An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE FOVRTH SECTION. OF MANS FALL, SINNE, AND FREE WILL. (Book 4)

THE LATTER CONFESSION OF HELVETIA.

Of mans fall, sinne, and the cause of sinne. CHAP. 8.

MAN was from the beginning created of God afer the Image of God, ••n righteous∣nes and true holines, good, and vpright: but by the instinct of the serpent and his owne fault, falling from goodnes and vp∣rightnes, become subiect to sinne, death, and diuers calamities, and such an one as he became by his fall, such are all his ofspring, euen subiect to sinne, death, and sundrie calamities. And we

take sinne to be that naturall corruption of man, deriued•• spread from those our first parents vnto vs al, through wh•••••• we being dorwned in euil concupiscenses, and cleene turn•• awaie from God, but prone to all euill, full of all wicked∣nes, distrust, contempt, & hatred of God, can do no good•• our selues, no not so much as thinke of any. And th at m•••• * 1.1is, euen as we do grow in yeares, so by wicked thoughts wordes, and deedes committed against the law of God, we bring forth corrupt fruites, worthie of an euill tree: in 〈◊〉〈◊〉 respect, we through our owne desert, being subiect to th•• wrath of God arein daunger of iust punishments: so th•• we had all beene cast awaie from God, had not Christ the deliuerer brought vs backe againe.

By death therfore, we vnderstand not onlie bodily death, which is once to be suffered of all vs for sinnes, but also e∣uerlasting punishmentes due to our corruption and to 〈◊〉〈◊〉 sinnes. For the Apostle saith, we were dead in trespasses & 〈◊〉〈◊〉 * 1.2and were by nature the children of wrath, as well as others. 〈◊〉〈◊〉 God which is ••itch in mercie, euen when we were dead by sinn••, * 1.3quickened vs together in Christ. Againe, As by one man sinne••∣tred into the world, and by sinne death, and so death went 〈◊〉〈◊〉 men, for as much as all men haue sinned, &c.

We therefore acknowledge that originall sinne is in all men: we acknowledge, that all other sinnes, which spring hereout, are both called, and are in deede sinnes, by wh•••• name soeuer they be termed, whether mortall or veniall, 〈◊〉〈◊〉 also that which is called sinne against the holy Ghost, whi•••• is neuer forgiuen: we also confes that sinnes are not equall, * 1.4although they spring from the same fountaine of coruptio•• and vnbeliefe, but that some are more greeuous then other, euen as the Lord hath said, that It shall be easier for Sodo•••• then for the Citie that despiseth the word of the Gospell we therefore condemne all those that haue taught thinges contrarie to these, but especiallie Pelagius and all the Pela∣gians, together with the Iouinianistes, who with the Stoikes count all sinnes equall▪ we in this matter agree fullie with •• Augustine, who produced and mainteined his sayings out of the holie scriptures. Moreouer we condemne Florinus and Blastus (against whome also Iraeneus wrote) and al those that make god the author of sinne: seeing it is expressely written,

Thou art not a god that loueth wickednes, thou hatest all them that worke iniquitie, and wilt destroy all that speak lies. And againe, when the Deuill speaketh a lie, he speaketh of his owne, because he is a * 1.5lier, & the father of lying. Yea there is euen in our selues sin & corruption enough, so that there is no need that god should infuse into vs eyther a new or greater measure of wickednes. Therefore when God is saied in the scripture, to harden, to blinde, and to deliuer vp into a reprobate sense, it is to be vnder∣stoode, that God doth it by iust iudgement, as a iust iudge & reuenger. To conclude, as often as god in the scripture is saide and seemeth to doe some euill, it is not thereby meant, that man doth not commit euill, but that god doth suffer it to be done, and doth not hinder it, and that by his iust iudge∣ment, who could hinder it, if he would: or because he ma∣keth good vse of the euill of men, as he did in the sinnes of Iosephes brethren: or because himselfe ruleth sinnes, that they breake not out and rage more violentlie then is meete. Saint Augustine in his Enchiridion saith, After a wonderfull and vnspeakeable manner that is not done beside his wil, which is done contrarie to his wil▪ 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 vnwilling∣lie, but willinglie: neither would he being God suffer any euil to be done, vnles being also almightie he could make good of euill. Thus farre Augustine. Other questions, as, whether god would haue 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▪ (vnlesse perchance the frowardnes of he∣retikes, or of men otherwise importunate, doe compell vs to open these points also out of the word of God, as the godly Doctours of the Church haue often times done) knowing that the Lord did forbid that man should not eate of the forbidden fruite, and punished his transgression: and also that the things done are not euill in respect of the proui∣dence, 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.

WE teach in this matter, which at all times hath bin the cause of many conflicts in the Curch▪ that

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there is a triple condition or estate of man to be conside∣red. First what man was before his fall, to wit, vpright and free, who might both continue in goodnes, and decline to euil▪ but he declined to euil, & hath wrapped both himselfe & al mankind in sinne and death, as hath bin shewed before▪ Secondlie, we are to consider, what man was after his fall. His vnderstanding indeed was not taken from him, neither was he depriued of will, and altogether chaunged into a stone or stocke. Neuettheles these thinges are so altered in man, that they are not able to doe that now, which they could doe before his fall. For his vnderstanding is darkned, and his will which before was free, is now become a seruile wil for it serueth sinne, not nilling, but willing: for it is called a wil, and not a nilling. Therfore as touching euil or sin, man doth euil, not compelled either by god or the deuil, but of his owne accord: and in this respect he hath a moste free wil•• but whereas we see, that often times the moste euill deedes and counsells of man are hindered by god, that they can∣not attaine to their end, this doth not take from man li∣bertie in euill, but God by his power doth preuent that, which man otherwise purposed freelie: as, Iosephes bre∣thren did freelie purpose to sleie Iosephe: but they were not able to doe it, because it seemed otherwise good to God in his secret counsell. But as touching goodnes and ver∣tues, mans vnderstanding doth not of it selfe iudge aright of heauenlie thinges. For the Euangelicall and Apostolike scripture requireth regeneration of euerie one of vs that w•• be saued. Wherefore our first birth by Adame doth nothing * 1.6profit vs to saluation. Paull saith, The naturall man perceiueth not the thinges which are of the spirit, &c. The same Paull else were denieth, That we are fit of our selues, to thinke anie good. Now it is euident, that the minde or vnderstanding, is the guide of the will: and seeing the guide is blinde, it is easie to be seene 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 saieth in the * 1.7Gospell, Verilie, verilie I say vnto you, that euerie one that com∣mitteth sinne, is the seruant of sinne. And Paule the Apostle * 1.8faith, The wisdome of the flesh is enmitie against God. For i•• is not subiect to the law of God, neither indeed can be. Further more

there is some vnderstanding of earthlie thinges 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 commaundeth vs to garnish our wit, and their∣withal he giueth gifts & also the increase thereof. And it is a cleare case, that we can profit verie litle in al artes without the blessing of God. The scripture doubtles referreth all artes to God. Yea and the Ethnikes also did ascribe the beginninges of artes to the Gods, as to the authors thereof.

