valiant and notable men deserve well at the hands of godly men as Gedeon Ezechias Iosias and Constantine and sundry others Wherefore you must thinke it your dutie also to take heed lest such things as be godly and profitably brought to light and reformed by God and learned men be smoothered againe and lest that wicked abuses be established by your authoritie The Psalme saith for thy temples sake in Ierusalem the King shall offer gifts unto thee The proper gifts that Kings are to bestow upon the Church are to search out true doctrine and to see that good teachers be set over the Churches to give diligence that the controversies of the Church may be rightly decided Not to take away true and holy doctrine but to raise it up and to set it forward and to defend it and rightly to set it in order and to maintaine the quiet concord of the Church By these true gifts most noble Emperour you may adorne the Church of Christ which especially both Christ himself requireth and the Churches that are rent and torne in most horrible manner doe crave at your hands Last of all seeing that humane traditions ought to give place to times and opportunities especially in the Church wherein there should be more regard had of the salvation of the godly and of love and publike peace then of any humane traditions it were a great deale better to make shew of abrogating this silly tradition of single life then to strengthen lusts to dissolve marriages to exercise crueltie against the Priests and their wives and chidren to oppresse true and holy doctrine and to make havocke of the Church We do therefore commend this matter of their marriage unto your piety and bountie O noble Emperour as that which hath no difficultie or doubtfulnesse in it For they that be governours both may and ought to abolish an unjust law And the laws of single life whether they be new or old belong only to humane equitie in mitigating whereof the authoritie of the Church should be of great force We could bring very many examples out of the Histories of all times and countries in which there might be seene horrible examples of judgements which followed upon uncleane lusts Among many other causes of the generall flood there is mention made of fleshly lusts Afterward five cities were swallowed up in an opening of the earth so as the lake called Asphalites was left as a perpetuall monument of that punishment when the Israelites were departed out of Egypt and divers had defiled themselves by going in unto Moabitish women the twelve Princes of the tribes were hanged up and twentie foure thousand men were slaine The Cananites after this were cleane rooted out and among the causes thereof incestuous copulations are namely reckoned up shortly after followed the overthrow of the tribe of Beniamin for abusing the Levites wife After this David was driven out of his kingdome for adultery And Ieremie in divers places cryeth out that these three idolatry oppressions and adulteries are the causes of those great calamities which overwhelmed the whole nation of the Iews then when they were carried captives to Babylon These things are written for this purpose that we might know certainly that God is displeased with wandring lusts of uncleannesse and that uncleane and incestuous persons do not fall into punishments by chance but are punished of God Therefore the destructions of heathenish Cities also doe put us in minde of the wrath of God against these villanies Sibaris was overthrowne Athens Sparta and Thebes being tossed with civill warres received due punishment of their filthinesse And Rome when it brought forth many Neroes and Heliogabales at length it came to ruine the Empire being rent into sundry parts by the warres of sundry barbarous nations There is also a long Catalogue in Aristotle of cities wherein there happened changes of government and seditions for uncleane lusts Besides all which punishments Paul warneth the Church that there is another judgement that followeth upon these lusts and that is madnesse or fury as it is written Rom. 1. and Ephesians 4. And it may well be that this judgement hath seased upon our Ecclesiasticall governours who for the most part are open Epicures open defenders of Idols that they may get wealth and authoritie and scoffe at those heavenly sayings which threaten vengeance upon Idolaters uncleane persons and Parricides They vaunt that they doe all things well which they do for their kingdomes sake and that such are good subjects and love quietnesse and peace that allow of errours and open naughtinesse that they may uphold the Majestie of the Popes kingdome The whole world can beare witnesse that there is a God that doth revenge all filthinesse uncleannesse and oppression Wherefore though they now deride and scoffe at these speeches yet let them know that they shall one day stick fast in those punishments whereunto the world it selfe doth call them Seeing then it is a cleare case that the law of single life is directly against the commandement of God we thinke that the Priests and others do very well which joyne in honest marriage as Paul saith that a Bishop must be chosen that is the husband of one wife We judge also that the Rulers both may and ought to abolish this law of the Pope For they are foulely deceived that think either that marriage is forbidden to Priests by Gods law or else