signe is bread and wine taken from things commonly used for meate and drinke The thing signified is the body of Christ which was given and his bloud which was shed for us and the communion of the body and bloud of the Lord wherefore the water bread and wine considered in their owne nature and out of this holy use and institution of the Lord they are onely that which they are called and which they were said then to be But let the word of God be once added to them together with invocation upon his holy name and the renewing of their first institution and sanctification and then these signes are consecrated and declared to be sanctified by Christ For Christs first institution and consecration of the Sacraments standeth yet in force in the Church of God in such sort that they which celebrate the sacraments no otherwise then the Lord himselfe from the beginning hath appointed have still even to this day the use and benefit of that first and most excellent consecration And for this cause in the administration of the Sacraments the very words of Christ are repeated And forasmuch as we learne out of the word of God that these signes were appointed unto an other end and use then commonly they are used unto therefore we teach that they now in this their holy use doe take upon them the names of things signified and are not still called bare water bread or wine but water is called regeneration and washing of the new birth and the bread and wine the body and bloud of the Lord or the pledges and Sacraments of his body and bloud not that the signes are turned into the things signified or cease to be that which in their owne nature they are for then they could not be Sacraments which should consist onely of the thing signified and have no signes but therefore doe the signes beare the names of the things because they be mysticall tokens of holy things and because that the signes and the things signified are sacramentally joyned together joyned together I say or united by a mysticall signification and by the purpose and will of him who first instituted them For the water bread and wine are not common but holy signes And he that instituted water in Baptisme did not institute it with that minde and purpose that the faithfull should onely be dipped in the water of baptisme and he which in the Supper commanded the bread to be eaten and the wine to be drunke did not meane that the faithfull should onely receive bread and wine without any further mystery as they eate bread at home in their owne houses but that they should spiritually be partakers of the things signified and by faith be truely purged from their sinne and be partakers of Christ also And therefore we cannot allow of them which attribute the consecration of the Sacraments to I know not what syllables to the rehearfall of certaine words pronounced by him that is consecrated and that hath an intent of consecrating or to some other accidentall things which are not left unto us either by the word of by the example of Christ or his Apostles We doe also mislike the doctrine of those that speake no other wise of the Sacraments then of common signes not sanctified nor effectuall We condemne them also who because of the invisible things doe despist the visible signes and thinke them superfluous because they doe alreadie enjoy the things themselves such were the Messalians as it is recorded We doe disallow their doctrine also who teach that grace and the things signified are to be so tied and included in the signes that whosoever doe outwardly receive the signes must needs inwardly participate the grace and the things signified what manner of men soever they be Notwithstanding as we esteeme not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulnesse or truth and the meere goodnesse of God For even as Gods word remaineth the true word of God wherein not onely bare words are uttered when it is preached but there withall the things signified by the words are offered of God although the wicked and unbeleevers heare and understand the words yet they enjoy not the things signified because they receive them not by a true faith Even so the Sacraments consisting of the word the signes and the things signified continue true and perfect Sacraments not onely because they be holy things but also for that God also offereth the things signified howsoever the unbeleevers receive not the things which are offered This cernmeth to passe not by any fault in God the author and offerer of them but by the fault of men who doe receive them without faith and unlawfully whose unbeliefe cannot make Rom. 3. the truth of God of none effect Now forasmuch as in the beginning where we shewed what the Sacraments were we did also by the way set downe to what end they were ordained it shall not be necessary to trouble our selves with repeating any thing which hath beene already handled Next therefore in order it remaineth to speake severally of the Sacraments of the new Testament Out of the former Confession of HELVETIA Of the force and efficacie of the Sacraments THe signes which in the Church of Christ be called Sacraments Artic. 20. are two Baptisme and the Lords Supper These being tokens of secret things doe not consist of bare signes but of signes and things also For in Baptisme water is the signe and * the thing it selfe is regeneration and to be taken by adoption to be the people of God In the Lords Supper bread and wine be the signes * Looke the 1. 2. Obser upon this confession but the thing is the communication of the body of Christ salvation purchased for us and the remission of sinnes These things are received by faith as the signes be received with the corporall mouth and the whole fruit of the Sacraments is in the thing it selfe Whereupon we affirme that Sacraments are not onely tokens of humane societie but also pledges of the grace of God by which the Ministers doe worke together with the Lord to that end which he doth promise offer and bring to passe yet so as we said before of the ministerie of the word that all the saving power is to be ascribed to the Lord alone Out of the declaration of the same Confession Of holy signes SAcraments are visible paterns instituted of God of the grace good will and promises of God towards us sure testimonies and holy remembrances the which under earthly signes doe represent unto us and set before our eyes heavenly gifts and doe withdraw the minde from earthly to heavenly things moreover they be tokens of Christian brotherhood and fellowship Therefore a Sacrament is not onely a signe but it is
9. VVE beleeve and confesse that the Eucharist for so it pleased our forefathers to call the Supper of the Lord is a Sacrament instituted of Christ himselfe and that the use thereof is commended to the Church even to the latter end of the world But because the substance is one thing and the use thereof another thing therefore we will speake of these in order Touching the substance of the Eucharist we thus thinke and teach * Looke the 1. observation upon this confession that the true body of Christ and his true blood is distributed in the Eucharist and we refute them that say that the bread and wine of the Eucharist * Looke the 2. Observat are signes of the body and blood of Christ being onely absent Also we beleeve that the omnipotencie of God is so great that in the Eucharist he may either annihilate the substance of bread and wine * Looke the 3. observation or else change them into the body and blood of Christ but that God doth exercise this his absolute omnipotencie in the Eucharist we have no certaine word of God for it and it is evident that the ancient Church was altogether ignorant of it For as in Ezech. where it is said of the Citie of Hierusalem described on the out side of a wall This is Hierusalem it was not necessary that the substance of the wall should be changed into the substance of the Citie of Hierusalem so when it is said of the bread This is my body it is not necessary that the substance of bread should be changed into the substance of the body of Christ * Looke the 4. observation but for the truth of the Sacrament it is sufficient that the body of Christ is in deed present with the bread and in deed the very necessitie of the truth of the Sacrament doth seeme to require that true bread should remaine with the true presence of the body of Christ For as to the truth of the Sacrament of Baptisme it is necessary that in the use thereof there should be water and that true water should remaine so it is necessary in the Lords Supper that there should be bread in the use thereof and that true bread should remaine whereas if the substance of bread were changed we should have no proofe of the truth of the Sacrament Whereupon both Paul and also the ancient Ecclesiasticall Writers doe call the bread of the Eucharist even after consecration bread 1 Cor. 11. Let a man examine himselfe and so let him eate of that bread c. And Whosoever shall eate this bread and drinke this cup of the Lord unworthily c. And Augustine in his Sermon to young children saith That which you have seene it is the bread and the cup the which thing also your eyes doe witnesse unto you but that which your faith desireth to learne is this the bread is the body of Christ the cup is his blood Now as touching the use of the Eucharist first although we doe not denie * Looke the 5. observation but that whole Christ is distributed as well in the bread as in the wine of the Eucharist yet we teach that the use of either part ought to be common to the whole Church For it is evident that Christ being nothing at all terrified by any dangers which afterward humane superstition invented or by other devises gave unto his Church both parts to be used Also it is evident that the ancient Church did use both parts for many yeeres And certaine Writers doe clearely witnesse that they which doe receive bread alone doe not receive the whole Sacrament Sacramentally for so they speake and that it is not possible to devide one and the self same mystery without great sacriledge Wherefore we thinke that the use of both parts is in deed Catholike and Apostolike and that it is not lawfull for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the ancient and true Church and to take away from the Laitie as they call them one part of the Eucharist And it is to be marvelled at that they who professe themselves to defend the ceremonies of the ancient Church should so farre swarve from the ancient Church in this point Moreover seeing that the word Sacrifice is very large and doth generally signifie a holy worship we doe willingly grant that the true and lawfull use of the Eucharist may in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the Sacrament of the body and blood of Christ is distributed to the Church and so it is truely called an applying of the merit of the passion of Christ to wit to them which receive the Sacrament Neither doe we condemne godly lessons and prayers which use to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for us to dissemble or to allow of those errours which have been added to this holy Sacrament rather by the ignorance of private men then by any lawfull consent of the true Catholike Church One errour is this that of the worship which ought to be common to the Church there is made a private action of one Priest who as he doth alone to himself mumble up the words of the Lords Supper so also he alone doth receive the bread and wine For Christ did institute the Eucharist not that it should be a private action of one man but that it should be a communion of the Church * Looke the 6. observation Therefore to the right action of the Eucharist two things at the lest are requisite to wit the Minister of the Eucharist who blesseth and he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eate thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the ancient and true Catholike Church did so severely observe that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anacletus in his first Epistle saith After that consecration is finished let all communicate except they had rather stand without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth it still Also the Antiochian Councell cap. 2. saith All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in prayer and cannot abide to receive the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his book De Eccles Hierarc saith The Bishop when
and God himselfe Christ Iesus into whose hands the Father hath delivered Joh. 13. all things And he hath instituted and appointed them for great and saving causes and such as are necessary for this Church and all those that beleeve to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the favourable and well pleased will of God towards us and that they might give witnesse to that truth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiving of them should by faith receive the grace and truth whereof they be witnesses and applying it unto themselves should make it their own and confirme themselves therein and on the other side by giving themselves to God should consecrate and as it were by an oath religiously binde themselves to serve him alone and as it were be joyned together among themselves by the joyning and knitting as of one spirit so also of one body to wit of the Church Eph. 4. of the fellowship of Saints and of love And according to these things the Sacraments as in times past Circumcision was may be called the holy covenants of God Gen. 15. with his Church and of the Church with God the Ministers of faith and love by which the joyning and union of God and Christ our Lord with these beleeving people and theirs againe with Christ is made and persited and that among themselves in one spirituall body of the Church by which also even as by the word Christ and his spirit do cause in the faithfull that is in those that use them worthily a precious participation of his excellent merit neither doth he suffer them to be onely bare and naked ministers and ceremonies but those things that they signifie and witnesse outwardly that doth he worke inwardly to salvation profitably and effectually that is he cleanseth nourisheth satisfieth looseth payeth remitteth and confirmeth They therefore which contemn these Sacraments and through stubbornnesse will not suffer them to be of any force with themselves and making small account of them doe esteeme them as trifles or do otherwise abuse them contrary to the institution will or commandement of Christ all these do grievously sinne against the author thereof who hath instituted them and make a very great hazard of their salvation But if some man would willingly use these Sacraments according to the institution of Christ and yet cannot have leave * Looke the 1. observation upon this confession either intirely or without deceit so to doe as he would as if peradventure one that is taken be kept in prison or if one should be hindred by sleknesse or should live in strange countries among the enemies of the truth such a man in such a case if he doe wholly and truely beleeve the holy Gospel may by that faith be saved although he have not the use of the Sacraments wherefore Augustine upon Iohn cap. 16. hath this worthy saying Beleeve and thou hast eaten seeing that the Sacraments are not necessary to salvation but only by the addition of a certaine condition Also we teach this that the Sacraments of themselves or by their owne vertue for the workes sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or quickning faith to any which before was not inwardly quickned by the holy Ghost and hath no good motion within himselfe I say the Sacraments cannot give to any such either grace or justifying and quickning faith and therefore they cannot justifie any man nor inwardly quicken or regenerate any mans spirit for faith must goe before whereby the holy Ghost doth inwardly quicken and lighten man and stirre up or cause good motions in the heart Without this faith there is neither any justification nor salvation neither doe the Sacraments of or by themselves helpe any whit hereunto as in the holy Scripture manifest examples of this matter are found in many places especially in Judas who received the Sacrament of the Lord Christ himselfe did also execute the function Iohn 13. of a Preacher and yet he ceased not to remaine a devill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the use thereof neither did this profit him any Act. 5. thing to salvation Also in Ananias and his wife who had been baptized of Apostles and had also without doubt received the Lords Supper and yet not withstanding they did continue in their wickednesse injustice and lies against the holy Ghost the Sacraments did neither take away their wickednesse nor give them the saving or justifying faith which maketh the heart the better by repenting and giveth it to God an upright obedient heart and doth appease the conscience Therefore the Sacraments did not give this conscience and this faith unto them as Circumcision and the Sacrifices of the Old Testament did not give a lively and justifying faith without the which faith those things availed nothing to eternall salvation or justification And so doth Saint Paul speake of all those things in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnesse Rom. 4. that he had faith and righteousnesse which is availeable with God before that he was circumcised In like sort he writeth of the people of Israel that they also were baptized and they all did eate one and the same spirituall meate and did all drinke one and the same spirituall drinke but with many of them God was not pleased And therefore even in the abundance of all these things they were thought unworthy to be received and they were rejected of God For if a dead man or one that is unworthy doe come to the Sacraments certainly they doe not give him life and worthinesse but he that is such a one doth load himselfe with a farre greater burthen of fault and sinne seeing that he is unworthy the which thing the Apostle doth expresly declare in the doctrine touching the Supper of the Lord where he saith Whosoever 1 Cor. 10. doth eate of this bread or drinke of this cup of the Lord unworthily he is guiltie of the body and bloud of the Lord Also He doth eate and drinke iudgement to himselfe Lastly this also must be knowne that the veritie of the Sacraments doth never faile them so that they should become not effectuall at any time but in the institution of Christ * Looke the 2. observation upon this confession they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming unto the worthy receivers present grace salvation but unto the unworthy their fault and condemnation whether they be administred by a good and honest Priest or
should excell in dignitie the Sacrament of Baptisme For thus some of them are not ashamed to write of the Sacrament of Confirmation As one thing say they is done of the greater that is of the chiefe Bishops which In decret epist Meâ—tiadis To. in Actis Concil cannot be done of the lesser so is it to be worshipped and embraced with greater reverence For to the Apostles it was commanded of God that by the laying on of hands they should give to those that beleeve in Christ the gifts of the holy Ghost Now we must not understand this properly of those private gifts of the holy Ghost which are necessary to every one unto salvation for those the faithfull receive by the preaching of the Gospel and by Baptisme but we must understand it of the publique gifts of the holy Ghost to wit speaking with divers tongues and other gifts which then were necessary for the publique Confirmation of the Gospel touching Christ Therefore after that the authority of the Gospell was sufficiently confirmed by such miracles as that wonderfull gift of tongues did cease so also the ceremonie of laying on of hands whereby that gift was given didaltogether as touching this thing cease Otherwise of a shadow we must make a generall Sacrament of the Church and those that are sicke must be shadowed over because that many were healed by the shadow of Peter In like sort we must make a generall Sacrament of the layhing one of napkins because that many were healed of their diseases when Pauls napkins were laid upon them and we must lye upon the dead because that Paul by stretching himselfe upon a young man did raise him up from death And yet the Pastours of Churches must not have libertie to have no regard to instruct children and youth in that doctrine which is indeed Codly but they must be forced hereunto to teach the Catechisme very diligently Out of the Confession of SUEVELAND Of Baptisme CHAP. 17. AS touching Baptisme we confesse that which the Scripture doth in divers places teach thereof that we by it are buried into the death of Christ made one body and doe put on Rom. 6. 1 Cor. 12. Gal 3. Tit. 3. Act 22. 1 Pet 3. Christ that it is the fonte of regeneration washeth away sins and saveth us But all these things we doe so understand as Saint Peter hath interpreted them where he saith To the figure whereof Baptisme that now is answering doth also save us not by putting away of the filth of the flesh but the profession of a good conscience toward God For without faith it is impossible to please God And we are saved by grace and not by our workes And seeing that Baptisme is a Sacrament of that covenant which God hath made with those that be his promising that he will be their God and the God of their seed and that he will be a revenger of wrongs and take them for his people to conclude seeing it is a token of the renewing of the Spirit which is wrought by Christ therefore our Preachers doe teach that it is to be given to Infants also as well as that in times past under Moses they were circumcised For we are indeed the children of Abraham and therefore that promise I will be thy God and the God Gal. 3. of thy seed doth no lesse pertaine unto us then it did to that ancient people THE FOVRTEENTH SECTION OF THE HOLY SUPPER OF THE LORD The latter Consission of HELVETIA Of the holy Supper of the Lord. CHAP. 12. THE Supper of the Lord which is also called the Lords Table and the Eucharist that is a thankesgiving is therefore commonly called a supper because it was instituted of Christ in that his last Supper and doth as yet represent the same and in it the faithfull are spiritually fed and nourished For the authour of the Supper of the Lord is not an Angel or man but the very Sonne of God our Lord Iesus Christ who did first of all consecrate it to his Church And the same blessing and consecration doth still remaine amongst all those who celebrate no other supper but onely that which the Lord did institute and at that doe recite the words of the Supper of the Lord and in all things looke unto Christ onely by a true faith at whose hands as it were they doe receive that which they doe receive by the ministerie of the ministers of the Church The Lord by this sacred rite would have that great benefit to be kept in fresh remembrance which he did for mankinde to wit that by giving up his body to death and shedding his blood he hath forgiven us all our sinnes and redeemed us from eternall death and the power of the Devil and doth now feed us with his flesh and giveth us his blood to drink which things being apprehended spiritually by a true faith doe nourish us up to life everlasting And this so great a benefit is renued so oft as the Supper is celebrated For the Lord said Doe this in remembrance of me By this holy Supper also it is sealed up unto us that the very body of Christ was truely given up for us and his blood was shed for the remission of our sinnes lest that our faith might somewhat waver And this is outwardly represented unto us by the minister in the Sacrament after a visible manner and as it were laid before our eyes to be seene which is inwardly in the fonte invisibly performed by the holy Ghost Outwardly bread is offered by the minister and the words of the Lord are heard Receive eate this is my body take it and devide it amongst you drinke ye all of this this is my bloud Therefore the faithful do receive that which is given by the minister of the Lord and doe eate the bread of the Lord drink of the Lords cup. But yet by the working of Christ through the holy Ghost they receive also the flesh and bloud of the Lord and do feed on them to life everlasting For the flesh and blood of Christ is true meate and drink unto everlasting life yea Christ himselfe in that he was delivered for us and is our Saviour is that speciall thing and substance of the Supper and therefore we suffer no thing to be put in his place But that it may the better and more plainly be vnderstood how the flesh and blood of Christ are the meate and drinke of the faithfull and are received by the faithfull to life everlasting we will adde moreover these foure things Eating is of divers sorts for there is a corporall eating whereby meat is taken into a mans mouth chewed with the teeth and is swallowed downe into the belly After this manner did the Capernaites in times past think that they should eat the flesh of the Lord but they are confuted by him John 6. For as the flesh of Christ cannot be eaten bodily without great wickednesse and crueltie so is it not meate