Lastlie we are to consider, whether the regenerate haue free will, and how farre forth they haue it. In regeneration the vnderstanding is illuminated by the holie Ghost, that it maie vnderstand both the mysteries and will of God. And the will it selfe is not onelie chaunged by the spirit, but is also endued with faculties, that of it owne accord it may both will & do good. Vnles we graunt this, we shall denie christian libertie, and bring in the bondage of the law. Be∣sides, * 1.9the Propher bringeth in god speaking thus, I wil put my lawes in their mindes, and write them in their heartes. The Lord also saieth in the gospell. If the sonne make you free, then are you * 1.10free indeede Paull al••o to the Phillip. Vnto you it is giuen, for Christ not onely to beleeue in him, but also to suffer for his sake. And * 1.11againe, I am perswaded that he that began this good worke in you, will preforme it vntill the daie of the Lord Iesus: Also, It is God that worketh in you the will and the deede. Where neuerthelesse we teach, that there are two thinges to be obserued: First, that the regenerate, in the choice & working of that which is good, do not onelie work passiuilie, but actiuely. For they are mooued of God, that themselues maie doe that which they doe. And Augustine doth trulie alledge that saying, that God is said to be our helper: For no man can be helped, but he, that doth somewhat. The Manichees did bereeue man of all action, and made him like a stone and a blocke.

Secondlie, that in the regenerate there remaineth infir∣mitie. For seeing that sinne dwelleth in vs, and that flesh in the regenerate striueth against the spirit, euen to our liues end, they do not red••lie performe in euery point that which they had purposed. These things are confirmed by the Apo∣stle, Rom. 7. Gal. 5. Therfore, our free wil is weak, by reason of the reliques of the old Adā remaining in vs so long as we liue,

& of the humane corruption, which so neerely cleaueth to them. In the meane while because that the strength of the flesh and reliques of the olde man are not of such great force that they can whollie quench the worke of the spirit, there∣fore the forthfull are called free, yet so, that they do acknow∣ledge their infirmitie, & glorie no whit at al of their free wil▪ For that which Saint Augustine doth repeate so often out of the Apostle, ought alwaies to be kept in minde by the saithfull: What hast thou, that thou hast not receiued? and if th•• hast receiued it, why doest thou boast, as though thou hadest not re∣ceiued it? Hetherto may be added, that that commeth no•• straight way to passe, which we haue purposed. For the e∣uents of things are in the hand of god▪ For which cause Paul▪ * 1.12besought the Lord that he would prosper his iournie. Wherfore i•• this respect also free wil is very weak. But in outward things no man denieth but that both the regenerate and vnrege∣nerate haue their free will. For man hath this constitution common with other creatures (to whome he is not inferi∣our) to wil some things, and to nill other things. So he may speake, or keepe scilence, go out of his house or abide with∣in. Although herein also Gods power is euermore to be marked, which brought to passe that Balaam could not * 1.13go•• so farre as he would, and that Zacharias comming out of the Temple, could not speake as he would haue done. In this matter we condemne the Manichees whoe denie, that the beginning of euill vnto man, beeing good, came from his free will. We condemne also the Pelagians, who affirme that an euill man hath free will sufficientlie to performe a good pre••ept. Both these are confuted by the scripture, which sa••••••h to the former, God made man v••∣right, and to the latter, If the sonne make you free, then are y•••• free indeede.

OVT OF THE FORMER CONFESSION OF HELVETIA

MA•• being the moste perfect Image of God in earth and hauing the chiefdome of all visible creatures, consisting of soule and bodie, whereof this is mortall, that immortall, after he was made holie of the Lorde, he by his owne fault falling into sinne, drue wholl mankinde with him into the same fall, and made him subiect to the same calamitie.

* 1.14 And this infection, which men tearme Originall, hath so inuaded the wholl stocke, that the childe of wrath and the enemie of God, can by none other, then by the diuine help of Christ, be cured. For if there be anie sparke of good fruit remaining here, it being weakned dailie by our sinnes, de∣clineth tothe worsse. For the force of euil doth get the vpper hand, neither doth it suffer reason to beare the sway, nor the most deuine faculty of the minde to haue the prehemin••ce.

* 1.15 Whereupon we doe so at••ribute free will to man, as that knowing and hauing a will to doe good and euill, we finde notwithstanding by experience, that of our owne ac∣cord * 1.16we maie doe euill, but we can neither imbrace nor follow anie good thing, except, being illuminated by the grace of Christ, we be stirred vp and effectually moo∣ued thereunto. For God is he which worketh in vs both * 1.17to will, and to bring to passe, according to his good will. And, Salua∣tion is of the Lord, destruction of our selues.

OVT OF THE CONFESSION OF BASIL.

Art. 2. Of man.

WE confesse that in the beginning man was made of god, in righteousnes and true holines, after the true Image of God: but he fel into sinne of his owne accord, * 1.18by the which fall wholl mankinde is made corrupt and sub∣iect vnto damnation. Hence is it that our nature is defiled, and become so prone vnto sinne, that except it be renued by the holie Ghost, man of himselfe can neither doe, nor will anie good.

OVT OF THE CONFESSION OF BOHEMIA, OR THE WALDENSES.

Of the knowledge of a mans selfe. Also, of sinne, the causes and fruites thereof, and of the promise of God. CHAP. 4.

FOurthlie touching the knowledge of himselfe, man is taught, and that after two sortes. First the know∣ledge * 1.19of his estate, yet being in his innocencie, or voide of all fault, that is, of his nature being perfect, from

whence he fell: Secondlie the knowledge of his sinne and mortalitie, into which he fell. The estate and condition of his innocencie and righteousnes consisteth in these points that the Lorde in the beginning made man after his ow•••• Image and likenes, and adorned him with the giftes of his grace or bountie: that he engraffed in him righteousnes and his spirit, a soule and a bodie, togither with all the fa∣culties and powers thereof, and so made him holie, iust, wise, immortall, and a moste pleasant temple for his heauenlie spirit, in the minde, will, memorie, and iudge∣ment, and bestowed vpon him cleare light of vnderstan∣ding, integritie, and a verie ordinate or lawfull loue to∣wardes God and all his creatures: also a full and abso∣lute obedience, or habilitie to obey God, the true feare * 1.20of God, and a sincere heart and nature, that man might be his owne possession, and his proper and peculiar worke∣manship, created vnto the praise of his glorious grace. Man being placed in this estate had left vnto him free will, so that if he would, he was able to fulfill that commande∣ment which god gaue him, and thereby to retaine righte∣ousnes both for himselfe and for all his posteritie after hi••▪ and euerie waie to enioy a spirit, soule, bodie, and an estat•• * 1.21moste blessed; and further also to make a waie vnto a fa••re more excellent glorie, by considering that fire and water, life and death, were set before him: which if he would not consider, nor doe his endeuour therein, by choosing of e∣uill, he might loose all those good giftes.