that the Kings or Bishops may make a law to forbid them marriage And if that Rulers will not helpe the Church in this behalfe yet the godly doe well which follow the Apostles rule which saith That we must rather obey God then men To conclude seeing the defence of the Popes law hath many faults joyned with it as namely the strengthning of wandring lusts superstitions and murdering of godly Priests every one may see that our Churches deale well in abolishing and condemning that law of the Pope And we beseech the most renowned Emperour that he will not defile himselfe with defending that uncleane single life and with the blood of the Priests for it is written Blessed is he that hath pitie on the poore and needy the Lord shall deliver him in the evill day This Article we found elsewhere placed in the second place amongst those wherein the abuses that are changed be mentioned Of the marriage of Priests Art 2. THere was a common complaint of the examples of such Priests as were not continent For which cause also Pope Pius is reported to have said that there were certaine causes for which marriage was forbidden to Priests but there were many weightier causes why it should be permitted again For so Platina writeth When as therefore the Priests among us fought to avoyd these publike offences they married wives and taught that it was lawfull for themselves to joyn in marriage First because that Paul saith To avoide fornication let every man have his wife Again It is better to marry then to burn Secondly
soever they have professed For as without Christ Iesus there is neither life nor salvation so shall there none be participant thereof but such as the Father hath given unto his Sonne Christ Iesus and those in time to come unto him avow his doctrine and beleeve in him we apprehend the children with the faithfull parents This Church is invisible known only to God who alone knoweth whom he hath chosen and comprehendeth as well as is said the Elect that be departed commonly called the Church triumphant as those that ye live and sight against sinne and Satan and shall live hereafter The immortalitie of the soules THe Elect departed are in peace and rest from their labours Apâ—c 14. Apoc. 7. not that they sleepe and come to a certaine oblivion as some phantastikes doe affirme but that they are delivered from all feare and torment and all temptation to which we and all Gods Elect are subject in this life and therefore doe beare the name of the Church militant as contrariwise the reprobate and unfaithfull departed have anguish torment and paine that cannot be expressed So that neither are the one nor the other in such sleep that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his words to the thiefe and these words of the Luke 16. soules crying under the Altar O Lord thou art righteous and Apoc. 6. iust how long shalt thou not avenge our blood upon these that dwell in the earth doe testifie Of the notes by which the true Church is discerned from the false and who shall be iudge of the doctrine BEcause that Satan from the beginning hath laboured to deck his pestilent Synagogue with the title of the Church of God and hath inflamed the hearts of cruell murderers to persecute Gen. 4. 21. 17. trouble and molest the true Church and members thereof as Caine did Abel Ishmael Isaac Esau Jacob and the whole priesthood of the Iewes Christ Iesus himselfe and his Apostles after Mat. 23. Iohn 11. Acts 3. hiw It is a thing most requisite that the true Church be discerned from the filthy Synagogues by cleere and perfect notes lest we being deceived receive and imbrace to our condemnation the one for the other The notes signes and assured tokens whereby the immaculate spouse of Christ Iesus is knowne from the horrible harlot the Church malignant we affirme are neither antiquitie title usurped lineall descent place appointed nor multitude of men approving an errour for Cain in age and title was preferred to Abel and Seth Ierusalem had prerogative above all places of the earth where also were the Priests lineally descended from Aaron and greater number followed the Scribes Pharisies and Priests then unfainedly beleeved and approved Christ Iesus and his doctrine and yet as we suppose no man of sound judgement will grant that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeve confesse and avow to be first the true preaching of the word of God in the which God hath revealed himselfe unto us as the writings of the Prophets and Apostles doe declare Ioh 1. 20. Secondly the right administration of the Sacraments of Christ Iesus which must be annexed unto the word and promise of Rom 4. God to seale and confirme the same in our hearts Lastly Ecclesiasticall discipline uprightly ministred as Gods word prescribeth 1 Cor. 5. whereby vice is repressed and vertue nourished Wheresoever then these former notes are seene and of any time continue be the number never so few above two or three there without all doubt is the true Church of Christ who according to his promise is in the middest of them Not in the universall of which we have before spoken but particular such as was in Corinthus Acts 16. 18. 