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 EIGHT SE∣CTION. OF REPEN∣TANCE AND THE CON∣VERSION OF MAN. (Book 8)

THE LATTER CONFESSION OF HELVETIA.

CHAP. 14.

THe gospel hath the doctrine of repentance * 1.1ioyned with it: for so saide the Lord in the Gospell, In my name must repentance and re∣mission of sinnes be preached among all nation▪ Byrepentance we vnderstand the change of the minde in a sinfull man stirred vp by the preaching of the Gospell and by the holy spirit, receiued by a true faith, by which a sinneful man * 1.2doth eftsonnes acknowledge his naturall corruption and a•••• his sinnes, seeing them conuinced by the word of God, & i•• hartely greeued for them, and doth not onelie bewaile and freelie confesse them before God with shame, but also doth loath and abhorre them with indignation, thinketh serious∣lie of present amendment, and of a continuall care of inno∣cencie and vertues, wherein to exercise himselfe holilie all the rest of his life. And surely this is true repentance, namely an vnfeined turning vnto god and to all goodnes, and a seri∣ous returne from the Deuill and from all euill. Now we doe expresselie saie that this repentance is the meere gift of god, and not the worke of our owne strength. For the Apo∣stle

doth will the faithful Minister diligentlie to Instruct those * 1.3which withstande the trueth, if that at any time the Lord will giue them repentance, that they may acknowledge the trueth. Also the sinnefull woman in the gospell, which washed Christs feete with her teares, and Peter which bitterlie wept and bewailed his deniall of his Master, doe manifestlie shew, what minde the penitent man should haue, to witte, verie earnestlie la∣menting his sins committed. Moreouer the Prodigal sonne, and the Publican in the Gospell that is compared with the Pharisie, doe set forth vnto vs a most fit paterne of confes∣sing our sinnes to God. The Prodigall sonne saide, Father, I haue sinned against heauen, and against thee, I am not worthie to be called thy sonne, make me as one of thy hired seruants. The Publican also not daring to lift vp his eies to heauen, but knocking his brest, he cryed, God be mercifull vnto me a sinner. And we dout not but the Lord receiued them to mercie. For Iohn the A∣postle * 1.4saith: If we confesse our sinnes, he is faithfull and iust to for∣giue vs our sinnes, and to purge vs from all iniquitie. If we saie wee haue not sinned, we make him a lier, and his word is not in vs.

We beleeue that this sincere confession which is made to God alone, either priuatelie betweene God and the sinner, or openlie in the Church, where that generall confession of sinnes is rehearsed, is sufficient, and that it is not necessarie for the obteining of remission of sinnes, that any man should confesse his sinnes vnto the priest, whispering them into his eares, that the priest laying his hands on his head, he might receiue absolution, because that we finde no commaunde∣ment nor example thereof in the holie scripture. Dauid pro∣testeth & saieth, I made my fault knowne to thee, and my vnrigh∣teousnes * 1.5did I not hide from thee. I said, I will confesse my wickednes to the Lord against my selfe, and thou hast forgiuen the hainousnes ofmy sinne. Yea and the Lord teaching vs to pray, and also to con∣fesse our sinnes, saide, So shall you praie, Our father which art in * 1.6heauen, forgiue vs our debtes, euen as we forgiue our debters. It is re∣quisite therefore that we should confesse our sinnes vnto god, and be reconciled with our neighbour, if we haue of∣fended him. And the Apostle Iames speaking generallie of confession, saith, Confes ech of you your sinnes one to another. If so be that any man beeing ouerwhelmed with the burthen of * 1.7his sinnes and troublesome temptations wil priuatelie aske

counsell, instruction, or comfort, either of a minister of the Church, or of any other brother that is learned in the law of God, we doe not mislike it. Like as also we doe fullie alow that generall and publike confession, which is wont to be re∣hearsed in the Church and in holie meetings (whereof we spake before) beeing as it is, agreeable with the scripture.

* 1.8 As concerning the keies of the kingdome of heauen, which the Lord committed to his Apostles, they prate ma∣nie straunge thinges, and of these keies they make swordes, speares, scepters, and crownes, and full power ouer mightie kingdoms, yea & ouer mens soules and bodies. But we iudg∣ing vprightlie according to the word of God, do saie that al ministers trulie called, haue and exercise the keies, or the vse of them, when as they preach the Gospell, that is to say, when they doe teach, exhorte, reprooue, and keepe in order the people committed to their charge. For so doe they open the kingdome of God to the obedient, and shut it against the disobedient. These keies did the Lorde promise to the Apostles, in the 16. Chapter of Mathew, and deliue▪ them in Iohn 20. Chapter, Marke 16. Luke the 24. when as he sent forth his disciples, and commaunded them To preach the Gospell in all the world, & to forgiue sinnes. The Apostle in the Epistle to the Cor. saith, That the Lorde gaue to his minister•• * 1.9the ministerie of reconciliation. And what this was, he straigh∣waie maketh plaine, and saieth, The worde or doctrine of recon∣ciliation. And yet more plainelie, expounding his words he he addeth, that the ministers of Christ, Do as it were go an im∣bassage in Christs name, as if God himselfe should by his ministers ex∣hort the people to be reconciled to god, to weet, by faithful obedi∣ence. They vse the keies therfore, when as they perswade to faith and repentance. Thus do they reconcile men to God, thus they forgiue sins, thus do they open the kingdome of heauen, and bring in the beleeuers: much differing herein from those, of whome the Lorde spake in the Gospell, W••t be vnto you lawyers, for ye haue taken awaie the keie of knowledge. You haue not entred in your selues, and those that would haue ente∣red, ye forbad. Rightlie therefore and effectuallie do mini∣sters absolue, when as they preach the Gospell of Christ, and thereby remission of sinnes, which is promised to euerie one that beleeueth, euen as euerie one is baptized, and doe te∣stifie

of it, that it doth particularlie appertaine to all. Nei∣ther doe we imagine that this absolution is made anie whit more effectual, for that which is mumbled into some priests eare, or vpō some mans head particularly: yet we iudge that men must be taught diligentlie, to seeke remission of sinnes in the bloode of Christ, and that euerie one is to be put in minde, that forgiuenes of sinnes doth belong vnto him. But how diligent and carefull euerie penitent man ought to be in the endeuour of a new life, and in sleying the olde man, & raising vp the new man, the examples in the gospel do teach vs. For the Lord saith to him, whome he had healed of the palsie, Behold thou art made hole, sinne no more, lest a worsse thing * 1.10come vnto thee. Likewise to the adulteres woman, which was deliuered, he said, goe thy waie, and sinne no more. By which * 1.11wordes he did not meane that any man could be free from sinne, whiles he liued in this flesh, but he doth commend vn∣to vs diligence and an earnest care, that we (I saie) should endeuour by al meanes, and begge of god by praier, that we might not fall againe into sinne, out of which we are risen after a manner, and that we maie not be ouercome of the flesh, the world, or the deuill. Zacheus the publicane, being receiued into fauour by the Lorde, he cryeth out in the * 1.12gospell, Beholde Lorde, the halfe of my goods I giue to the poore, & if I haue taken from anie man anie thing by forged cauillation, I re∣store him foure folde. After the same manner we preach that restitution and mercie, yea and giuing of almes, are neces∣sarie for them which doe truelie repent. And generallie out of the Apostles words we exhort men, saying, Let not sinne * 1.13raigne in your mortall bodie, that you should obey it through the lustes thereof. Neither giue ye your members as weapons of vnrigh∣teousnes to sinne: but giue your selues vnto God, as they that are a∣liue from the dead, and giue your members as weapons of righteous∣nes vnto God.

