Page 393] pardon, if in any point he hath erred. Therefore let us pardon him that without any authoritie of the holy Scripture he affirmeth, that the dead are freed from their sin by the sacrifices, and prayers of them that be alive. And Tertullian saith, Oblations are made one day every yeere for them that are dead: But this was either recei­ved without authoritie of the word of God, from the customes of the heathen, as many other things were; or by the name of Ob­lation we must understand a publique remembrance of those which died in the faith of Christ, and a thanksgiving for those be­nefits, which God bestowed upon them.

CHAP. 25. Of Purgatorie.

ALthough we ought not to doubt, but that the Saints have their Purgatorie fire in this life, as the examples of David, Ezechias, Jonas, and others doe witnesse, yet it is not without cause doubted, whether that after this life there be such a Purga­torie, as the common sort of men do thinke there is, wherein the souls be so long tormented, till either by their punishment they doe satisfie for their sins, or be redeemed by Indulgences. For if Purgatorie be such a thing, it is much to be marvelled at, that nei­ther the Prophets, nor the Apostles have in their writings deli­vered unto us any thing thereof certainly, and plainly, but rather doe teach, and that not obscurely, the cleare contrary, Mark 16. Preach ye the Gospell to every creature: he that shall beleeve, and be baptized, shall be saved: but he that will not beleeve shall be condem­ned. Here be two degrees of men placed: the one of them, which beleeve the Gospell, and they are pronounced, saved: the other of them, which doe not beleeve the Gospell, and these are pro­nounced, condemned: there is no meane betwixt these two. For either thou doest depart out of this life in the faith of Iesus Christ, and then thou hast remission of thy sinnes for Christ his sake, and the righteousnesse of Christ is imputed to thee. Therefore he which dyeth, being accompanied with Christ, he wanteth no­thing toward the obtaining of true and eternall life: but he which departeth from hence without Christ, goeth into eternall dark­nesse.

If beside these two degrees there were some other third state of souls in another world, certainly Paul, Who was taken up into [Page 394] Paradise, and into the third heaven, and saw many secret things, would not have envied the Church this knowledge. But see, when he doth of set purpose write to the Thessalonians, concer­ning Christians that sleepe, he maketh no mention at all of any Purgatorie, but rather willeth them, Not to be sorrowfull, even as others which have no hope. Therefore if there were any such state of souls in another world, as the common people thinketh there is. Paul could not be withheld, but in so fit a place he would plainly have declared this state of souls, and would have prescri­bed a meane unto the Church, whereby miserable souls might be delivered from their torment. But the true & Catholike Church in deed, hath plainly shewed that she hath no certaintie at all con­cerning this third kinde of the state of souls in another world. Chrysostome in his second Sermon of Lazarus, saith. If thou hast violently taken any thing from any man, restore it, and say, as doth Zacheus, If I have taken from any man by forged cavillation, I re­store fourefold. If thou art become an enemie to any man, be reconci­led before thou come to iudgement. Discharge all things here, that without griefe thou maist behold that tribunall seat. Whilest we be here, we have many excellent hopes. But so soone as we depart thi­ther, it is not then in our power to repent, nor to wash away our sins. And againe, He that in this present life shall not wash away his sins, shall not finde any comfort afterward.

Augustine, although he place certaine men in the middest, be­twixt them, that be very good, and those that be very evill, to the one sort whereof he seemeth to assigne the place of Purgatorie, yet in other places he doubteth of that matter, and doth not de­fine any certaintie. Therefore we must so thinke of this opinion of Augustine, as he requireth, that is, we must receive that, which is confirmed, either by the authoritie of the Scripture, or by pro­bable reason. But it is evident, that those places of the Scripture, which are commonly cited, to establish Purgatorie, are wrested from the naturall, to a strange sense, and are farre otherwise ex­pounded, even of the ancient Writers themselves. And those reasons which Augustine bringeth for his opinion, doe seeme to leane to this foundation, That we obtaine remission of our sins and life, not onely for Christ his sake, through faith, but also for the me­rits of our works. But how this agreeth with the true Apostolike doctrine, we have before declared. Wherefore we thinke, that this speculation of Purgatorie fire, is to be left to it own authors, [Page 395] and that we must chiefly doe this, as Paul exhorteth us, that we may confirme our selves one another with speeches touching the assured faith of our resurrection, and salvation in Christ Iesus, for whose sake God doth so favour the faithfull, that in the mid­dest of death he preserveth them, and giveth them true peace.

Of Prayers and fastings. CHAP. 7.