The second part of the knowledge of a mans selfs (namelie before iustification) standeth in this, that a man acknowledge aright the state of his fal, sinne, and mor••a••••▪ For that free liberty of choice which God permitted to the wil of man, he abused, and kept not the lawe of his iustice, but swarued therefrom, and therein transgressed the com∣maundement of God▪ insomuch as he obeyed the deuill•• those lying speaches of his, and gaue credit vnto them, and performed to the deuill such faith and obedience as was d•••• to God alone: whereby he stripped and bereaued himselfe and his posteritie of the state of perfection and goodnes of nature: and the grace of God, and those good giftes of iustice, and the Image of God, which in his creation were

engreffed in him, he partlie lost them, and partlie, corrupted & defiled them, as if with horrible poyson one should cor∣rupt pure wine, and by this meanes he cast headlong both himselfe and all his ofspring into sinne, death, and all kinde of miseries in this life, and into punishments eternall after this life.

Wherefore the spring and principall author of all euill is that cruell and detestable deuill, the tempter, lyer, and manslayer: and next the free will of man, which notwith∣standing being conuerted to euil, through luste and naugh∣tie desires and by peruerse concupiscense, chooseth that which is euill.

Hereby sinnes according to these degrees and after this order maie be considered & iudged of. The first and weigh∣tiest or moste greiuous sinne of all was without doubt that sinne of Adam, which the Apostle calleth Disobedience, for the which death reigneth ouer al, euen ouer those also, which * 1.22haue not sinned with like trangression as did Adam. A se∣cond kinde is originall sinne, naturallie ingendered in vs and hereditarie, wherein we are all conceiued and borne * 1.23into this world. Behold, saith Dauid, I was borne in iniquitie, and in sinne hath my mother conceiued me. And Paull, We are by nature the children of wrath. Let the force of this heredita∣rie destruction be acknowledged and iudged of by the guilt and fault, by our prones and declination, by our euill na∣ture, and by the punishment which is laide vpon it. The third kinde of sinnes are those which are called Actuall, which are the fruites of originall sinne, and doe burste out within, without, priuilie and openlie, by the powers of man, that is, by all that euer man is able to doe, and by his members, trangressing all those thinges which God com∣maundeth and forbiddeth, and also running into blindnes and errors worthie to be punished with all kinde of damna∣tion. This doctrine of the true knowlede of sinne, is of our men diligentlie handled and vrged: and to this end were the first and second tables of the law deliuered to Mo∣ses of God, that men especiallie might knowe themselues, that they are conceiued and borne in sinne, and that forth∣with, euen from their birth, and by nature, they are sinners, full of lustes, and euill inclinations.

For hereof it commeth, that straight euen from the begin∣ning of our age, & so forth in the wholl course of our life, be∣ing stained & ouercome with manie sins, men doe in heart, thoughtes, and euil deedes breake and transgresse the com∣mandements of God, as it is written, The Lorde looked downe * 1.24from heauen to behold the children of men, to see if there were a•••• that would vnderstand, and seeke God: all are gone out of the way▪ they haue bene made altogether vnprofitable, there is none that * 1.25doth good, no not one. And againe, When the Lorde saw that the wickednes of man was great in the earth, and all the cogitations of his heart were onelie euill continuallie. And againe, The 〈◊〉〈◊〉 * 1.26saide, the imagination of mans heart is euill euen from his youth▪ * 1.27And Saint Paull saith. VVe were by nature the children of wrath as well as others.

Herewithall this is also taught, that by reason of that cor∣ruption and deprauation common to all mankinde, and for the sinne, transgressions, and iniustice, which ensued there∣of, all men ought to acknowledge, according to the holie scripture, their owne iust condemnation, and the horrible & seuere vengeance of God, and consequentlie the most de∣serued punishment of death, and eternall torments in he•• whereof Paull teacheth vs, when he saith, The wages of sinne is * 1.28death: And our Lord Christ, They which haue done euill, shal g•••• into the resurrection of condemnation, that is, into paines eter∣nall, Where shal be wailing and gnashing of teeth.

They teach also that we must acknowledge * 1.29our weake∣nes, and that great myserie which is ingendered in vs, as also those difficulties from which no man can euer deliuer or ridde himselfe by any meanes, or iustifie himselfe (that is, procure or get righteousnes to himselfe) by any kinde of works, deeds, or exercises, seeme they neuer so glorious. For that wil of man which before was free, is now so corrupted, troubled, and weakened, that now from hence forth of it felfe, and without the grace of God, it cannot chuse, iudge, or wish fullie, nay it hath no desire, nor inclination, much lesse any ability, to chuse that good wherewith God is plea∣sed. For albeit it fell willinglie and of it owne accord, yet by it selfe, and by it owne strength it could not * 1.30rise againe, or recouer that fall, neither to this daie, without the merci∣full helpe of God, is it able to doe any thing at all. And a lit••••

after. Neither can he which is man onelie, and hath nothing aboue the reach of this our nature, helpe an other in this point. For since that originall sinne proceeding by inheri∣tance possesseth the wholl nature, and doth furiouslie rage * 1.31therein, and seeing that all men are sinners, and doe want the grace and iustice of God, therefore saith God by the mouth of the Prophet Esaias, Put me in remembrance, Let vs be iudged together, count thou if thou haue any thing that thou may est be iustified: thy first father hath sinned, and thy interpreters (that is, they which teach thee iustice) haue transgressed against me. & a litle before, speaking of works in the seruice of god after the inuention of man, he saith: Thou hast not offered vnto me the Ramme of the burnt offrings, neither hast thou honoured me with thy sacrifices: I haue not caused thee to serue with an offering, nor wearied thee with incense. And vnto the Hebrewes it is written: Sacrifice, & offering, and burnt offerings, and sinne offerings thou wouldest not * 1.32haue, Neither didest thou approoue those things, which were offered according to the law.