Wherefore we condemne all the vngodlie speaches of certeine, which abuse the preaching of the Gospel, and saie. To returne vnto God, it is verie easie, for Christ hath purged al our sinnes. Forgiuenes of sinnes is easily obteined: What therefore will it hurt to sinne? And, we neede not take anie great care for repentance, &c. Notwithstanding we alwaies teach, that an enterance vnto God i•• open for all sinners,

and that this God doth forgiue all the sinnes of the faithful, * 1.14onelie that one sinne excepted, which is committed against the holy ghost. And therefore we condemne the olde and new Nouatians and Catharines, and especiallie we con∣demne the Popes gaineful doctrine of penance, and against his Simonie and Simoniacall indulgences we vse that sentence of Simon Peter, Thy 〈◊〉〈◊〉 periesh with thee, because * 1.15thou thoughest that the gift of god might be bought with mony. Thou hast no parte or fellowshippe in this matter, for thy heart is not vp∣right before God. We also disalow those, that think that them∣selues by their owne satisfactions can make recompence for their sinnes committed. For we teach that Christ alone by his death, & passion, is the satisfaction, propitiation, and purging of all sinnes. Neuertheles we cease not to vrge, as was before said, the mortification of the flesh, and yet we * 1.16adde further, that it must not be proudly thrust vppon God, for a satisfaction for our sinnes, but must humblie as it be∣commeth the sonnes of god, be performed, as a new obedi∣ence, to shew thankfull mindes for the deliuerance and full satisfaction obteined by the death and the satisfaction of the sonne of God.

OVT OF THE CONFESSION OF BOHEMIA.

CHAP. 5.

NOw that we know what sinne is, in the next place we are taught concerning holie repentance: which doctrine doth bring great comfort to all sinners, and gene∣rallie, it is verie profitable and necessarie to saluation, for all men, as well for Christians which beginne to learne, as for those which haue profited, yea euen for sinners that haue fallen, yet such which by the grace of God being conuerted, * 1.17doe repent. Of this repentance Iohn Baptist did preach, and after him Christ, in these words, Repent, for the kingdom of God is at hand. Afterwarde also the Apostles preached * 1.18thereof throughout the wholl world, for so it is written, And thus it hehooued, that repentance and remission of sinnes shoulde be preached in his name among all nations. Now this repentance doth whollie arise out of a true knowledge of sinne, and the

wrath of God: And to attaine vnto this knowledge, we must vse the full and entire helpe of the ministerie, by peaching to laie open vnto vs both the doctrine of repentance or the law, touching that righteousnes which is due vnto God, and the sentence of God pronounced against sin, & also of faith in Christ Iesus, and of that holy satisfaction, which he hath made for vs, by suffering moste greeuous torments. This repentance and sauing conuersion doth our mercifull God, by his peculiar gifte, offer, and bestowe, and he writeth the same in the hearts of the faithfull, euen as he saith, I will giue you a new heart, and I will put my spirit in the midst of you, and * 1.19I will cause you to walke in my waies. Againe, That you maie re∣pent of your sinnes, and of your Idolatrie. And againe, When I was conuerted, I did repent.

This sauing repentance (which doth differ verie much from the repentance of Esau and ludas) taketh it true and right beginning from this gifte of God, who bestoweth it, and from the sermons of the word of God, whereby sinne is reprooued: and it hath this in order first, that it is a feare and terrour of the secret heart before God, and that by re∣penting and sorowing it doth tremble at this iust and seuere iudgement and reuengement, whereupon ariseth a heauie, trembling, and vnquiet conscience, a troubled minde, a heart so sorrowfull, carefull, and bruised, that a man can haue no comfort with himselfe and of himselfe, but his soull is full of all griefe, sadnes, anguish, and terrour, wherby he is much troubled, because of the feare of that burning wrath, which he seeth in the seuere countenance of God. We haue an example in Dauid, when he saith, There is nothing sound * 1.20in my flesh, because of thine anger, neither is there rest in my bones, because of my sinnes. I am become miserable, and crooked verie sore: I goe mourning all the daie. Such a terrour and true sense of sinne doth worke in the faithful an inward chaunge of the minde and the soule, and a constant detesting of sinne and the causes and occasions thereof. Hereunto it is streight∣waie added, by diligent teaching of the troubled, terrified, & repentant, that such men ought, in a sincere affection of the heart, with repentance, & an humble submission of the minde, by their confession and inuocation to turne vnto the Lord, and by faith in Iesus Christ our Lorde to conceiue

sure and vndoubted trust in his mercie, to hold fast the ap∣prehended promise, and to relie whollie thereon; and see∣ing they haue no righteousnes of themselues, earnestlie and faithfullie to desire of the diuine grace, that God would haue mercie on them, & vouchsafe of his grace to forgiue them their sinnes, for the Sonne, and his pretious merites * 1.21sake, who was made an attonement or reconciliation for sinne, yea▪ also a cursse, that he might make or conse∣crate vs as holie vnto God. For to such men (that they may be stirred vp to the greater confidence) that sure and pre∣tious promise is propounded, and by preaching ought to be propounded, whereby the Lord doth saie, Call vpon me i•• * 1.22the daie of trouble, and I will deliuer thee: and this they ought to doe, as often as they haue neede, and so long as they liue. Hereof the iudgement of Saint 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 al men, which do truelie repent them of their sinnes & in regarde thereof are sorowfull, and mislike themselues, ought to cease from the cōmitting of euil, & learne to do that which * 1.23is good: for so writeth Esai in that place, wherin he exhorteth to repentance. And Iohn Baptist in the like sort admonish∣ing the people, saith, See that you bring forth, or do, the 〈◊〉〈◊〉 worthie of repentance: which doth chieflie consist in mortifica∣tion * 1.24or putting of the old man, & in putting on the new man, which af∣ter God is created in righteousnes, &c. as the Apostolike doctrine doth signifie. Moreouer the penitent are taught, * 1.25to come to the Phisitians of their soules, and before them to con∣fesse their sinnes to God, yet no man is commaunded or vr∣ged to tell and reckon vp his sinnes, but this thing is there∣fore vsed, that by this meane euerie one maie declare their griefe, wherewith they be troubled, and how much they mis∣like them-selues for their sinnes, and maie peculiarlie de∣sire and know that they obteine of their God counsell and doctrine, how they maie hereafter auoid them, and get in∣struction and comfort for their troubled consciences, and absolution by the power of the Keies, and remission of sinnes, by the ministerie of the Gospell instituted of Christ▪ and when these things are performed to them of the mini∣sters,

they ought to receiue them at their handes with con∣fidence, as a thing appointed of God, to profit and to doe seruice vnto them for their sauing health, & without doubt∣ing to enioy the remission of their sinnes, according to the word of the Lord, whose sinnes you remit, they are remitted. * 1.26And they relying vpon this vndoubted faith, ought to be certaine and of a resolute minde, that through the ministe∣rie of those keies, concerning the power of Christ, and his word, all their sinnes be forgiuen them. And therfore they which by this meanes and order obteine a quiet and ioyfull conscience, ought to shew them-selues thankfull for this heauenlie bountifullnes in Christ, neither must they re∣ceiue it in vaine, or returne againe to their sinnes accor∣ding to that faithful exhortation of Christ, wherein he com∣maundeth vs to take heede: Beholde then art made wholl, sinne * 1.27nomore, lest a worsse thing happen vnto thee. And, see that thou sinne no more. Now the foundation, whereon the whol vertue and efficacie of this sauing repentance doth stay it selfe, is the merit of the torments of the death, and resurrection of our Lord and sauiour, whereof he him selfe saith, These thinges it behooued Christ to suffer, and to rise againe the third daie, * 1.28and that repentance and remission of sinnes should be preached in his * 1.29name to all people. And againe, Repent, and beleeue the Gospell.

Also they teach, that they, whose sinne is publike, and therefore a publike offence, ought to giue an * 1.30externall testimonie of their repentance, when God doth giue them the spirit of repentance, and that for this cause, that it maie be an argument and testimonie, whereby it may be prooued or made euident, that the sinners which haue fal¦len, * 1.31and do repent, do truelie conuert them selues: also that it maie be a token of their reconciliation with the * 1.32Church and their neighbour, and an example vnto others, which they maie feare and reuerence.