1 Cor. 2. Acts 20. Gallacia Ephesus and other places in which the Ministerie was planted by Paul and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotland professours of Christ Iesus professe our selves to have in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written word of God to wit in the Books of the Old and New Testaments in those Books we mean which of the ancient have been reputed Canonicall In the which we affirme that all things necessarie to be beleeved for the salvation of mankinde are sufficiently expressed The interpretation whereof we confesse neither appertaineth to private nor publique person neither yet to any Church for any preheminence or prerogative personall or locall which one hath above another but appertaineth to the Spirit of God by the which also the Scripture was written When controversie then happeneth for the right understanding of any place or sentence of scripture or for the reformation of any abuse within the Church of God we ought not so much to looke what men before us have said or done as unto that which the holy Ghost uniformely speaketh within the body of the Scriptures and unto that which Christ Iesus himselfe did and commanded to be done For this is one thing universally granted that the Spirit of God which is the spirit of unitie is in nothing contrary to himselfe 1 Cor. 1â—â— If then the interpretation determination or sentence of any Doctor Church or Councel repugne to the plaine word of God written in any other place of the Scripture it is a thing most certaine that there is not the true understanding and meaning of the holy Ghost although that Councels Realmes and Nations have approved and received the same For we dare not receive or admit any interpretation which repugneth to any principall point of our faith or to any other plaine text of Scripture or yet unto the rule of charitie The authoritie of the Scriptures AS we beleeve and confesse the Scriptures of God sufficiently to instruct and make the man of God perfect so doe we 1 Tim. 3. affirme and avow the authoritie of the same to be of God and neither doe depend on men nor Angels We affirme therefore that such as alledge the Scripture to have no other authoritie but that which he hath received from the Church are blasphemous against God and injurious to the true Church which alwaies heareth and obeyeth the voyce of her own spouse and Pastour Iohn 10. but taketh not upon her to be maistresse over the same Of the generall Councels of their power authoritie and causes of their convention AS we do not rashly damne that which godly men assembled together in generall Councel lawfully gathered have proponed unto us so without just examination we doe not receive whatsoever is obtruded unto men under the name of a generall Councel for plain it is as they were men so have some of them manifestly erred and that in matters of great weight and importance So farre then as the Councel proveth
in the word of God This especially every one ought to take diligent heed of that he doe not by unlawfull means thrust himselfe into those offices For every one must waite untill he be called of God himselfe that he may have a certaine testimonie of his vocation and may know that it is from the Lord. Yet in what place of the world soever the Ministers of the word of God doe keep they have all of them the same and equall power and authoritie being all of them equally the Ministers of Christ the onely universall Bishop and head of the Church Moreover lest that this holy ordinance of God be despised and brought into contempt it is the dutie of all men to have a very honourable and reverent opinion of all the Ministers of the Word and Seniours of the Church even for that works sake wherein they doe labour also to be at peace and unitie with them and as much as possibly may be to abstaine from all manner of quarrellings and contentions one with another Out of the Confession of AUSPURGE COncerning Ecclesiasticall Orders they teach that no man Artic. 14. should publiquely in the Church teach or Minister the Sacraments except he be rightly called according as Saint Paul giveth commandement to Titus To ordaine Elders in every Citie Out of the Articles concerning abuses Of the power Ecclesiasticall THere have been great controversies touching the power and Artic. 7. authoritie of Bishops in which many have incommodiously mingled together the Ecclesiasticall power and the power of the sword And out of this confusion there hath sprung very great wars and tumults while that the Popes bearing themselves bold upon the power of the keyes have not only appointed new kindes of worship and service of God and burdened mens consciences by reserving of cases and by violent excommunications but also have laboured to transferre worldly kingdomes from one to another and to spoile Emperours of their power and authoritie These faults did godly and learned men long since reprehend in the Church and for that cause our Divines were faine for the comfort of mens consciences to shew the difference betweene the Ecclesiasticall and civill powers And they have taught that either of them because of Gods commandement is dutifully to be reverenced and honoured as the chiefest blessings of God upon earth Now their judgement is this that the power of the keyes or the power of the Bishops by the rule of the Gospel is a power or commandement from God of preaching the Gospel of remitting or retaining sins and of administring the Sacraments For Christ doth send his Apostles with this charge As the Father