This also must we know that the Lord God for sinne doth permit and bring all kindes of afflictions, miseries, and vex∣ations of minde in this life, vpon all men, such as are heat, colde, hunger, thirst, care, and anguish, sore laboures, cala∣mitie, aduersitie, dolefull times, sword, fire, diseases, griefes, and at the last also that intollerable and bitter death, where∣by * 1.33nature is ouerthrowen, as it is written, Thou shalt die the death. Againe, Cursed is the earth for thy sake, in sorow shalt thou eate of it all the daies of thy life; thornes also and thistles shall it bringforth to thee. And yet it is taught, that men must & ought to beare all these punishments patientlie, seeing that they owe vnto God, & haue deserued a farre more cruell punish∣ment: Yet they must not be so perswaded as though they de∣serued any thing by suffering this punishment, or should re∣ceiue from God any grace or reward in recompense for the merit of these punishments, seeing that Paull speaking of a much more worthie crosse and sufferings which the true be∣leuers take vppon them for Christs sake, saith, that they be not comparable to the glorie, which shall be shewed vnto vs: And these punishments are laied vpon vs, & are patientlie to be borne, that we may acknowledge the greatnes of our sinne & how greeuous a thing it is, & there withal our own weakenes,

needes, and miserie, and that by experience we may kn•••• how wicked, foull, and bitter athing it is, euen aboue all th•• we are able to conceiue, for a man to forsake the Lord 〈◊〉〈◊〉 God, as saith the Prophet. And moreouer that they whi•• beeing plunged in these miseries, and oppressed with these burthens, may againe be stirred vp to repentance, and •• seeke for fauour and helpe from God, which is a father 〈◊〉〈◊〉 of mercie and compassion. Howbeit this is also expresselie added, that the laboures and torments which holie men doe suffer for the name of Christ, that is, in the cause of eternall saluation, for the holie trueth of Christ, are an acceptable and pleasant sacrifice to God, and haue great and large pro∣mises, especiallie in the life to come: the which thing also did euen so fall out with Christ our heade, of whome the epistle to the Hebrewes speaketh thus, that for the ioy that was set be∣fore him, he endured the crosse: who also by himselfe consecra∣ted and hallowed the crosse to them, euen to this ende, tha•• those sufferings which we indure for Christ his names sal•••• might be pleasant and acceptable vnto God.

OVT OF THE FRENCH CONFESSION.

* 1.34 VVE beleeue that man being created pure and vp∣right, and conformable to the image of God through his owne fault fell from that grace which he had re∣ceiued, and therby did so estraunge him selfe from God the fountaine of all righteousnes and of all good things, that his nature is become altogether defiled, and being blinde i•• spirit, and corrupt in heart, hath vtterlie lost all that integri∣tic▪ For although he can somewhat discerne betweene good and euill▪ yet we affirme that whatsoeuer light he hath, 〈◊〉〈◊〉 straightwaies becommeth darkenes, when the question is of seeking God, so that by his vnderstanding and reason he can neuer come to God▪ Also, although he be endued with will, whereby he is mooued to this or that, yet insomuch as that is altogether cap••iuated vnder sinne, it hath no liberty at al to desire good, but such as it hath receiued by grace and of * 1.35the gift of god. We beleeue that all the ofspring of Adame i•• infected with this contagion, which we call Originall some, that is, a steine spreading it selfe by propagation, and not by imitation onelie, as the Pelagians thought, all whose errors

we doe detest. Neither doe we thinke it necessarie to search, how this sinne may be deriued from one vnto an other. For it is sufficient that those thinges which God gaue vnto A∣dam, were not giuen to him alone, but also to all his poste∣ritie: and therefore we in his person being depriued of all those good giftes, are fallen into all this miserie and cursse.

* 1.36 We beleeue that this steine is indeed sinne, because that it maketh all and euerie man (not so much as those litle ones excepted, which as yet lie hide in their mothers wombe) guiltie of eternall death before God. We also af∣firme, that this staine, euen after baptisme, is in nature sin, as concerning the fault: howbeit they which are the children of God, shall not therfore be condemned, because that God of his gracious free goodnes and mercie, doth not impute it to them. Moreouer we saie, that this frowardnes of na∣ture doth alwaies bring forth some fruites of malice and re∣bellion, in such sorte, that euen they which are moste ho∣lie, although they resist it, yet are they defiled with manie infirmities and offences, so long as they liue in this world.

* 1.37 OVT OF THE ENGLISH CONFESSION.

WE saie also, that euerie person is borne in sinne, and leadeth his life in sinne: that no bodie is hable trulic to saie, His heart is cleane. That the moste righteous person is but an vnprofitable seruant: That the law of God is perfect, and requireth of vs, perfect, and full Obedience: That we are hable by no meanes to fulfill that law in this worldlie life, that there is no mortall creature, which can be iustifi∣ed by his owne desertes in Gods sight.

OVT OF THE CONFESSION OF BELGIA.

* 1.38 WE beleeue that God of the slime of the earth created man, after his Image, that is to saie, good, iust, and holie, who had power by his owne free will, to frame and conforme his will vnto the will of God. But when he was aduanced to honour he knew not, neither did he wel vnder∣stand his excellent state, but wittinglie and willinglie d••d make himselfe subiect to sinne, and so consequentlie vnto

* 1.39 eternall death and malediction, whilst that giuing eare••o the wordes and subtelties of the deuill, he did transgre••••e that commaundement of life, which he had receiued of the Lord, and so did withdraw and alienate him-selfe from God (his true life) his nature being altogether defiled and * 1.40corrupted by sinne, whereby it came to passe, that he made him selfe subiect both to corporall and to spirituall death. Wherefore being made wicked, and peruerse, and also cor∣rupt in all his wa••es and endeauours, he lost those excelle•••• giftes wherewith the Lord had adorned him, so that there were but a few litle sparkes and small steps of those graces * 1.41left in him, the which notwithstanding are sufficient to leaue men without excuse, because that what light soeuer we haue, is turned into palpable darkenes, euen as the scrip∣ture it selfe teacheth, saying, The light shined in darkenes, 〈◊〉〈◊〉 the darkenes comprehended i•• not: For there Iohn doth mani∣festlie call men da••kenes. Therefore * 1.42whatsoeuer things are taught, as touching mans free will, we do worthelie reiect them, seeing that man is the seruant of sinne, neither 〈◊〉〈◊〉 he do anie thing of himselfe, but as it is giuen him from heau••••. For who is so bolde as ••o bragge that he is able to performe * 1.43whatsoeuer he listeth, when as Christ him-selfe saith, No man can come vnto me, except my father, which hath sent me, d•• draw him? Who dare boast of his will, which heareth, that * 1.44All the affections of the flesh are enmities against God? Whoe will vaunt of his vnderstanding, which knoweth, that The natu∣rall man can not perceiue the thinges of the spirit of God? To con∣clude, whoe is he that dare bring forth anie one cogitation of his owne, which vnderstandeth this, that we are not * 1.45Able of our selues to thinke anie thing, but That we are sufficient, it is altogether of God? Therefore that saying of the Apostle must * 1.46needs remaine fi••me and steadfast, It is God which worketh i•• vs both to will, and to doe, euen of his good pleasure. For no mans minde, no mannes wil is able to rest in the wil of God, wher∣in Christ himselfe hath wrought nothing before. The * 1.47which also he doth teach vs, saying, Without me ye can do ••••∣thing.