Last of all, the wholl matter is shut vp with this or such like clause of admonition, That euerie one shal be condem∣ned whosoeuer he be, which in this life doth not repent in the name of our Lord Iesus Christ, according to that sen∣tence pronounced by Christ, Except ye repent▪ ye shall al in like sort perish, as they did, who were slaine with the fall of the tower of Silo.

Hitherto also perteineth that parte of the same confession, which treateth

Of the time of grace CHAP. 20.

FVrthermore among all other thinges they teach, con∣cerning the time of grace, and the fatherly visitation, that men maie learne to consider, that all that time of age, they lead in this life, is giuen them of God to be a time of grace, in the which they maie seeke their Lord and God his grace and mercie, and that they maie be loued of him, and by this meanes obteine here their saluation in Christ; whereof the Apostle also made mention in his sermon, which he preached at Athens, saying, God hath as∣signed * 1.33vnto man the times, which were ordeined before, and the bandes of their habitations, that they should seeke the Lord, if so be they might haue groped after him, and found him. And by the Prophet Esaie the Lorde saith, In an acceptable time h••••e * 1.34I heard thee, and in the daie of saluation haue I helped thee. Beholde now, saith Saint Paull, is the acceptable time, no•• 〈◊〉〈◊〉 the daie of saluation. Therefore at all times the people be admonished, that whilest they liue on the earth, and are in good health and haue in their hands, and do presentlie en∣ioy the time of grace offered by God, they would truelie re∣pent, and beginne the amendment of their life, and re∣concile themselues to God: that they would stirre vp their conscience by faith in Christ, and quiet it by the ministerie of the Gospell in the Church, and herein confirme them∣selues, that God is mercifull vnto them, and remitteth all their sinnes for Christ his sake. Therefore when they are confirmed in this grace which is offred them to establish & confirme their calling, & do faithfullie exercise themselues in good works, then at the length they are also in an assured hope to looke for a comfortable end, & they must certenlie persuade thēselues, that they shal assuredlie be caried by the Angels into heauen, & eternall rest, as was the soule of that * 1.35godlie Lazarus, that they maie be there, where their Lord and redeemer Iesus Christ is, and that afterward in the daie of resurrection this soule shall be ioyned againe with the bo∣die, * 1.36to take full possession of that ioy and eternall glorie, which can not be expressed in words. For they shall not c••••e

into condemnation, but by making a waie through it, they shall passe from death into life.

The epistle to the Hebrewes to stirre vs vp to vse such ex∣hortations, saieth, Exhort your selues among your selues, exhort * 1.37ye one another dailie, so long as it is said to daie. Let no man a∣mong you be hardned by the deceit of sinne. For we enter into the rest, which haue beleeued, that is, which haue obeied the voice of God, while wee had time giuen vs. On the other side we must also holde this moste assuredlie, that if anie man, beeing polluted with sinnes, and filthie deedes manifest∣lie contrarie to vertue, do in dying departe out of this worlde without true repentance and faith, that his soule shall certainlie goe into hell, as did the soule of that rich man, who wanted faith, in the bottomeles pit whereof there is no droppe of grace, and that in the daie of iudgement that moste terrible voice of the Sonne of God sounding in * 1.38his eares shall be heard, wherein he shall saie, Departe from me ye curssed into euerlasting fire, which is prepared for the Deuill and his Angells: for they which haue done euill, shall come forth to the resurrection of iudgement.

Therefore in teaching they doe continuallie vrge this, that no man differ repentance and turning vnto God, till he come to be olde, or till he lieth sicke in his bed, and in the meane time doe boldelie practise his wantonnes in sins, and in the desires of the flesh and the world, because it is written, Doe not saie, The aboundant mercie of the Lord will purge my sinnes: for mercie and wrath doe hasten with him, and his indig∣nation shall lie vpon the sinners. Make no tarying to turne vnto the Lord, and put not of from daie to daie. For suddenlie shall the wrath of the Lorde breake forth, and in thy securitie thou shalt be destroyed, and thou shalt perish in time of vengeance. But that especiallie is a moste daungerous thing, if anie man, after he hath receiued the gift of the grace of God (and that in the testimonie of a good conscience) doth of set purpose, and wantonlie sinne, and contemne, and make no account of all those exhortations and allurements, proceeding ou•• of a louing heart, and that to this ende, that he maie in time thinke on that which is for his health, and repent, and moreouer doth persist in a bold and blind perswasion of the mercie of God, and trusting thereto, doth sinne, and doth

confidentlie abuse it, and goeth forward in that sort withou•• repentance, euen vnto the last pinch, and then beginne••h being forced thereunto by the terrours of death and the feare of infernall punishments, so late to conuert him∣selfe, and to call for the mercie of the Lorde, as when the seuere and intollerable anger of the Lord wa••eth hot••••, and punishments rush and breake foorth, as doth the great violence of floodes, which can not be resisted. Therefore of such a man, (which thing we speake with sorowe) it is hard to beleeue that he can trulie repent, and therefore it is to be doubted, lest that be fulfilled in him, which the Lord doth threaten by the Prophet Micheas, That insteed of grace he shall feele the wrath of God, and that it will come to passe that the wrath of God shall sley him. For in * 1.39a fearefull speach doth he saie thus, Then shall they crie to the Lord, but he will not heare them, but he will hide his face fo•• them at that time, because they haue continuallie liued wickedlie. * 1.40Yea the Lord himselfe saith, Although they crie in mine 〈◊〉〈◊〉 with a loude voice, yet will I not heare them, seeing they would no•• heare my voice, when as all the daie long I spread out my hands to them, and gaue them large time and space for grace. For the which cause the holie Ghost crieth out, and saith, To∣daie* 1.41 if ye will heare his voice, harden not your hartes, as in the gi••∣uing in the daie of that tentation in the wildernes.

Therefore according to all these thinges, our men doe diligentlie, and out of the groundes of the Scripture, exhort, that euerie man do in time vse and follow this faithful coun∣sell, and necessarie doctrine, that so he maie turne awaie the feare of this moste heauie daunger, yea that he doe not be∣traie the health of his owne soule. For vndoubtedly this hor∣rible daunger is greatlie to be feared, lest whatsoeuer here that doth rashlie or stubbornelie condemne or neglect this time of grace, so louinglie graunted of the Lord, he doe re∣ceiue, and that worthelie, that rewarde of eternall punish∣ment, which is due thereunto: euen as saint Ambrose also, a∣mongst manie other thinges, which he handleth diuerslie * 1.42to this purpose, doth thus write, and in these wordes: If any man at the verie point of death shall repent, and be absolued (for this could not be denied vnto him) & so departing out of this life dieth, I dare not saie, that he departeth hence in good case, I do not affirme it,

neither dare I affirme or promise it to anie man, because I would de∣ceiue no man, seeing I haue no certeintie of him. Doe I therefore saie that be shall be damned? neither doe I saie that he shall be deliuered. 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 will repent, when thou canst not sin, thy sinnes haue left thee, and not thou thy sinnes. Yet that no man maie dispaire, they teach this also, that if anie man, in the last hower of his life, shew out signes of true repentance, which thing doth fall out verie seldome (for that is certain∣lie true which is written in the epistle to the Hebrues, And this will we also doe, so that God giue vs leaue to doe it) that such a * 1.43one is not to be depriued of instruction, comforte, absoluti∣on, or remission of sinnes. For the time of grace doth last so long as this lise doth last: wherfore, so long as we liue here, it is meete that we should thinke of that Propheticall and A∣postolicall sentence, To daie, seeing yee haue heard his voice, harden not your heartes. Now herein doe our men labour, and * 1.44endeuour them selues moste earnestlie, that all men maie obeie this louing commaundement and counsell▪ and that they speedelie repent, before the sunne be darkened after a strange manner, and the hilles be ouerwhelmed with dark∣nes, & that laying sinne aside, they would turne them selues to god, by flying vnto him in true confidence, and with a constant inuocation, from the bottome of the heart, and that they do their faithful indeuour, that they be not repel∣led from the glorie of eternall life, but that they maie liue with Christ & his Church in this life for a time, and in the other life for euer.