for the belly as all men doe confesse We therefore disallow that Canon in the Popes decrees Ego Berengarius de consecrat Distinct 2. For neither did godly antiquitie beleeve neither yet doe we beleeve that the body of Christ can be eaten corporally and essentially with a bodily mouth There is also a spirituall eating of Christs body not such a one whereby it may be thought that the very meate is changed into the spirit but wherby the Lords body blood remaining in their owne essence and proprietie those things are spiritually communicated unto us not after a corporall but after a spirituall manner through the holy Ghost who doth apply and bestow upon us those things to wit remission of sinnes deliverance and life everlasting which are prepared for us by the flesh and bloud of our Lord which were given for us so as Christ doth now live in us and we live in him and doth cause us to apprehend him by a true faith to this end that he may become unto us such a spirituall meat and drinke that is to say our life For even as corporall meat and drinke doe not onely refresh and strengthen our bodies but also doe keep them in life even so the flesh of Christ delivered and his bloud shed for us doe not onely refresh and strengthen our soules but also doe preserve them alive not because they be corporally eaten and drunken but for that they are * Looke the 1. observat upon this confession communicated unto us spiritually by the Spirit of God the Lord saying The bread which I will give is my flesh which I will give for the life of this world also my flesh to wit corporally eaten profiteth nothing it is the Spirit which giveth life And the words which I speake to you are spirit and life And as we must by eating receive the meat into our bodies to the end that it may worke in us and shew his force in our bodies because while it is without us it profiteth us not at all even so it is necessarie that we receive Christ by faith that he may be made ours and that hee may live in us and we in him For he saith I am the bread of life he that cometh to me shall not hunger and he that beleeveth in me shall not thirst any more And also He that eateth me shall live through me and he abideth in me and I in him By all which it appeareth manifestly that by spirituall meat we meane not an Imaginarie but the very body of our Lord Iesus given to us which yet is received of the faithfull not corporally but spiritually by faith in which point we doe wholly follow the doctrine of our Lord and Saviour Christ in the sixth of John And this eating of the flesh and drinking of the bloud of the Lord is so necessary to salvation that without it no man can be saved This spirituall eating and drinking is also without the Supper of the Lord even so often as and wheresoever a man doth beleeve in Christ To which purpose that sentence of Saint Austin doth happily belong Why dost thou prepare thy teeth and belly Beleeve and thou hast eaten Besides that former spirituall eating there is a sacramentall eating of the body of the Lord whereby the faithfull man is partaker not onely spiritually and internally of the true body and blood of the Lord but also outwardly by comming to the table of the Lord doth receive the visible Sacrament of the body and blood of the Lord. True it is that a faithfull man by beleeving did before receive the food that giveth life and still receiveth the same but yet when he receiveth the Sacrament he receiveth something more For he goeth on in continuall communication of the body and blood of the Lord and his faith is daily more and more kindled more strengthened and refreshed by the spirituall nourishment For while we live faith hath continuall encreasings and he that outwardly doth receive the Sacraments with a true faith the same doth receive not the signe onely but also doth enjoy as we have said the thing it selfe Moreover the same man doth obey the Lords institution and commandement and with a joyfull minde giveth thanks for his and the redemption of all mankinde and maketh a faithfull remembrance of the Lords death and doth witnesse the same before the Church of which body he is a member This also is sealed up to those which receive the Sacraments that the body of the Lord was given and his blood shed not onely for men in generall but particularly for every faithfull communicant whose meat and drinke he is to life everlasting But as for him that without faith commeth to this holy table of the Lord he is made partaker of the Sacrament only but the matter of the Sacrament from whence commeth life and salvation he receiveth not at all And such men doe unworthily eate of the Lords table Now they which doe unworthily eate of the Lords bread and drinke of the Lords cup they are guiltie of the body and blood of the Lord and they eate and drinke it to their Iudgement For when as they doe not approach with true faith they reproach and despite the death of Christ and therefore eate and drinke condemnation to themselves We doe not then so joyne the body of the Lord and his blood with the bread and wine as though we thought that the bread is the body of Christ more then after a sacramentall manner or that the body of Christ doth lye hid corporally under the bread so as it ought to be worshipped under the formes of bread or yet that he which receiveth the signe receiveth the thing it selfe The body of Christ is in the heavens at the right hand of his Father And therefore our hearts are to be lifted upon high and not to be fixed on the bread neither is the Lord to be worshipped in the bread though notwithstanding the Lord is not absent from his Church when as they celebrate the Supper The Sun being absent from us in the heavens is yet notwithstanding present amongst us effectually How much more Christ the Sunne of righteousnesse though in body he be absent from us in the heavens yet is present amongst us not corporally but spiritually by his lively operation and so he himselfe hath promised in his last Supper to be present amongst us Joh. 14. 15. and 16. Whereupon it followeth that we have not the Supper without Christ and yet have an unbloody and mysticall Supper even as all antiquitie called it Moreover we are admonished in the celebration of the Supper of the Lord to be mindefull of the body whereof we are made members and that therefore we be at concord with all our brethren that we may live holily and not pollute our selves with wickednesse and strange religions but persevering in the true faith to the end of our life give diligence to excell in holinesse of life It
is therefore very requisite that purposing to come to the Supper of the Lord we doe trie our selves according to the commandement of the Apostle first with what faith we are indued whether we beleeve that Christ is come to save sinners and to call them to repentance and whether each man beleeve that he is in the number of them that being delivered by Christ are saved and whether he have purposed to change his wicked life to live holily and persevere through Gods assistance in true religion and in concord with his brethren and to give worthy thanks to God for his delivery c. We thinke that rite manner or forme of the Supper to be the most simple and excellent which commeth neerest to the first institution of the Lord and to the Apostles doctrine Which doth consist in declaring the word of God in godly prayers the action it selfe that the Lord used and the repeating of it the eating of the Lords body and drinking of his blood the wholesome remembrance of the Lords death and faithfull giving of thanks and in an holy fellowship in the union of the body of the Church We therefore disallow them which have taken from the faithfull one part of the Sacrament to wit the Lords cup. For these doe very grievously offend against the institution of the Lord who saith drinke you all of this which he did not so plainly say of the bread What manner of Masse it was that the Fathers used whether it were tollerable or intollerable we doe not now dispute But this we say freely that the Masse which is now used throughout the Romish Church for many and most just causes is quite abolished out of our Churches which particularly we will not now recite for brevities sake Truly we could not like of it because that of a most wholesome action they have made a vaine spectacle also because it is made a meritorious matter and is said for money likewise because that in it the Priest is said to make the very body of the Lord and to offer the same really even for the remission of the sins of the quicke and the dead Adde this also that they doe it for the honour worship and reverence of the Saints in heaven c. Out of the former Confession of HELVETIA Of the Lords Supper VVE say that the Supper is a mysticall thing wherein the Artic. 22. Lord doth indeed offer unto those that are his his body and blood that is himself to this end that he may more and more live in them and they in him not that the body and blood of the Lord are either naturally united to bread and wine or be locally here inclosed or be placed here by any carnall presence but that bread and wine by the institution of the Lord are signes whereby the true communication of his body and blood is exhibited of the Lord himselfe by the ministerie of the Church not to be meate for the belly which doth perish but to be nourishment unto eternall life We doe therefore use this holy meat oftentimes because that being admonished hereby we doe with the eyes of faith behold the death and blood of Christ crucified and meditating upon our salvation not without a taste of heavenly life and a true sense of life eternall we are refreshed with this spirituall lively inward food with an unspeakable sweetnes and we do rejoyce with a joy that cannot be expressed in words for that life which we have found and we do wholly with all our strength powre out thankesgiving for so wonderfull a benefit of Christ bestowed upon us Therefore we are most unworthily charged of some who thinke that we doe attribute very little to these holy signs For these things * Looke the 1. Observation upon this confession be holy to be reverenced as those which were instituted and received of our high Priest Christ exhibiting unto us after their manner as we have said the things signified giving witnes of the things done representing very difficult things us and by a certain wonderfull Analogie of things signified bringing light to those most evident mysteries Moreover they minister aide and helpe even to faith it selfe and to conclude they doo serve in stead of an oath to binde him that is entered into the profession of Christianitie Thus holily doo we thinke of the sacred signes But we doo alwaies attribute the force and vertue of quickning and sanctifying to him who is life it selfe to whom be praise for ever Amen Out of the declaration of the same confession Of the holy Supper of the Lord. THE Supper of the Lord is a Sacrament to wit the holy institution of the Lord whereby he doth renue and witnesse unto us his bountifulnesse to wit the communion of his body and blood and that by a visible signe For by bread and wine he doth declare unto us what he giveth namely himselfe to be the nourishment of our life for he by his body and blood doth feed us to life eternall Therefore the very gift of God that is the body and blood of the Lord to wit the body of the Lord delivered unto death for us and his blood shed for the remission of sinnes is the chiefest part of this Sacrament For the body and blood of Christ is thus made or prepared to be the lively meat of our soules The Son of God doth die in the flesh for us that he might quicken us he poureth out his blood that he might cleanse us from our sins To conclude he raiseth up his body from the dead that our bodies may receive hope and strength to rise againe Thus therefore doth the Lord offer himselfe to be eaten and possessed of us and not a certaine false imagination of a man or an idle picture in his stead For beside him there is nothing in heaven or in earth that may feed and satiate our soules Now we doe indeed eate the bodie and we doe indeed drinke the blood of our Lord but not so rawly as the Papists have hitherto taught to wit the bread being changed into naturall flesh substantially that is corporally or carnally or the body being included in the bread but spiritually that is after a spirituall manner and with a faithfull minde The Lord is eaten indeed and with fruit by faith that now he may live whole in his and his in him Moreover these holy gifts of God which are not given of any other then of the Lord himselfe according to the institution of the Lord are represented unto us by visible signes to wit bread and wine and offered to our senses not that we should rest in them but that our weaknesse may be helped and we may lift up our hearts unto the Lord knowing that here we must thinke upon greater things to wit not of eating bread or drinking wine but of receiving the Lord himselfe with all his gifts by a faithfull minde Therefore when the guests see the bread on the board
they set their mindes upon the body of Christ when they see the cup they set their mindes upon the blood of Christ when they see the bread broken and the wine poured out they consider how that the body of Christ was tormented and his blood poured out for their sakes as by bread the bodies are nourished and strengthened as by wine the mindes are made merry so the godly doe beleeve that by the body of the Lord delivered unto death for them they are fed to everlasting life also that by his blood poured out upon the crosse their consciences are renewed to conclude they doe feele the quickning power of Christ which doth confirme them In this sort is the Supper of the Lord accomplished spiritually thus are the bread and wine a Sacrament unto us and not bare and naked signes Hereupon now ariseth a very great rejoycing and thanksgiving for so great benefits also a praising and confessing of the name of God here those works which the Lord once finished are renued and represented but especially the death of the Lord is repeated which although it once hapned and now is past yet unto the faithfull it is as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holy then theirs who in some prophane banquet are mindfull of their companion when they drinke the wine that he gave them For among these he that is absent worketh nothing but in this holy Supper of the faithfull the Lord is present and doth worke effectually by the spirit in the hearts of them as he who according to his promises is in the middest of them By these things it is most evident that in the holy Supper we doe not take away our Lord Christ from his Church not deny that his body and blood is there received to be our nourishment unto life eternall but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this day doe deny that the very body of Christ is eaten carnally or that it is present every where corporally and after a naturall manner For we doe openly confesse according to the Scriptures and with all the holy Fathers that Iesus Christ our Lord left this world and went to his Father and that he now sitteth at the right hand of his Father in heavenly glory from whence he shall never descend or be drawne downe into this earthly and transitory world For the true presence of Christ in the Supper is heavenly not earthly or carnall Also we denie that the bread is turned into the body of Christ miraculously so that the bread should become the very body of Christ naturally and substantially yet after a spirituall manner To conclude we denie that the body of Christ is united with the signes by any other then a mysticall meane whereof we have spoken sufficiently in the generall consideration of a Sacrament Seeing therefore we have expressely said and written with the holy Fathers Tertullian Hâ—erome Ambrose and Augustine that the bread is a figure token and signe of the body of Christ and also that by bread and wine the body and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the very body of the Lord but a token or a Sacrament of his body And yet we do not therefore speake these things as though we did simply deny all kinde of the presence of Christ in the Supper for that kinde of presence which now we have confessed doth remaine true without any prejudice to these kinde of speeches Moreover the word This in this sentence This is my body doth not onely shew bread unto our corporall eyes but therewith also it she weth the very body of Christ unto the eyes of our minde Also we confesse that this use of the Supper is so holy and profitable that whosoever shall worthily that is with a true faith eate of this bread and drinke of this Cup of the Lord he doth receive heavenly gifts from the Lord but Whosoever shall eate of this bread and drinke of this cup unworthily that is without faith by which alone we are made partakers of the Lord and of salvation He doth eate and drinke iudgement unto himselfe as Paul wrote to the Corinthians Wherefore we doe often put this diligently into the heads of our people that they take heed that none of them abuse the Lords table but that every one examine himselfe and then eate of that bread and drinke of that cup. Also the Lords Supper is a badge unto us for as one loafe and one wine are made of many graines and grapes so we being the whole multitude of the faithfull are gathered together to be one bread and one body By this we testifie in an outward profession that we are redeemed by the blood of Christ and made the members of Christ to whom we give thanks in whom we are confederates and doe promise to performe mutuall duties one toward another Out of the Confession of BASILL Of the Supper of the Lord. VVE confesse that the Lord Iesus did institute his holy Supper Artic. 6. that his holy passion might be remembred with thanksgiving his death declared and Christian charitie and unitie with true faith testified And as in Baptisme wherein the washing away of our sins is offered by the Minister of the Church and yet is wrought onely by the Father the Sonne and the holy Ghost true water remaineth so also in the Supper of the Lord wherein together with the bread and wine of the Lord the true body and the true blood of Christ is offered by the Minister of the Church bread and wine remaineth Moreover we doe firmely beleeve that Christ himselfe is the meat of faithfull soules unto life eternall and that our soules by faith in Christ crucified are fed and moistned with the flesh blood of Christ so that we being Joh. 11. Eph. 1. 4. 5. Col. 1. members of his body as of our onely head doe live in him and he in us wherein at the last day through him and in him we shall rise againe to eternall joy and blessednesse And in the marginall note upon these words Our soules For it is a spirituall meate and therefore it is received of a faithfull soule that is the soules are made full strong mightie peaceable quiet merrie and lively to all things as the body is by the corporall meate Also upon those words The members of the head And so man is made a spirituall member of the spirituall bodie of Christ And in the margent upon these words To be present to wit Sacramentally and by a remembrance of faith which lifteth up a mans minde to heaven and doth not pull down Christ according to his humanitie from the right hand of God Now we doe not include into the bread and drinke of the Lord the naturall true and substantiall body
of Christ which was borne of the pure Virgin Mary suffered for us and ascended into heaven Therefore we doe neither worship Christ in the signes Col. 3. Heb. 1 10. Acts 3. 2 Tim. 4. of bread and wine which we doe commonly call the Sacraments of the body and blood of Christ but in heaven at the right hand of God the Father from whence he shall come to judge the quicke and the dead Out of the Confession of BOHEMIA Of the holy Supper of the Lord. CHAP. 13. IN the thirteenth place we teach touching the Supper of the Lord instituted in the new Testament that we must beleeve with the heart and professe with the mouth that it is a Sacrament instituted of Christ our Lord in his last Supper and that in expresse forme of words that is that concerning bread and wine he hath pronounced that they be his body and his blood and that Matth. 26. Mark 14. Luke 22. they were delivered to his Apostles and so in like sort to the whole universall Church for a monument of his death and that all men should lawfully use the participation thereof even to the end of the world Of this Sacrament the Evangelists doe write and especially Saint Paul whose words even to this day are thus read in the Church I have received of the Lord that 1 Cor. 11. which I also have delivered unto you to wit that the Lord Iesus in that night wherein he was betraied tooke bread c. And a little after When ye come together to wit to the Supper of the Lord Let one tarry for another Therefore according to these things we beleeve with the heart and confesse with the mouth that this bread of the Lords Supper is the body of the Lord Iesus Christ delivered for us and that this Cup or the wine in the Cup is likewise shed for us for the remission of sine And this we affirme according to the expresse words of Christ wherein he saith This is my body This is my blood Which words may not be taken or understood of any other thing nor be otherwise referred then only to the bread and cup of the Lord and the body and blood of the Lord cannot be understood of any other then of the onely true and proper body of Christ which he made meat by his torments and of his blood which being largely poured out of his body he appointed to be drinke for his Church for he had not a naturall body and another blood Therefore our Ministers doe teach that to these certaine words pronounced by Christ our Lord wherein he doth peculiarly pronounce witnesse and institute bread to be his body and wine to be his blood I say to these words no man may adde any thing no man may detract any thing from them but every man in these words is to beleeve * Looke the 1. observat upon this confession that which of themselves they signifie and that no man ought to turne from them either to the right hand or to the left Yet to expound the meaning of this faith we doe further teach that although the bread be the body of Christ according to his institution and wine be his blood yet neither of these doe leave it nature or change or lose it substance but that the bread is and doth remaine bread and that the wine is and doth remaine wine as also the holy Scripture doth give this it owne name to either of them Otherwise if it should cease to be an August in Ioan. Tract 80. Epist 23. ad Bonifa element it should not be a Sacrament seeing that a Sacrament is then made when the word is added to the element Neither could it signifie or beare witnesse if it had nothing in stead of that thing whereof it is a Sacrament or if the thing signified should have any other manner of presence then that which is Sacramentall Wherefore this speech Bread is the body and Wine is the blood of Christ is a sacramentall speech to wit that these two distinct things doe remaine the selfe same thing which in their owne nature they be and yet by reason of a Sacramentall union or Sacramentally they be that also which they doe signifie and whereof they doe testifie and yet not in their owne nature or after a naturall manner but by the institution pronouncing or witnessing of the authour as Paul doth excellently expound this where he thus writeth The cup which we blesse is it not the communion of the bloud of Christ the bread which we break 1 Cor. 10. is it not the communion of the body of Christ Now both the good and the wicked doe use this Sacrament and yet the true beleevers doe receive it to life and those which doe not beleeve doe receive it to judgement and condemnation And although either of them do receive this Sacrament and * Looke the 2 Observat upon this confession the truth thereof sacramentally and outwardly yet the beleevers doe receive it spiritually and so to their salvation without which spirituall receiving there is no worthy receiving in the Sacramentall use For by this meane we are ingrafted into Christ and into his body and by this meane is that true union and communion of Christ with his Church made and in like sort by this meane is the communion of the holy Church which is a certaine spirituall body made amongst and with themselves whereof the Apostle writeth There is one bread and we being many are one body seeing we are all made partakers of one bread 1 Cor. 10. Moreover we are further taught that with this ministerie or Sacrament of the Lord no other thing ought to be done or taken in hand then that one thing which was shewed ordained and expresly commanded of Christ himselfe as when he reached bread severally and peculiarly to his Disciples and in expresse words said Take eate this is my body and in like sort when he reached to them the cup severally and peculiarly saying Drinke ye all of this This is my bloud Thus therefore according to this commandement the body and bloud of our Lord Iesus Christ must be distributed onely and be received in common of the faithfull or beleeving Christians but it must not be sacrificed or set before them or lifted up or shewed forth to this end that there it may be worshipped or kept or carried about And both these must be received in severall elements the body peculiarly and severally and also his holy blood severally as either of them were of the Lord instituted reached forth and given in common to all his Disciples severally And this doctrine was used in the first holy Church and this Sacrament was wholly distributed in both parts and so received But he that beside or contrary to these commandements and institution of Christ dare bring in any other thing or somewhat more and use it with this Sacrament or wantonly invent therein at his
pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrary to his holy Testament and last will which was declared in his owne words and that expressely Also this Sacrament ought to be received and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reverence and chiefly with that which is the chiefest of all namely with faith and examination of himself which in this action is most acceptable to Christ our Lord and most profitable for men which also St. Paul taught the first Church and exhorted it hereunto saying 1 Cor. 11. Let every man trie or examine himselfe and so let him eate of that bread and drinke of that cup. For he that eateth and drinketh unworthily doth eate and drinke his owne iudgement or condemnation because he discerneth not the Lords body And in another place Prove your selves whether ye are in the faith examine your selves 2 Cor. 13. know ye not your owne selves how that Jesus Christ is in you except ye be reprobates Now I pray unto God that ye doe no evill If so be that any man approach to this table without such a tryall and not making himselfe worthy who hath not first examined himselfe what manner of faith he hath with what purpose he came to this Sacrament or how he had prepared himselfe hereunto I say such a man should greatly prophane and reproach this Sacrament yea the whole institution hereof appointed by Christ For which cause the Ministers of our Churches doe admit none to this Sacrament neither give it unto any but to such as are noted to come unto it seriously and doe so much as in them lyeth prepare themselves hereunto after such a manner as becometh Christian godlinesse Now when the Congregation doth come together to celebrate the use of the Lords Supper and be partakers thereof then according to the example of the Primitive Church our Ministers doe teach in their holy Sermons concerning Christ and concerning the grace which through him and in him is given to sinners and especially concerning his death the sheading of his blood and the redemption and salvation purchased thereby After that the whole Church doth joyne together in faithfull prayers unto God to obtaine this that they may indeed use this Sacrament worthily * Looke the 3. Observat Moreover in the next place absolution from sinnes is lawfully administred the words of the institution are rehearsed and the people by exhortation is stirred up to a reverent consideration of this mysterie and to a cheereful and serious contemplation of the benefits of God the Sacrament is reverently with all godlinesse distributed and the people of the faithfull * Looke the 4. Observat most commonly falling downe on their knees doe receive this Sacrament with thankesgiving with gladnesse with singing of hymnes or holy songs and they shew forth the death of the Lord and admonish themselves of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we doe according to the meaning of those things which are commanded in the holy Scripture especially according to the saying of Christ Doe this in remembrance Luc. 22. 1 Cor. 11. of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come Out of the FRENCH Confession VVE affirme that the holy Supper of the Lord to wit the Artic. 36. other Sacrament is a witnesse to us of our uniting with our Lord Iesus Christ because that he is not onely once dead and raised up againe from the dead for us but also he doth indeed feed us and nourish us with his flesh and bloud that we being made one with him may have our life common with him For although he be now in heaven and shall remaine there till he come to judge the world yet we beleeve that by the secret and incomprehensible vertue of his Spirit he doth nourish * Looke the 1. observation upon this confession and quicken us with the substance of his body and blood being apprehended by faith But we say that this is done spiritually not that we may counterfeit an imagination or thought instead of the efficacie and truth but rather because this mysterie of our union with Christ is so high a thing that it surmounteth all our senses yea and the whole order of nature to conclude because that it being divine and heavenly cannot be perceived nor apprehended but by faith We beleeve as was said before that as well in the Supper as Artic. 37. in Baptisme God doth in deed that is truly and effectually give whatsoever he doth there sacramentally represent and therefore with the signes we joyne the true profession and fruition of that thing which is there offered unto us Therefore we affirme that they which doe bring pure faith as it were a certaine vessell unto the holy Supper of the Lord doe indeed receive that which there the signes doe witnesse namely that the body and bloud of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the body Also out of the 38. Art a little after the beginning And also that that bread and wine which is given us in the Supper is indeed made unto us spirituall nourishment in as much as they doe offer unto our eies to behold that the flesh of Christ is our meate and that his bloud is our drinke Therefore we reject all those phantasticall heads which doe refuse these fignes and tokens seeing that Christ our Lord hath said This is my body and This cup is my bloud Out of the ENGLISH Confession VVE say that Eucharistia that is to say the Supper of the Artic. 12. Lord is a Sacrament that is an evident Representation of the body and blood of Christ wherein is set as it were before our eyes the death of Christ and his Resurrection and whatsoever he did whilest he was in his mortall body to the end we may give him thankes for his death and for our deliverance and that by the often receiving of this Sacrament we may daily renue the remembrance thereof to the intent we being fed with the body and blood of Christ may be brought into the hope of the Resurrection and of everlasting life and may most assuredly beleeve that as our bodies be fed with bread and wine so our soules be fed with the body and blood of Christ To this Chrysost ad Eph. sâ—rm 3. cap. 1. Banquet we thinke the people of God ought to be earnestly bidden that they may all communicate among themselves and openly declare and testifie both the godly society which is among them and also the hope which they have in Christ Jesus For this cause if there had been