VVE have among us Prayers and Religious Fasts, which are These things which are mingled in this 7. and af­ter in the 10. Chapt. touch­ing Prayers, did appertaine to the 15. Sect. if they might fitly have been separated. most holy works, and such as doe very much beseeme Christians: whereunto our Preachers doe most diligently exhort their hearers. For true fasting is as it were a renouncing of this present life, which is alwaies subject to evill lusts and desires, and a meditation of the life to come, which is free from all pertur­bation. And prayer is a lifting up of the minde unto God, and such a familiar speech with him, as no other thing can so greatly set a man on fire with heavenly affections, and more mightily make the minde comformable to the will of God. And though these exercises be never so holy, and necessary for Christians, yet seeing that a mans neighbour is not so much benefited by them, 1 Cor. 13. as man is prepared, that he may with fruit and profit have regard of his neighbour, they are not to be preferred before holy doctrin, godly exhortations and admonitions, and also other duties, where­by our neighbour doth presently receive some profit. Whereupon we reade of our Saviour, that in the night time he gave himselfe to prayer, and in the day time to doctrine, and to heale the sicke. For as love is greater then faith and hope, so to beleeve those things, which come neerest unto love, to wit, such as bring assu­red profit unto men, are to be preferred before all other holy fun­ctions: whereupon S. Chrysostome writeth, that Among the In Matth. Hom. 48. whole companie of vertues, fasting hath the last place.

Of the commanding of Fasts. CHAP. 8.

BVt because that no mindes, but these that be ardent, and pecu­liarly stirred up by the heavenly inspiration, can either pray, or fast aright, and with profit, we beleeve that it is farre better, after the example of the Apostles, and the former and more sincere [Page 396] Church, by holy exhortations to invite men hereunto, then to wring them out by precepts, such especially, as do binde men un­der pain of deadly sin: the which thing the Priests that were of late tooke upon them to doe, when as then the order of Priests had not a little degenerated. But we had rather leave the place, time, and manner, both of praying, and also of fasting, to the ar­bitrement of the holy Ghost, then to prescribe them by certaine laws, especially such, as may not be broken without some sacri­fice of amends. Yet for their sakes that be the younger, and more imperfect sort, our Preachers doe not dislike, that there should be an appointed time and meanes, both for prayer, and also for fast­ing, that as it were by these holy introductions to exercises they might be prepared hereunto, so that it be done, without binding of the conscience. We were induced thus to thinke, not so much for that all compulsion being against a mans will, is repugnant to the nature of these actions, but rather, because that neither Christ himselfe, nor any of his Apostles, have in any place made mention of such kinde of precepts: and this doth Chrysostome also wit­nesse, saying: Thou seest that an upright life doth helpe more then all other things. Now I tearme an upright life not the labour of In Matth. Hom. 47. Fasting, nor the bed of haire, or ashes, but if thou doest despise money, no other wise then it becommeth thee, if thou burne with charitie, if thou nourish the hungry with thy bread, if thou overcome thy anger, if thou doest not desire vain glory, if thou be not possessed with envie: for these be the things that he teacheth, for he doth not say, that he will have his fast to be followed, howbeit, he might have proponed those fortie dayes unto us: but he saith, Learne of me, because I am meeke, and lowly in heart. Yea rather on the contrary side, saith he, eate all that is set before you.

Moreover, we doe not read, that any solemne or set fast was enjoyned to the ancient Church, but that fast of one day. For those fasts, which as the Scripture doth witnesse, were ordained of Prophets, and of Kings, it is certaine, that they were no set fasts, but enjoyned onely for their time, to wit, when as evident cala­mities, either hanging over their heads, or presently pinching them, did so require it. Seeing therefore that the Scripture, as, Saint Paul doth affirme, doth instruct a man to every good work, and yet is ignorant of these fasts which are extorted by precepts, we doe not see, how it could be lawfull for the successours of the Apostles, to overcharge the Church with so great and so dange­rous [Page 397] a burthen. Truly, Ireneus doth witnesse, that in times past the observation of fast in Churches was divers, and free, as it is read in the Ecclesiasticall historie, lib. 8. cap. 14. In the same booke Eu­sebius maketh mention, that one Apollonius, an Ecclesiasticall Writer among other arguments used this for one, to confute the doctrine of Montanus the heretike, Because he was the first that made lawes for fasts. Thereupon Chrysostome saith in a certaine place, Fasting is good, but let no man be compelled thereunto. And in another place he exhorteth him that is not able to fast, to abstaine from dainties, and yet affirmeth, that it doth not much differ from fasting, and that it is a strong weapon to represse the furie of the De­vill. Moreover, experience also it selfe doth more then prove, that these precepts concerning fasts, have been a great hinderance to godlinesse.