* 1.48 We beleeue, that thorough the disobedience of Adam, the sinne, that is called Originall, hath beene spred and poured into all man kinde. Now Originall sinne, is a cor∣ruption

of the whol nature, and an hereditarie euill, where∣with * 1.49euen the verie infantes in their Mothers wombe ar•• polluted: the which also as a moste noysome roote d••t•••• branch out moste aboundanlie all kinde of sinne in man, and is so filthie and abominable in the sight of God, that it alone is sufficient to the condemnation of all man-kinde. Neither are we to beleeue that this sinne is by baptisme vt∣terlie extinguished or plu••ked vp by the rootes, seeing that out of it, as out of a co••rupt fountaine, continuall flo••des & riuers of iniquitie do dailie spring and flow▪ how be it to the children of God it doth not tend, neither is it imputed to condemnation, but of the meere fauour and mercie of God it is remitted vnto them, not to this end, that they trusting vnto this remission should be rocked a sleepe in securitie, but that it may stirre vp often sighes in the faithfull by the sense and feeling of this corruption, and that they should somewhat the more earnestlie desire, To bedeliuered from this * 1.50bodie of death Therefore we doe condemne the error of the Pelagians, which affirme, that this Originall sinne is nothing else but a certaine kinde of imitation.

OVT OF THE CONFESSION OF AVSPVRGE.

* 1.51 ALso they teach that after the fal of Adam al men des∣cended one from another after a naturall manner, haue originall sinne euen when they are borne. We meane by originall sinne that which the holie fathers, and all of sounde iudgement and learning in the Church doe so call, namelie that guilt, whereby all that come into the world, are through Adams fall subiect to Gods wrath and e∣ternall death, and that verie corruption of mans nature de∣riued from Adam. And this corruption of mans nature comprehendeth both the defect of originall iustice, integri∣tie, or obedience, and also concupiscence. This defect is horrible blindnes, and disobedience, that is to witte, to want that light and knowledge of God, which should haue beene in our nature beeing perfect, and to want that vp∣rightnes, that is, that perpetuall obedience, that true, pure, and chiefe loue of God, and those other gifts of per∣fect nature. Wherefore those defectes and this concupis∣cence are things damnable, and of their owne nature wor∣thie

of death. And this originall blot is sinne indeede, con∣demning, and bringing eternall death, euen now also, vpon them, which are not borne againe by baptisme and the ho∣lie Ghost.

They condemne the Pelagians, who deny original sinne, and thinke that those defects or this concupiscence are things indifferent, or punishments onelie, and not of their owne nature damnable and dreame that man maie satisfie the law of God, and maie for that peculiar obedience b•• pronounced iust before God.

These thinges are thus found in another edition,

* 1.52 ALso they teach that after Adams fall all men begot∣ten after the common course of nature are bo••e with sinne, that is, without the feare of God, without 〈◊〉〈◊〉 in him, and with concupiscence, And that this disease or o∣riginall blot is sinne indeed, condemning and bringing e∣ternal death euen now vpon all that are not borne aga•••••• by baptisme and the holie Ghost.

They condemne the Pelagians and others, that deny this originall blotte to be sinne in deede, and that they maie ••••∣tenuate the glorie of the merit and benefits of Christ, they do reason that a man maie by the strength of his owne rea∣son, be iustified before God.

* 1.53 Concerning free will, they do teach, that mans will hath some freedome to * 1.54performe a ciuill iustice, and to mal•• choise of things that are within the reach of reason: but i•• hath no power to performe a spiritual iustice, without the ho∣lie spirit, because Paul saith, The naturall man perceiueth 〈◊〉〈◊〉 the things which are of the spirit of God: and Christ saith, with∣out me ye can do nothing. Now this spiritual iustice is wrought in vs, when we are * 1.55helped of the holie Ghost. And we re∣ceiue the holy Ghost, when we assent vnto the word of God, that we maie be comforted through faith in all terrours of conscience, as Paul teacheth, when he saith, That ye maie re∣ceiue the promis of the spirit through faith. These things almost in as manie words saith Saint Augustine lib. 3. Hypog••ess.

We confesse that there is in all men a free will, which hath indeed the iudgement of reason, not that it is thereby apt without god either to begin, or to performe anie thing, in matters pertaining to God, 〈◊〉〈◊〉 only in works belonging to this present life, whether they be good,

or euill. In Good works I affirme those to be, which arise of the goodnes of nature, as to be willing to labour in the fielde, to desire meate or drinke, to desire to haue a friend, to desire apparell, to desire to build an house, to marie a wife, to nourish cattell, to learne the art of diuerse good things, to desire any good thing pertaining to this present life, all which are not without Gods gouernment, yea they now are, and had their beginning from God. In euill thinges I account such as these, to desire to worship an image, to desire manslaughter. This sentence of Augustine doth notablie teach what is to be attributed to free will, and doth put a plaine difference betweene ciuill discipline or the exercises of humane reason, and spirituall motions, true feare, patience, constancie, faith, inuocati∣on in moste sharpe tentations, in the middest of Satans subtill assaultes, in the terrours of sinne. In these surelie we had great neede to be guided and * 1.56helped of the holie spirit, according to that saying of Paull, The spirit helpeth our infirmitie.

We condemne the Pelagians & all such as they are, who teach that by the onelie powers of nature without the holie spirit, we may loue God aboue all, and fullfill the law of god, as touching the substance of our actions. We doe freelie and necessarilie mislike these dreames: for they doe obscure the benefits of Christ. For therefore is Christ the Mediatour set forth, and mercie promised in the Gospell, because that the lawe cannot be satisfied by mans nature, as Paull witnesseth, when he saith, Rom. 8. The wisedome of the flesh is enmitie against God. For it is not subiect to the law of God, neither in deede can be. For albeit that mans nature by it selfe can af∣ter some sort* performe externall workes (for it can con∣teine the handes from theft & murther) yet can it not make * 1.57those inward motions, as true feare, true faith, patience, and chastitie vnlesse the holie ghost doe gouerne and helpe our hearts. And yet in this place also doe we teach, that it is also the commaundement of God, that the earnall motions should be restrained by the industrie of reason and by ciuill discipline, as Paul saith, The law is a schoolemaster to Christ: Also, The law is giuen to the vniust.