hath sent me so send I you Receive ye the holy Ghost whose sins ye forgive they are forgiven them and whose sins ye retaine they are retained Mar. 16. Go and preach the Gospel to every creature c. This power is put in execution onely by teaching or preaching the Gospel and administring the Sacraments either to many joyntly or to severall persons according to their calling For they be not corporall things but eternall that are granted unto us as an eternall righteousnesse the holy Ghost life everlasting These things cannot be gotten but by the ministerie of the Word and Sacraments As Paul saith The Gospel is the power of God to salvation to every one that beleeveth Seeing then that the power Ecclesiasticall concerneth things eternall and is put in use onely by the ministery of the word it hindreth not the politicall government * Looke the 1. observation no more then doth the * skill of musicke or singing For the civill government is occupied about other matters then is the Gospel * Looke the 2. observation the Magistrate is to defend not the mindes but the bodies and bodily things against manifest injuries he restraineth men by the sword and corporall punishment that he may uphold peace and a civill justice Wherefore the Ecclesiasticall and civill powers are not to be confounded The Ecclesiasticall power hath a peculiar commandement to preach the Gospel and administer the Sacraments Let it not by force enter into another charge let it not turne worldly kingdomes from the right owners Let it not abrogate the Magistrates laws let it not withdraw from them lawfull obedience let it not hinder judgements touching any civill ordinances and statutes or contracts let it not prescribe lawes to the magistrate touching the forme of a common-wealth as Christ saith My kingdome is not of this world Againe Who made me a iudge over you And Paul to the Philip. 3. Our conversation is in heaven 2 Cor. 10. The weapons of our warfare are not carnall but mighty in God to throw downe the imaginations c. Thus doe our Divines discerne and distinguish the duties of each power one from the other and doe warne all men to honour both powers and to acknowledge both to be the good gift and blessing of God * Looke the 3. observation upon this confession If so be that the Bishops have any power of the sword they have it not as Bishops by the commandement of the Gospell but by mans law given unto them of Kings and Emperours for the civill government of their goods Yet this is a kind of function and charge diverse from the ministery of the Gospell Therefore when as the question is touching the jurisdiction of Bishops rule and dominion must be distinguished from Ecclesiasticall jurisdiction Againe by the Gospell or as they tearme it by Gods law Bishops as they be Bishops that is such as have the administration of the word and Sacraments committed to them have no jurisdiction at all but onely to forgive sinne also to know what is true doctrine and to reject such doctrine as will not stand with the Gospell and * Looke the 4. Observation to debarre from the communion of the Church such as are notoriously wicked not by humane force and violence but by the word of God And * herein of necessity the Churches ought by the law of God to perform obedience unto them according to the saying of Christ he that heareth you heareth me But when as they teach or determine any thing contrary to the Gospell then have the Churches a commandement of God which forbiddeth obedience to them Matt. 7. Beware of false Prophets Gal. 1. If an Angel from heaven preach any other Gospel let him be accursed 2 Cor. 13. We cannot doe any thing against the truth but for the truth Also This power is given us to edifie and not to destroy So doe the Canons command 2. quaest 7. Cap. Sacerdotes Cap. Oves And Augustine in his Treatise against Petilians Epistle saith Neither must we subscribe to Catholike Bishops if they chance to erre or hold opinion which be against the Scriptures If so be * Looke the 6 Observat that they have any other power or jurisdiction in hearing and understanding certaiâ—â— cases as namely of Matrimony and
is she appointeth at what times and where the Church shall come together For this civill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they joyne superstitious opinions unto traditions and by superstition multiply traditions out of measure Of this there hath been complaint made in the Church not onely by late Writers as Gerson and others but also Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christ and Paul doe so often speake of traditions and admonish the Church to judge wisely of traditions There was a common opinion not of the common sort alone but also of the Teachers in the Church that the difference of meats and such like works which the Ecclâ—siasticall traditions doe command are services of God which deserve remission of sinnes Also that such kindes of worship are Christian righteousnesse and as necessary as the Leviticall ceremonies in the Old Testament ever were and that they cannot be omitted without sinne no not then when they might be omitted without danger of giving offence These perswasions have brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sins are forgiven freely by Christ This benefit of Christ is transferred unto the worke of man And by reason of this opinion traditions