any which would be but a looker De consecr Dist 1. cap. omnes on and abstaine from the holy Communion him did the old Fathers and Bishops of Rome in the Primitive Church before private Masse came up excommunicate as a wicked person and as a Pagane Neither was there any Christian at that time which did communicate alone whiles other looked on For so did Calixtus Distinct 2. cap. seculares in times past decree That after the Consecration was finished all should communicate except they had rather stand without the Church doores For thus saith he did the Apostles appoint De conscer Dist 2 cap. Peract and the same the holy Church of Rome keepeth still Moreover when the people cometh to the holy Communion the Sacrament ought to be given them in both kindes for so both Christ hath commanded and the Apostles in every place have ordained and all the ancient Fathers and Catholique Bishops have followed the same And who so doth contrary to this he as Gelasius saith committeth Sacrilege And therefore we say that our adversaries De cons dist 2. cap. comperimus at this day who having violently thrust out and quite forbidden the holy Communion doe without the word of God without the authoritie of any ancient Councel without any Catholique Father without any example of the Primitive Church yea and without reason also defend and maintaine their Private Masses and the mangling of the Sacraments and doe this not onely against the plaine expresse commandement of Christ but also against all antiquitie doe wickedly therein and are very Churchrobbers We affirme that the bread and wine are the holy and heavenly mysteries of the body and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presently given unto us as that by faith we verily receive his body and blood Yet say we not this so as though we thought that the nature and substance of the bread and wine is clearely changed and goeth to nothing as many have dreamed in these latter times and yet could never agree among themselves upon their owne dreames For that was not Christs meaning that the wheaten bread should lay apart his owne nature and receive a certain new Divinitie but that he might rather change us and to use Theophilacts words might transforme us into his body For what In Ioa cap. 6. can be said more plainly then that which Ambrose saith Bread and Wine remaine still the same they were before and yet are changed De sacra lib. 4. cap. 4. into another thing Or that which Gelasius saith The substance of the bread or the nature of the wine ceaseth not to be Or that which Theodoretus saith After the consecration the mysticall In Dialogis 1. 2. signes doe not cast off their owne proper nature for they remain still in their former substance forme or kinde Or that which Augustine In serm ad Infantes De cons dist 2. cap Qui ma' dâ—casti In Matth 15. saith That which ye see is the Bread and Cup and so our eies doe tell us but that which your faith requireth to be taught is this The bread is the body of Christ and the cup is his blood Or that which Origen saith The bread which is sanctified by the word of God as touching the materiall substance thereof goeth into the belly and is cast out into the privie Or that which Christ himselfe said not only after the blessing of the cup but also after he had ministred the communion I will drink no more of this fruit of the Vine It is well known that the fruit of the Vine is wine and not blood Luc. 22. And in speaking thus we mean not to abase the Lords Supper or to teach that it is but a cold ceremonie onely and nothing to be wrought therein as many falsly slander us we teach For we affirme that Christ doth truely and presently give himselfe wholly in his sacraments In Baptisme that we may put him on and in his Supper that we may eate him by Faith and Spirit and may have everlasting life by his Crosse and blood And we say not this is done slightly or coldly but effectually and truly For although we doe not touch the body of Christ with teeth and mouth yet we hold him fast and eate him by faith by understanding and by Spirit And it is no vaine faith that comprehendeth Christ neither is it received with cold devotion that is received with understanding Faith and the Spirit For Christ himselfe altogether is so offered and given us in these mysteries that we may certainly know we be flesh of his flesh and bone of his bones and that Christ continueth in us and we in him And therefore in celebrating these mysteries the people are to good purpose exhorted before they come to receive the holy communion to lift up their hearts and to direct their minds to heaven De coâ—s dist 1. cap. Quaedo wards because he is there by whom we must be fed and live Cyrillus saith when we come to receive these mysteries all grosse Imaginations must quite be banished The Councel of Nice as it is alledged by some in Greeke plainly forbiddeth us to bee basely affectioned or bent toward the Bread and Wine which are set before us And as Chrysostome very aptly writeth we say That the bodie of Christ is the dead carkasse and we our selves must be the Eagles meaning thereby that we must flie on high if we will come to the body of Christ For this Table as Chrysostome saith is a Table of Eagles and not of Jaies Cyprian also This bread saith he is the food of the soule and not the meat of the De caena Domins belly And Saint Augustine saith How shall I hold him being absent How shall I reach my hand up to heaven to lay hold upon him sitting there He answereth Reach thither thy faith and then In Ioan. tract 50. thou hast laid hold on him Neither can we away in our Churches with these shews and sales and markets of Masses nor with the carrying about and worshipping of the bread nor with such other Idolatrous and Blasphemous fondnesse which none of them can prove that Christ or his Apostles ever ordained or left unto us And we justly blame the Bishops of Rome who without the word of God without the authoritie of the holy Fathers without any example of antiquitie after a new guise doe not onely set before the people the sacramentall bread to be worshipped as God but doe also carry the same about upon an ambling Palfraie whither soever themselves journey in such sort as in old times the Persians fire and the Reliques of the Goddesse Isis were solemnly carried about in Procession and have brought the Sacraments of Christ to be used now as a Stage Play and a solemne sight to the end that mens eyes should be fedde with nothing else but
with mad gasings and foolish gaudies in the selfe same matter wherein the death of Christ ought diligently to be beaten into our hearts and wherein also the mysteries of our Redemption ought with all holinesse and reverence to be executed Besides where they say and sometime do perswade fooles that they are able by their Masses to distribute and apply unto mens commoditie all the merits of Christs death yea although many times the parties thinke nothing of the matter and understand full little what is done this is a mockerie a heathenish phansie and a very toie For it is our faith that applieth the death and crosse of Christ to our benefit and not the act of the Massing Priest Faith had in the Sacraments saith Augustine doth justifie and not the Sacraments And Origen saith Christ Ad Rom. cap 3. lib. 3. is the Priest the Propitiation and Sacrifice which propitiation cometh to every one by meane of faith And so by this reckoning we say that the sacraments of Christ without faith do not once profit those that be alive a great deale lesse doe they profit those that be dead Out of the Confession of BELGIA VVE beleeve and confesse that Iesus Christ our Lord Artic. 35. and Saviour hath instituted the holy Sacrament of his Supper that in it he might nourish and sustaine those whom he hath regenerated and engrafted into his family which is the Church But those which are regenerate have in them a double life the one carnall and temporall which they brought with them from their first nativitie the which is common unto all the other spirituall and heavenly bestowed upon them in their second nativitie which is wrought in them by the word of the Gospel in the union of the body of Christ the which is peculiar to the elect alone And as God hath appointed earthly and materiall bread fit and convenient for the preservation of this carnall life which even as the life it selfe is common unto all so for the conservation of that spirituall and heavenly life which is proper to the faithfull God hath sent lively bread which came downe from heaven even Iesus Christ who nourisheth and sustaineth the spirituall life of the faithfull if he be eaten that is applied and received by faith through the Spirit But to the intent that Christ might figurate and represent unto us this spirituall and heavenly bread he hath ordained visible and earthly bread and wine for the Sacrament of his body and blood whereby he testifieth that as truly as we doe receive and hold in our hands this signe eating the same with our mouthes whereby afterwards this our life is sustained so truly we doe by faith which is in stead of our soule hand and mouth receive the very body and true bloud of Christ our onely Saviour in our selves unto the conservation and cherishing of a spirituall life within us And it is most certaine that Christ not without good cause doth so carefully commend unto us this his Sacrament as one that doth indeed work that within us whatsoever he representeth unto us by these his holy signes although the manner it selfe beeing far above the reach of our capacitie cannot be comprehended of any because that all * Looke the 1. Observation upon this confession the operations of the holy Ghost are hidden and incomprehensible Neither shall we erre in saying that * Looke the 2. observation upon this confession that which is eaten is the very naturall body of Christ and that which is drunke is the very blood of Christ yet the instrument or meanes whereby we doe eate and drinke them is not a corporall mouth but even our soule and spirit and that by faith Christ therefore sitteth alwaies at the right hand of his Father in heaven and yet for all that doth not any thing the lesse communicate himselfe unto us by faith Furthermore this Supper is the spirituall table wherein Christ doth offer himselfe to us with all his benefits to be participated of us and bringeth to passe that in it we are partakers as well of himself as of the merit of his death and passion For he himselfe * Looke the 3. observat upon this confession by the eating of his flesh doth nourish strengthen and comfort our miserable afflicted and comfortlesse soule and in like manner by the drinking of his blood doth refresh and sustaine the same Moreover * Looke the 4. Observat although the signes be coupled with the things signified yet both of them are not received of all For an evill man verily receiveth the Sacrament unto his owne condemnation but the thing or truth of the Sacrament he receiveth not As for example Judas and Simon Magus doth of them did receive the Sacramentall signe but as for Christ himselfe signified thereby they received him not For Christ is communicated to the faithfull only Last of all we with great humilitie and reverence doe communicate the holy Sacrament in that assembly of Gods people celebrating the memoriall of our Saviour Christs death with thankesgiving and making there a publike confession of Christian faith and religion No man therefore ought to present himselfe at this holy Supper which hath not first examined himselfe lest that eating this bread and drinking of this cup he doe not eate and drinke his owne damnation Moreover by the use of this Sacrament a most ardent love is kindled within us both towards God himselfe and also towards our neighbour Therefore here we doe worthily reject as a meere prophanation all the toies and damnable devises of men which they have presumed to adde and mingle with the Sacraments affirming that all the godly are content with that onely order and rite which Christ and his Apostles have delivered unto us and that they ought to speake of these mysteries after the same manner as the Apostles have spoken before Out of the Confession of AUSPURGE The second Article out of the Edition of Wirtemberge Anno. 1531. TOuching the Supper of the Lord they teach that the body and blood of Christ are there present * Looke the 1. observation upon this confession indeed and are distributed to those that eate of the Lords Supper and they condemne those that teach otherwise The same tenth Article in the Edition newly corrected Anno. 1540. is thus set down TOuching the Supper of the Lord they teach that together with the bread and the wine the body and blood of Christ are truly exhibited to them that eate of the Lords Supper Hitherto also pertaineth the first Article of the abuses which are changed in the outward rites and ceremonies This Article is of the Masse OVr Churches are wrongfully accused to have abolished the Masse For the * Looke the 2. Observat Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here
and there which be added for the peoples instruction For therefore we have need of ceremonies that they may teach the unlearned and that the preaching of Gods word may stirre up some unto the true feare trust and invocation of God This is not onely commanded by Saint Paul to use a tongue that the people understand but mans law hath also appointed it We use the people to receive the Sacrament together if so be any be found fit thereunto And that is a thing that doth increase the reverence and due estimation of the publique ceremonies For none are admitted except they be first proved and tried Besides we use to put men in minde of the worthinesse and use of a Sacrament what great comfort it offereth unto them which repent to the end that men may learne to feare God and beleeve in him and to use prayer and supplication unto him looking for all good things at his hands This is the true worship of Christians These services of feare faith prayer hope c. God doth like of When therefore these services are performed and exercised in the use of Ceremonies then doth the using of the Sacraments please God So that when as the people is used to the ceremonie and advertised of the true use thereof the Masses are said with us after meet and godly manner And thus all things are ordered in the Church with greater gravitie and reverence then in times past It is not unknown that these many ages past there hath been common open complaintmade by good men of the abuse and prophaning of Masses For it is easie to be seene how farre this abuse hath spread it selfe in all temples and Churches what kinde of men they are that say the Masses flat contrary to the prescript of the Canons Also how shamefully they are turned to a matter of cursed lucre For many there be that say Masses without repentance onely for the bellies sake These things are too open and manifest to be kept any longer in hugger mugger Surely it seemeth that never any religious thing since the world began was so commonly turned into gain as the Masse But Saint Paul doth fearfully threaten them which deale otherwise with these Sacraments then is beseeming the dignitie of them where he saith He that eateth this bread and drinketh this cup unworthily is guilty of the body and blood of the Lord. And in the Ten Commandements it is written He that abuseth Gods holy name shall not escape unpunished As therefore the world hath of thereto fore been justly punished for I dolatrie doubtlesse this shamelesse profaning of Masses will be fearefully revenged with grievous plagues And it may well be that the Church in these latter times is punished with blindnesse discord and wars and many other plagues chiefly for this one cause And yet these open and grosse abuses have the Bishops who cannot be ignorant of them not onely borne with all but also smoothly laughed at them And now all too late they begin to complaine forsooth of the calamitie of the Church when as no other thing hath been the occasion of the broiles of these times but the abuses themselves which were now become too open and evident that modest men could no longer bear them I would to God that the Bishops had as by their office they might have long before this bridled and restrained the covetousnesse or impudencie whether of Monks or of some others who changing the manner of the old Church have made the Masse a monie matter But it shall not be amisse now to shew whence these abuses did spring at the first There is an opinion spread abroad in the Church that the Supper of the Lord is a worke which being once done by the Priest deserveth remission of sins both of the fault and of the punishment not onely for him that doth it but also for thers and that because of the worke done although it be done without any good intent of the doer Likewife that if it be applied in the behalfe of the dead it is satisfactorie that is it deserveth remission of the paines of purgatorie And in this meaning they take the word Sacrifice when they call the Masse a sacrifice namely a worke that being done in the behalfe of some others doth merit for them both remission of the fault and of the punishments and that because of the very work done even without any good intent of him that useth it Thus they meane that the Priest in the Masse doth offer a sacrifice for the quick and the dead And after this perswasion was once received they taught men to seeke forgivenesse of sinnes and all good things yea and that the dead were freed from punishments by the benefit of the Masse And it made no matter what kinde of men they were that said the Masses for they taught that they were very available for others without any good motion of the user Afterward a question arose whether one Masse said for many was as available as severall Masses for severall persons And this disputation did augment the number of Masses and the gaine that came in by them out of measure But wee dispute not now of the gaine we onely accuse the impietie of them For our Divines doe prove plainly that this opinion of the meriting and applying of the Masse is both false and impious This is the state of this controversie between us and them And it is no hard matter for the godly to judge of this point if a man will but weigh the arguments that follow First we have proved before that men doe obtaine remission of sinnes freely by faith that is by sure trust to obtaine mercy for Christs sake It is then impossible for a man to obtaine remission of sinnes for another mans worke and that without any good motion that is without his owne faith This reason doth very evidently overthrow that monstrous and impious opinion touching the merit and application of the Masse Secondly Christs passion was an oblation and satisfaction not onely for originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrews We are sanctified by the oblation of Christ once offered Againe By one oblation he hath made perfect for ever those that are sanctified To conclude a good part of the Epistle to the Heb. is spent in confirming this point that the onely sacrifice of Christ did merit remission of sinnes or reconciliation for others Therefore saith he The Leviticall sacrifices were oft times offered in one manner because they could not take away sinnes But Christ by his sacrifice hath at once satisfied for the sinnes of all men This honour of Christs sacrifice must not be transferred from him to the worke of a Priest For he saith expresly that by one oblation the Saints are made perfect Besides it is a wicked thing to place that trust in the worke of a Priest which should onely leane and stay it selfe upon the oblation and
faith and his own use of the Sacrament For when we in our owne persons use the Sacrament Christs institution of it doth belong unto us This kinde of use of the Sacrament is holy and to be taught in the Churches which doth give light unto the doctrine of faith and of the spirituall exercises and true worship and bringeth unto the consciences of the godly very great comfort and strength of faith Before these dayes the Church hath been farre otherwise taught touching the use of the Sacrament there was no word of any thing but that this worke was to be done But no man spake any thing of faith or the comfort of consciences And mens consciences were racked with over great care and paines of confessing themselves This they tooke to be the puritie which the Gospel requireth whereas the Gospel doth require true feare true faith and trust comforteth us by the use of this Sacrament that they which doe truly repent may assuredly beleeve that God is become mercifull unto them by Christ though that our nature be fraile and uncleane and though that this our imperfect obedience be farre from the perfection of the Law By all this that hath beene said it is cleare that the Masse that is in use amongst us doth agree with the institution of Christ and the manner of the Primitive Church And besides it doth notably lay open the true use of the Sacrament Such a common worke was there in the Church of old time as Chrysostome doth witnesse who saith that the Priest did stand at the Altar and call some unto the communion and put backe others And by the decrees of the Nicen Synode it is â—vident that some one did celebrate the Liturgie as the Grecians call it and did minister the body and blood of the Lord to all the rest For these are the words of the Decree Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest Here he doth expressely say that the Priests did receive the Sacrament of some one that ministred it And before Gregories time there is no mention of any private Masse But as oft as the old Writers speak of a Masse it is evident that they speake of a Masse that was common Seeing therefore that the rite and manner of the Masse used with us hath authoritie out of Scripture example from the old Church and that we have onely rejected certaine intollerable abuses we hope that the use of our Churches cannot be misliked As for other indifferent rites and ceremonies they are for the most part observed according to the usuall manner But the number of Masses is not alike Neither was it the use in the old times in the Churches whereunto was greatest resort to have Masse every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne mannerof oblation or offering This Article we finde elsewhere placed in the third place among those wherein the abuses that be changed are reckoned up in this manner Of the Masse Art 3. OVr Church is wrongfully accused to have abolished the Masse For * Look the 2. Observation the Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here and there which be added for the peoples instruction For therefore we have need of ceremonies that they may teach the unlearned and that the Preaching of Gods word may stirre up some unto the true feare trust and invocation of God This is not only commanded by Saint Paul to use a tongue that the people understand but mans law hath also appointed it We use the people to receive the Sacrament together if so be any be found fit thereunto And that is a thing that doth increase the reverence and due estimation of the publike ceremonies For none are admitted except they be first proved and tried Besides we use to put men in minde of the worthinesse and use of a Sacrament how great comfort it bringeth to fearefull consciences that they may learne to beleeve God and to looke for and crave all good things at his hands This worship doth please God such an use of the Sacrament doth nourish pietie towards God Therefore it seemeth not that Masses be more religiously celebrated among our adversaries then with us But it is evident that of long time this hath been the publike and most grievous complaint of all good men that Masses are filthily prophaned being used for gaine And it is not unknown how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are used onely for a reward or for wages and how many doe use them against the prohibition of the Canons And Paul doth grievously threaten those which handle the Lords Supper unworthily saying He that shall eate this bread or drinke the cup of the Lord unworthily shall be guiltie of the body and blood of the Lord. Therefore when we admonished the Priests of this sinne private Masses were laid aside among us seeing that for the most part there were no private Masses but onely for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now been lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurly burly was raised up by no other meane then by those abuses which were so evident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peradventure the world is punished for so long a prophaning of Masses which they who both could and ought to have amended it have so many yeeres tolerated in their Churches For in the ten commandements it is written He that abuseth the name of the Lord shall not escape unpunished And from the beginning of the world there neither was nor is any divine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase private Masses infinitely to wit that Christ by his passion did satisfie for Originall sin and appointed Masse wherein an oblation should be made for daily sins both mortall and veniall Hereupon a common opinion was received that Masse is a work that taketh away the sins of the quicke and the dead and that for the doing of the worke Here men began to dispute whether one Masse said for many were of as great force as particular Masses said for particular men This disputation hath brought forth an infinite multitude of Masses Concerning these opinions our preachers have