These things are thus found in another edition.

* 1.58 As touching free wil they teach, that mans wil hath some libertie to worke a ciuill iustice, and to chuse such things as

reason can reach vnto. But that it hath no power to worke the righteousnes of God, or a spirituall iustice, without the spirit of God: Because that the naturall man perceiueth not the things that are of the spirit of God. But this power is wrought in the heart, when as men do receiue the spirit of God through the worde. These thinges are in as many wordes affirmed by Saint Augustine. Lib. 3. Hypognost: &c. as before. They condemne the Pelagians, and others, who teach, that one∣lie by the power of nature, without the spirit of God, we are able to loue God aboue all, also to performe the commaun∣dements of God, as touching the substance of our actions. For although that nature be able in some sorte to do the ex∣ternall workes (for it is able to withold the hands from theft and murther) yet it cannot worke the inward motions, as the feare of God, trust in God, chastitie, patience.

Touching the cause of sinne, they teach, that albeit God doth create and preserue nature, yet the cause of sinne is the will of the wicked, to wit of the Deuil, and of vngodlie men, which turneth it selfe from God vnto other things, against the commaundements of God: when he speaketh a lie, he speak∣eth of his owne.

This is found thus in an other edition.

TOuching the cause of sinne, they teach, that albeit God doth create and preserue our nature, yet the cause of sinne is the will of the wicked, to weete of the Deuill, and of vngodlie men: which will beeing destitute of Gods helpe, turneth it selfe from God, as Christ saith, Ioan. 8. When he speaketh a lie, he speaketh of his owne.

OVT OF THE CONFESSION OF SAXONY.

ANd seeing the controuersies, which are sprong vp, do chiefly pertaine vnto two articles of the creed, name∣lie to the article, I beleeue the remission of sinnes, and, I beleeue the Catholike Church, we wil shew the fountaines of these con∣trouersies, which beeing well weighed, men may easilie vn∣derstand, that our expositions are the verie voice of the Gospell, and that our aduersaries haue sowed corruptions in the Chuch. And first of the article.

I beleeue the remission of sinnes.

HEere manie and great corruptions are deuised of our aduersaries. I beleeue, nay, saie they, I doubt: also, Then I wil beleeue, when I shall haue merites enow. Also, they do not say, I beleeue certainely that remission is giuen freely for the Sonne of God, not for anie merites of ours, or anie worthines of ours. Also, They doe not rightlie shew what sinne is, and feigne that man is able to satisfie the law of god, and that by the fullfilling of the lawe, he becommeth iust before God, in this life. Therefore first, as touching sinne, and the cause thereof, we do faithfullie 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 holie Ghost, pro∣ceeding from the Father and the sonne, of infinit wisedome, power, and goodnes, true, iust, bountiful, chaste, moste free, as he describeth him selfe in his lawe; and seeing he hath therfore made the Angells & men, that being frō al eternity he might impart vnto them his light, wisedome, & goodnes, and that they should be the temples of God, wherein god might dwell, that God might be all in all, as Paull speaketh: he therefore created them at the beginning good and iust, that is, agreeing with the minde and will of God, and plea∣sing him. He also gaue them a cleare knowledge of God, and of his wil, that they might vnderstand that they were made of God, that they might be obedient, as it is written in the sift Psalme: Thou art not a God that loueth wickednes. But the deuilles and men abused the libertie of their will, swarued from God, and by this disobedience they were made sub∣iect to the wrath of God, and lost that vprightnes, wherein they were created. Therefore freewill in the Deuill and in men was the cause of that fal, not the wil of god, who neither willeth sinne, nor alloweth it, nor furdereth it, as it is writ∣ten, When the Deuill speaketh a lie, he speaketh of his owne, and he is the Father of lying. And 1. Ioh. 3. He that committeh sinne, is of the deuill, because the deuill sinneth from the beginning. Now sinne, is that, whatsoeuer is contrarie to the iustice of God, which is an order in the minde of god (which he did 〈…〉〈…〉 by his owne voicein the lawe and in the gos∣pell)

whether it be originall disobedience, or actuall, for the which the person is both guiltie, and condemned with euer∣lasting punishment, except he obtaine remission in this life, for the Sonne the Mediatours sake. We doe also condemne the madnes of Marcion, the Manichees, & such like, which are repugnant in this wholl question to the true consent of the Church of God.

Of Origenall sinne, Artic. 2.

AS touching originall sinne, we doe plainelie affirme, that we doe retaine the consent of the true Church of God, deliuered vnto vs from the first Fathers, Prophets, Apostles & the Apostles schollers, euen vnto Augustine, & after his time: & we doe expresselie condemne Pelagius, & all those who haue scattered in the Church like doting fol∣lies to those of the Pelagians. And we saie, 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, 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 vsuall definition, if it be well vnderstoode; Originall sinne is a want of Originall iustice which ought to be in vs: Because that Originall iustice was not onelie an acceptation of mankinde before God, but in the verie nature of man a light in the minde, whereby he might assuredlie beleeue the worde of God: and a conuer∣sion of the will vnto God, and an obedience of the heart agreeing with the iudgement of the lawe of God, which was graffed in the minde: and, as we saide before, man was the temple of God. That Originall iustice doth compre∣hend all these things, it maie be vnderstood by this saying, Man was created after the Image and likenes of God, which Paul doth thus interpret, Ephes. 4. Put ye on the new man, which af∣ter God is created in righteousnes and true holines, where vndou∣tedlie by true holines he vnderstandeth all those ver∣tues, which shine in our nature, and are giuen by God, not ascited by arte, 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 go∣uerne him. And when we consider what Originall 〈…〉〈…〉

signify, then the priuation opposite therunto is lesse obscure. Therefore Originall sinne is, both for the fall of our first pa∣rents, and for the corruption which followed that fall, euen in our birth to be subiect to the wrath of God, and to be worthie of eternall damnation, except we obteine remissi∣on for the Mediatours sake. And this corruption is, to want now the light or the presence of God, which should haue shined in vs: and it is an estranging of our will from God, and the stubbernnes of the heart resisting the lawe of the minde, as Paull speaketh; and, that man is not the Temple of God, but a miserable Masse, without God, and without iustice. These wants, and this wholl corruption, we saie to be sinne, not onelie a punishment of sinne, and a thing in∣different, as manie of the Sententiaries doe saie, That these euills are onelie a punishment, and a thing indifferent, but not sinne. And they doe extenuate this Originall euill, and then they feigne that men maie satisfie the lawe of God, and by their owne fulfilling of the law become iust. The Church must auoide ambiguities. Therefore we doe expresselie name these euills, Corruption, which is often named of the aunci∣ent writers, Euill concupiscence. But we distinguish those de∣sires which were created in our nature, from that confusion of order which hapned after our fall, as it is saide, Iere. 17. The heart of man is wicked. And Paull saith, The wisdome of the flesh is enmitie against God. This euill Concupiscence we say to be sinne, and we affirme, that this wholl doctrine of sinne, as it is propounded and taught in our Churches, is the per∣petuall consent of the true Church of God.