were especially encreased because that these works were supposed to deserve remission of sins to be satisfactions and to be Christian righteousnesse Moreover for this cause especially doth Saint Paul so often and so earnestly give us warning to beware of traditions lest that Christs benefit should be transferred to traditions lest the glory of Christ should be obscured lest that true and found comfort should be withheld from mens consciences and in a word lest that faith that is trust of the mercie of Christ should be quite smothered These dangers Saint Paul would have avoided For it is greatly needfull that the pure doctrin of the benefit of Christ of the righteousnesse of faith and of the comfort of consciences should be continued in the Church Secondly these traditions have obscured the Commandements of God for this kinde of schooling was thought to be spirituall and the righteousnesse of a Christian man Yea the traditions of men were set aloft above the commandements of God All Christianitie was placed in the observation of certaine festivall dayes rites fasts and forme of apparell These beggerly rudiments carried goodly titles namely that they were the spirituall life and the perfection of a Christian In the meane while the commandements of God touching every calling were of small estimation that the Father brought up his children that the Mother bare them that the Prince governed the Common-wealth these works were little set by They were not taken to be any service of God The mindes of many stood in a continuall mamering whether marriage magistracie and such like functions of a civill life did please God or no. And this doubtfulnesse did trouble many very much Many forsaking their callings leaving the Common-wealth did shut up themselves in Monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sins Thirdly the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though never so diligent did ever observe them all especially for that the number of them was infinite Gerson writeth That many fell into desperation some murthered themselves because they perceived well that they could not observe the traditions And all this while they never heard one comfortable word of grace and of the righteousnesse of faith We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in generall doth properly belong to the 17. Section next following but for as much as here is intreated of daies meats fasts it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars traditions and seeke out qualifications of them for the unburdening of mens consciences but even they cannot satisfie themselves nor winde themselves out and sometimes also their very interpretations themselves doe snare mens consciences The Schooles also and Pulpits were so busied in numbring up the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of Hope of the excellencie of civill affairs or of the comfort of mens consciences in sore tentations Wherefore many good men have oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleave fast unto the traditions it was necessary to admonish the Churches what they were to judge of traditions to free godly mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not goe about to weaken the authoritie of Ecclesiasticall power we detract nothing from the * Looke the 3 4 Observ upon this confession in the 11. Sect. dignitie of Bishops we doe not disturbe the good order of the Church Traditions rightly taken are better liked but we reprove those Iewish opinions onely Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or cannot be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondly touching other ceremonies which are in their owne nature things indifferent as Fasts Festivall daies difference of apparell and the like we must know that such observations doe neither merit remission of sinnes neither yet are they the righteousnesse or perfection of a Christian but that they are things indifferent which where is no danger of giving offence may well be omitted This judgement of ours hath these evident and cleere testimonies in the Gospel to the end that it may admonish the Church that the Gospel be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnesse peace and ioy in the holy Ghost Here Paul teacheth plainly that a Christians righteousnesse is the spirituall motions of the heart and not the outward observation of meates and daies c. Coloss 2. Let no man iudge you in meat drinke or a part of a holyday He forbiddeth that their consciences should be judged that is that their consciences should be condemned in the use of such things but will have them counted altogether indifferent things and such as pertaine not to the righteousnesse of the Gospel Then there followeth a long and a