Amen.

OVT OF THE CONFESSION OF AVSPVRGE.

TOuching Repentance they teach, that such as haue fallen after Baptisme may finde remission, at what time they returne againe. And that the Church is bounde to giue absolution vnto such, as returne by repen∣tance. Now repentance or the conuersion of the vngodlie standeth properlie of these two parts. The one is contrition, that is, a terror stricken into the conscience through the ac∣knowledgement of sinne, wherin we doe both perceiue gods displeasure, and are greeued that we haue sinned, and doe

abhorre and eschue sinne, according as Ioell preacheth▪ Rent your heartes, and not your garments, and turne vnto the Lord your God, &c. The other parte is faith, which is begotten in vs, by the Gospell or by absolution, & doth beleeue that the sinnes are vndoubtedlie forgiuen for Christ sake, and doth com∣fort the conscience, freeing it from feares. Of which faith spake Saint Paull when he saieth, Beeing iustified by faith 〈◊〉〈◊〉 haue peace with God. Afterward there must follow the good fruites of repentance, that is, obedience vnto God, accor∣ding to that saying, We are debters not to the flesh, to liue after the flesh. For if ye liue after the flesh, ye shall die. But if by the spirit ye mortifie the workes of the flesh, ye shall liue.

They condemne the Nouatians which would not absolue them which hauing fallen after baptisme returned to repen∣tance. They condemne also those that teach not that remis∣sion of sinnes commeth freelie by faith for Christ sake, but labour to prooue that remission of sinnes commeth by the worthines of contrition, of charitie, or of some other works, and would haue mens consciences in time of repentance to doubt, whether they may obteine remissiō, & doe say plain∣ly, that this douting is no sin. Likewise they condemne those which teach that Canonicall satisfactions are necessarie to redeeme eternal paines or the paines of purgatory. Though * 1.45we are of that minde that the calamities of this life may be asswaged by good workes, as Esaie teacheth Chap. 58. Breake thy bread vnto the hungrie, and the Lord shal giue thee rest continu∣allie. Besides they condemne * 1.46the Anabaptists, who denie that they that are once iustified can againe loose the spirit of God. Also they condemne those that stiflie holde, that some may attaine to such a perfection in this life, as that they cannot sinne any more.

This eleuenth Article we finde in some editions placed in the twelfth place, and after the first periode we finde these wordes.

Now repentance consisteth properlie of these two partes, one is contrition or terrours, stricken into the conscience through the sight of sinne: The other is faith, which is con∣ceiued by the gospel or by absolution, & doth beleue that for Christ sake the sinnes be forgiuen, and comforteh the con∣science, and freeth it from terrours. Then there must follow

good workes, which are fruites of repentance.

They condemne the Anabaptists, who denie that men once iustified can loose the spirit of God, & doe stiflie holde that some men may attaine to such a perfection in this life, that they can sinne no more. In like case the Nouatians are condemned, which would not absolue such as had fallen after Baptisme, though they returned to repentance. They also that teach that remission of sinnes is obteined for our owne loue or good works, and such as teach that Canoni∣call satisfactions are necessarie to redeeme euerlasting or purgatorie paines, are whollie misliked of vs.

Concerning confession of sinnes they teach that priuate absolution is to be reteined still in Churches, though it be a needeles thing in confession to make a rehearsall of the sinnes. For it is an impossible thing to reckon vp all a mans offenses, according as the Psalmist saith, Who doth vnderstand his faults, &c.

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

Though a reckoning vp of al sinnes be not necessarie. For it is impossible, as the Psalmist saith, &c.

Art. 3. Of abuses.

Of confession.

THe Diuines and Canonists haue cast a great myst of darkenes chieflie vpon this point of Christian do∣ctrine touching repentance: as not onelie their bookes doe testifie, but also the consciences of al the godlie, which doe confesse that the intricate and endles disputations of the di∣uines, and the infinite traditions about the matter of repen∣tance, was euen a fearefull racking of their consciences. For they doe no where teach any certaintie, how remission of sins is obteined. And as for faith, there is no word amongst them. Yea they bid men to be alwaies in doubt of remission of sinnes. Afterward they torment mens consciences, with a harsh reckoning vp of their faults, and with satisfactions. For what a snare vnto a mans conscience was the tradition, which requireth them to reckon vp all their sinnes.

As for satisfactions, they did obscure and darken the be∣nefit

of Christ, because that euen the learned among them did imagine that eternall death was recompensed by them. But the vnlearned were perswaded that forgiuenes of the fault was purchased by such deedes. What that their seruices for the most part were not commaunded of God? as babling of praiers, inuocation of Saints, Pilgrimages, and such like stuffe. Thus was the pure doctrine of repentance ouerwhel∣med with an huge heape of vnprofitable and euill opinions. And it is manifest that the godly in manie ages past haue greatlie wished that this doctrine had beene more purelie taught.

Furthermore, it is especiallie needefull that the doctrine of repentance should be taught in the Church most purelie and sincerely. Therfore our Diuines haue laboured to cleare this point as much as might be. And surelie they haue so o∣pened and cleared it, that the soundest euen amongst our aduersaries do confesse, that in this matter they haue welde∣serued of the Church for we do simply and plainlie without anie Sophistrie laie sorth that, which the Gospell teacheth touchingrepentance, that men may perceiue how they must returne vnto Christ, by what meanes remission of sinnes is obteined, what worship & what workes doe please God: First we teach that contrition is requisite, thatis, the true terrors and sorrows of the minde, which feeleth the wrath of God, is grieued for sinne committed▪ and ceaseth to do euill. And though these sorrows be requisite, yet must we know that re∣mission of sinnes is not graunted for the worthines of con∣trition, or of these sorrowes, but we must ioyne faith with them, that is, a trust and confidence of mercie promised for Christes sake, and we holde, that our sinnes are freelie for∣giuen for Christes sake.

When we once are comforted in these terrours by faith, we do vndoubtedlie obteine remission of sinnes, as we haue said before. And this faith our mindes do conceiue by the Gospell; also by the absolution, which preacheth and appli∣eth the Gospell vnto the distressed consciences. And for this cause do our diuines teach, * 1.47that priuate Absolution is to be reteined in the Church, and they set out the dignitie of it, and the power of the keies, with true and verie large commendations: namelie because the power of the keies

doth dispense the Gospell not onelie to al in general, but also to euerie * one in particular: as Christ saith, Thou hast wonne thy brother, &c. and because we must beleeue the voice of the Gospell, which is dispensed vnto vs in absolution by the ministery of the Church, no otherwise then a voice sounding from heauen.

This wholl benefit of absolution and of this ministerie hath heretofore beene whollie obscured with the false opini∣ons of such, as taught, that absolution was naught worth, without sufficient contrition, and did afterwards wil men to misdoubt of absolution, because no man knewe whether his contrition were sufficient or not. What els was this but quite to take awaie from all consciences the comfort of the Gospell, and to remooue out of the Church and cleane to a∣bolish the ministery of the Gospel or the power of the keies? whodoth not see that these pernitious errors are worthely reprooued?

Now seeing that confession yealdeth a place where to be∣stowe absolution in priuate, and this custome doth vpholde the vnderstanding of the power of the keies, and remission of sinnes, among the people; besides seeing that this con∣ference auaileth much for admonishing and instructing of men, therefore we doe duelie retaine Confession in our Churches, yet so, as that wee teach that reckoning vp of the faultes is not necessarie by Gods lawe, and that mens consciences are not to be clogged with it. For there is no commaundement in all the Apostles writinges sounding that way. Againe, this rehearsing of all ones sinnes is a thing impossible, according to that in the Psalme, Who can vnder∣stand his faultes. And Ieremie saieth, The heart of man is corrupt and vnsearchable. But if no sinnes could be forgiuen, but such as are reckoned vp, mens consciences could neuer be at rest, because they neither see, nor can call to minde the greatest number of them. Whereby it maie easilie be gathered, that the ministerie of absolution and remission of sinnes doth not depend vpon the condition of numbring them vp all.