Therefore when we saw it very evidently, that the chief men in the Church, did beside the authoritie of the Scripture, take up­on themselves this power, so to enjoyne fasts, as to binde mens consciences under paine of deadly sinne, we did loose the con­sciences out of these snares, but by the Scriptures, and chiefly by Pauls writings, which doe with a singular endeavour remove these rudiments of the world from the necks of Christians. For we ought not lightly to account of that saying of Paul: Let no man condemne you in meat and drinke, or in respect of an holy day, or of the new Moone, or of the Sabbath daies. And again, Therefore if ye be dead with Christ from the rudiments of the world, why, as though ye lived in the world, are ye burdened with traditions? For if Saint Paul, then whom no man at any time did teach Christ more certainly, doe earnestly affirme, that through Christ we have obtained such libertie in outward things, that he doth not onely not give authoritie to any creature, to burden those which beleeve in Christ, no not so much as with those ceremonies and observa­tions, which notwithstanding God himself appointed, and would have to be profitable in their time; but also denounceth, that they be fallen away from Christ, and that Christ shall nothing at all profit them, who suffer themselves to be addicted thereunto; what shall we then thinke of those commandements, which men have de­vised of their owne braine, not onely without any oracle, but also without any example worthy to be followed, and which are therefore made unto many not onely beggerly and weake, but al­so hurtfull, not elements, that is, rudiments of holy discipline, [Page 398] but also impediments of true godlinesse? How much more un­justly shall any man take unto himselfe-authoritie over the inhe­ritance of Christ, to oppresse him with such kinde of bondage? and how farre shall he remove us from Christ, if we submit our selves unto him? For who doth not see, the glory of Christ, to whom we ought wholly to live, whom he hath wholly redeemed to himselfe, and restored to libertie, and that by his blood, to be more obscured, if beside his authoritie, we doe binde our consci­ence to those laws, which are the inventions of men, then to those which have God for their Author, although they were to be ob­served, but onely for their time? Certainly, it is a lesse fault to play the Iew, then the Heathen. Now it is the manner of the Heathen; to receive laws for the worship of God, which have their beginning from mans invention onely, God never being as­ked counsell of in the matter. Wherefore if in any matter at all, certainly here that saying of Paul taketh place: Ye are bought with a great price, be not made the servants of men. 1 Cor. 7.

Of the choise of meats. CHAP. 9.

FOr the same cause was that forbearing and chusing of meats enjoyned and tied to certaine daies, which Saint Paul, wri­ting to Timothy, calleth the doctrine of Devils. Neither is their answer sufficient. Who say that these things be spoken onely against the Manichies, Encratites, Tatians, and Marcionites, who did whol­ly forbid certaine kindes of meats and marriage. For the Apostle in this place hath condemned those, which command to abstaine from meats, which God hath created to be taken with thankesgiving, &c. Now they also which doe but forbid to take certaine meats, on certaine daies do neverthelesse command men to abstain from those meats, which God hath created to be taken, and are cousin germanes to the doctrine of the Devils, the which also is evi­dently seene by the reason, which the Apostle addeth. For, saith he, Whatsoever God hath created, it is good, and nothing is to be re­fused, that is received with giving of thanks. Here he doth not take exception against any times, although no man favoured frugalitie, temperance, and also choise chastisements of the flesh, and lawfull fasting, more greatly then he did. Certainly a Christian must be frugall, and sometime the flesh must be chastised by diminishing [Page 399] the daily and accustomed portion or diet, but base meats, and a meane, doth serve better to this purpose, then any kinde of meats: to conclude, it is meet for Christians, now and then to take upon them a lawfull fast, but that must not be an abstinence from certaine, but from all meats, nor from meats onely, but also from all the dainties of this life whatsoever. For, what kinde of fast is this? what abstinence? only to change the kinde of dain­ties, (the which thing at this day they use to doe which are coun­ted more religious then others) seeing that S. Chrysostome doth not account it to be a fast, if we continue wholly without meats, even unto the evening, except together with abstaining from meats, we doe also containe our selves from those things which be hurtfull, and bestow much of that leisure upon the studie and exercise of spirituall things.

That by Prayers and Fasts we must not looke to merit any thing. CHAP. 10.

MOreover, our Preachers have taught, that this fault is to be a amended in prayers and fasts, that commonly men are taught to seeke to obtaine, I know not what merit, and justifica­tion by these works. For, As we are saved by grace, through faith, so also are we justified. And touching the works of the law (a­mong the which prayers and fasts are reckoned) Paul writeth thus: For we through the Spirit waite for the hope of righteousnesse Gal. 5. through faith. Therefore we must pray, but to this end, that we may receive of God, not that we may hereby give any thing unto him. We must fast, that we may the better pray, and keepe the flesh within the compasse of it dutie, and not before God to de­serve any thing for our selves. This onely end and use of prayers, both the Scripture, and also the writings and examples of the Fa­thers do prescribe unto us. Moreover, the case so standeth with us, that although we could pray and fast so religiously, and so perfect­ly do all those things which God hath injoyned us, that nothing could more be required of us (which hitherto no mortall man hath at any time performed) yet for all this we must confesse, that we are unprofitable servants. Therefore what merit can we dreame of.

Artic. 15.