Act. 15. Peter saith Why tempt ye God laying a yoke upon the necks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lord Iesus Christ we hope to be saved as did also they Here Peter forbiddeth to burden the consciences with many rites whether they be of Moses or of any others appointing and 1 Tim. 4. he calleth the forbidding of meats a doctrine of devils because that it is flat against the Gospel to appoint or doe such workes to the end that by them we may merit remission of sinnes or justification or because that there could be no Christianitie without them Here our adversaries object against us that our Ministers hinder all good discipline and mortification of the flesh as lovinian did But the contrary may be seene by our mens writings For they have alwaies taught touching the Crosse that Christians must suffer afflictions This is the true earnest and unfeigned mortification to be exercised with divers afflictions and to be crucified with Christ Moreover they teach that every Christian must so by bodily discipline or bodily exercises and labour exercise and keepe under himselfe that fulnesse and sloth do not prick him up to sinne not that he may by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onely to a few and those set dayes according to the commandement of Christ Take heed that your bodies be not oppressed with surfetting Againe This kinde of devill is not cast out but by fasting and prayer And Paul saith I chastise my body and bring it under subiection Where he plainly sheweth that he did therefore chastise his body not that by discipline hee might merit remission of sinnes but that his body might be apt and fit for spirituall things and to do his duty according to his calling Therefore we doe not condemne fasts themselves but the traditions which prescribe certaine daies and certaine meates with danger to the consciences as though such workes as these were necessary duties Yet many of the traditions are observed among us which tend unto this end that things may be done orderly in the Church as namely the * Looke the 1. observation upon this confession order of lessons in the Masse and the chiefest holy dayes But in the meane time men are admonished that such a service doth not justifie before God and that there is no sinne to be put in such things if they be left undone so it be without offence This libertie in humane rites and ceremonies was not unknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of Schisme for this diversitie they were admonished by others that such fashions should not be alike every where And Ireneus saith The disagreement about facting doth not breake off the agreement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diversitie doth not hurt the unitie of the Church and in the Tripartite history lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to give precepts of holy daies but to preach godlinesse and a good conversation What is then to be thought of the Lords day and of such like rites used in Churches Hereunto they answer that it is lawfull for the Bishops or Pastors to appoint ordinances whereby things may be done in order in the Church not that by them we should merit remission of sins or satisfie for sins or that mens consciences should be bound to esteeme them as necessarie services and think that they sinne when they violate any one of them though it be without the offence of others So Paul ordained that women should cover their heads in the congregation that the Interpreters of Scripture should be heard in course or order in the church Such like ordinances it behoveth the Churches to keepe for charitie and quietnesse sake so farre forth that one offend not another that all things may be done in order and without tumult in the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to salvation and think they did sin when they brake any one of them without offence of others as no man would say that a woman doth offend if she come abroad with her head uncovered without the offence of any Of this sort is the observation of the Lords day of Easter of Pentecost and such like holy dayes and rites For they that think that the observation of the Lords day was appointed by the authoritie of the Church instead of the Sabbath as necessarie they are greatly deceived The Scripture requireth that the observation of it should be now free for it teacheth that the Mosaicall ceremonies are not needfull after the Gospel is revealed And yet because it was requisite to oppoint a certain day that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords day which day for this cause also seemed to have better liked the Church that in it men might have an example of Christian libertie and might know that the observation neither of the Sabbath nor of any other day was of necessitie There are extant certaine monstrous disputations touching the changing of the law and the ceremonies of the new law and of the change of the Sabbath which did all spring up of a false perswasion that there should be a worship in the Church like to the Leviticall worship and that Christ gave the charge of devising new ceremonies which should be necessary to salvation to the Apostles and Bishops These errours crept into the Church when as the doctrine of faith was not plainely enough taught Some dispute that the observation of the Lords day is not indeed of the law of God but as it were of the law of God and touching holy days they prescribe how far it is lawful to work in them What else are such disputations but snares for mens consciences Out of the Confession of SAXONIE Of Anointing MOreover that which now is called Extreame anointing was in times past a kinde of healing as it is evident out of Art 19. ss 2. the Epistle of Saint James cap. 5. Now is it become a shew full of superstition They say that sinnes be forgiven through these anointings and they adde thereunto invocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in our Churches neither in times past did the Church think that they were necessary But for the sicke we doe make godly prayers publiquely and privately as also the Lord hath promised that he will asswage even corporall griefes in them that aske it of him according to that saying Psalme 49.