The auncient writers also doe testifie that this coun∣ting of sinnes by tale is a thing needles. Chrysostome on the Epistle to the Heb. saith, Let vs recken of it, that we haue sins, and let not the tongue alone vtter it, but the conscience within vs al∣so.

And let vs not barelie saie we are sinners, but let vs recken vp our sinnes particularlie, I doe not bid the to bewraie thy selfe openlie, nor to occuse thy selfe to other, but to followe the saying of the Pro∣phet, Laie open thy waies before the Lord, confesse thy sinnes before God, vtter thy sinnes with praier before the true iudge, not remem∣bring them with the tongue, but with the conscience, & then in deed maist thou hope to finde mercie. That sermon of Chrysostomes, teacheth not onelie what is to be thought of reckoning vp of sinnes, but doth also verie wiselie ioyne contrition and faith together, as they are ioyned by vs. First he will haue vs acknowledge our sinnes vnfainedly, and abhorre them from our heartes: In the next place he teacheth to adde there∣unto praier & faith, which maie assure vs that we are forgi∣uen. Elsewhere he saith, Acknowledge thy sins that thou maist as them away. If thou are ashamed to shew thy sins to any man, then vt▪ them euerie day in thy heart: I say not▪ goe, confes thy sins to thy fel∣low seruant, that may vpbraide thee with them, butconfes them vnto god that is able to cure thē. The glosse vpon the dercees touch∣ing penance, the 5. distinct▪ graunteth that Confession was or∣deyned of the Church, and is not commaunded in the scriptures of the olde and new Testament: of the same iudgement are manie of the Doctors. Wherefore our iudgement touching the do∣ctrine of confession is neither new nor without reason.

Lastlie there is moste need of all that the godlie shoulde be admonished, touching satisfactions. For there was more hurte and daunger in them, then in numbring vp of sinnes, in as much as they darkened the benefit of Christ: because that the vnlearned thought they did obtaine remission of the guilt of sin for their owne workes sake: and besides mens consciences were much distressed if aught were omitted that was inioyned for satisfaction. Againe, ceremonies and pilgrimages, and such like fruitles workes, were thought meete for satisfaction, rather then thinges commaunded of God. And forsooth their teachers themselues dreamed that eternall death was fullie redeemed by them. Therfore we thought it needfull that godlie mindes should be set free from such errors, and we teach that their canonicall satisfa∣ctions, which they call workes not due &c, are neither a∣uaileable for the remission either of the fault or euerlasting punishment, nor yet necessarie. It was a custome long since

in the Church, that in publike penance such as had fallen & did returne to the Church againe, should not be receiued without some punishment laid vpon them for examples sake: from which custome these satisfactions did spring But the fathers minde was by such examples to fraie the people from sinnes: they did not account that Ceremonie to be a iust recompence for the fault, or for eternall death, or for purgatorie paines. These things were afterwards coyned by ignorant and vnlearned men. But those auncient customes * 1.48were in time worne out of vse, and laid aside. As for vs, we doe not burden mens consciences with satisfactions: but this weteach, that the fruites of repentance are necessarie, and that obedience, the feare of God, faith, loue, chastitie, & the wholl renuing of the spirit ought to increase in vs.

We giue men warning * 1.49of this also, that sinnes are eft∣sonnes punished euen by temporal punishments in this life, as Dauid, Manasses, & manie others were punished, and we teach that these punishments maie be mitigated by good works, & the whol practize of repentance, as Paul declareth, If we would iudge our selues we should not be iudged of the lord. And repentance deserued (that is, obteined) that God should alter his purpose, touching the destruction of Niniuie.

Thus whereas before the disputations were intricate and endles, and full of grosse opinions, now that do∣ctrine beeing purged is deliuered to the people so, as it maie be vnderstoode, and auaile much vnto godlines. We doe still holde and set forth the true partes of repentance, Contrition, Faith, Absolution, Remission of sinnes, Amend∣ment of the wholl life, Mitigation of present punishmentes: and wee are in good hope, that the godlie will not onelie not reprehend anie thing in this place▪ but also will giue them thankes which haue purged this pointe of Christian doctrine, which is requisite and profitable in all Churches to be expounded moste plainlie and set out moste clearelie. Christ, saith, that the Angells in heauen doe reioyce whensoeuer they set a sinner repent. And therefore the Churches, and the Angells themselues doe reioyce at the pure doctrine of repentance thus set downe.

OVT OF THE CONFESSION OF SAXONIE.

Hitherto perteine first the two last clauses of the third Article. Of the remission of sinnes, &c. Which are thus set downe.

IT is most certeine, that the preaching of Repentance doth perteine to all men, and accuse all men. So also the promise is generall, and offereth remission of sinnes to all, according to those generall speaches, Math. 11. Come vn∣to me all ye that labour, and are heauie loaden, and I will refresh you. Also Ioh. 3. That euerie one, which beleeueth in him should not pe∣rish. Rom. 10. Euery one that beleeueth in him, shal not be confoun∣ded. Againe, He that is Lord ouer al, is rich vnto al, that cal on him. Rom. 11. The Lord hath shut vp al vnder disobedience, that he might haue mercie on al. Let euerie one comprise himselfe in this generall promise, and not giue himselfe to distrust, but let them striue that they may assent to the worde of God, & obey the holie Ghost, and desire that they may be helped, as it is said, Luc. 11. How much more wil he giue the holie Ghost to them that aske it?

Of Repentance. Artic. 16.

BY the mercie of God this parte of Doctrine speciallie is declared in our Churches with great perspicuitie, wher∣as the Sentētiaries haue wrapped it in most intricate Laby∣rinthes. First we doe openlie condemne the Catharans, and the Nouarians, who feigned that neither the elect could fal into sinnes against the•• conscience, neither that they who had fallen after their amendmēt were to be receiued again, & our confutations of these furies are extant, Neither dowe goe about to make brawlings about the worde Repentance: if any man like it better, let him vse the worde Conuersion, which worde the Prophets also haue often vsed. Moreouer we doe willing he reteine the worde Contrition, and we sale that the first part of repentance or Conuersion is Contriti∣on, which is, truely to tremble through the knowledge of the wrath of God against sinnes, and to be sorie that we haue offended God: and we saie, that there must needes be some such great feare and griefes in those that are conuerted, & that they doe not repent, which remaine secure and without greefe, as it is saide, 2. Cor. 7. Ye sorowed to repentance: And

Ezech. 20. Andye shal mislike your selues in your owns 〈◊〉〈◊〉 and acknowledge your selues to be worthie of punishment and instruction. And these true griefes are a feeling of the wrath of God▪ as is declared more at large in an other place. But here we re∣prooue our aduersaries, who feigne that Contrition doth deserue remission of sinnes, and that Contrition 〈◊〉〈◊〉 be sufficient. In either errour there be great my••••es. For re∣mission is giuen freelie for the mediatours sake, and what contrition can be sufficients Yea rather the more the sorrow encreaseth without assurance of mercie, so much the more mens heartes doe she from God, and no creature is able to susteine the greatnes of this sorow, whereof Esaie speaketh, Chap. 38. He brake all my bones, like a Lyon. But those idle dreames of the writers doe declare, that they leade a care∣lesse life, and that they are 〈◊〉〈◊〉 in the Gospell. Now these true sorowes doe arise, when the sinne of the contempt of the Sonne of God (as is declared in the Gospell▪) is re∣preoued. The spirit shall reprooue the worlde of sinne, because they beleeue not in me. Ioh. 16. And by the voice of the Morall law other sinnes are reprooued, as Paull saith, Rom. 3. By the law came the knowledge of sinne.