any thing remaine till the next day let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they use to delude these words of Clemens by feigning a difference betwixt the worke of those that are ready to die and those that be ready to consecrate But it is evident that the bread which useth to be carried about and to be laid up to be adored is not reserved for those that be weake but in the end is received of them that doe consecrate Cyrill or as others thinke Origen upon the seventh Chapter of Levit. saith For the Lord concerning that bread which he gave to his Disciples said unto them Take it and eate it c. He did not differ it neither did he command it to be reserved till the next day Peradventure there is this mysterie also contained therein that he doth not command the bread to be carried in the high way that thou maist alwaies bring forth the fresh loaves of the word of God which thou carriest within thee c. Out of the Confession of SUEVELAND Of the Eucharist CHAP. 18. AS touching this reverent Sacrament of the body and blood of Christ all those things which the Evangelists Paul and the holy Fathers have left in writing thereof our men doe sincerely teach commend and inculcate and thence they doe with a singular indeavour alwaies publish this goodnesse of Christ towards his whereby he doth no lesse at this day then he did in that his last Supper vouchsafe to give by the Sacraments his true bodie and his true blood to be eaten and to be drunke indeed as the meate and drinke of their soules whereby they may be nourished unto life eternall he giveth it I say to all those who from their hearts have their names to be reckoned among his disciples when as they doe receive this Supper according to his institution so that now he may live and abide in them and they in him and be raised up by him in the last day to a new and immortall life according to those words of eternall truth Take and eate This is my body c. Drinke ye all of this This cup is my blood c. Now our Preachers doe most diligently withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie unto that which onely is profitable and whereunto onely Christ our Saviour had respect to wit that being fed with him we may live in him and through him and leade such a life as is acceptable to God holy and therefore everlasting and blessed and withall that we among our selves may be one bread and one body which are partakers of one bread in that holy Supper Whereby it cometh to passe that we doe very religiously and with a singular reverence both administer and receive the Divine Sacraments that is the holy Supper of Christ By these things which are thus indeed as we have set them downe your sacred Majestie O most gracious Emperour doth know how falsely our adversaries doe boast that our men doe change the words of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meere bread and meere wine and also that among us the Supper of the Lord is contemned and rejected For our men doe very carefully teach and exhort that every man doe in a simple faith imbrace these words of the Lord rejecting all devises of men and false glosses and removing away all kinde of wavering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reverence as they may receive the Sacraments to be the lively food of their soules and to stirre up in them a gratefull remembrance of so great a benefit the which thing also useth now to be done among us much more often and reverently then heretofore was used Moreover our Preachers have alwaies hitherto and at this day doe offer themselves with all modestie and truth to render a reason of their faith and doctrine touching all those things which they beleeve and teach as well about the Sacrament as about other things and that not onely to your Sacred Majestie but also to every one that shall demand it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hath instituted his Supper which afterward began to be called the Masse to wit that therein the faithfull being fed with his body and blood unto life eternall should shew forth his death whereby they are redeemed our Preachers by this mean giving thanks and also cōmending this salvation unto others could not chuse but condemne it that these things were every where neglected And on the other side they which do celebrate the Masses do presume to offer up Christ unto his Father for the quicke and the dead and they make the Masse to be such a worke as that by it alone almost the favour of God and salvation is obtained howsoever they doe either beleeve or live Whereupon that most shamefull and twise and thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this day is more gainefull then the Masse Therefore they rejected private Masses because the Lord did commend this Sacrament to his Disciples to be used in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holy Supper to stay 1. Cor. 11. one for another and denieth that they doe celebrate the Lords Supper when as every man taketh his own Supper whilest they be eating Moreover whereas they boast that they doe offer up Christ instead of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrews doth plainly witnesse that as men doe once die so Christ was once offered that he Heb. 5. might take away the sinnes of many and that he can no more be offered againe then he may die againe and therefore having offered one sacrifice for sinnes he sitteth for ever at the right hand of God waiting for that which remaineth to wit that his enemies as it Heb. 10. were a footstoole may be trodden under his feet For with one oblation hath he consecrated for ever them that are sanctified And whereas they have made the Masse to be a good worke whereby any thing may be obtained at Gods hands our Preachers have taught that it is repugnant to that which the Scripture doth teach in every place that we are justified and receive the favour of God by the spirit of Christ and by faith for which matter we alledged before many testimonies out of the Scriptures So in that the death of the Lord is not commended to the people in the Masse our Preachers have shewed that it is contrary to that that Christ commanded to receive these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of
latter Confession of Helvetia But the thing is the communication of the body c. that is the body and blood of Christ communicated to us spiritually by faith to the remission of sinnes and to eternall life Vpon the declaration of the said former Confession of Helvetia Visible shew that is shew by setting forth visible signes Observat 1. pag 276 Observat 2. pag. 277. Vpon the same The Minister doth convert To wit as the instrumentall outward cause which the holy Spirit useth to work those things inwardly which are preached to us outwardly Vpon the Confession of Basil TO testifie our faith Hereunto adde also the other ends and Observat 1. pag 278 effect which are more fully set forth in other Confessions Vpon the Confession of Bohemia EIther entirely Entire that is lawfull libertie such as doth agree Observat 1. pag. 279 with Christ his institution Vpon the same They doe alwaies exercise their vertue This must warily be understood Observa 2. pag. 281. For properly the Sacraments doe witnesse seale or confirme no other thing but grace and salvation The condemnation of such as use them unworthily doth not flow from any vertue or power of the Sacraments which doth availe onely to salvation but onely from the fault of the unworthy themselves whereby it cometh to passe and that by an accident that whilest they receive the signes alone and that unworthily they deprive themselves of the Sacraments and yet for all that they cease not on Gods behalfe to be perfect Sacraments whether they be given to the worthy or to the unworthy touching which point look after in the 14. Section the 1. and 2. Observations upon the Confession of Auspurge IN THE THIRTEENTH SECTION Vpon the latter Confession of Helvetia THat is the most perfect forme of Baptisme c. Vnderstand by Obser 1 pag. 287. forme the externall ceremonie whether it be of dipping or of sprinkling Vpon the same We thinke them nothing necessarie c. Yea we have utterly Obser 2. pag. 288. rejected some of them as meere superstitious some as being manifestly brought by the negligence of Bishops from the Baptisme of those which be of age unto the baptisme of infants and some to be short as altogether unprofitable as it is clearely expounded in the Confession of Wirtemberge Vpon the Confession of Bohemia BY the laying on of hands c. This whole ceremonie is profitably Obser 1. pag. 293. kept in the Churches of Bohemia not as a point of doctrine but as a part of Ecclesiasticall Discipline without any prejudice to the libertie of other Churches seeing that it is no where commanded in the writings of the Apostles neither doth this Confession therefore approve Papistical confirmation which they do falsly call a Sacrament But that which is added that they which are thus baptized are received into the covenant of Baptisme it is well expounded a little after to wit so farre forth as that grace which they received in Baptisme is by this meane made manifest to the Church and to them that are baptized Vpon the Confession of Auspurge THat it is necessary to salvation c. Vnderstand this by those Obser 1. pag. 294. things which afterward were declared in the agreement made at Wirtemberge 1536. the 29. of May where these words be read Master Luther and his fellowes doe agree upon this that by the power of Christ even those which are not Baptized may be saved But it is necessary that these should not contemne Baptisme And hence it is that they will have infants to be batized of necessitie c. Vpon the same And hold that infants are saved c. Looke the former Observation Obser 2. pag. 94. We also condemne the Catabaptists who doe either forbid the baptisme of Infants or else teach that it is by no means necessary Vpon the Confession of Saxonie ANd that the holy Ghost is given in Baptisme c. That is that Obser 1. pag. 296. it is in deed offered indifferently to all but is received onely by faith and not given to wit through faith for the works sake And that it is so received as that neither faith nor the efficacie of faith are necessarily to be referred to that very moment wherin any one is baptized Moreover in the very forme of the administration of baptisme we use in our Churches to declare that baptisme is not onely a pledge of our Renuing but also and that chiefly of the remission of sinnes Vpon the same That Baptisme is necessarie c. Look the 1. Observation upon Obser 2 pag. 296. the Confession of Auspurge Vpon the same And to those onely c. And a little after Because that then Obser 3. pag. â—96 they be grafted into the Church How we understand this grafting Look before in the former Confession of Helvetia Art 21. IN THE FOVRTEENTH SECTION Vpon the latter Confession of Helvetia NOt as they be corporally eaten The Adverb so farre as understand Obser 1. pag. 304. to be used casually for because as if he had said not that they be eaten corporally c. But in this place and other places elsewhere afterward so understand these Adverbs corporally and spiritually that by them not the thing signified which is received but the manner of receiving it is declared namely to be not corporall but spirituall that is not of the externall mouth but of the faithfull minde Vpon the former Confession of Helvetia THese things be holy and to be reverenced c. By holy understand Obser 1 pag. 307. those things which are appointed to a most holy use not those wherein consisteth any inherent holinesse In like manner by reverent understand those things which are to be received with outward comelinesse and in that order which might testifie an internall reverence namely when our mindes are lifted up unto God not that any worship ought to be yeelded to the signes themselves or that those rites which are either in their owne nature superstitious or else may easily be turned into superstition ought to be used in the holy service of the Lord. Vpon the Confession of Bohemia THat which of themselves they doe signifie c. That is to say of the true bread and wine and also of the very body that Obser 1. pag. 3â—3 was given for us and of the very bloud that was shed for us As for that attribution wherein the bread is said to bee the body and wine to be the blood even in this Confession it is evidently set downe that it ought to be interpreted by a sacramentall metonymie Vpon the same And the truth thereof By the word truth in this place understand Obser â— pag. 313. not the fruit of the Sacraments which is received of the faithfull onely neither yet the very body and blood of Christ seeing that they also can not be received but by faith to salvation but the bread and the wine the which
whether worthy or unworthy communicants doe approch are never in respect of God offered to be received without the thing signified because the truth of God dependeth not upon the worthinesse or unworthines of the communicants Yet hereby it cannot be concluded that both of them are received of every one because both of them are alwaies offered by God to all indifferently Concerning which matter look before in the 12. Section and 2. Observation upon the Confession of the Waldenses or Bohemians and also very fully hereafter in the 1. Observation upon the Confession of Auspurge Vpon the same Moreover absolution from sinnes is lawfully administred c. Obser 3. pag. 315. Looke the 8. Section upon the Confession of Bohemia Auspurge and Saxonie Vpon the same Most commonly falling downe on their knees c. In this ritc Obser 4 pag. 31â— also suppose that every Church ought to have her libertie not that we doe utterly in it selfe condemne this manner so that the caution be added whereof we spake of late in the 4. Observation but because that for the rooting of the superstitious worshipping of the bread out of mens mindes it were more expedient that that ceremonie in most places were abolished in the receiving of the signes themselves whereof look before in the 1. Observ upon the former Confession of Helvetia Vpon the French Confession THe substance of his body and blood c. The French Churches Obser 1. pag. 316. have witnessed in generall Synods that they after the example of the ancient Fathers doe use the word substance not as if the very substance of Christ were conveyed into the bread or derived into us any manner of way either corporall or unspeakable or that it were applied to our corporall substance seeing that it verily is now in heaven and no where else unto the last day and we in earth and no where else but to meet with the slander of those men which think that we instead of the very body and blood of Christ do place onely his merits or his spirituall force and operation whereas notwithstanding we doe teach that we though spiritually and mystically yet notwithstanding truly do participate Christ himselfe not that either we should cleave essentially unto him or he unto us but that his life is derived into us Look also concerning this matter in the 1. Observation upon the Confession of Auspurge in this Section Vpon the Confession of Belgia ALl the operations of the holy Ghost are hidden c. That is to Obser 1. pag. â—21 say both when the proper force of the holy spirit which is incomprehensible is regarded seeing that his effects do exceed our senses Both which do come to passe in these mysteries Vpon the same That which is eaten c. Namely by faith as it is often iterated Obser 2. pag. 321. in this Confession that is to say that which is received spiritually by the minde by beleeving as the signe is eaten and drunken corporally I or the words eating and drinking can no otherwise be spoken of the minde and of faith which are the onely instruments of receiving the very body and blood of Christ then metaphorically or metonymically Vpon the same By the eating of his flesh and drinking of his blood c. That is Obser 3 pag. 321. as hath beene said in the former Observation by a spirituall participation the which sometimes by reason of the sacramentall receiving and sometimes by reason of that spirituall life which Christ ingendereth in us is metaphorically signified by the names of eating or drinking Vpon the same Although the sacraments be ioyned to the thing c. Of the sacramentall Obser 4. pag. 32â— union we have spoken before in the second Observation upon the Confession of Bohemia Vpon the Confession of Auspurge THat the body and blood of Christ are there in deed and are distributed Obser 1. pag. 32â— c. We also doe allow of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly given that is according to Christ his institution that then also the thing signified by the signe which is the very body of Christ crucified for us and the very bloud of Christ shed for us is also given to be received But we affirme that the thing signified is no otherwise coupled with the signe then sacramentally The truth of which sacramentall conjunction doth not consist in this that wheresoever the signe is there the thing represented by the signe should also be present but in this that that which God promiseth by the signe he also doth offer to be received Therefore we hold that the body of Christ is not really present in with or under the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his locall situation and also hath truly ascended from the earth above the heavens that be subject to our sight and shall there remaine from whence he exerciseth a government over all these beneath even as he is man untill he come truly from thence to judge both quick and dead Moreover we doe also avouch that as the signes are offered to the body so the things signified are offered to the minde and therefore that the signes are received of every one with the hand and mouth that come unto the supper the which unto some namely to the worthy receivers doe turne unto salvation but unto others that is the unworthy communicants by reason of the prophanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truly and effectually apprehended onely of those that be indued with a right minde and a true faith and that alwaies unto salvation whereunto the distance of place is no hinderance by reason of the unspeakable operation of the holy Ghost And yet not so as that the substances should be mingled betwixt themselves or cleave together in any place for Christs flesh abideth in heaven and ours upon the earth but that these things being mystically united which in true distance of situation are separated we might draw from the flesh of Christ all gifts necessary for our salvation and especially that lively juyce whereby we are nourished to eternall life Therefore whatsoever they pretend which are of the contrary judgement the controversie is not either of the signe or of the things signified or of the truth of the Sacraments or of the receiving of them or of the effects but of the onely definition of the sacramentall conjunction and also of the manner of receiving the things signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once granted both the truth of Christs body his assention into heaven and his second coming is consequently overthrown Looke the exposition of this Article expressed in the divers editions
everlasting truth of Christs body as it hath been opened unto us in the word of God Vpon the same But for the truth of the sacraments c. The truth of the Sacrament Obser 4. pag. 342. we affirme wholly to consist in this that there be not any vaine signification of the signes but that that which is signified unto them by the body is indeed given unto the mind to be received by faith As hath more fully been spoken heretofore in the first Observation upon the Confession of Auspurge Vpon the same But that whole Christ c. But we say by the institution of Obser 5. pag. 342. God that the body by the delivering of the bread is given unto us as true meate and that his blood by the powring of the wine is given unto us as distinctly as true drinke yet both of them to be received with the minde and with faith and not with the mouth Not withstanding that by this dispensation which in respect of the thing signified is distinctly made and in regard of the signes themselves severally distributed that nothing is divided in the humanitie of Christ Vpon the same Therefore to the right action of the Eucharist c. This we doe Obser 6. pag. 344. so grant to be true that notwithstanding we doe also know that the Supper of the Lord is not private unto two but that it appertaineth to the whole Church or at the least to some one part of the same IN THE FIFTEENTH SECTION Vpon the former Confession of Helvetia TO the people every day c. To wit where may be done commodiously Observ 1. pag. 356. but in other places as oft as may be IN THE SIXTEENTH SECTION Vpon the Confession of Bohemia OF this sort be certaine daies appointed for fasts and holy daies Observ 1. page 37â— c. And a little after to the remembrance of holy men as of the Virgin Mary c. Also a little after in the 1. Chap. Holy daies consecrated to the Virgin c. Also That the Saints are truly worshipped c. As certaine Churches do so far submit themselves to the infirmitie of them with whom they be conversant as to observe these things though they do disagree very much yea though they be altogether contrary in the manner thereof so most Churches not being compelled by any such necessitie have without the offence of other Churches utterly abolished even these things also not onely as unprofitable but as hurtfull Vpon the same Do make godly and Christian songs of her c. Also a little after Observ 1. pag. 372. and sing profitable songs and such as are free from superstition c. Herein also let the Churches use their libertie to edifying and let that be very carefully avoyded in this song which hath hapned in extolling the praises chiefly of the Virgin Mary lest that whilest God seemeth to be praised in his Saints the Saints being transformed into Idols the worship which is due to God alone be againe transferred unto them Howbeit they truely seeme to be the wiser who do not suffer any thing to be either taught or sung in the Church of God beside the word of God interpreted in a tongue peculiar to the people and in singing doe keep this mean that the greatest part of the time may be spent Father in hearing then in singing of the word of God and that which is sung may so be sung that the mindes may rather be instructed then the eares delighted with any broken musicke Vpon the Confession of Auspurge ANd meritorious workes Although we are perswaded that Observ 1. page 381. such meritorious works be not meant in this place as by their own worthinesse do deserve any thing but that they be acceptable to God and are crowned not according to debt but according to grace yet we cannot approve this improper speech by what interpretation soever it be qualified as we have already in certaine places noted before Section 8. Obsevration 7. upon this Confession Also Sect. 9. Obser 2. upon the same and Obseruation 1. upon the Confession of Wirtemberge Vpon the same The order of lessons in the Masse c. Also we have declared Obser 2. pag. 384. before Sect. 14. Obser 2. upon the same Confession of Auspurge why we do worthily detest even the very name of the Masse and as touching holidayes or fasts we spake thereof in the Confess of the Waldenses or Bohemia going next before this Vpon the Confession of Wirtemberge ANd to comfort them as well by the preaching of the Gospel as Observ 1. pag. 391. by the dispensing of the Lords Supper c. We doe also understand this without any prejudice to the libertie of other Churches wherein the Supper useth not to be administred but in the publique assembly lest that salvation might seeme to be tied to the Sacraments or the fruit of the Supper of the Lord be bound to that time onely wherein it is received Vpon the same We thinke it is a most profitable thing c. In this point also the Obser 2. pag. 392. Churches doe use their libertie to edifying howbeit we thinke it the safer way once to lay aside funerall orations and with honest simplicitie to bury those that are departed godlily seeing that it is a very hard thing to keep a mean therein and we ought very carefully to take heed that not so much as the least entrance be opened to the revoking of the opinion of prayers to be made for the dead then the which nothing can happen more pernitious in the Church of God as the lamentable experience of so many ages hath taught IN THE SEVENTEENTH SECTION Vpon the French Confession VVE thinke it to be necessarie In all the French and Belgian Observ 1. pag. 406. Synodes it was decreed that it is necessary for this people plainly to reprove those that be unruly or impenitent and not to leave them to the discretion of their own conscience but whereas the lawfull intelligence of the Presbyterie goeth before so long to exclude them from the Supper of the Lord till they doe testifie their amendment By which custome notwithstanding they meane not to prejudicate those brethren who think that they can avoid the prophanation of the Supper of the Lord although they do not so farre extend the authoritie of the Ecclesiasticall Censure Vpon the former Confession of Belgia ANd hereunto excommunication is chiefly necessary c. Looke Obser 1. pag. 407. the Observation which goeth next before this upon the French Confession Vpon the Confession of Auspurge THe Bishops might easily c. Three kindes of Bishops may Obser 1. pag. 410. be reckoned up One which is in deed the Apostles Bishop and is a Bishop in order not in degree and is common to all Pastours that is to the Ministers of the word An other is not onely in order but also in degree whereby the whole Clergie of