Of free will. Art. 4.

NOwe let vs make manifest also the doctrine of free will. Men truelie instructed in the Church haue all∣waies distinguished betweene discipline, and the newnes of the spirit, which is the beginning of life eternall: and they haue taught, that in man there is such freedome of will, to gouerne the outward motions of the members, that there∣by euen the vnregenerate maie after a sotte performe that outward discipline, which is an externall obedience accor∣ding to the law. But man by his naturall strength is not able to free himselfe from sinne and eternall death: but this free••••me and conuersion of man vnto God, and this spiri∣tuall

newnes wrought by the sonne of God, quickning ••s by his holie spirit, as it is saide, If any man hath not the spirites Christ, the same is not his: & the wil hauing receiued the holie Ghost, is not now idle. And we giue. God thankes for this vnspeakeable benefite, that for the sonne his sake, and tho∣rough him he giueth vs the holie Ghost, and doth gouerne vs by his spirit. And we condemne the Pelagians, and the Manichees, as we haue at large declared in another place.

Of the difference of sinne. Artic. 10.

SEeing it is said, that sinnes remaine in the regenerate, it is necessarie to haue a difference of sinnes deliuered vnto vs. For out of that saying, Luc. 11. He went and tooke vnto him seauen other spirites worsse then himselfe, and they enter in, and dwell there, &c. And of such like sayings it is mani∣fest, that some, who are regenerate, doe greeue and * 1.59shake of the holie ghost, and are againe reiected of God, and made subiect to the wrath of God and eternal punishments. And Ezech. 18. it is written, when the righteous man shall tur•••• from his righteousnes, and commit iniquitie, he shall die therein and, when the wicked man shall turne from his wickednes, and d•••• iudgement and iustice, he shall liue therein. Therefore it is ne∣cessarie that those sinnes, which remaine in holie men in this mortall life, and yet doe not shake of the holie Ghost, be distinguished from other sinnes, for the which man is a∣gaine made subiect to the wrath of God, and to eternall punishments. So Paull, Rom. 5. distinguisheth betweene sinne that raigneth, and sinne that raigneth not. And Rom. 8. he saith, If yee liue after the flesh, yee shall die: but if yee mor••ifi•• the decde•• of the bodie by the spirit, yee shall liue. And in the first Epistle to Timothie, Chap. 1. he giueth a rule: Fight a good fight, keeping faith and a good conscience. Therefore when a man doth not keepe the faith, but either wittinglie, or by some error looseth some part of the foundation, that is, some ar∣ticle of faith, or alloweth Idoles (as manie doe, which are deceiued with false opinions, or doe not vpholde them∣selues by the comfort of faith, but are ouercome by doub∣ting or by dispaire, or against their conscience doe breake anie commaundement of God) he doth shake of the holie Ghost, and is made againe subiect to the wrath of G•• and

to euerlasting punishments. Of these men saith Paull, Rom. 8. If ye liue according to the flesh, ye shal die. And, 1. Cor. 6. Nei∣ther fornicatours, nor adulterers, nor Idolaters, &c. shall inherit the kingdome of God. And that the oth Ezech. 18. doth clearely saie, As I liue, saith the Lord, I doe not desire the death of a sinner, but rather that he be conuerted, and liue. In this oath two parts are ioyned together, conuersion, & life. God doth desire, and that with an oath, the couersion of man: therefore they doe not please him, which retaine a purpose to sinne. Now in this number we comprise both the sinnes of assectate omis∣sion (that is, affectate negligence in a duetie, which is con∣trarie to that saying, This is required, that we be faithfull) And also affectate ignorance, such as is Pharisaicall, and is to be seene in an infinite multitude, which endeuoreth not to search out the doctrine of the Church, and ignorantlie re∣taineth Idolls, or doth also further the rage which is vsed in the defence of Idolls. Thus much of those falls, whereby the holie Ghost is shaken of. There be also other sinnes in the regenerate, who keepe faith & a good conscience, which doe not corrupt the foundation, * 1.60neither are sinnes against the conscience, but are the reliques of Originall sinne, as, darke∣nes, doubting, carnall securitie, wandring flames of vitious affections, and omissions, or ignorances not affected. Some extenuate these euills, and name them deformities be∣side the lawe of God. But this blindnes is greatlie to be reprooued, and we muste consider both the greatnes of the euill in this wholl pollution, which is contrarie to the lawe and will of God, and also the greatnes of the mer∣cie and benefit of the Sonne of God, whoe couereth these great and lamentable woundes in this miserable na∣ture. And Paull commaundeth vs to Resist those euilles by the spirit: that is, Atticus and Scipio doe bridle their cor∣rupt affections by reason, but loseph and Paull doe bridle them by the spirit, that is, by the motions of the holie Ghost, by true griefe, true faith, feare of God, and inuoca∣tion. Paull, feeling in him selfe doubtes and other wan∣dring motions, is sorowfull, and by faith perswaded, that this pollution is couered by the Mediatour, and by the feare of God ••oth staie himselfe, that he giue no place to anger, or to o••••er wandring motions: and there withall he doth in∣uocate

God, and desire his helpe, saying, O Lord create in me * 1.61a new heart. When we doe after this sorte withstand that cor∣ruption, which as yet remaineth in the regenerate, these euills are couered, & it is called sinne that doth not raigne, or veniall sinne, and the holie Ghost is not shaken of.

It is euident that this doctrine concerning the difference of sinnes, is true, plaine, and necessarie for the Church. And yet manie know, what manner of intricate disputations are to be found in the bookes of our a duersaries touching the same, &c. Hauing thus brieflie declared the summe of the doctrine of iustification, we should now also declare and confute the arguments, which are obiected against this iudgement of ours; but because diuers men doe obiect di∣uers things, we haue onelie recited our confession, and offer our selues to larger declarations in euerie member of the confession.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of sinne. CHAP. 4.