COncerning Ecclesiasticall rites, which are ordained by mans authority, they teach, that such rites are to be observed, as may be kept without sin, and do tend to quietnesse, and good order in the Church: as namely, set holidaies, & certain godly Psalmes, and other such like rites. But yet touching this sort of rites they teach, that mens consciences are not to be burdened with superstitious opinions of them, that is, it must not be thought that these humane ordinances are righteousnesse before God, or do deserve remissi­on of sins, or are duties necessary unto the righteousnesse revealed in the Gospel. But this is to be thought of them, that they are in­different things, which without the case of offence may be omit­ted. But such, as breake them with offence, are faultie as those which do rashly disturbe the peace of the Churches.

Such traditions therefore, as cannot be observed without sinne, are rejected of us, as the tradition of single life. We reject also that impious opinion of traditions and vowes, wherein they feigne, that worships invented by mans authoritie doe merit re­mission of sins, and are satisfactions for sin, &c. Of which like false opinions, touching vowes and fastings, not a few have been spread abroad in the Church by unlearned men.

This Article is thus to be found in another Edition.

COncerning Ecclesiasticall rites, they teach, that those rites are to be observed, which may be kept without any sinne, and are availeable for quietnesse and good order in the Church, such as as are set holydaies, feasts, and such like.

Againe out of the 7. Article, touching abuses of the same confession, These words that follow per­taine to this place, and the rest unto the eleventh Section.

Of the authoritie of the Ministers.

BEsides these things, there is a controversie, whether Bishops Here also be many things which might very fitly have been referred to the former Sect. by reason of speciall ex­amples of meats, and ho­ly dayes, here rehearsed: but seeing that the title or this page is gene­rall, it could not here be pretermitted. or Pastours have power to ordaine ceremonies in the Church, and to make laws of meats, and holidaies, and degrees, or orders of Ministers. They that ascribe this power to the Bishops, alledge this testimonie for it. I have yet many things to say unto you, but you cannot beare them away now. But when that spirit of truth shall come, he shall teach you all truth: They alledge also the examples of the Apostles, which commanded the Christians to abstaine from blood, and that which was strangled. They alledge the change of the Sabbath into the Lords day, contrary as it seemeth to the morall law, and they have no examples so oft in their mouthes, as the change of the Sabbath. They will needs have the Churches power and authoritie to be very great, because it hath dispensed with a pre­cept of the morall law. But of this question our men doe thus teach, that the Bishops have no power to ordaine any thing con­trary to the Gospell, as was shewed before. The same also doe the Canons teach. distinct. 9. Moreover it is against the Scripture, to ordaine or require the observation of any traditions, to the end that we might merit remission of sinnes, and satisfie for sinnes by them. For the glorie of Christs merit receiveth a blow, when as we seeke by such observations to merit remission of sinnes and justification. And it is very apparant, that through this per­swasion traditions grew into an infinite number in the Church. In the meane while the doctrine of faith, and of the righteous­nesse of faith, was quite smoothered: for ever and anone there were new holidaies made, new fasts appointed, new ceremonies, [Page 409] new worships for Saints ordained, because that the authors of such geare supposed by these works to merit remission of sinnes and justification. After the same manner heretofore did the pe­nitentiall Canons increase, whereof we still see some footings in satisfactions.

Againe, many writers imagine, that in the New Testament there should be a worship like to the Leviticall worship, the ap­pointing whereof God committed to the Apostles and Bishops, wherein they seeme to be deceived by the example of the law of Moses, as if the righteousnesse of the New Testament were the outward observing of certain rites, as the justice of the law was. Like as therefore in the law it was a sinne to eate swines flesh, &c. so in the New Testament they place sinne in meates, in daies, in apparell, and such like things: and they hold oppinion, that the righteousnesse of the New Testament can not stand without these. From hence are those burdens, that certaine meats defile the conscience, that it is a mortall sinne to omit the canonicall houres, that fastings merit remission of sinnes, because they be necessary to the righteousnesse of the New Testament, that a sin in a case reserved, cannot be pardoned, but by the authoritie of him that reserved it: whereas the Canons speake onely of re­serving of Canonicall punishments, and not of the reserving of the fault. Whence then have the Bishops power and authoritie of imposing these traditions upon the Churches, for the burden­ing of mens consciences? For there are divers cleare testimonies which inhibit the making of such traditions, either for to deserve remission of sinnes, or as things necessarie to the righteousnesse of the New Testament, or to salvation. Paul to the Coloss. 2. Let no man iudge you in meat, drinke, or a peece of a holy day, in the new moone, or in the Sabbath. Againe, If ye be dead with Christ, from the rudiments of the world, why as though ye lived in the world, are ye burd [...]ned with traditions, as: Touch not, taste not, handle not, which all doe perish with the using, and are the precepts and doctrines of men, which have a shew of wisedome. And to Titus, he doth plainly forbid traditions. For he saith, Not listning to Jewish fables, and to the precepts of men, that abhorre the truth. And Christ, Matth. 15. saith of them, which urge traditions, Let them alone they be blinde leaders of the blinde. And he con­demneth such worships, Every plant which my heavenly Father hath not planted, shall be rooted up. If Bishops have authoritie to [Page 410] burden the Churches with innumerable traditions, and to snare mens consciences, why doth the Scripture so oft forbid to make and to listen to traditions? why doth it call them the Devils traditions? hath the holy Ghost warned us of them to no purpose?