the determination and commandement that it giveth by the plain word of God so soone doe we reverence and embrace the same But if men under the name of a Councel pretend to forge unto us new Articles of our faith or to make constitutions repugning to the word of God then utterly we must refuse the same as the doctrine of Devils which draweth our soules from the voice of our onely God to follow the doctrine and constitutions of men The 1 Tim 4. cause then why that generall Councels came together was neither to make any perpetual law which God before had not made neither yet to forge new Articles of our beliefe neither to give the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holy wil expressed in his word But the cause of Councels we mean of such as merit the name of Councels was partly for confutation of heresies for giving publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by any opinion of prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of generall Councels The other was for good pollicie and order to be constitute observed in the Church wherein as in the house of God it becometh all things to be done decently and in order Not that we think that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather suffer superstition then that they edifie the Church using the same Of the Sacraments AS the fathers under the law besides the veritie of the sacrifices had two chief Sacraments to wit Circumcision the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospel have two chiefe Sacraments only instituted by the Lord Iesus and commanded to be used of all those that wil be reputed members of his body to wit Baptisme and the Supper or Table of the Lord Iesus called the communion of his bodie and his blood And these Sacraments as well of the Old as of the New Testament now instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his promise and of that most blessed conjunction union and societie which the Elect have with their head Christ Iesus And thus we utterly damne the vanitie of those that affirme Sacraments to be nothing else but the naked and bare signes No we assuredly beleeve that by baptisme we are ingrafted into Christ Iesus to be made partakers of his justice by which our sins are covered and remitted And also that in the Supper rightly used Christ Iesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any transubstantiation of the bread in Christs naturall body and of wine in his naturall blood as the Papists have perniciously taught and damnably beleeved but this union and conjunction which we have with the body and blood of Christ Iesus in the right use of the Sacrament is wrought by the operation of the holy Ghost who by true faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the body and blood of Christ Iesus which was once broken and shed for us which now is in heaven and appeareth in the presence of his Father for us and notwithstanding the farre distance of place which is betwixt his body now glorified in heaven and us now mortall in this earth yet we must assuredly beleeve that the bread which we breake is the communion of Christs body and the cup which we blesse is the communion of his blood so that we confesse and undoubtedly beleeve that the faithfull in the right use of the Lords Table doe so eate the body and drink the blood of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godhead giveth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doth Christ Iesus his flesh and blood eaten and drunken by us give unto vs the same prerogatives Which albeit we confesse are neither given unto us at this time onely neither yet by the proper power and vertue of the Sacrament onely yet we affirme that the faithfull in the right use of the Lords Table have such conjunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the very instant action of the Supper yet shall it after bring fruit forth as lively seed sowne in good ground For the holy spirit which can never be divided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruit of that mysticall action but all this we say cometh of true faith which apprehendeth Christ Iesus who onely maketh his Sacraments effectuall unto us And therefore whosoever slandereth us as that we affirme or beleeve Sacraments to be onely naked and bare signes doth injury unto us and speaketh against the manifest truth But this liberally and frankly we confesse that we make distinction betwixt Christ Iesus in his eternall substance and betwixt the elements in the sacramentall signes So that we wil neither worship the signes in place of that which is signified by them neither yet doe we despise and interpret them as unprofitable and vaine but do use them with all reveverence examining our selves diligently before that so we doe Because we are assured by the mouth of the Apostle that such as eate of that bread and drink of that cup unworthily are guilty of the body and of the blood of Christ Iesus Of the right administration of the Sacraments THat Sacraments be rightly ministred we judge two things requisite the one that they be ministred by lawfull ministers whom we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some Sermon of exhortation they being men lawfully chosen thereto by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that they cease to be right Sacraments of Christ Iesus And therefore it is that we flie the societie with the papisticall Church in participation of their Sacraments first because their Ministers are no
Ministers of Christ Iesus yea this is more horrible they suffer women whom the holy Ghost will not suffer to teach in the Congregation to baptize and secondly because they have so adulterated both the one Sacrament and the other with their owne inventions that no part of Christs action abideth in the originall puritie For oyle sait spattle and such like in baptisme are but mens inventions adoration veneration bearing through streets and townes and keeping of bread in boxes or boists are prophanation of Christs Sacraments and no use of the same For Christ sesus said Take eat c. Do you this in remembrance of me By which words charge he sanctified bread and wine to be the Sacrment of his holy body and blood to the end that the one should be eaten and that all should drink of the other and not that they should be kept to be worshipped and honoured as God as the Papists have done heretofore who also have committed sacriledge stealing from the people the one part of the Sacrament to wit the blessed cup. Moreover that the Sacraments be rightly used it is required that the end and cause for which Sacraments were instituted be understanded and observed as well of the Minister as by the receivers For if the opinion be changed in the receiver the right use ceaseth which is most evident by the rejection of the sacrifices as also if the teacher plainly teach false doctrine which were odious and abominable before God albeit they were his owne ordinance because the wicked men use them to another end then God hath ordained The same we affirme of the Sacraments in the Papisticall Church in which we affirme the whole action of the Lord Iesus to be adultered as well in the external forme as in the end and opinion What Christ Iesus did and commanded to be done is evident by the Evangelists and by Saint Paul what the Priest doth at his Altar we need not to rehearse The end and cause of Christs institution and why the selfe same should be used is expressed in these words Doe ye this in remembrance of me As oft as ye shall eate this bread and drinke of this cup you shall shew forth that is extoll preach magnifie and praise the Lords death till he come But to what end and in what opinion the Priests say their Masse let the words of the their own Doctors and writings witnesse to wit that they as Mediatours betwixt Christ and his Church doe offer unto God the Father a sacrifice propitiatory for the sinnes of the quick and the dead which doctrine is blasphemous to Christ Iesus and making derogation to the sufficiencie of his onely sacrifice once offered for purgation of all those that shall be sanctified we utterly abhorte detest and renounce To whom Sacraments appertaine VVE confesse and acknowledge that Paptisme appertaineth as well to the insants of the faithfull as unto them that be of age and discretion And so we damne the errour of the Anabaptists who deny Baptisme to appertaine to children before they have faith and understanding But the Supper of the Lord we confesse to appertain to such onely as be of the houshold of faith and can trie and examine themselves as well in their faith as in their duty towards their neighbours Such as eate and drink at that holy Table without faith or being at dissention with their brethren do eate unworthily and therefore it is that in our Church our Ministers take publique and particular examination of the knowledge and conversation of such as are be admitted to the Table of the Lord Iesus Of the civill Magistrates VVE confesse and acknowledge Empires kingdomes domininions and cities to be distincted or ordained by God the powers and authoritie in the same be it of Emperours in their Empires of Kings in their Realmes Dukes and Princes in their dominions and of other Magistrates in their cities to be Gods holy ordinance ordained for manifestation of his own glory and for the singular profit and commoditie of mankinde so that whosoever goeth about to take away or to confound the whole state of civill pollicies now long established we affirme the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expressed will We farther confesse and acknowledge that such persons as are placed in authoritie are to be beloved honoured feared and holden in most reverent estimation because they are the Lievetenants of God in whose seats God himselfe doth sit and Iudge yea even the Iudges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all malefactours Moreover to Kings Princes Rulers and Magistrates we affirme that chiefly and most principally the conservation and purgation of the Religion appertaineth so that not onely they are appointed for civill pollicie but also for maintenance of the true Religion and for suppressing of idolatry and superstition whatsoever As in David Iosaphat Ezechias Iosias and others highly commended for their zeale in that case may be espied And therefore we confesse and avow that such as resist the supreame power doing that thing which appertaineth to his charge do resist Gods ordinance and therefore cannot be guiltlesse And farther we affirme that whosoever deny unto them their aide counsell and comfort whilest the Princes and Rulers vigilantly travell in execution of their office that the same men deny their helpe support and counsell to God who by the presence of his Lieutenant doth crave it of them The gifts freely given to the Church ALbeit that the word of God truly preached and the Sacraments rightly ministred and discipline executed according to the word of God be the certaine and infallible signes of the true Church yet we meane not that every particular person joyned with such company is an elect member of Christ Iesus For we acknowledge and confesse that darnell cockell and chaffe may be sown grow and in great aboundance lye in the middest of the wheat that is the reprobate may be joyned in the societie of the elect and may externally use with them the benefits of the Word and Sacraments But such being but temporall professors in mouth and not in heart doe fall backe and continue not to the end And therefore they have no fruit of Christs death resurrection nor ascension but such as with heart unfainedly beleeve and with mouth boldly confesse the Lord Iesus as before we have said shall most assuredly receive these gifts First in this life the remission of sins and that by onely faith in Christs blood In so much that albeit sin remaine and continually abide in these our mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the sea shall give her dead the earth those that therein be inclosed yea the eternall God shall stretch out his hand on the dust and the dead shall arise uncorruptible and that in the substance of the same flesh that every man now beareth to receive according to their works glory or punishment For such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire unquenchable in which they shall be tormented for ever as well in their own bodies as in their souls which now they give to serve the devill in all abhomination But such as continue in well doing to the end boldly professing the Lord Iesus we constantly beleeve that they shall receive glory honour and immortalitie to raigne for ever in life everlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shall appeare againe in judgement and shall render up the kingdome to God his Father who then shall be and ever shall remaine all in all things God blessed for ever to whom with the Sonne and with the holy Ghost be all honour and glory now and ever So be it The Kings Majesties charge to all Commissioners and Ministers within his Realm SEeing that We and Our houshold have subscribed and given this publique Confession of our Faith to the good example of Our Subjects We command and charge all Commissioners and Ministers to crave the same confession of their Parishioners and proceed against the refusers according to Our laws and order of the Church delivering their names and lawfull processe to the Ministers of Our house with all haste and diligence under the pain of 40. pound to be taken from their stipend that We with the advise of Our Counsell may take order with such proud contemners of God and Our laws Subscribed with Our hand At Holyrudhous 1581. the 2. day of March the 14. yeere of Our Reign Now unto the King everlasting immortall invisible unto God only wise be honour and glory for ever and ever Amen
quietly and soberly conferre with their brethren of what things they shall think good rather then themselves to slander and give the adversaries occasion to rayle upon the Gospel But if they will not do it let this publique and everlasting monument witnes to all that come after that we all of our side are and shall be free not only from the grievous reproches with which we are undeservedly laden but also without blame of all the hurly burlies and dissentions that have been hitherto and that which God forbid are peradventure like to be more grievous unlesse it be speedily prevented on both sides And seeing in this Harmonie we speake not onely with our owne but even with the mouth of all those Nations whose Confessions we have brought into one forme of one and the same doctrine we hope it will come to passe that not so much the several names of the French Belgia and other Confessions shall hereafter be heard as that one onely universall simple plaine and absolute Confession of all the Churches speaking as it were with one and the same tongue of Chanaan shall be seene and that they who were thought to be farre wide as hath hitherto not altogether without desert by reason of over many mens private writings beene thought of us and the brethren of the Confession of Auspurge if so be that men keep within the bounds of the Confessions and all cavilling and sophistrie be laid aside and as well faithfull as favourable exposition be admitted shall be thought very neerely to agree in all things And this was the cause why we desired to put the Confession of Auspurge together also with that of Saxony and Wirtemberge in this Harmonie that it might be the more easily kuowne that both we agree with them in all particular points of faith and that there are very few matters hanging in controversie between us For concerning that doubt about the Lords Supper in the thing and of the thing it selfe there is no strife we differ in certaine adjuncts and circumstances of the thing In the thing it selfe I say we agree although as the gifts of God are divers so some doe more plainely some doe not so plainly and perhaps not so fitly utter that which they thinke For we all acknowledge that the holy signs have not a bare signification but that by the ordinance of God they assure our consciences that the things themselves are as truly and certainly given of God to all that come as the signes themselves are given by Gods Minister But this question remaineth whether as the signe so also the present thing it selfe be given to the body or rather the present signe be given to the body but the present thing given onely to the minde and faith Againe whether as both be given to all so both be received of all of some unto life and of other some unto death In like sort we all beleeve the true Communication of the true body and the true blood of our Lord Iesus Christ The controversie standeth in the manner of communicating but who may therefore of right think that the holy unitie of the Churches is to be plucked asunder That they of our side were alwaies desirous of peace and agreement the history of the conference at Marpurge and such things as were afterward done in the yeere 1536. do sufficiently witnesse Moreover so often as there appeared any hope of agreement it is cleare that there was no other cause but the importunitie of some certain men why new and sudden braules being raised the matter could not come or long continue in that agreement which was hoped for For that we may let passe very many other things although in the beginning it were openly known among al that there was no cōtroversie between us no not so much as the very Papists excepted in the opinion about worshipping the mysterie of the holy Trinitie loe about the latter end that unhappy monster of Vbiquitie came forth which if it be admitted will quite overthrow the true doctrine of Christs person and his Natures Hence then come the distractions of Churches hence come so deadly quarrellings But seeing this whole matter hath been often handled by many learned men it is no time for us to deale any farther therein For it is sufficient for us to shew in few words that our men so farre as was possible alwaies provided for the peace of the Church Neither truely hath any man cause after the example of certain Moderators such as not long since have been why he should perswade himselfe that we would heare of this hotch-potch of opinions make a certaine medlie as it were of contrarie qualities But we leave all things whole that every one may so know his owne words being compared with the sayings of others that he shall finde nothing forged nothing taken away nothing put to or wrested And to conclude the forme and drift of this whole work if it be more narrowly viewed shall not unworthily be judged a sound body of Christian doctrine framed and allowed by the writings and as it were by a common councel of the godly Churches well nigh of all Europe For here all the chiefe points of our Religion being discussed and approved are by the publique authoritie of all the chiefe Nations in Christendome with one consent published and knit together yet we must confesse as we afore touched that through the manifold and busie braulings of private persons and glosses as men commonly speak the matter was brought farre from the grounds thereof to things cleane besides the purpose and impertinent For first there beganne to be dealing onely about the Supper then it came to Christs Ascension and sitting in heaven and within a while after to the personall union of both his natures and what stay will there be in the end for many by all mens leave be it spoken seeme to be delighted with this continuall striving that howsoever and whatsoever it might cost them they might not be unknowne But it becometh the Disciples of Christ to seeke peace and to despise glory For as Bernard saith They that despise peace and seeke after glorie they lose both peace and glory Away therefore with those speeches I am of Paul I am of Cephas and let that one saying be heard I am Christs I am the Churches There is something that may be misliked yet there are very many things that may well be liked the same ground worke of faith abideth let therefore the same love continue and let us not thinke much to take them for brethren whom God vouchsafeth to take for sonnes neither let us despise those for whom Christ despised him selfe That thing is assuredly true and very much liked of us that nothing in holy doctrine is to be thought of small importance but rather that even in the least points thereof a certaine faith and full assurance is required flat contrary to the wavering of the Academikes yet we cannot like of too too
among his Saints none is immutable and the heavens are not cleane in his sight how much more abominable and unprofitable man who drinketh in iniquitie as water And the holy Scripture plainly witnesseth throughout all the bookes thereof that all men Ephes 2. Psal 14. even from their birth are by nature sinners and that there neither is nor hath beene any one who of himselfe and by himselfe was righteous and holy but all have gone aside from God and are become Rom. 3. unprofitable and of no account at all And whereas some are made holy and acceptable unto God that is purchased unto them without any worthinesse or merit of theirs by him who alone is holy God himselfe of the meere grace and unspeakable riches of his goodnesse hath ordained and brought them to that estate that they be blessed and called redeemed by Christ cleansed and consecrated by his blood annointed of the holy Ghost made righteous and holy by faith in Christ and adorned with commendable vertues and good deeds or workes which beseeme a Christian profession Of whom many having finished their life and course in such workes have now received and doe enjoy by grace eternall felicitie in heaven where God crowneth those that be his Some of them also God hath indued wiht a certain peculiar grace of his and with divine gifts unto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holy fathers also Apostles Evangelists Bishops and many Doctors and Pastors and also other famous men and of rare excellencie and very well furnished with the spirit whose memory monuments of their labours and the good things which they did are extant and continue even untill this day in the holy Scriptures and in the Church But especially it is both beleeved and by open confession made knowne as touching the holy Virgin Mary that she was a daughter of the blood royall of the house and family of David that deare servant and friend of God and that she was chosen and blessed of God the Father consecrated by the holy Ghost visited and sanctified above other of her sexe and also replenished with wonderfull grace and power of God to this end that she might become the true mother of our Lord Iesus Christ the Son of God of whom he vouchsafed to take our nature and that she was at all times before her birth in the same and after it a true chaste and pure Virgine and that by her best beloved Sonne the Sonne also of the living God through the price of his death and the effusion of his most holy blood she was dearely redeemed and sanctified as also made one of the deare partakers of Christ by the holy Ghost through faith being adorned with excellent gifts noble vertues and fruits of good workes renowned as happie before all others and made most assuredly a joynt heire of everlasting life And a little after Furthermore it is taught in the Church that no man ought so to reverence holy men as we are to worship God much lesse their Images or to reverence them with that worship and affection of minde which onely are due to God alone And to be short by no meanes to honour them with divine worship or to give it unto them For God saith by the Prophet Esay I am the Lord thy God this is my name I will not give mine honour to another nor my glory to Images Againe a Esa 42. 48. little after But even as that thing is gain-said that the honour due to God should be given to Saints so it is by no meanes to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and appertaining to the proper and true Priesthood of his nature should be transferred to them that is lest of them and those torments which they suffered we should make redeemers or merits in this life or else advocates intercessours and Mediatours in heaven or that we should invocate them and not them onely but not so much as the holy Angels seeing they are not God For there is one onely 1 Tim. 2. Hebr. 9. 1 Tim. 2. 1 Joâ— 2. Redeemer who being once delivered to death sacrificed himselfe both in his body and in his blood there is also one onely Advocate the most mercifull Lord of us all And they are not onely to be reputed and taken for Saints who are gone before us and are fallen a sleepe in the Lord and dwell now in joyes but also they who as there have alwaies beene some upon earth so doe likewise live now on the earth such are all true and godly Christians in what place or countrey soever here or there and among what people soever they lead their life who by being baptized in the name of the Lord may be sanctified and being indued with true faith in the Sonne of God and set on fire are mutually enflamed with affection of divine charitie and love who also acknowledging the justification of Christ doe use both it and absolution from their sinnes and the communion of the Sacrament of the body and bloud of Christ and diligently apply themselves to all holy exercises of pietie beseeming a Christian profession as also the Apostles call such beleevers in Christ which as yet like strangers are conversant here on earth according to the state of mortall men Saints As for example Ye are 1 Pet 2. 2 Cor. 1â— Heb. 1â— a chosen generation a royall Priesthood an holy nation a peculiar people Againe all the Saints greete you In like manner Salute all those that have the oversight of you and all the Saints that is all faithfull Christians For this cause it is taught that we ought with intire love and favour of the heart to embrace all Christians before all other people and when need is from the same affection of love to afford unto them our sevice and to helpe them further that we ought to maintaine the societie of holy friendship with those that love and follow the truth of Christ with all good affection to conceive well of them to have them in honour for Christs sake to give unto Rom 12 Gal 6. 1 Cor 12. them due reverence from the affection of Christian love and to studie in procuring all good by our dutie and service to pleaâ—ure them and finally to desire their prayers for us And that Christians going astray and intangled with sinnes are lovingly and gently to be brought to amendment that compassion is to be had on them that they are with a quiet minde in love so as becometh to be borne withall that prayer is to be made unto God for them that he would bring them againe into the way of salvation to the end that the holy Gospel may be spread farther abroad and Christs glory may be made knowne and enlarged among all men Out of the FRENCH Confession VVE beleeve and acknowledge