As touching priuate confession, to be made vnto the Pa∣stours, we affirme, that the ceremonie of * 1.50priuate absoluti∣on is to be retained in the Church, & we doe constantlie re∣taine it for manie weightie causes▪ yet with all we doe teach, that men must neither commaund, nor require the recitall of offenses in that priuate talke, because that recitall of of∣fences is neither commaunded of God, nor a thing possible, and it maketh godlie mindes to doubt, and it maketh faith faint.

And this we doe much more reprehend, that in the do∣ctrine of Repentance or conuersion, our aduersaries doe no where make mention of iustifying faith, (whereof we haue spoken before) by which alone Remission of sinnes is truelie receiued, the heart is lifted vp euen when it hath a feeling of the wrath of God, and we are freed from the sorowes of hell, as it is written. Rom. 5. Being iustified by faith▪ we haue peace. Without this faith sorowes are no better then the re∣pentance of Saul, Iudas, Orestes, and such like, as are men∣tioned in tragedies. Neither doe our aduersaries teach the

Gospell, but the law, and humane traditiones, either omit∣ting this faith, or else fighting against it. But seeing that 〈◊〉〈◊〉 true conuersion there must be these changes, a mortificati∣on, & a quickning, as it is said Rom. 6. & in diuers other pla∣ces, for doctrines sake we doe deuide conuersion or repen∣tance into three parts, into contrition, faith, and new obe∣dience: these thinges doth true conuersion comprehend, as the voice of God, & the true experience of the Church do declare. Yet do we not make contention either about the manner of speaking, or about the number of the partes, but we wish that all men may see those thinges which are neces∣sarie. And it is moste necessarie for the Church, that there should be a true, plaine, and most cleare doctrine, touching the wholl conuersion, which also is verie often repeated in those sermons, which are set downe in the scriptures, and that with great perspicuitie, & without anie intricate laby∣rinthes, as the Baptist and Christ saie, Math. 3. Repent, and beleeue the Gospell, Againe, Repent: Beholde the lambe of God, that taketh awaie the sinnes of the world. And Paule saieth. Ro. 3. All men are depriued of the glorie of god. Here he speaketh o•• contrition, afterward of remission: But we are iustified freelie by his grace, through redemption that is in Christ Iesus, by faith. Therefore it is necessarie, that in the doctrine of conuersi∣on or repentance there should mention be made of faith. Neither is it sufficient that our aduersaries saie, that they also doe speake of faith, and that faith doth goe before re∣pentance. For they speake of the doctrine of knowledge, I beleeue the forgiuenes of sinnes, to wit, that they be for∣giuen to others, euen as the deuills doe know the Creede: but the Gospell doth require this true faith, which is an as∣surance of the mercie of God, promised for the sonne of god his sake, and resting in the Sonne of God, which saith, I be∣leeue that remission of sinnes is giuen vnto me also, and that freelie, not for anie Contrition, not for anie my me∣rits, but for the Sonne of God, who by the infinite goodnes and wisedome of the godhead is appointed a Mediatour & redeemer. I know that the commaundement of God is im∣mutable, so that euerie one maie determine in these griefes, that he is assured lie receiued into fauour for Christ his sake. This is the proper voice of the gospel: this decree is brought

by the Sonne out of the bosome of the eternall father, and is sealed vp by his blood and resurrection. Not to assent to this wil and decree, is to contemne the Sonne of God: and con∣cerning this sinne, Iohn saith, cap. 3. He that beleeueth not the Some, the wrath of God abideth on him. But he that beleeueth that his sinnes be forgiuen for this Mediatours sake, he doth now certainelie receiue remission of his sinnes for Christ his sake, which is effectuall in him, and quickneth and san∣ctifieth him by his holy Spirit: and being now reconciled, he is vndoubtedly accounted iust, for the Mediatours sake, & is heir of eternal life. Either to omit, or to corrupt, or to dislike this necessarie comfort, touching conuersion, is as much as manifestlie to extinguish the Gospel. As touching this faith, absolution ought both to admonish vs, and also to confirme it, as Dauid was confirmed, when he heard this absoluti∣on, 2. Reg. 12. The Lorde hath taken awaie thy sinne. So know thou that the voice of the Gospell doth declare remission vnto thee also, the which remission is namelie propounded to thee in absolution. Doe not thou feigne, that the Gospell doth nothing at all pertaine to thee, but knowe that it was therfore published, that by this meanes men imbracing the Gospell might be saued▪ and that it is the eternall and im∣mutable commaundement of God, that thou shouldest be∣leeue it. He that doth not by this faith imbrace the Gospell, but is still doubting, he doth in vaine heare the absolution. Whē as by this comfort the hearts are quickned, & are now made the dwelling places of God. Then is it necessarie that they should now begin a new obedience, as is saide before. But to returne to wicked deedes, is * to shake of God, and a∣gaine to loose that righteousnes and life, as Iohn saith. 1▪ Iohn. 3. He that doth righteousnes, is righteous, he that committeth sinne, is of the deuill. But we haue before rehearsed the summe of the doctrine of new obedience.

Of satisfaction. Arti. 17.

NOw what a confusion there is in their doctrine of Satisfactions, which they tearme workes not due, in∣ioyned by the Church, it were long to rehearse, and few be∣fore these times haue vnderstoode it: but we doubt not but that this wholl part also is true lie and cleerely expounded in our Churches. It was a custome among our first fathers,

that they which defiled themselues with murther, Idolls, or filthie lustes, should be barred their companie, and chieflie from their sacrifices. This custome both the Sinagogue re∣teined, and other nations also, which were not altogether sauage, in Asia and in Greece. In the meane time they which were defiled, wandred vp & downe, beeing branded with the marks of their guiltines, as Orestes, A drastus, & many others. This custome in the beginning did the Church also keepe. Those that were defiled, it seuered from the mutuall society, afterward it did not sodenlie receiue those againe that did repent, that it might be knowne that they did vnfeignedlie aske pardon, and for examples sake it might profite others, but for certaine daies absolution was deferred, that they might be seene to aske pardon publikelie. So was that ince∣stuous Corinthian debarred, & afterward receiued againe, not without deliberation, 1. Cor. 5. This wholl custome was appointed * 1.51for examples sake, and is politicall, nothing at all pertaining to the Remission of sinnes. But afterward tho∣rough superstition it so encreased, that fastes and forbea∣ring the companie of man or wife, were inioyned for manie yeares. When these burthens had increased too much, the Bishoppes did release them againe, and this release of such rites was called Indulgence.

The Monkes not considering the historie 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 inioyned of the Church, that those punishments might be mitigated▪ and that satisfactions shoulde be workes not due by the law of God. We reiect these Monkish fables, which euen they themselues doe not vnderstand, and we retaine moste sure rules, to wit, That eternall punishments are remitted toge∣ther with the fault, for the Sonne his sake, not for anie o•••• satisfactions, according to that which is written in Hosea, Cap. 13. O death, I will be thy death: O Hell, I will be thy destru∣ction. Also Rom. 5. Being iustified by faith, we haue peace. Se∣condlie we saie 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, Mat. 15. They doe in vaine worship me with the commaundements of men▪ And * 1.52cer∣tainelie

the power of the keies hath no commaunde∣ment to inioyne such punishments. Also we feare that this applying of indulgences, by which the Pope doth applie the merites of Saintes vnto others, is but counterfeit, and that the indulgences in times paste were nothing else, but a re∣leasing of the Canons, which did nothing appertaine to those satisfactions, whereof the monkes doe speake. Now it is another thing to speake of satisfaction which is due, as of the restoring of theft, of that which hath bin gotten by vsury, of another mans wife, or his good name.

This restitution is a worke that is due, pertaining to new obedience, as Paull saith, Eph. 4 Let him that hath stolne steale no more. He that withholdeth another mans wife, hath nei∣ther contrition, faith, nor new obedience. Neither are the commaundements of god, touching due satisfaction, which we saie ought to be made, to be mingled with those trifling songes of popish satisfactions. Also this we confesse, that in this life manie horrible punishments are spread ouer the Church, ouer Empires, & ouer families, for certaine sins of manie men, yea euen of the Elect: as the sedition that was raised vp against Dauid, did not lightlie afflict that whol ci∣uil regiment, & many holy families. Therfore we distinguish betwixt eternall punishment, and the punishment of this life▪ and we saie, that eternall punishment is remitted one∣lie for the Sonne of God his sake, when we are iustified and quickned by faith.