It remaineth then, that seeing constitutions ordained as ne­cessarie, or with opinion of meriting remission of sinnes by them, are flat repugnant to the Gospel, because that it is not lawfull for any Bishops to appoint or urge any such worship. For it is very requisite, that the doctrine of Christian libertie should be main­tained in the Church, because that the bondage of the law is not necessary unto justification, as it is written to the Gal. Come not ye under the yoke of bondage again. It is necessary that the chiefest point of all the Gospel should be holden fast, that we doe freely obtain remission of sins and justification by faith in Christ, and not by any observations, nor by any worship devised by man. For though they seek to qualifie traditions, yet the equitie of them can never be seen nor perceived, so long as the opinion of neces­sitie remaineth, which must needs remain, where the righteous­nesse of faith and Christian libertie are not known. The Apostles commanded them to abstaine from bloud: who observeth that now a dayes? and yet they doe not sinne that observe it not: for the Apostles themselves would not burden mens consciences with such a servitude. but they forbad it for a time, for offence sake. For in that decree the perpetuall intent and minde of the Gospel is to be considered: scarcely any canons are precisely kept, and many grow out of use daily, yea even among them that doe most busily defend traditions: Neither can there be sufficient care had of mens consciences, except this equitie be kept, that men should know, that such rites are not to be observed, with any opinion of necessitie, and that mens consciences are not hurt though tradi­tions grow out of use.

The Bishops might Looke the 1. observation upon this con­fession. easily retaine lawfull obedience, if they would not have men to observe such traditions, as cannot be kept with a good conscience. But now they command single life, and they admit none, except they will sweare not to teach the pure doctrine of the Gospel. The Churches doe not desire of the Bi­shops, that they would repaire peace and concord with the losse of their honour, which yet good Pastors ought to doe: onely they desire that they would remit unjust burdens, which are both [Page 411] new, and received contrary to the custome of the Catholike Church. It may well be, that some constitutions had some pro­bable causes, when they began, which yet will not agree to latter times. It is evident, that some were received through errour. Wherefore it were for the Looke the 2. Observat. chiefe Bishops gentlenesse, to miti­gate them now, for such a change would not overthrow the uni­tie of the Church. For many humane traditions have been chan­ged in time, as the Canons themselves declare. But if it cannot be obtained, that those observations may not be released, which cannot be kept without sin, then must we follow the Apostles rule, which willeth to obey God rather then men. Peter forbiddeth Bishops to be Lords, and to be imperious over the Churches. Our meaning is not to have Looke the 3. observation. rule taken from the Bishops. But this one thing is requested at their hands, that they would suffer the Gospel to be purely taught, and that they would release a few ob­servations, which cannot be observed without sin. But if they will remit none, let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme.

Also in the same 7. Article touching abuses, this expo­sition is found thus in another Edition.

NOw come I to the question in hand, touching the laws of Bishops: concerning which first this most certaine rule is to be holden, That it is not lawfull for any to make lawes repug­nant to the commandement of God. That sentence of Saint Paul is well known: If an Angel from heaven teach any other Gospel, let him be accursed. Vpon this foundation, which is sure and im­moveable, the rest may easily be reared. Now there be three or­ders of the decrees of Bishops Some doe constraine a man to sinne, as the law of single life, the laws of private Masses, wherein is made an oblation and application for the quick and the dead. And the opinion of Transubstantiation breedeth a wicked adoration. Also the commandement of praying to the dead. It is an easie matter to give sentence of these lawes. For seeing they doe ma­nifestly oppugne the commandement of God, the Apostles rule is, We ought rather to obey God then men.