unto us through Iesus Christ before the world was but is made manifest by the appearance of our Saviour Jesus Christ Therefore though not for any merit of ours yet not without a means but in Christ and for Christ did God choose us and they who are now engrafted into Christ by faith the same also were elected But such as are without Christ were rejected according to that of the Apostle Prove your selves whether you be 1 Cor. 13. 5. in the faith Know you not your owne selves how that Iesus Christ is in you except you be reprobates To conclude the Saints are chosen in Christ by God unto a sure end which end the Apostle declareth when he saith He hath chosen us in him that we should Ephes 1. 4. be holy and without blame before him through love who hath predestinated us to be adopted through Iesus Christ unto himselfe for the praise of his glorious grace And although God knoweth who are his and now and then mention is made of the small number of the elect yet we must hope well of all and not rashly judge any man to be a reprobate for Paul saith to the Philippians I Phil. 1. 3. c. thinke my God for you all Now he speaketh of the whole Church of the Philippians that you are come into the fellowship of the Gospel and I am perswaded that he that hath begun this worke in you will performe it as it becommeth me to iudge of you all And when the Lord was demanded whether there were few that should be saved he doth not answer and tell them that few or more should be saved or damned but rather he exhorteth every man to Strive Luke 13. to enter in at the streight gate As if he should say it is not for you rashly to enquire of these matters but rather to endeavour that you may enter into heaven by the streight way Wherefore we doe not allow of the wicked speeches of some who say Few are chosen and seeing I know not whether I am in the number of those few I will not defraud my nature of her desires Others there are which say If I be predestinate and chosen of God nothing can hinder me from salvation which is already certainely appointed for me whatsoever I doe at any time But if I be in the number of the reprobate no faith or repentance will helpe me seeing the decree of God cannot be changed Therefore all teachings and admonitions are to no purpose Now against these men the saying of the Apostle maketh much The servants of 2 Tim. 2. 24 c. God must be apt to teach instructing them that are contrary minded proving if God at any time will give them repentance that they may come to amendmennt out of the snare of the devill which are taken of him at his pleasure Beside Augustine also teacheth Lib. de beno perseverantiae Cap. 14. that both the grace of free election and predestination and also holsome admonitions and doctrines are to be preached We therefore condemne those who seeke other where then in Christ whether they be chosen from all eternitie and what God hath decreed of them before all beginning For men must heare the Gospel preached and beleeve it If thou beleeve and be in Christ thou mayest undoubtedly reckon of it that thou art elected For the Father hath revealed unto us in Christ his eternall sentence of predestination as we even now shewed out of the Apostle 2 Tim. 1. This is therefore above all to be taught and well waied what great love of the Father towards us in Christ is revealed we must heare what the Lord doth daily preach unto us in his Gospel how he calleth and saith Come unto me all ye Matth. 11. 18. Iohn 3. 10. that labour and are burthened and I will refresh you And So God loved the world that he gave his onely begotten Sonne for it that all which beleeve in him should not perish but have life everlasting Also Matth. 18. 14. It is not the will of the Father that any of these little ones should perish Let Christ therefore be our looking glasse in whom we may behold our predestination We shall have a most evident and sure testimonie that we are written in the booke of life if we communicate with Christ and he be ours and we his by a true faith Let this comfort us in the temptation touching predestination then which there is none more dangerous that the promises of God are generall to the faithfull in that he saith Aske and ye Luk. 11. shall receive Every one that asketh receiveth and to conclude in that we pray with all the Church of God Our Father which art in heaven and for that in baptisme we are ingrafted into the body of Christ and are fed in his Church oftentimes with his flesh and blood unto everlasting life Thereby we being strengthned we are commanded to worke our salvation with feare and trembling according to that precept of Paul Out of the Confession of BASILL HEreupon we confesse that God before he had created the Artic. 1 ss 3. world had chosen all those to whom he would freely give the inheritance of eternall blessednesse Out of the FRENCH Confession VVE beleeve that out of this universall corruption and damnation wherein by nature are men are drowned God did deliver and preserve some whom by his eternall and immutable counsell of his owne goodnesse and mercy without any respect of their workes he did choose in Christ Iesus and others he left in that corruption and damnation in whom he might as well make manifest his justice by condemning them justly in their time as also declare the riches of his mercy in the others For some are not better then others till such time as the Lord doth make a difference according to that immutable counsell which he had decreed in Christ Iesus before the creation of the world neither was any man able by his owne strength to make an entrance for himselfe to that good seeing that of our nature we can not have so much as one right motion affection or thought till God doe freely prevent us and fashion us to uprightnesse Out of the Confession of BELGIA VVE beleeve that God after that the whole off-spring of Artic. 16. Adam was cast headlong into perdition and destruction through the default of the first man hath declared and shewed himselfe to be such a one as he is indeed namely both mercifull and just Mercifull by delivering and saving those from condemnation and from death whom in his eternall counsell of his owne free goodnesse he hath chosen in Iesus Christ our Lord without any regard at all of their workes but Iust in leaving others in that their fall and perdition whereinto they had throwne themselves headlong Out of the Confession of AUSPURGE THe Confession of Auspurge doth so mention predestination in the 20. Article the title whereof is
and happinesse Moreover we confesse that God did then at the length fulfill his Artic. 18. promise made unto the Fathers by the mouth of his holy Prephets when in his appointed time he sent his onely and eternâ—â— Son into the world who took upon him the forme of a servant being made like unto men and did truly take unto him the nature of man with all infirmities belonging thereunto sin onely excepted when he was conceived in the wombe of the blessed Virgin Mary by the power of the holy Ghost without any means of man The which nature of man he put upon him not onely in respect of the body but also in respect of the soule for he had also a true soule to the intent he might be true and perfect man For seeing that as well the soule as the body of man was subject to condemnation it was necessary that Christ should take upon him as well the soule as the body that he might save them both together Therefore contrary to the heresie of the Anabaptists which deny that Christ did take upon him the flesh of man we confesse that Christ was partaker of flesh and blood as the rest of his brethren were that he came from the loynes of David according to the flesh I say that he was made of the seed of David according to the same flesh and that he is a fruit of the Virgins wombe borne of a woman the branch of David a flower of the root of Iesse comming of the tribe of Iuda and of the Iews themselves according to the flesh and to conclude the true seed of Abraham and David the which seed of Abraham he tooke upon him being made in all things like unto his brethren sin onely excepted as hath been said before so that he is indeed our true Emmanuel that is God with us We beleeve also that the person of the Son was by this conception Artic. 19. inseparably united and coupled with the humane nature yet so that there be not two Sons of God nor two persons but two natures joyned together in one person both which natures doe still retaine their owne proprieties So that as the divine nature hath remained alwayes uncreated without the beginning of dayes and tearme of life filling both heaven and earth so the humane nature hath not lost his proprieties but hath remained still a creature having both beginning of dayes and a finite nature For whatsoever doth agree unto a true body that it still retaineth and although Christ by his resurrection hath bestowed immortalitie upon it yet notwithstanding he hath neither taken away the trueth of the humane nature nor altered it For both our salvation and also our resurrection dependeth upon the trueth of Christs bodie Yet these two natures are so united and coupled in one person that they could not no not in his death be separated the one from the other Wherefore that which in his death he commended unto his Father was indeed a humane spirit departing out of his body but in the meane season the divine nature did alwaies remaine joyned to the humane even then when he lay in the grave so that his Deitie was no lesse in him at that time then when as yet he was an infant although for a small season it did not shew forth it selfe Wherefore we confesse that he is true God and true man true God that by his power he might overcome death and true man that in the infirmitie of his flesh he might die for us We beleeve that God which is both perfectly mercifull and Artic. 20. perfectly just did send his Son to take upon him that nature which through disobedience had offended that in the selfe same nature he might satisfie for sinne and by his bitter death and passion pay the punishment that was due unto sinne God therefore hath declared and manifested his justice in his owne Sonne being loaden with our iniquities but hath most mercifully powred forth and declared his gracious goodnesse unto us guiltie wretches and worthie of condemnation whilest that in his incomprehensible love towards us he delivered up his Sonne unto death for our sins and raised him up againe from death for our justification that by him we might obtaine immortalitie and life everlasting We beleeve that Iesus Christ is that high Priest appointed to Artic. 21. that office eternally by the oath of his Father according to the order of Melchisedech which offered himselfe in our name before his Father with a full satisfaction for the pacifying of his wrath laying himselfe upon the altar of the crosse and hath shed his blood for the cleansing of our sins as the Prophets had foretold For it is written that the chastisement of our peace was laid upon the Sonne of God and by his wounds we are healed Also that he was carried as a sheepe unto the slaughter reputed amongst sinners and unjust and condemned of Pontius Pilate as a malefactour though before he had pronounced him guiltlesse Therfore he payed that which he had not taken and being just suffered in soul and body for the unjust in such sort that feeling the horror of those punishments that were due unto our sins he did sweat water and blood and at length cried out My God my God why hast thou forsaken me All which he suffered for the remission of our sins Wherefore we do not without just cause professe w th Paul that we know nothing out Iesus Christ and him crucified and that we doe account all things as dung in respect of the excellent knowledge of Iesus Christ our Lord finding in his wounds and stripes all manner of comfort that can be deserved Wherefore there is no need that either we should wish for any other meanes or devise any of our owne braines whereby we might be reconciled unto God besides this one oblation once offered by the which all the faithfull which are sanctified are consecrated or perfected for ever And this is the cause why he was called the Angel Jesus that is to say a Saviour because he shall save his people from their sinnes Last of all we doe beleeve out of the word of God that out Artic. 37. Lord Iesus Christ when the time appointed by God but unto all creatures unknowne shall come and the number of the elect shall be accomplished shall come againe from heaven and that after a corporall and visible manner as heretofore he hath ascended being adorned with great glory and majestie that he may appeare as Iudge of the quicke and the dead the old world being kindled with fire and flame and purified by it Then * Looke the second observat upon this confession all creatures and as well men as women and children as many as have beene from the beginning and shall be to the end of the world shall appeare before this high Iudge being summoned thither by the voyce of Archangels and the trumpet of God For all that have been dead
which we teach touching the office dignitie and power of the Ministers of the Church whom they call Spirituall the which that we may credit we are moved thereunto by those places of Scripture which for the most part we rehearsed before THE TVVELFTH SECTION OF TRVE AND FALSE SACRAMENTS IN GENERALL The latter Confession of HELVETIA Of the Sacraments of Christ CHAP. 19. GOD even from the beginning added unto the preaching of the Word his Sacraments or sacramentall signes in his Church And this doth the holy Scripture plainely testifie Sacraments be mysticall signes or holy rites or sacred actions ordained of God himselfe consisting of his word of outward signes and of things signified whereby he keepeth in continuall memorie and eftsoones calleth to minde in his Church his great benefits bestowed upon man and whereby he sealeth up his promises and outwardly representeth and as it were offereth unto our sight those things which inwardly he performeth unto us and therewithall strengthneth and increaseth our faith though the working of Gods Spirit in our hearts lastly whereby he doth separate us from all other people and religions and consecrateth and bindeth us wholly unto himselfe and giveth us to understand what he requireth of us These Sacraments are either of the Old Testament or of the New The Sacraments of the Old Testament were circumcision and the Paschall Lambe which was offered up in sacrifice and for that cause is referred to the sacrifices which were in use from the beginning of the world The Sacraments of the New Testament are Baptisme and the Supper of the Lord. Some there are which reckon seven Sacraments of the New Testament Of which number we grant that repentance matrimonie and the ordination of ministers we meane not the Popish but the Apostolicall ordination are very profitable ordinances of God but no Sacraments As for confirmation and extreame unction they are meere devices of men which the Church may very well want without any damage or discommoditie at all and therefore we have them not in our Churches because there be certaine things in them which we can at no hand allow of As for that merchandise which the Romish Prelates use in ministring their Sacraments we utterly abhorre it The authour and institutor of all Sacraments is not any man but God alone for men can by no meanes ordain Sacraments because they belong to the worship of God and it is not for man to appoint and prescribe a service of God but to embrace and retaine that which is taught unto him by the Lord. Besides the sacramentall signes have Gods promises annexed to them which necessarily require faith now faith stayeth it selfe onely upon the word of God And the word of God is resembled to writings or letters the Sacraments to seales which the Lord alone setteth to his owne letters Now as the Lord is the Author of the Sacraments so he continually worketh in that Church where they be rightly used so that the faithfull when they receive them of the Ministers doe know that the Lord worketh in his owne ordinance and therefore they receive them as from the hand of God and the Ministers faults if there be any notorious in them cannot hurt them seeing they doe acknowledge the goodnesse of the Sacraments to depend upon the ordinance of the Lord. For which cause they put a difference in the administration of the Sacraments betweene the Lord and the Lords ministers confessing that the substance of the Sacraments is given them of the Lord and the outward signes by the hands of the ministers Now the principall thing that in all the Sacraments is offered of the Lord and chiefly regarded of the godly of all ages which which some have called the substance and matter of the Sacraments is Christ our Saviour That onely sacrifice and the Lambe of God slaine from the beginning of the world the rocke also of which all our fathers dranke by whom all the elect are circumcised with circumcision made without hands through the holy spirit and are washed from all their sinnes and are nourished with the very body and blood of Christ unto eternall life Now in respect of that which is the chiefe thing and the very matter and substance of the Sacraments the Sacraments of both the Testaments are equall For Christ the onely Mediatour and Saviour of the faithfull is the chiefe thing and substance in them both one and the same God is authour of them both They were given unto both Churches as signes and seales of the grace and promises of God which should call to minde and renew the memorie of Gods great benefits to them and should distinguish the faithfull from all the religions in the world lastly which should be received spiritually by faith and should binde the receivers unto the Church and admonish them of their dutie In these I say and such like things the Sacraments of both Churches be not unequall although in the outward signes they be diverse And indeed we doe yet put a greater difference betweene them for ours are more firme and durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is alreadie fulfilled and performed in Christ whereas the other did onely signifie that they should be performed And ours are more simple and nothing painefull nothing so sumptuous nor so full of ceremonies Moreover they belong to a greater people that is dispersed through the face of the whole earth Againe because they are more excellent and doe by the Spirit of God stirre up in us a greater measure of faith therefore a more plentifull measure of the spirit doth follow of them But now since that Christ the true Messias is exhibited unto us and the abundance of grace is powred forth upon the people of the New Testament the Sacraments of the old law are surely abrogated and ceased and in their stead the Sacraments of the New Testament are placed namely for Circumcision Baptisme and for the Paschall Lambe and Sacrifices the Supper of the Lord. And as in the old Church the sacraments consisted of the word the signe and the thing signified so even at this day they stand as it were of the same parts For the word of God maketh them Sacraments which before were none for they are consecrated by the word and declared to be sanctified by him who who first ordeined them To fanctisse or consecrate a thing is to dedicate it unto God and unto holy uses that is to take it from the common and ordinarie use and to appoint it to some holy use For the signes that be in the Sacraments are drawne from common use to things eternall and invisible As in baptisme the outward signe is the element of water and that washing is visible which is done by the Minister The thing * Looke the 1. observation upon this confession signified is regeneration and the cleansing from sinne Likewise in the Lords Supper the outward
made of two things to wit of a visible or earthly sign and of the thing signified which is heavenly the which two although they make but one Sacrament yet it is one thing which is received with the body another thing which the faithfull minde being taught by the spirit of God doth receive For the signes and the things signified by the signes doe cleave together onely by a certaine mysticall meane or as others speake by a Sacramentall union neither be they so made one that one in nature is made the other or that one is contained in the other For either of them the which thing also holy Gelasius did acknowledge doth keepe it owne proprietie Therefore the outward signes are not the selfe same thing substantially and naturally which they doe signifie neither doe they give it of themselves and by their owne power no more then the minister doth but the Lord useth the minister and the signes and the word to this end that of his meere grace when and so much as pleaseth him he may represent declare * Looke the 1. obsâ—rvat upon this confession visibly shew and set before our eyes his heavenly gifts and all this according to his promise Now as it doth derogate nothing from the ministerie of the word when it is said that the out ward preaching of the word doth profit nothing except the inward husband man doe give the increase for Paul saith He that planteth and he that watereth is nothing but God that giveth the increase so he doth not make the Sacraments of no effect which saith that not they but God himselfe doth purge us that is which doth attribute the force of the Sacrament to the Creator For Peter said Baptisme doth save us but he addeth Not whereby the filth of the flesh is washed away but in that a good conscience maketh request unto God For as in other creatures as in the Sunne the Moone the Starres fire precious stones hearbes and such like things which God doth use as instruments toward us we ought not to put any confidence nor admire them as the causes of any benefit so our trust ought not to rest in outward signes nor the glory of God be transferred unto them as they be outward signes howbeit the Lord doth use their helpe toward us and they be holy ordinances but by them our trust must lift up it selfe to him beeing both the authour of the Sacraments and the Creator of all things And seeing that the Sacraments are the institution and worke of the Lord himselfe the faithfull doe receive them not as certaine superfluous inventions of men as at the hand of men but as his heavenly gifts and that at the hand of the Lord. For as touching the word of the Gospel which he preached the Apostle writeth thus When ye received of us the word whereby ye learned God ye did not receive it as the word of men but as it was indeed as the word of God who also worketh in you that beleeve The like reason is there of the Sacraments Therefore as a little before we testified that we doe and alwaies did receive these sentences and speeches of Scripture touching the ministery of the word * Looke the 2. observat upon this confession the Minister doth convert remit sins open the eies and hearts of men give faith and the spirit so being well understood we doe acknowledge also these speeches touching the Sacraments the Minister through Baptisme doth regenerate and wash away sinnes he doth distribute and give the body and blood of the Lord For Ananias said to Paul Arise and be baptised wash away thy sinnes by calling on the name of Iesus Also Iesus tooke bread gave it to his Disciples and said this is my body Also it is manifest that the ancient Fathers did use such kinde of speeches because that by this meanes they would propound and commend more royally the gifts of God Moreover seeing that the institution and work of the word and of the Sacraments proceedeth not from men but from God we doe here reject the errour of the Donatists and of the Anabaptists who esteemed the holy gifts of God according to the worthinesse or unworthinesse of the Minister Now in that heavenly gifts are represented unto us by earthly things it cometh so to passe by a certaine singular goodnesse of God who by this meane would helpe our weakenesse For the weakenesse of mans wit doth understand all things the better if they be resembled by visible things Therefore the Lord would by Sacraments set before the eies of mortall men his heavenly gifts and his promises as it were a lively picture in a certaine table that is those things which are perceived by the minde he delivered to us in sensible things Whereupon we doe gather that the Sacraments doe appertaine to them which are in the Church For prophane men doe scoffe at our Sacraments insomuch as they esteeme them according to the externall things onely But they which have faith understand the mysteries of the Sacraments and they which receive them in a true and lively faith receive them with fruit if they be received without faith they doe hurt not that the good gifts of God doe hurt of themselves but because that they being not received aright doe hurt through our default Furthermore the Sacraments are badges of the people of God For by these we are gathered together into a holy companie and we professe our faith For it pleased the Lord by this meane to gather his people to himselfe and as it were to marke them with this signe whereby also he might put every one in minde of his dutie Now of this kinde there be two Sacraments in the Church of Christ Baptisme which is called the font of regeneration and the Supper of the Lord which is called the body and blood of the Lord or the communion of the body and blood of the Lord. And now we will speake severally of them for hitherto we have discoursed of the Sacraments in generall as before God we doe beleeve and wherein we hope that Luther will not thinke any thing wanting Out of the Confession of BASIL THE same Sacraments are used in the Church to wit Baptisme Artic. 5. at our entrance into the Church and the Supper of the Lord in due time when we are come to riper yeers * Looke the 1. Observation upon this confession to testifie our faith and brotherly charitie as in Baptisme was promised Out of the Confession of BOHEMIA Of Sacraments in generall CHAP. 11. AS touching the Sacraments we teach that they be externall earthly as they which consist of the elements and visible signes consecrated by the word of God and by his owne mouth appointed hereunto to signifie and witnesse to us that self same spirituall and invisible grace and truth whereof they have the name and which they are also sacramentally These Sacraments no man either did or can institute but the Lord