And albeit that euen temporall punishments * 1.53are chief∣lie mitigated for the Sonne of God his sake, who is the hearbour for the Church, because this weake nature can not susteine the greatnes of the wrath of God, as Daniel praieth, Chap. 9. For the Lordes sake heare thou vs, and haue 〈◊〉〈◊〉 vnto our helpe, &c. Yet wee teach this also, that euen for the very* conuersions sake our punishments are mitigated, because that in the Saints the legall promises being added to their workes, are not without their effect, but haue their rewardes: Such a promise is this: Giue, and it shall be giuen vnto you. And when Paull saith 1. Cor. 11. If we would iudge our selues, we should not be iudged, he speaketh of wholl repen∣tance, not of those moste vaine shadowes, which they rea∣son to preuaile, although a man fall againe into mortall

sinne. And in this matter they haue deuised new iugling trickes. They confesse that these satisfactions are not re∣compences, but they saie, that we muste admitte such satis∣factions as chastisements, as Paull doth punish the Co∣rinthian. 1. Cor. 5. That chastisement was excommunica∣tion: and we confesse, that they which are guiltie of mani∣fest hainous deedes, are by a lawfull iudgement and order to be excommunicated, neither is iust 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 onelie * 1.54pronounce this sentence; The prison and common punishments doe pertaine to ciuill gouernours. But such is the frowardnes of certaine men, that although they see themselues conuinced by the eui∣dence of truth, yet they seeke to dallie by sophistrie, lest if they should giue place, they should be thought to haue be∣trayed their fellowes. God, which seeth the heart, know∣eth, that with a simple indeauour, we haue sought out the trueth.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of Repentance. CHAP. 12.

SEing that we must alwaies acknowledge our sinnes, and beleeue that they be forgiuen for Christ his sake, wee thinke it also meete that men should alwaies repent in this life. But diuers men expound repentance diuerslie; commonlie they make three partes of repentance, Contri∣tion, Confession, and Satisfaction. We will seuerallie and brieflie runne ouer these partes▪ that we maie declare what we maie thinke to be in deede Catholike and Apostolike▪ in this doctrine of Repentance.

Of Contrition. CHAP. 13.

WE call Contrition a feeling of the wrath of God▪ or a sorrow and great feare of the minde, raised by the knowledge of the greatnes of our sinnes, and the weigh∣tines of the wrath of God. And we thinke that such a Con∣trition, as the law of God doth vse to stirre vp in man, is ne∣cessarilie required in true repentance: but to teach that it

doth deserue remission of sinnes, or that it is a purging of our sinnes before God, we thinke it contrarie to the Aposto∣like doctrine. God truelie 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 vpon him a contrite & humble heart, by whose onelie contrition and humiliation our sinnes are purged be∣fore God, and his wrath is pacified. Now we are made par∣takers of this pacification, when with a contrite and humble heart we beleeue, that Iesus Christ alone is our reconciler with the heauenlie Father. Isa. 53. He was wounded for out tran∣gressions, he was broken for our iniquities: the chastisment of our peace was vpon him, and by his stripes we are healed. 1. Ioh. 2. He is the propitiation for our sinnes. Act. 10. To him giue all the Prophets witnes, that through his name, all that beleeue in him, shall haue re∣mission of their sinnes. Also the examples of Cain, Esau, Saul, Iudas Iscarioth, and such like, doe witnes, 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 tollerable to dispatch their life either by strangling, or by thrusting themselues in with swordes, rather then to suffer those horrible griefes, yet could they not obteine re∣mission of their sinnes. The Glosse saith, If we looke narrow∣lie to the matter, remission of sinnes is to be attributed to the grace of God, not to contrition. Wherfore we confesse, that to shew forth true repentance, Contrition is necessarie, yet not to this ende, that it should be any merit or purging of our sinnes before God: but that man, acknowledging the greatnes of his sinnes, should be stirred vp to seeke remission of sinnes & saluation, in the onelie free clemencie and mercie of God, and that onelie for Iesus Christ our Lord his sake, by faith.

Of Confession. CHAP. 14.

THey call confession a reckoning vp of sinnes before a Priest. Therfore such confession as hath hitherto bin vsed, as it was not commaunded of God, so it is manifest, that the auncient Church did not exact it with such seueritie, as if it had beene necessarie to obteine eternal saluation. And it is not to be doubted, but that we ought to acknowledge our selues before God to be sinners, and to confesse our sinnes

to God, yea the auncient Ecclesiasticall writers doe graunt▪ that it is free for any one to reckon vp his sins before man, vnles in some matter man be offended, and the trueth, by lauful and deuine calling, is to be declared. Chrysostome saith, I will thee, not to bewraie thy selfe openlie, nor to accuse 〈◊〉〈◊〉 * 1.55selfe before others: but I counsell thee to obeie the Prophet, say∣ing, Open thy waie vnto the Lorde. And againe, If thou ar•• ashamed to shew thy sinnes to any man, then vtter them eue∣rie daie in thine heart: I saie nos, goe, confesse thy sinnes to they felow seruant, that maie vpbraide thee with them, but confesse them vnto God, that is able to cure them. Now although these wordes of Chrysostome vse to be expounded of those sinnes, which were before confessed to a Priest, yet is this expositi∣on a manifest wresting of the meaning of Chrysostome: and the Ecclesiasticall historie doth euidentlie witnes, that this custome of confessing vnto a Priest was abrogated in the * 1.56Church of Constantinople. Augustine saith, What haue I 〈◊〉〈◊〉 doe with men, that they should heare my confessions, as if they 〈◊〉〈◊〉 able to heale all my griefes? They are verie curious to know an other mans life, and verie slow in amending their own. Ambrose saith, Peter sorrowed and weept, because he erred as man: I doe not final what he saide, I know that he wept: I reade of his teares, I doe not reade of his satisfaction.

And although * 1.57we thinke, that it is not necessarie to sal∣uation, to reckon vp sinnes before a Priest, and that it is not any merite of remission of sinnes: yet we endeuour, that a generall confession of sinnes, so farre as may be, and is law∣full, maie be reteined in our Churches, and that for two cau∣ses. One is, that by this priuate conference, the ignorant may be admonished and instructed in necessarie matters: the other, that by this occasion, the Gospell of Christ, touch∣ing remission of sinnes, maie be heard priuatelie (the which Gospell is the true Keie of the Kingdome of heauen, and ab∣solution from sinne) and that by the hearing of the Gospell, or absolution, faith m aie be either conceiued, or confirmed. For, that we may truelie repent, we thinke that there is no∣thing more sure & certaine, then that of necessity we should haue faith, to this ende, that as the Gospel of Christ doth de∣clare it, so we may assuredlie beleeue that our sinnes are free∣ly pardoned and forgiuen for our Lord Iesus Christ his sake.