The second order is of those rites, which concern things in their own nature indifferent, such as are the lawes touching the diffe­rence of meats, and daies, and such like things. But when false [Page 412] opinions are joyned unto these things, they are no more indiffe­rent. Now our adversaries doe, some more, some lesse, tie unto them absurd and false opinions, for the which both those lawes and rites are to be cast off, lest any corrupt worship should be e­stablished. The most part doe feigne, that the works of mans traditions, as satisfactions, and such like, doe merit remission of sinnes. This opinion is apparantly false: for it removeth the benefit of Christ unto mans traditions. And there needeth here no long confutation: we will content our selves with one thun­dering saying of Saint Paul, Ye are made void of Christ, whosoever are iustified by the law: Ye are fallen from Christ. This saying teacheth, that men doe not merit remission of sinnes by the proper workes, either of Gods law, or of mans traditions. Others being put in minde, what grosse absurditie there is in this first errour, they begin to talke more modestly of traditions. But yet they hold still an errour, that is not to be borne withall. They say, That these workes, though they doe not deserve remission of sins, yet are they services of God, that is, workes, the immediate end whereof is, that God by them might be honoured. This errour also must be stiffely withstood. For Christ saith plainly, They worship me in vaine with the precepts of men. And Paul doth expressely condemne will worship to the Coloss. And seeing that the wor­ship of God must be done in faith, it is necessary that we should have the word of God, that may testifie that the worke pleaseth God. For how can the conscience offer a worke unto God, un­lesse there be a voyce of God, which may declare, that God will be so worshipped or served with this honour? But ungodly men understanding this Doctrine of faith, have in all ages with dam­nable boldnesse devised worships, without commandement or word of God, which thing if it be lawfull to doe, you can shew no cause why the heathenish sacrifices, slaying of dogs, sacrifices offered at Lampsacum to Priapus, and such like monstrous wor­ship should not please God. Whether hath mans foolehardinesse rushed, not onely amongst the Ethnicks, in feigning worships, but also among the Popish rout in devising eft-soons new and foolish ceremonies, in prayer to the dead, in the worshipping of Saints, and in the babling of Monks. Here therefore let us be watchfull, and not suffer lawes to be thrust upon the Churches, which prescribe workes without the commadement of God, as Gods worship and mans righteousnesse. And whereas all our ad­versaries, [Page 413] even they that speake most modestly, doe tie this opi­nion of worship unto those workes, let us know, that it is a good work to withstand them, and by violating such traditions to shew a patterne, by which the godly may know what to judge of them. As Euscbius writeth of Attalus, That he was comman­ded by God to speake unto a certaine man which eat nothing but bread, salt, and water, that he would use common meat, lest hee should bring others into error. Moreover this second errour which maketh these workes to bee the worship of God, brake farther. For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies, and did thinke that there should be some such rites in the New Testament, and that they are the worship of God, or things whereby God will be honoured, yea and that they are righteousnesse. And for that cause they gave authoritie to the Bishops to ordaine such rites and such services. This Pharisaicall errour Christ and his Apostles noted, who taught, that the worship of the New Testament is repentance, the feare of God, faith, and the workes of the Ten Commandements, as Paul saith, The kingdome of God is not meat, and drinke, but righteousnesse, and peace, and ioy in the holy Ghost. For he that in these serveth Christ, pleaseth God, and is approved of men. The Monks fained themselves to be Nazarites. The Masse Priests that sacrifice for the dead, would have men thinke that they imitate Aaron offering sacrifices. But these examples doe not agree: the rites of Monks, and the Priests mercenarie Masses, have no word of God for them, yea there are many fond opini­ons mingled with them, which of necessitie must be reproved in our Churches.

The third errour is the opinion of necessitie, wherein they imagine that the Church is like unto other humane govern­ments. For they surmise that it is a kingdome, wherein the Bishops, as if they were Kings, have power to make new laws, that are besides the Gospel, and that they must of necessitie be obeyed (even as the Princes laws must necessarily be obeyed) especially seeing this life of man cannot be without traditions. And this opinion of the necessitie of these things, hath stirred up contentions, whilest every one defendeth his owne rites inven­ted by man, as simply necessarie. But Christ and his Apostles teach that such rites set forth without Gods Commandements, are not to be taken for things necessary. Against this libertie en­acted [Page 414] and established by Gods authoritie, the opinion which maintaineth that the violating of traditions about things indiffe­rent though it be not in a case where offence may be given, is not to be received. Hitherto belongeth the saying of Paul, Let no man iudge you in meate and drinke, and entercourse of holy daies, &c. For to judge signifieth to binde the consciences, and to con­demne them that doe not obey. Againe, Gal. 5. Stand in the li­bertie wherein Christ hath made you free.

Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions, or to approve them. Now some man may aske whether we would have this life of man to be without order and rites? No surely. But we teach that the true Pastors of the churches may ordain publike rites in their Churches, but so, as it be only for an end belonging to the body, that is, for good orders sake, to wit, such rites, as availe for the instruction of the people: As for exam­ple, set daies, set lessons, and such like, and that without any super­stition, and opinion of necessitie, as hath been said before, so that it may not be counted any sin to violate any of these ordinances, so it be not with giving offence. But if so be that they be broken with offence there, where the Churches are well ordered, and there is no error in doctrine, let him that in such place breaketh them know, that he doth offend, because he disturbeth the peace of the Church wel ordered, or doth withdraw others from the true mi­nistery. This reason doth sufficiently warrant the authority of pro­fitable traditions, and layeth no snare on mens consciences. So the Church in the beginning of it, ordained set dayes, as the Lords day, the day of Christs nativitie, Easter, Pentecost, &c. Neither did the Church dispence with the morall precepts, but Gods own authoritie abrogated the ceremonies of Moses law. And yet it was meet that the people should know when to come together to the hearing of the Gospel, and unto the ceremonies which Christ did ordain. And for that cause certain dayes were appoin­ted to that use, without any such opinions as were above menti­oned. And the general equity abideth still in the morall law, that at certain times we should come together to these godly exerci­ses: but the special day, which was but a ceremonie, is free. Wher­upon the Apostles retained not the seventh day, but did rather take the first day of the week for that use, that by it they might admonish the godly both of their libertie, and of Christs resurre­ction. Looke the 4. Observat. The things objected against this may easily be taken a­way. [Page 415] The Apostles decree touching things offered to Idols, and fornication, was moral, and perpetuall: but in that which they added, touching bloud, and that which was strangled, they had re­gard of offence giving at that time. For it was an use even before the Apostles time, that such as then were conquered by the Iews should abstain from bloud & things strangled. The Apostles there­fore have laid no new thing upon those, that were joyned unto their fellowship, but as yet they kept the old usuall rite, which was pleasing both to the godly Iews, and such as joyned with them in the society of Christ. As for that which Christ saith, I have yet many things to say unto you: doubtlesse he meant not those foolish ceremonies that the Popes have brought in, nor that any new ar­ticles of faith, but a farther illumination of that Gospel, which he had already delivered. And therefore afterward he addeth touch­ing the office of the holy Ghost, that he should not bring any o­ther kind of doctrine, but should enlighten the minds of the Apo­stles, that they should understand the Gospel touching the will of God, which before had been taught. Therefore he saith, Ioh. 14. He shall teach you all things, and shall bring all things to your remem­brance, which I have shewed you. Againe, He shall not speake of himselfe, but what he hath heard, that shall he speake.

Hitherto pertaineth first, that which is set downe in the 19. Chap. of this Confession in these words.

FOr this cause it is thought to be good, and well standing with wisedome (so farre undoubtedly as may be done by consci­ence) that Priests, to the end that they may so much the more diligently exercise themselves in the study of the holy Scriptures, and may the more readily and profitably serve the Church of God, be free, and exempted from all affaires and burdens of civill conversation, seeing that it behoveth them to fight valiant­ly for the faith of the Gospel of God, and if it may be, to be also free from wedlocke, to this end, that they may be the more ready and free to doe that which is for the increase and furthe­rance of the salvation of the people, and that many harmefull im­pediments may be turned from them, which doe concurre with that kinde of life, and do oftentimes withhold, and hinder the due workes of the ministery. For which causes our ministers thinke, [Page 425] that they are more ready prest, and more fit for the Ecclesiasticall Ministerie, which are unmarried: yet they meane such unmarri­ed persons, as have this peculiar gift given to them of God, that they may remaine such, and so give themselves wholly to the Ministery. This things is so observed among us, as is meet: yet it is neither taken for a sinne, neither doth any man disdaine at it, if Priests, upon just and lawfull causes, be married. For holy Paul teacheth, how such ought to be chosen to this function, 1 Tim. 3. Tit. 1. yea the holy Ghost himselfe doth permit that Bishops and Elders should have their lawfull and honest wives, and he doth in no case give them libertie, contrary to order and the discipline of God, to entertaine concubines, or otherwise so to live, as that they may thereby give offence to others. And concerning marri­age, it is thus written, It is better to marry, then to sinne so many waies, and to burne with so great dishonestie: for which sinnes, not onely the Priest, but also every Christian, without respect of persons, both ought, and shall worthily, by excommunication be cast out of the Church.

Also, CHAP. 19. Of single life and of Wedlocke.

COncerning the condition of single life, virginitie, and wi­dowhead, our Preachers do teach, that every man hath free libertie, either to chuse it to himself, or to refuse it: for by way of a law nothing is commanded of God to men touching these things: neither is this thing appointed of God, neither is it on the other side forbidden: for which cause no man ought to be en­forced thereunto against his will, nor be driven from it. And as concerning the Church, and certaine men, and chiefly the Mini­sters of the Church, our men have taught from the beginning, and do now teach, first, that the gift of chastitie, by the peculiar good­nesse of God, and of the holy Ghost, both in times past was given, and at this day also is given to some, for the singular use and profit of the Church, as Christ his speech doth evidently witnesse. Eve­ry Matth. 19. man, saith he, doth not receive these words, that is, that a man should keep himself single without a wife, but they to whom it is 1 Cor. 7. given. And holy Paul also doth both place and celebrate this a­mongst peculiar gifts, and whereunto some are peculiarly called. And moreover, the examples of certaine in the Propheticall and Apostolicall writings, and of Iohn Baptist, and of many Ministers, [Page 426] and Looke the 2. Observat. women ministers of the Church, doe witnesse this thing.