by a close sinner For so long as the overthwartnesse of such wicked hypocrites is not as yet publikely knowne neither punished more gently or severely by the Ecclesiasticall Discipline neither they which have behaved themselves more stubbornly have beene excommunicated those Sacraments which thâ—â— doe administer may be received of them if so be that they doe administer them according to the will minde and institution of Christ the which thing also the constitutions of the ancient Church doe confirme For the vertue and efficacie of the Sacraments doth neither consist in him nor depend on him who doth either administer them whosoever he be or doth receive them but it consisteth in the institution and in the commandement that was most absolute and mightie in authoritie and in the word of the authour of the Sacraments to wit of our Lord Iesus Christ on which one thing they they doe relye and have from thence whatsoever they are able to doe Neverthelesse the Ministers must throughly looke to it and take good heed lest whilest by their labour they be serviceable to others They themselves become 1 Cor. 9. reprobates or worthy to be rejected and also lest they give holy things to dogs or cast pearles before swine Also the people must endevour Matth. 7. by all means to take heed that they doe not in any case receive the Sacraments with the offence of the Church and the proper danger of the salvation of their souls that is to their own fault and judgement whereof we made mention before Out of the FRENCH Confession VVE beleeve that there be Sacraments adjoyned to the Artic. 34. word for the more ample confirmation thereof to wit that they may be pledges and tokens of the grace of God whereby our weake and rude faith may be helped For we confesse that these outward signes be such that God by the power of his holy Spirit doth worke by them that nothing may there be represented to us in vaine yet we thinke that the whole substance and truth of them is in Christ Iesus from whom if they be separated they be nothing else but vaine shadows and smoakes Also Artic. 35. We acknowledge that there be onely two Sacraments common to the whole Church c. That which followeth pertaineth to the 13. Sect. Out of the ENGLISH Confession MOreover we allow the Sacraments of the Church that is to say certaine holy signes and Ceremonies which Christ Artic. 10. would we should use that by them he might set before our eyes the Mysteries of our salvation and might more strongly confirme the Faith which we have in his blood and might seale his grace in our hearts And these Sacraments together with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basill Dionysius and other Catholique Fathers we doe call Figures Signes Marks Badges Prints Copies Formes Seales Signets Similitudes Patternes Representations Remembrances and Memories and we make no doubt together with the same Doctors to say that these be certaine visible words Seales of Righteousnesse and Tokens of Grace And we doe expressely pronounce that in the Lords Supper there is truely given unto the Beleeving the body and blood of our Lord the Flesh of the Son of God which quickeneth our soules the meate that commeth from above the food of Immortalitie of Grace Truth and Life and that the same Supper is the Communion of the Body and Blood of Christ by the partaking whereof we be revived strengthned and fed unto Immortalitie and whereby we are joyned united and incorporated unto Christ that we may abide in him and he in us Besides this we acknowledge that there be two Sacraments which we judge properly Artic. 11. ought to be called by this name that is to say Baptisme and the Sacrament of thankesgiving For thus many we see were delivered and sanctified by Christ and well allowed of the old Fathers Ambrose and Augustine and such others Out of the Confession of BELGIA VVE beleeve that God having regard to our dulnesse and Artic. 33. infirmitie did institute Sacraments for us that by them his promises might be sealed to us and that they might be most certaine pledges of his heavenly love towards us and of his gifts bestowed upon us for the cherishing and sustaining of our faith These Sacraments he added to the word of the Gospel that he might more lively set before our externall senses both those things which he declareth unto us in his word and those also which he worketh inwardly in our hearts and to confirme more and more in us that salvation which he vouchsafeth to communicate unto us For the Sacraments are signes and visible tokens of internall invisible things by the which as by certaine means God himself worketh within us by the power of the holy Ghost Therefore they be not vaine or idle signes neither yet ordained of God to deceive or frustrate us of our hope For the truth of our Sacraments is Iesus Christ without whom they are of no value Moreover that number of Sacraments sufficeth us which Christ himselfe our true and onely Doctor hath instituted and those are onely two to wit the Sacrament of Baptisme and the Sacrament of the holy Supper of our Lord and Saviour Iesus Christ Out of the Confession of AUSPURGH SEeing that in this life many evill ones and hypocrites are Artic. 8. mingled with the Church and have fellowship with it in the outward signes and pledges the Sacraments administred by such as are evill may lawfully be used according to the saying of Christ The Scribes and Pharisees sit in Moses chaire c. For the Sacraments and the word of God are effectuall by reason of the institution and commandement of Christ though they be delivered by wicked and evill men They condemne the Donatists and such like who said it was not lawfull for the people to use the ministery of evill men in the Church and held opinion that the ministerie of evill men was quite without fruit and effect The beginning of this eighth Article is elsewhere thus set downe THough the Church to speake properly be a Congregation of Saints and true beleevers yet seeing that in this life many hypocrites and evill men bee mingled with it it is a lawfull thing to use the Sacraments ministred by the hands of evill men c. Touching the use of the Sacraments they teach that they were instituted not so much to be notes of profession amongst men as to be signes and pledges of Gods good will towards us set before the eyes to stirre up and confirme faith in them which use them Therefore we must use Sacraments so as wee must joyne faith with them which may beleeve the promises that are offered and declared unto us by the Sacraments By this faith we receive both the grace promised which is represented by the Sacraments and also the holy Ghost Therefore they condemne that Pharisaicall opinion of the Papists which suppresseth the doctrine of faith
of that thing which by Christs owne words is assigned to this age and is imparted unto it For so Christ in generall and without exception giveth in charge not touching some but touching all Teach ye all nations and baptize them in the name Matth. 28. Act. 4. of the Father the Son and the holy Ghost And so over children this most holy name is called upon in which alone there is salvation This is further also taught that they who are once lawfully and truely baptized when they come to yeeres ought to do their endeavour that they may learn to acknowledge and know what holy Baptisme is and therewithall the Catholike and Christian faith without which Baptisme availeth nothing to the end that afterward when they doe desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accord make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receive unto this covenant of holy baptisme and * Looke the 1. Observation upon this confession by the laying on of hands do testifie to them that grace is conteined in baptisme to strengthen them to the warfare of faith and so after a convenient and godly manner with use of pure ceremonies and such as are profitable to edifying they bring them to the sacrament of the L. Supper without any reiteration of baptisme as there are evident tokens and examples to be seen of this matter in the Primitive Church which is the true and best maistresse of the posteritie and going before leadeth us the way For if so be that a man should even after a true manner enjoy the Baptisme of Christ and should by meanes here of be buried with Christ into his death to newnesse of life if afterward his life being prolonged he should not according to the doctrine of the holy Gospel shew forth a true and lively faith in Iesus Christ brotherly love towards all those that are consecrated to the Lord and so should leade a life unworthy his place or calling and unworthy of God and his neighbour and should not in baptisme conceive a lively hope of life everlasting such a one should assuredly give certain testimonie of himselfe that he had in vaine received grace in holy Baptisme wherein the name of the holy Trinity was called on over him the which thing God the Lord as his word declareth suffereth Exod. 20. by no meanes to escape unrevenged or unpunished Out of the FRENCH Confession VVE acknowledge that there be two onely Sacraments Artic. 35. common to the whole Church whereof the first is Baptisme the which is given to us to testifie our adoption because that therein we are ingrafted into Christs body that being washed in his blood we may also be renued to holinesse of life by his Spirit This also we say Although we are baptized but once yet the fruit of baptisme doth pertaine to the whole course of our life that this promise to wit that Christ will be alwaies unto us sanctification and justification may be sealed up in us with a sure and firme seale Furthermore although Baptisme be a Sacrament of faith and repentance yet seeing that God doth together with the Parents account their posteritie also to be of the Church we affirme that infants being borne of holy parents are by the authoritie of Christ to be baptized We say therefore that the element of water be it never so Artic. 38. fraile doth notwithstanding truely witnesse or confirme unto us the inward washing of our soules in the blood of Iesus Christ by the vertue and efficacie of the holy Ghost Out of the ENGLISH Confession VVE say that Baptisme is a Sacrament of the remission of Artic. 12. sinnes and of that washing which we have in the blood of Christ and that no person which will professe Christs name ought to be restrained or keept backe therefrom no not the very babes of Christians forsomuch as they be borne in sinne and pertaine unto the people of God Out of the Confession of BELGIA VVE beleeve and confesse that Iesus Christ which is the end of the law hath by his owne bloud sheading made an end of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place thereof whereby we are received into the Church of God and separated from all other nations and all kinde of strange religions being consecrated unto him alone whose badge and cognisance we weare Finally Baptisme is a token unto us that he will be our God for ever who also is our gracious Father Therefore the Lord hath commanded all his to be baptized with pure water In the name of the Father the Sonue and the holy Ghost To signifie that the blood of Christ doth internally through the operation of the Spirit performe and effect that in the soule which water doth externally worke in the bodies For as water being poured upon us and appearing in the body of him that is baptized moistning the same doth wash away the filthines of the body so the blood of Christ washing the soule doth cleanse it from sinne and doth make us the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is unto us as the red sea wherethrough we must passe that we may depart from the tyranny of Pharaih that is the Devill and enter into the spirituall land of Canaan Therefore the ministers verily doe deliver unto us the Sacraments and the visible thing but it is the Lord himselfe that giveth it unto us that is represented by the Sacrament namely the gifts and invisible graces washing purifying and cleansing our soules from all spots and iniquities renuing in like manner and filling our hearts with all comfort and to conclude giving unto us a certain perswasion of his Fatherly goodnesse cloathing us with the new man and putting off the old man with all his deeds For these causes we do beleeve that every one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which never afterwards is to be itcrated seeing that we cannot be borne twise Neither doth this Baptisme profit us onely at that moment when the water resteth upon us and when we are sprinckled with it but it is available throughout the whole time of our life Therefore here we doe detest the errour of the Anabaptists who are not onely content with one onely Baptisme and that once received but doe also condemne the Baptisme of infants yea of those that be borne of faithfull parents but we by the same reason doe beleeve that they ought to be baptized and sealed with the signe of the covenant for the which in times past the infants amongst
intercession of Christ the high Priest Thirdly Christ in the institution of the Lords Supper doth not command the Priests to offer for others either quicke or dead upon what ground then or authoritie was this worship ordained in the Church as an offering for sins without any commandement of God But that is yet more grosse and far from all reason that the Masse should be applied to deliver the soules of such as are dead For the Masse was ordained for a remembrance that is that such as received the Supper of the Lord should stirre up and confirme their faith and comfort their distressed consciences with the remembrance of Christs benefits Neither is the Masse a satisfaction for the punishment but it was instituted for the remission of the fault to wit not that it should bee a satisfaction for the fault but that it might be a Sacrament by the use whereof we might be put in minde of the benefit of Christ and the forgivenesse of the fault Seeing therefore that the applying of the Supper of the Lord for the deliverance of the dead is received without warrant of Scripture yea quite contrarie to Scripture it is to be condemned as a new and ungodly worship or service Fourthly a * Looke the 3. observat upon this confession Ceremonie in the new covenant without faith meriteth nothing neither for him that useth it nor for others For it is a dead work according to the saying of Christ The true worshippers shall worship the Father in spirit and truth The same doth the 11. Chap. to the Heb. throughout prove By faith Abel offered a better offering unto God Also without faith it is impossible to please God Therefore the Masse doth not merit remission of the fault or of the punishment even for the workes sake performed This reason doth evidently overthrow the merit as they call it which ariseth of the very worke that is done Fifthly the applying of the benefit of Christ is by a mans own faith as Paul witnesseth Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood and this applying is made freely And therefore it is not made by another mans work nor for another mans worke For when we use the Sacrament this application is made by our own work and by our own faith and not by another mans work For surely if we could have no remission but by applying of of Masses it should be very uncertain and our faith and trust should be transferred from Christ unto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is wholly condemned These arguments with sundry other do witnes for us that the opinion of the merit and applying of the Masse for the quick and the dead was for good causes misliked and reproved Now if we would stand to consider how far this error is spread in the Church how the number of Masses increased and how through this sacrifice forgivenes both of the fault and of the punishment is promised to the quick and the dead it will appear that the Church is disfigured with shameful blots by this prophanation There never fel out a waightier cause in the Church O noble Emperour or more worthy for good learned men to debate of it is the duty of all the godly with most fervent prayers to crave at Gods hand that the Church might be delivered from these foule enormities All Kings and Bishops must with all their might endevour that this whole matter may be rightly laid forth and the Church purged Sixtly the institution of a Sacrament is contrary to that abuse For there is not a word set downe of any oblation for the sinnes of the quick and the dead but a commandement to receive the body and bloud of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the history as it were in a shew as they dreame that are the Patrons of merit by reason of the work wrought but it signifieth by faith to remember the promise and benefit to comfort the conscience and to render thanks for so great a blessing For the principall cause of the institution was that our faith might then be stirred up and exercised when we doe receive this pledge of Gods grace Besides the institution ordaineth that there should be a communication that is that the Ministers of the Church should give unto others the body and blood of the Lord. And this order was observed in the Primitive Church Saint Paul is witnesse to the Corinths when as he commandeth That one should stay for another that there might be a common partaking of the Sacrament Now that the abuses of the private Masse be discovered for as much as they all for the most part were used for the application for the sinnes of other men and doe not agree with the institution of Christ therefore they are left off in our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches * Looke the 4. Observat upon this confession do consecrate themselves and give unto others the Sacrament of the body and bloud of Christ and this kind of Masse is used every * Looke the 5. observation upon this confession holy day and other daies also if any be desirous to use the Sacrament Yet none are admitted to the communion except they be first tried and examined We adjoyne moreover godly Sermons according as Christ commanded that there should be Sermons when this Ceremonie is used And in such Sermons men are both taught diligently in other Articles and Precepts of the Gospel and also put in minde for what use the Sacrament was instituted to wit not that this Ceremonie could merit for them remission of sinnes by the worke done but that the Sacrament is a testimony and a pledge whereby Christ witnesseth unto us that he performeth his promises And in our Sermons as men are taught diligently concerning other articles and precepts of the Gospel so are they also put in minde for what use the Sacraments were instituted to wit not that the ceremonie should merit remission of sins by the bare work wrought but that the Sacrament should be a testimonie and a pledge whereby Christ doth testifie that he performeth his promise and that his promises pertaine unto us that Christ giveth us his body to testifie that he is effectuall in us as in his members and his blood for a witnesse unto us that we are washed with his blood The Sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie doe beleeve that remission of sinnes is given them indeed and are thankfull unto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans worke but by every mans owne
admonished us that they doe disagree from the holy Scriptures and hurt the glory of the passion of Christ For the passion of Christ was an oblation and satisfaction not onely for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrews We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for ever those that are sanctified Also the Scripture teacheth that we are justified before God through faith in Christ when we beleeve that our sins are forgiven for Christ his sake Now if the Masse doe take away the sins of the quicke and the dead even for the works sake that is done then justification cometh by the work of Masses and not by faith which the Scripture can not away withall But Christ commandeth us to do it in remembrance of himselfe therefore the Masse is instituted that faith in them which use the Sacrament may remember what benefits it receiveth by Christ and that it may raise up and comfort a fearefull conscience For this is to remember Christ to wit to remember his benefits and to feele and perceive that they be in deed exhibited unto us Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse must be used to this end that there the Sacrament may be reached unto them that have need of comfort as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receive a medicine And seeing that the Masse is such a communion of the Sacrament we doe observe one common Masse every Holiday and on other daies if any will use the Sacrament when it is offered to them which desired it Neither is this custome newly brought into the Church For the ancient Fathers before Gregories time make no mention of any private Masse of the common Masse they speake much Chrysostome saith That the Priest did daily stand at the Altar and call some unto the Communion and put backe others And by the ancient Canons it is evident that some one did celebrate the Masse of whom other Priests and Deacons did receive the body of the Lord. For so the words of the Nicen Canon do sound Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest And Paul concerning the communion commandeth that one tarry for another that so there may be a common participation Seeing therefore that among us the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especially for that our publike ceremonies are kept of us for the most part alike unto the usuall ceremonies onely the number of Masses is not alike the which by reason of very great and manifest abuses it were certainly farre better to be moderated For in times past also in the Churches whereunto was greatest resort it was not the use to have Masse said every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne manner of oblation or offering Of both kindes of the Sacrament ANd because that we doe celebrate the common Masse that Artic. 2. the people may understand that they also are sanctified through the blood of Christ and learne the true use of this ceremonie either part of the Sacrament in the Supper of the Lord is given to the Laitie because the Sacrament was instituted not onely for a part of the Church namely for Priests but also for the rest of the Church And therefore the people doth use the Sacrament as Christ appointed it And certainly Christ saith Matth. 26. Drinke ye all of this where he saith manifestly concerning the cup that all should drinke And that no man might cavill that it doth only appertaine to the Priests the ordinance of Paul to the Corinthians doth witnesse that the whole Church did in common use either part This custome remained a long time even in the latter Churches neither is it certaine when or by what author it was changed Cyprian in certaine places doth witnesse that the blood was given to the people for thus he writeth to Cornelius the Pope How doe we teach or provoke them to shed their blood in the confession of his name if we denie the blood of Christ to them which are in this warfare or how shall we make them fit for the cup of Martyrdome if we doe not first admit them by the right of communidation to drinke in the Church the cup of the Lord And Hierome saith The Priests doe minister the Eucharist and devide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbiddeth the Sacrament to be devided these be the words We doe understand that certaine men having received the portion of the holy body onely doe abstaine from the Cup of the holy blood who because that I know not by what superstition they are taught to be tied hereunto either let them unfeignedly receive the whole Sacraments or let them be put backe from the whole Sacraments because that one and the selfe same mystery cannot be devided without great sacriledge In the Tripartite History it is written in the reprehension of Theodosius the Emperour whom Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grievously revenged the death of a few Souldiers which were slaine in an uproare and had murthered seven thousand Citizens here saith Ambrose How caust thou with these hands receive the holy body of the Lord with what rashnesse canst thou take into thy mouth the Cup of that holy blood c. Therefore it is evident that it was the custome of the ancient Church to give either part of the Sacrament to the people onely a new start up custome doth take away one part from the people Here we will not dispute what men are to thinke concerning a received custome contrary to the authoritie of the Apostolike Scripture contrary to the Canons and contrary to the example of the Primitive Church For all godly men doe understand that touching Christian doctrine consciences are to aske counsell at the word of the Lord and that no custome is to be allowed which is contrary to the word of God And although in the Latine Church custome hath changed the ancient manner yet it doth not disallow or forbid it neither in deed ought humane authoritie to forbid the ordinance of Christ and the most received custome of the ancient Church Therefore we have not thought it good to forbid the use of the whole Sacrament and in that ceremonie which ought to be the covenant of mutuall love in the Church we would not contrary to charitie be hard to other
mens consciences which had rather use the whole Sacrament neither did we thinke that any crueltie should be used in that matter but so much as in us lyeth together with the ceremony we have restored the holy doctrine touching the fruit of the ceremonie that the people may understand how the Sacrament is laid before them to comfort the consciences of them that doe repent This doctrine doth allure the godly to the use and reverence of the Sacrament For not onely the ceremonie was before maimed but also the chiefe doctrine touching the fruit thereof was utterly neglected And peradventure the maiming of the ceremonie did signifie that the Gospel touching the blood of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie is renued and restored This Article we finde placed else-where in the first place amongst those wherein the abuses which are changed are reckoned after this manner EIther kinde of the Sacrament in the Lords Supper is given to the laitie because that this custome hath the commandement of the Lord Matth 26. Drinke ye all of this where Christ doth manifestly command concerning the cup that all should drinke And that no man might cavill that it doth only appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the whole Church did in common use either part This custome remained a long time even in the latter Churches neither is it certaine when or by what author it was changed Cyprian in certaine places doth witnesse that the blood was given to the people The same thing doth Hierome testifie saying The Priests doe minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commandeth that the Sacrament be not devided Dist 2. de consecr cap. Comperimus Onely a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrary to the commandements of God is not to be allowed as the Canons do witnesse Dist 8. Cap. Veritate with that which followeth Now this custome is received not only against the Scripture but also against the true Canons and the examples of the Church Therefore if any had rather use both parts of the Sacrament they were not to be compelled to doe otherwise with the offence of their conscience * Looke the 1. observation And because that the parting of the Sacrament doth not agree with the institution of Christ we use to omit that procession which hitherto hath been in use Out of the Confession of SAXONY Of the holy Supper of the Lord. BOth Baptisme and the Supper of the Lord are pledges and testimonies of grace as was said before which doe admonish us of the promise and of our whole redemption and doe shew that the benefits of the Gospel do pertaine to every one of those that use these ceremonies But yet here is the difference by Baptisme every one is ingrafted into the Church but the Lord would have the Supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that follow Even as also in the very words of the Supper there is a promise included seeing he commandeth that the death of the Lord should be shewed forth this Supper distributed till he come That therefore we may use this Sacrament with the greater reverence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comfort of every one The first cause is this The Son of God will have the voice of his Gospel to sound in a publique congregation and such a one as is of good behaviour the bond of this congregation he will have this receiving to be which is to be done with great reverence seeing that there a testimonie is given of the wonderfull conjunction betwixt the Lord and the receivers of which reverence Paul speaketh 1 Cor. 11. saying He that receiveth unworthily shall be guiltie of the body and blood of the Lord. Secondly God will have both the Sermon and the ceremonie it selfe to be profitable both for the preservation and also for the propagation of the memory of his passion resurrection and benefits Thirdly He will have every receiver to be singularly confirmed by this testimonie that he may assure himselfe that the benefits of the Gospell doe pertaine to him seeing that the Sermon is common and by this testimonie and by this receiving he sheweth that thou art a member of his and that thou art washed in his blood and that he doth make this covenant with thee Joh. 15. Abide in me and I in you Also I in them and they in me Fourthly he will have this publique receiving to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou docst joyne thy selfe Also he will have us to give thanks publiquely and privately in this very ceremonie to God the eternall Father and to the Sonne and to the holy Ghost both for other benefits and namely for this infinite benefit of our redemption and salvation Also he will that the members of the Church should have a bond of mutuall love among themselves Thus we see that many ends doe meet together By the remembrance of these weightie causes men are invited to the reverence and use of the Sacrament and we teach how the use may be profitable We doe plainly condemne that monstrous errour of the Monks who have written that the receiving doth deserve remission of sinnes and that for the works sake without any good motion of him that useth it This Pharisaicall imagination is contrary to that saying Habac. 2. The iust shall live by his faith Therefore we doe thus instruct the Church that they which will approach to the Supper of the Lord must repent or bring conversion with them and having their faith now kindled they must here seeke the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the use of this Sacrament there is a witnesse bearing which declareth that the benefits of the Sonne of God doe pertaine to thee also also there is a testimonie that he joyneth thee as a member to himselfe * Looke the 1. observation upon this confession and that he is in thee as he said Joh. 17. I in them c. Therefore we give counsell that men doe not thinke that their sinnes be forgiven them for this works sake or for this obedience but that in a sure confidence they behold the death and merit of the Sonne of God and his resurrection and assure themselves that their sins are forgiven for his sake and that he will have this faith to be confirmed by this admonition and witnesse bearing when as faith comfort the