We are not ignorant, if we looke vnto our workes, that we are not one he to doubt, but also to dispaire of our salua∣tion, because that our workes, seeme they neuer so good, cannot stand vpright before the seuere tribunal seat of God. Neither are we ignorant, that some doubt of the mercie and fauour of God doth alwaies cleaue to our flesh, so long as we liue in the bodie. But seeing that God doth promise vnto vs his free mercie for Christ his Sonnes sake, and doth require of vs, that we doe obedientlie beleeue the Gospell of his sonne, he therewith also doth require, that we mor∣tifie the doubting of the flesh, and haue a moste assured affi∣ance in his mercie, that we doe not accuse his promise to be so full of deceit, as we are of doubting. And that we maie conceiue sure confidence therein, he placed our salua∣tion, not in the merites of our righteousnes, which is vnper∣fect, but onelie in the merites of his sonne our Lord Iesus Christ: whose righteousnes, as it is moste perfect, so is it moste firme and constant in the iudgement of God. Mar. 1. Repent, and beleeue the Gospell. He commaundeth vs to be∣leeue the Gospell, which declareth vnto vs the certaine fa∣uour of God toward vs for Christ his sake: therefore he will not haue vs to doubt of his fauour toward vs, but that we maie conceiue sure considence thereof. Ioan 6. This is the worke of God, that ye beleeue in him, whome the Father hath sent. If God require of vs, that we beleeue in his Sonne, certein∣lie he would not haue vs to doubt, but that we put our sure confidence in him. Iames. 1. If anie of you want wisdome, let him aske of him which giueth it, namelie of God, who giueth, I saie, to all men without exception, & vpbraideth not, and it shall be giuen him, but let him aske with confidence, nothing doubting. Hilarie saith▪ * 1.58The kingdome of heauen, which the Prophets foreshewed, Iohn prea∣ched, and our Lord professed to consist in him selfe, he will haue vs to hope for, without anie doubting of a wauering will. Otherwise iusti∣fication through faith is none at all, if faith itselfe be doubtfull. And * 1.59Augustine saith, He that doth dispaire of the pardon of his sinnes, doth denie that God is mercifull: he that doth distrust of the mercie of God, doth great iniurie vnto God, and, as much as in him lieth, * 1.60he denieth that God hath loue, trueth, and power, in which thinges all our hope doth consist. Sixtus saith, He which is doubtfull in faith, is an infidell. Wherefore we thinke that they, who coun∣sell

vs to doubt of the fauour of God towards vs, doe ••ot onelie dissent from the true iudgement of the Catholike Church, but also prouide verie ill for the saluation of the Church.

Of Satisfaction. CHAP. 15.

AS touching satisfaction, we beleeue and confesse, that the alone passion and death of the onelie 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 vs by the ministerie of the Gospell, and is recei∣ued of vs by faith. We also confesse that after the satisfacti∣on of Christ is applied, and by faith receiued, we ought ne∣cessarily to doe those good workes, which God hath com∣maunded: not that by them we might purge our sinnes be∣fore God, but that we might bring forth good fruites of re∣pentance, and testifie our thankefullnes. For, as touching praier, fasting, giuing of almes, & such like works, we thinke that they are diligentlie to be performed, yet that they haue a farre other vse, then that they should by their me∣rites either satisfie God for our sinnes, or applie vnto vs the merite of Christ.

OVT OF THE CONFESSION OF SVEVELAND.

Of Confession. CHAP. 20.

SEeing that true confession of sinnes, and such as hath it beginning from godlines, can be performed of no man, whome his repentance and true sorow of minde doth not force thereunto▪ it cannot be wrested out by anie precept. Wherefore neither Christ himselfe, nor the Apo∣stles would commaund it. Therfore for this cause our prea∣chers doe exhort men to confesse their sinnes, and there∣withall they shew what fruit ariseth hereof, that a man should secretlie seeke for comforte, counsell, doctrine, instru∣ction, and at the hands of a man, that is a Christian, and wise, yet by commaundement they vrge no man, but doe rather affirme, that such commaundements doe hinder godlines. For that constitution of confessing sinnes vnto a

priest, hath driuen infinite soules vnto desperation, and is subiect to so manie corruptions, that of late it ought to haue bene abrogated, and without doubt had bene abroga∣ted, if the gouernours of Churches of late time had burned with so great a zeale to remooue awaie stumbling blookes, as in times past Nestorius the Bishoppe of Constantinople did burne, who did vtterlie abolish secret confession in his Church, because that a certaine noble woman, going often to Church, vnder pretence of doing the workes of repen∣tance, was deprehended to haue to doe with a Deacon. In∣finite such vndoubted sinnes were committed euerie where. Moreouer the Pontifical laws do require that the hearer & iudge of confession should be so holie, learned, wise, mer∣cifull, that a man can hardlie finde out, especiallie among those that are commonlie appointed to heare confessions, to whom he might confesse him selfe. And now the School∣men doe thinke, that it is better to confesse sinnes to a laie man, then to that Priest, by whome we maie not looke to be edified in godlines. This is the summe: That confession bringeth more hurt then profit, which sound repentance & true sorow of the minde for sinnes committed doth not wring out. Therfore seeing this is the gift of god alone, that we maie repent of our sinnes, & be truelie sorowfull for that we haue sinned, nothing, that maie turne to saluation, can be done in this matter by commaundementes, as hath hi∣therto bene too too manifest euen by experience.

Notes

• * 1.1

  Luc. 24.
• * 1.2

  〈◊〉〈◊〉.
• * 1.3

  2. Tim. 2.
• * 1.4

  1. Ioh. 2.
• * 1.5

  Psa. 32.
• * 1.6

  Math. 6.
• * 1.7

  Iacob. ••.
• * 1.8

  All these things which are spoken of the keies, doe proper∣ly perteine to the 10. Sect.
• * 1.9

  〈◊〉〈◊〉 Cor. 5.
• * 1.10

  Ioh. 5.
• * 1.11

  Ioh. 8.
• * 1.12

  Luc. 9.
• * 1.13

  Rom. 6.
• * 1.14

  Marc. 3.
• * 1.15

  Act. 8.
• * 1.16

  Isa. 53. 1. Cor. 1▪
• * 1.17

  Math. 3. Mar. 1.
• * 1.18

  Luc. 24.
• * 1.19

  Ezech. 36. Heb. 8. Ezech. 36. Ierem. 31.
• * 1.20

  Psal. 38.
• * 1.21

  1. Ioh. 2. Gal. 3.
• * 1.22

  Psal. 50.
• * 1.23

  Isa. 1. Luc. 3.
• * 1.24

  Coloss. 3. Ephes. 4.
• * 1.25

  Looke the 1. obseruat. vpon this confess.
• * 1.26

  Ioan. ••0.
• * 1.27

  Ioan. 5. Ioan. 8.
• * 1.28

  Luc. 24.
• * 1.29

  Marc. 1.
• * 1.30

  looke th•• 2. obseruat. vpon this confess.
• * 1.31

  Marc. 5. & 18.
• * 1.32

  1. Tim. 5.
• * 1.33

  Act. 17.
• * 1.34

  Isa. 49. ••. Cor. 6.
• * 1.35

  Luc. 16. Ioan. 12. & 14. & 17.
• * 1.36

  Ioan. 5.
• * 1.37

  Heb. 4.
• * 1.38

  Math. 29. Ioh. 5.
• * 1.39

  Mich. 3.
• * 1.40

  Ezech. 8. Iere. 7. & 11. Isa. 65. & 66.
• * 1.41

  Psal 95. Heb. 3.
• * 1.42

  Lib. 3. de paenit. qui Augustini esse putatur.
• * 1.43

  Heb. ••.
• * 1.44

  Heb. 3.
• * 1.45

  Looke the 3. obseruat.
• * 1.46

  Looke the 4. obseruat.
• * 1.47

  Look the 5. obseru.
• * 1.48

  Looke the 6. Obseruat.
• * 1.49

  Looke the 7. ob∣seruat.
• * 1.50

  looke the 1. obseruat. vpon this confess.
• * 1.51

  looke the 4. obseruat.
• * 1.52

  looke the 5. obseruat. vpon this confess.
• * 1.53

  looke the 6. obseruat. vpon this confess.
• * 1.54

  Looke the 7 ob∣seruat.
• * 1.55

  Chrysin cap. 12. ad Heb. in hom. 31. In Psal. Mi∣serere. August. lib. 10. Confess. cap. 3.
• * 1.56

  Ambr. super Luc. de poe∣••ten. Dist. 1. Cap. ••e∣trus.
• * 1.57

  looke the 1. obseruat. vpon this confess.
• * 1.58

  In Mat. ca. 5
• * 1.59

  In Manueli. cap. 23.
• * 1.60

  Sixtus Pon∣tisex. Tom. 1. Epist. Six∣ti Pontisici••.