WE beleeue and confesse that in the beginning man was created of God, iust, wise, endued with free will, adorned with the holie Ghost, and happie: but afterward for his disobedience he was depriued of the holie Ghost, and made the bondman of Satan, and subiect both to corporall and eternall damnation: and that euill did not state in one onelie Adam, but was deriued into all the po∣steritie. And whereas some affirme, that so much integritie of minde was left to man after his fall, that by his naturall strength and good workes he is able to conuert and prepare himselfe to faith and the inuocating of God, it is flatlie con∣trarie to the Apostolike doctrine & the true consent of the Catholike Church. Rom. 5. By one mans trespasse euill was de∣riued into all men to condemnation. Eph. 2. When ye were deade in trespasses and sinnes, wherein in times past ye walked according to the course of this world, and after the prince, &c. And a litle af∣ter, We were by nature the children of wrath as well as others. He saith, Deade in sinnes, and, the children of wrath, that is, straun∣gers from the grace of God. But as a man being corporal∣lie dead, is not able by his owne strength to prepare•• con∣uert himselfe to receiue corporall life, so he which is spiritu∣allie

dead is not able by his owne power to conuert himself, to receiue spirituall life. Augustine saith. The Lorde, that he * 1.62might answere Pelagius to come, doth not saie, without me ye can hardlie doe anie thing, but he saith, without me ye can doe nothing. And that he might also answere these men that were to come, in the verie same sentence of the Gospell, he doth not saie, without me ye can not persit, but, without me ye can not do anie thing. For if he had said, ye can not persit, then these men might saie, we haue neede of the helpe of God, not to begin to do good, for w•• hau•• that of our selues, but to persit it. And a litle aster, The prepa∣ration of the heart is in man, but the answere of the tongue is of the Lord. Men not well vnderstanding this, are deceiued, thinking that it apperteineth to man to prepare the heart, that is, to begin a∣nie good thing without the helpe of the grace of God. But farre be it from the children of promis so to vnderstand it, as when they heard the Lord saying, without me ye can do nothing, they should as it were reprooue him, and saie, Beholde, without thee we are able to prepare our hearts or when they heare Paul the Apostle saying, Not that we are fitte to think anie thing, as of our selues, they should also re∣prooue him and saie, Beholde we are fitte of our selues, to prepare our heartes, and so consequentlie to thinke some good thing. And a∣gaine, * 1.63Let no man deceiue him-selfe: it is of his owne, that he is Sathan, it is of God, that he is happie. For what is that, of his owne, but of his sinne? take awaie sinne, which is thy owne, and righteous∣nes, saith he, is of me. For what hast thou, that thou hast not re∣ceiued? Ambrose saith, Although it be in man, to will that which * 1.64is euill, yet he hath not power, to will that which is good, except it it be giuen him. Bernard saith, If humane nature, when it was per∣fect,, could not stand, how much lesse is it able of it selfe to rise vp a∣gaine, beeing now corrupt?

Notes

• * 1.1

  Math. 12.
• * 1.2

  Eph. 2.
• * 1.3

  Rom. 5.
• * 1.4

  Mar. 3. 1. Ioh. 5. Math. 10. ••1.
• * 1.5

  Psa 8. 44. Ioh. 8. 44.
• * 1.6

  1. Cor. 2. 2. Cor. 3.
• * 1.7

  Ioh. 8.
• * 1.8

  Rom. 8.
• * 1.9

  Iere. 31. Ezech 36.
• * 1.10

  Ioh. 7.
• * 1.11

  Phil. 1. Phil. 2.
• * 1.12

  Rom. 1. 19.
• * 1.13

  Numb. 24. Luc. ••.
• * 1.14

  Artic. 8.
• * 1.15

  Artic. 9.
• * 1.16

  Gen. 1.
• * 1.17

  Eph. ••.
• * 1.18

  Gen. 3. & ••. Rom. 5. 1. Cor. 15. Eph. 2. Gen. 6. & ••. Ioh. 3. Rom. 3. Psal. 143. Ephes. 2.
• * 1.19

  Gen. 〈◊〉〈◊〉
• * 1.20

  Eccles. 17. Ephes. 1.
• * 1.21

  Eccles. 15.
• * 1.22

  Rom. 5.
• * 1.23

  Psal. 51. Ephes. 〈◊〉〈◊〉
• * 1.24

  Psa. 14. Rom. 3.
• * 1.25

  Gen. 6.
• * 1.26

  Gen. 8.
• * 1.27

  Ephes. 2.
• * 1.28

  Rom. 6. Ioh. 5.
• * 1.29

  Looke the ••. obseruat. vpon this confess.
• * 1.30

  Looke the •• obseruat. vpon this confess.
• * 1.31

  Rom. 3. Esa. 43.
• * 1.32

  Heb. 10.
• * 1.33

  Gen. 2. Gen. 3.
• * 1.34

  Art. 9.
• * 1.35

  Art. 10.
• * 1.36

  Artic. 11▪
• * 1.37

  Art. 1••.
• * 1.38

  Art 14. Gen. 1. ••6. 〈…〉〈…〉
• * 1.39

  Gen. 3. 17.
• * 1.40

  Rom. 5. 12.
• * 1.41

  Acts. 14. 16. Ro. 1. 20. 21. Ioa. 1. 5.
• * 1.42

  Looke the 1. obseru. vpon this confession. Ioh. 3. 27.
• * 1.43

  Ioh. 6. 44.
• * 1.44

  Rom. 8. 1. Cor. 1. 14.
• * 1.45

  2. Cor. 3. 5.
• * 1.46

  Phil. 2. 12.
• * 1.47

  Ioh. 15. 5.
• * 1.48

  Art. 15.
• * 1.49

  〈…〉〈…〉
• * 1.50

  Ro. 7. ••8. 24
• * 1.51

  Art. 2.
• * 1.52

  Art. 2.
• * 1.53

  Artic. 18.
• * 1.54

  looke the ••obseruat. 〈◊〉〈◊〉 this 〈◊〉〈◊〉.
• * 1.55

  looke the ••••••••eru.
• * 1.56

  looke the 2. obseruat.
• * 1.57

  Looke the 3. obseru. v∣pon this confess.
• * 1.58

  Artic. 18.
• * 1.59

  Looke the 1. obseru. vpon this confession.
• * 1.60

  Looke the 2. obseru. v∣pon this confession.
• * 1.61

  Psa. 50.
• * 1.62

  Tom. 7. con∣tra 〈◊〉〈◊〉 ••∣pis••. Pelag. ad 〈…〉〈…〉 Cap. 8.
• * 1.63

  Tom. 9. in Io. tract. 49.
• * 1.64

  De inuocat. gen••. l. 1. c. 9. Hom. 1. de annu••tiat. beat•• Ma••i••.