In the second place they teach that this gift is not of flesh and blood (for the Lord by distinguishing doth remove and separate from hence that unablenesse which is in this kinde) but of the spi­rit which is jealous, who from his heart hath a care and pleasure in the glory of God, and in his own and his neighbours salvation, and also in the Ministery of the Church, and for this cause he doth of his owne accord abstaine from wedlocke: Therefore the Lord saith, Those which have made themselves Eunuches for the king­dome Matth. 19. of heaven: that is, who be such, as might be married, yet they do omit and abstaine from it, because of the affection of the inward heart and their love toward God, and his word, and for the pleasure and joy which they receive thereof: and through this gift of the spirit, whose vertue and power doth overcome the motions of nature, they doe preserve the purenesse as well Looke the 3. Observation. of the spirit, as of the body: howbeit this thing is not in them with­out labour and difficultie, even as it is a thing of no small labour and difficultie for all Christian men to forsake, and to want the use of other pleasant things, and also such as are profitable for this life, as friends, riches, and money.

Thirdly, that single life is to be chosen, and taken with a true intent and a godly meaning, that is, not to this end, or with this purpose, that a man would by this means merit or get unto him­selfe, or to another, remission of sins, and eternall life, and so conse­quently salvation it self. For there is no continencie or chastitie, nor any humane action, or other vertue, which can merit: the onely innocencie and death of the onely begotten Son of God our Lord Iesus Christ doth performe and perfit this thing. Neither must the thing be received with this meaning, as to thinke that some dignitie is added to the holy ministerie of the Church by reason of this gift: or that the works of those that be unmarried in this ministery, are to be preferred in merit and dignitie before the works of married men: but as the Lord saith, that it may be received for the kingdome of heaven: that is, in such sort, as he which for the gift spoken of before, is fit to leade a single life.

As therefore by these things he may with lesse hinderance and more easily, and readily with great leasure, and more commodi­ously imploy his labour to the salvation of the Church and holy as­semblies, even so he may be a more convenient Minister then o­thers, of the same salvation, which Christ hath purchased for him: [Page 427] (and whereof that he may be partaker by faith, it is given him freely of grace, and wherein he doth keep and uphold himselfe) seeing that it is certian, that by the state of marriage many lets, many cares, and many things whereby necessarie quietnesse is disturbed, are cast in our way. And this is it which Paul saith, I 1 Cor. 7. would that you should be without such cares. He that is unmarried, is carefull for those things which pertain to the Lord, how he may please the Lord. Also, I thinke that this is good for the present neces­sitie. Also, to that which is seemely to performe diligence, by ser­ving the Lord without distraction. And before we rehearsed the voyce of the Lord who saith, that there be some, who for the king­dome of heaven, doe abstaine from marriage. And holy Paul saith, He that giveth not his virgin to be married, doth the better. For which cause it is taught, that all they, who of their owne accord doe take and chuse unto themselves this kinde of life, ought care­fully to have regard hereunto, that in such a life they may with a singular and earnest endevour exercise godlinesse, and be holy, as Paul commandeth, as well in body, as in spirit, and give more light then others, by the honesty of their actions, by the labours of such trades as beseem a Christian profession, by doing all that they can for the benefit of the Church, and by yeelding their service to the sick, and to other needy members.

This gift and purpose of such which doe thus in this matter consecrate themselves to God, and such an exercise of their god­linesse, is commended of our men, and they doe faithfully per­swade men hereunto: but they doe perswade, as we said, and not compell: the which thing Paul also doth, who writeth thus: Concerning Virgins I have no commandement of the Lord, but I de­liver 1 Cor 7. my iudgement, which have received this mercy of the Lord, that I may be faithfull. I thinke it good for a man to be such a one: and he concludeth after this sort, He is more happy, in my iudgement, if he remaine such a one, that is, unmarried, then if he marry: and I thinke that I have the spirit of God. In like sort, in comparison of others, there be bountifull and peculiar promises, and singular re­wards offered unto those, that keep themselves single, to wit, that their worthy works shall be recompensed with a great reward, and Mat [...]h. 17 that no man shall in vain for sake any thing, as house, father, brother, so also his wife, &c. as the Apostles did, for the Lords cause. Further­more, it is taught, that they which have received this gift of God, and being throughly proved and tried in this behalfe, doe of their [Page 428] own accord serve the Lord and the Church, they are taught I say, together with other gifts to make great account of this gift, and to keep it diligently, lest that by any evill lusts, or by any allurements of occasions, they doe loose it. Yet notwithstanding if any good, faithfull, and diligent man chance to be assaulted with such a ten­tation, as to feare in himselfe the heat and wicked fact of lust, then there is no snare laid for such a one, neither is there any danger of entrapping his conscience, but he that is in this case, let him be put over Looke the 4. Observat. to take counsell of the Elders, and governours of the Church, who have the spirit of God, that all may be done in the Church in order, decently, with honesty of the example, and with the using of all due consideration. Then verily, if upon these things thus done, he doth lawfully change his kinde of life, he doth not sinne, seeing that he obeyeth the counsell of the holy Ghost: and the holy Church ought not for this cause to contemne him, nor to make any thing the lesse account of his ministerie. Notwithstanding, if for this cause he should be contemned, which the Church cannot do without sinne, it were certainly better for him, by this means to preserve his soule, (although he should be one of the common sort of Christians onely) then by persisting in his ministerie with sinne, to loose and condemne it.