joy of conscience and thanksgiving doe after this sort increase the receiving is profitable Neither are any * Look the 2. Observation admitted to the Communion except they be first heard and absolved of the Pastour or his fellow Ministers In this triall the ruder sort are asked and oftentimes instructed touching the whole doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the use whereunto they are ordained the things themselves are not to be accounted for a Sacrament but in the use appointed Christ is present in this communion * Looke the 3 4. Observ truly and substantially and the body and blood of Christ is in deed given to the receivers in that Christ doth witnesse that he is in them and doth make them his members and that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke doe cause both that we may be in Christ and that Christ may be in us Moreover in the ceremonie it selfe we observe the usuall order of the whole ancient Church both Latine and Greeke We use no private Masses that is such wherein the body and blood of Christ was not distributed as also the ancient Church for many yeers after the Apostles times had no such Masses as the the old descriptions which are to be found in Dionysius Epiphanius Ambrose Augustine and others doe shew And Paul 1 Cor. 11. Doth command that the Communion should be celebrated when many do meet together Therefore in the publike congregation and such as is of good behaviour prayers and the creed are rehearsed or sung and * Looke the 5. Observat lessons appointed usually for holy dayes are read After that there is a Sermon of the benefits of the Son of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doth rehearse a thanksgiving and a prayer for the whole Church for them that are in authoritie and as the present necessitie requireth and he prayeth to God that for his Sons sake whom he would have to be made a sacrifice for us he would forgive us our sins and save us and gather and preserve a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receivers the whole Sacrament who come reverently thereunto being before examined and absolved and there they joyne theirs with the publike prayers In the end they doe againe give thanks All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most part agree with the writings of the Apostles and with the custome of the ancient Church even almost to Gregories time which thing being so the custome of our Churches is to be approved not to be disallowed but our Adversaries misliking our custome doe defend many errours some more foule and grosse others coloured with new deceits Many heretofore have written that in the masse there is an oblation made for the quicke and the dead and that it doth deserve remission of sins both for him that maketh it and for others even for the works sake And thus were most of them perswaded and as yet are like unto the Pharisees and the heathen For after the same manner the Pharisees the Heathen did dreame that they for the works sake did deserve for themselves and for others remission of sinnes peace and many other good things Or although those which were not so blind did speake more modestly and said that they did deserve but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits and a ransome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the merchandise of Masses and the prophanation of the Lords Supper almost throughout the whole world But God will have corrupt kindes of worship to be reproved and abolished Therefore we doe simply and in deed propound the voice of God which doth condemne those errours and with all our heart we affirme before God and the whole Church in heaven and in earth that there was one onely sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the whole obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised up againe This is that onely Lambe which taketh away the sinnes of the world Ioh. 1. Of this onely sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for ever those that are sanctified And this sacrifice is applied to every one by their owne faith when they heare the Gospell and use the Sacraments as Paul saith Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood And Habac. 2. The iust shall live by his faith And 1 Pet. 1. Being sanctified in the spirit unto obedience and sprinkling of the blood of Iesus Christ Other Sacraments in the old Testament were typicall whereof we shall speake more at large in their place and they did not deserve any remission of sins and all the righteousnesse of holy men at all times were are and shall be sacrifices of praise which doe not deserve remission either for them that did offer them or for others but they are services which every one ought to performe and are acceptable to God for the Mediatours and our high Priest the Son of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an unchangeable and eternall truth it is most manifest And whereas certaine fragments which they call the Canons of the Masse are alledged against this so cleare light of the truth it is also manifest that the Greeke and Latine Canons are very unlike the one to the other and that the Greeke Canons doe disagree among themselves in a most wrightie matter and it appeareth that in the Latine Canon many jagges and pieces were by little and little patched together of ignorant authors The ancient Church doth use the names of Sacrifice and oblation but thereby it understandeth the whole action prayers a taking of it a remembrance faith a confession and thankesgiving This whole inward and outward action in every one that is turned to God and in the whole Church is indeed a sacrifice of praise or thankesgiving and a reasonable service And when the Lord saith Ioh. 4. The true worshippers shall worship the Lord in spirit and in truth he affirmeth that in the New Testament outward sacrifices are not commanded which of necessitie should be made although there were no motions of the holy Ghost in the heart as in the law it was necessarie that the ceremonie of the Passeover should be kept But touching the Supper of the Lord it is said 1 Cor. 11. Let every man
examine himselfe c. So the Supper of the Lord doth profit him that useth it when as hee bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the words of the institution of the Supper wherein it is said Take ye eat ye c. Do ye this in remembrance of me What doth this appertain to the dead or to those that be absent and yet in a great part of Europe many masses are said for the dead also a great number not knowing what they doe doe reade Masses for a reward But seeing that all these things are manifestly wicked to wit to offer as they speak to the end that they may deserve for the quick the dead or for a man to do he knoweth not what they do horribly sin that retain and defend these mischievous deeds And seeing that this ceremony is not to be taken for a Sacrament without the use whereunto it was ordained what manner of Idol worship is there used let godly and learned men consider Also it is a manifest profanation to carry about part of the Supper of the Lord and to worship it where a part is utterly transferred to an use clean contrary to the first institution whereas the Text saith Take eat and this shew is but a thing devised of late To conclude what be the manners of many Priests and Monks in all Europe which have no regard of this saying 1 Cor. 11. Let every man examine himselfe Also Whosoever taketh it unworthily shall be guiltie of the body and blood of the Lord. Every man of him-self doth know these things Now although the chiefe Bishops and hypocrites who seeke delusions to establish these evils doe scoffe at these complaints yet it is most certaine that God is grievously offended with these wicked deeds as he was angry with the people of Israel for their prophanations of the sacrifices And we do see evident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turks do make in the world the confusions of opinions and many most lamentable dissipations of Churches But O Son of God Lord Iesus Christ which wast crucified and raised up again for us thou which art the high Priest of the Church with true sighes we beseech thee that for thine and thy eternall Fathers glory thou wouldest take away idols errours and abominations and as thou thy selfe didst pray Sanctifie us with thy truth and kindle the light of thy Gospel and true invocation in the hearts of many and bowe our hearts to true obedience that we may thankefully praise thee in all eternitie The greatnesse of our sins which the prophanation of the Supper of the Lord these many yeers hath brought forth doth surpasse the eloquence of Angels and men We are herein the shorter seeing that no words can be devised sufficient to set out the greatnesse of this thing and in this great griefe we beseech the Sonne of God that he would amend these evils and also for a further declaration we offer our selves to them that will heare it But in this question we see that to be chiefly done which Salomon saith He that singeth songs to a wicked heart is like him that powreth vineger upon nitre Our Adversaries know that these perswasions of their sacrifice are the sinews of their power and riches therefore they will heare nothing that is said against it Some of them do now learn craftily to mitigate these things and therefore they say The oblation is not a merit but an application they deceive in words and retaine still the same abuses But we said before that every one doth by faith apply the sacrifice of Christ to himselfe both when he heareth the Gospel and then also when he useth the Sacraments and it is written 1 Corinth 11. Let every man examine himselfe Therefore Paul doth not meane that the ceremonie doth profit another that doth not use it And the Son of God himselfe did offer up himselfe going into the holy of holies that is into the secret counsell of the Divinitie seeing the will of the eternall Father and bearing his great wrath and understanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esay saith Cap. 53. He will make his soule an offering for sin Now therefore what do the Priests meane who say that they offer up Christ and yet antiquitie never spake after this manner But they do most grievously accuse us They say that we do take away the continuall sacrifice as did Antiochus who was a type of Antichrist We answered before that we do retaine the whole ceremonie of the Apostolike Church and this is the continuall sacrifice That the sincere doctrin of the Gospel should be heard that God should be truly invocated to conclude as the Lord saith Joh. 4. It is to worship the Father in spirit and truth we doe also herein comprehend the true use of the Sacraments Seeing that we retaine all these things faithfully we doe with great reverence retaine the continuall sacrifice they doe abolish it who many waies doe corrupt true invocation and the very Supper of the Lord who command us to invocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischievous errours with the doctrine of Repentance and remission of sins who will men to doubt when they repent whether they be in favour who defile the Church of God with filthy lusts and Idols These men be like unto Antiochus and not we who endeavour to obey the Son of God who saith Joh. 4. If any man loveth me he will keepe my word Of the use of the whole Sacrament LEt Sophistrie be remooved from the judgements of the Church All men know that the Supper of the Lord is so instituted that the whole Sacrament may be given to the people as it is written Drinke ye all of this Also the custome of the ancient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an unjust thing It is great injurie to violate the lawfull Testament of men Why then do the Bishops violate the Testament of the Sonne of God which he hath sealed up with his own blood But it is to be lamented that certaine men should be so impudent as to feigne feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whom the matter being so cleare and evident we doe omit In another place this Article is not distinguished from that which went before but is thus ioyned with it To conclude we must also speake in few things of the use of the whole Sacrament Let sophistrie be remooved c. Out of the Confession of WIRTEMBERGE Of the Eucharist CHAP.
he hath praised the divine gifts then he maketh the holy and most excellent mysteries and those things which before he had praised being covered and hid under reverent signes he bringeth into sight and reverently shewing forth the divine gifts both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holy communion is received and delivered to all he rendering thanks doth make an end of these mysteries Therefore we thinke it necessary to the remining of the institution of Christ in the celebration of the Eucharist and that we may follow the example of the ancient and true Catholike Church that the private Masses of the Priests may be abrogated and that the publique communion of the Lords Supper may be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daily in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefits both corporall and spirituall This error is evidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onely made hath made perfect for ever those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for us which also is declared unto us by the Gospel in the new Testament therefore it is not lawfull to sacrifice any more for sinne for the Epistle to the Hebrewes saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saith Doe this in remembrance of me he doth not command to offer his body and blood in the Supper unto God but to the Church that the Church by eating the bodie and drinking the blood of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the body and blood of Christ which was made once onely on the Crosse for the purging of our sins For so Paul doth interpret this saying of Christ saying So often as ye shall eate he doth not say offer this bread and drinke this cup shew ye forth the death of the Lord till he come And truly we confesse that the ancient Ecclesiasticall writers did call the Eucharist a sacrifice and an oblation but they expound themselves that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer upon the Crosse as also they call the memoriall of the Passeover and of Pentecost the Passeover and Pentecost it selfe The third errour is this that many doe thinke that the oblation as they call it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we have already shewed that the Eucharist properly is not an oblation but is so called because it is a remembrance of the oblation which was once made on the Crosse Moreover the application of the merit of Christ is not made by any other outward instrument then by the preaching of the Gospel of Christ and by dispensing those Sacraments which Christ hath instituted for this use and the merit of Christ being offered and applied is not received but by faith Mark 16. Preach the Gospel to every creature For by the ministerie of the Gospel the benefits of Christ be offered and applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeve and be baptised he shall be saved because that by the receiving of the Sacrament and by faith the benefits offered and applied be received Rom. 1. The Gospel is the power of God to salvation to every one that beleeveth that is the ministery of the Gospel is the instrument ordained of God whereby God is able and effectuall to save all those which beleeve the Gospel Therefore the preaching of the Gospel doth offer or if it liketh any man so to speake doth apply salvation to all men but faith doth receive salvation offered and applied Now in the private Masse bread and wine are so handled that the Priest doth neither publikely declare the Gospel of Christ but doth softly mumble up to himselfe certaine words and especially the words of the Supper or of consecration neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying of the merit of Christ in the private Masse This did our true Catholique Elders well perceive who as we have declared before did so severely require that they which were present at the Masse and did not communicate should be excommunicated The fourth errour is this which we have already touched in that they doe require that the words of the Supper or of consecration may be rehearsed softly in the Eucharist seeing that these words are a part of that Gospel which according to the commandement of Christ is to be preached to all creatures For although our Ancestors did sometimes call the Eucharist a mystery yet they did not so call it with this purpose that they would not have the words of the Supper to be rehearsed before the Church in the Eucharist publikely and in a tongue commonly knowne but because that in the Eucharist one thing is seene and another thing understood For Christ himselfe is also called a mysterie who neverthelesse is not to be hid but to be preached to all creatures And because that in the receiving of the Sacrament it is necessarily required that we should have faith and faith cometh by hearing and hearing by the wora of God it is most necessarie that in the Eucharist the word of the Supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospel and the shewing forth of the death of Christ Therefore that the Church may understand what is done in the Eucharist and what is offered unto her to be received and that she may confirme her faith it is necessary that in the Eucharist the words of the Lords Supper should be rehearsed publiquely The fifth errour is this that one part of the Eucharist is used in shew of a singular worship of God to be carried about and to be laid up But the holy Ghost doth forbid that any worship of God should be appointed without the expresse commandement of God Deut. 12. You shall not doe every one of you that which seemeth good in his owne eyes And againe That which I command thee that onely shalt thou doe to the Lord see that thou adde nothing thereunto nor detract any thing from it And Matth. 15. In vaine do they worship me teaching for doctrines the precepts of men Clemens in his second Epistle to James and in three Chapters De Consecr Dist 2. saith Certainely so great burnt offerings are offered on the Altar as may be sufficient for the people if so be that
of the Auspurge Confession though not after the same manner and in the same words and for the full declaration thereof looke in the Admonition lately set forth by our brethren the Neustadians in the 5. Chapter out of the which our agreement in this point of doctrine rightly declared doth appeare Vpon the same Art 1. Of the abuses For the Masse is retained still amongst us c. The Princes and Obser 2 pag. 322. Divines in the assembly at Newburdge testified in the yeer 1561. as is manifest by the decrees of that assembly that they by the word Masse do understand the administration of the Supper and do from the bottome of their hearts detest the Romish Masse And although we do abhorre all contentions about words and do acknowledge that the word Masse is not newly sprung up in the Latine Church yet seeing that the Originall of this tearme namely because almes were sent from the faithfull in their usuall meetings at their love feasts is long since abolished and seeing that this word hath these many yeeres broken out into great abomination and so great that none so grosse or execrable was ever heard of we do not without cause together with the thing abolish the name it selfe out of our Churches As for the holy liturgie there we think that it is most rightly celebrated where it is most simply and most neerly unto the first institution observed And seeing it is manifest that the ceremonies in the Romane Liturgie are partly in themselves unprofitable partly tending rather to an ambitious shew pompe then to edification partly ridiculous and partly either in themselves superstitious or else ready to be turned into superstition Therefore the most of them or in a manner all we have in every place utterly swept away Yet so as that the Church hath her liberty left in things indifferent as it is meet and shall be declared in the 17. Sect. As for the speaking or singing of any thing in the publique Liturgie in such a tongue as is unknown to the common people unlesse there be an interpreter the Apostle doth plainly forbid it 1 Cor. 14. Vpon the same A Ceremonie in the new covenant without faith doth merit nothing Obser 3. pag. 326. c. No nor yet in the Old testament yea neither any ceremonie nor faith it selfe doth merit any thing but whereas the externall work being performed with faith according to Gods commandement is acceptable unto him all that we teach out of Gods word to be of grace and not of debt Whereof looke the 8. Section and the 7. Observation the 9. Sect. and the 2. Obser unto the same Confession of Auspurge Vpon the same The Pastours of the Churches do consecrate c. By the name of Obser 4. pag. 327. consecration we understand no other thing then the use of Christs ordination by whose blessing and power the elements are sanctified unto us whereof dependeth the whole force and dignitie of the Sacraments Vpon the same Every holy day and other daies also if any be desirous to use the Obser 5. pag. 327. Sacrament c. Of holy dayes is spoken afterwards in the 16. Section But in our Churches certaine dayes by publique warning are appointed wherein if any refuse to receive the Supper they answer for it in the Consistorie Vpon the same about the end of the second Article of abuses And because that the parting c. This verily is one cause why Obser 6. pag. 334. the carrying about of the Sacrament is condemned yet neither the onely cause nor the chiefest Vpon the Confession of Saxonie ANd that he is in thee c. This we admit touching the spirituall Observ 1. page 336. efficacie not concerning the very essence of the flesh the which is now in heaven and no where else as hath been before shewed in the 1. Obser upon the Confession of Auspurge Vpon the same Neither are any admitted to the communion c. This we allow Obser 2 pag. 336. as being understood of Catechizing or instruction As for private absolution how far we think it to be required it hath been shewed of us heretofore namely in the 8. Sect. and 1. Observat both upon this and also upon the Confession of Bohemia Vpon the same Obser 3. pag. page 336. That Christ is truly and substantially present c. Looke the 1. and 2. Observat upon the Confession of Auspurge Vpon the same That Christ witnesseth that he is in them and doth make them Obser 4 pag. 337. his members c. Both these also we doe imbrace as is contained in the word of God namely so that this whole dwelling be by his power and efficacie and that the flesh of Christ be communicated unto us yet after a spirituall and mysticall manner as hath been declared of us before both in the Confession of Bohemia and of Auspurge Vpon the same And lessons appointed c. How farre we doe allow this distribution Obser 5. pag. 337. of the holy Scripture look the 1. Observat upon the Confession of Bohemia the 1. Section Vpon the Confession of Wirtemberge That the true body of Christ c. Look before in the 1. Observation Obser 1. pag. 342. upon the Confession of Auspurge Vpon the same Of the body of Christ being onely absent c. We doe beleeve Obser 2 pag. 342. out of the word of God and by the perpetuall and evident agreement of the whole ancient and true Church that the body of Christ hath alwaies been is and shall be circumscribed and locall Wherefore as when he lived upon the earth he was no where else so now also being above in heaven he is there and no where else in his substance as Vigilius plainly affirmeth against Eutiches Yet for all that we doe not affirme that the very body of Christ is onely or simply absent or that the bread and wine are only simple naked signes or bare Pictures or nothing else but certaine tokens of Christian profession For in this sense is there one onely action of the holy Supper that yet not withstanding it should be partly corporall and celebrated upon the earth in which respect we doubt not to say that Christs body is as farre distant from us as heaven is from the earth partly heavenly the minde and faith lifting up the heart unto God in the which respect we acknowledge that the body of the Lord is present in the Supper to our minde and faith But that they be bare and naked signes how can we possibly affirme which so often and so evidently have beaten upon this that the things signified are no lesse certainly given unto the minde then the signes themselves unto the body Vpon the same Or else change them into the body and blood c. We see not Obser 3. pag. 342. how God may be said to be able to doe that which is manifestly repugnant to his own will concerning the