without commandement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaying of dogs sacrifices offered at Lampsacum to Priapus and such like monstrous worship should not please God Whether hath mans foolehardinesse rushed not onely amongst the Ethnicks in feigning worships but also among the Popish rout in devising eft-soons new and foolish ceremonies in prayer to the dead in the worshipping of Saints and in the babling of Monks Here therefore let us be watchfull and not suffer lawes to be thrust upon the Churches which prescribe workes without the commadement of God as Gods worship and mans righteousnesse And whereas all our adversaries even they that speake most modestly doe tie this opinion of worship unto those workes let us know that it is a good work to withstand them and by violating such traditions to shew a patterne by which the godly may know what to judge of them As Euscbius writeth of Attalus That he was commanded by God to speake unto a certaine man which eat nothing but bread salt and water that he would use common meat lest hee should bring others into error Moreover this second errour which maketh these workes to bee the worship of God brake farther For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies and did thinke that there should be some such rites in the New Testament and that they are the worship of God or things whereby God will be honoured yea and that they are righteousnesse And for that cause they gave authoritie to the Bishops to ordaine such rites and such services This Pharisaicall errour Christ and his Apostles noted who taught that the worship of the New Testament is repentance the feare of God faith and the workes of the Ten Commandements as Paul saith The kingdome of God is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost For he that in these serveth Christ pleaseth God and is approved of men The Monks fained themselves to be Nazarites The Masse Priests that sacrifice for the dead would have men thinke that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monks and the Priests mercenarie Masses have no word of God for them yea there are many fond opinions mingled with them which of necessitie must be reproved in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like unto other humane governments For they surmise that it is a kingdome wherein the Bishops as if they were Kings have power to make new laws that are besides the Gospel and that they must of necessitie be obeyed even as the Princes laws must necessarily be obeyed especially seeing this life of man cannot be without traditions And this opinion of the necessitie of these things hath stirred up contentions whilest every one defendeth his owne rites invented by man as simply necessarie But Christ and his Apostles teach that such rites set forth without Gods Commandements are not to be taken for things necessary Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given is not to be received Hitherto belongeth the saying of Paul Let no man iudge you in meate and drinke and entercourse of holy daies c. For to judge signifieth to binde the consciences and to condemne them that doe not obey Againe Gal. 5. Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions or to approve them Now some man may aske whether we would have this life of man to be without order and rites No surely But we teach that the true Pastors of the churches may ordain publike rites in their Churches but so as it be only for an end belonging to the body that is for good orders sake to wit such rites as availe for the instruction of the people As for example set daies set lessons and such like and that without any superstition and opinion of necessitie as hath been said before so that it may not be counted any sin to violate any of these ordinances so it be not with giving offence But if so be that they be broken with offence there where the Churches are well ordered and there is no error in doctrine let him that in such place breaketh them know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministery This reason doth sufficiently warrant the authority of profitable traditions and layeth no snare on mens consciences So the Church in the beginning of it ordained set dayes as the Lords day the day of Christs nativitie Easter Pentecost c. Neither did the Church dispence with the morall precepts but Gods own authoritie abrogated the ceremonies of Moses law And yet it was meet that the people should know when to come together to the hearing of the Gospel and unto the ceremonies which Christ did ordain And for that cause certain dayes were appointed to that use without any such opinions as were above mentioned And the general equity abideth still in the morall law that at certain times we should come together to these godly exercises but the special day which was but a ceremonie is free Wherupon the Apostles retained not the seventh day but did rather take the first day of the week for that use that by it they might admonish the godly both of their libertie and of Christs resurrection * Looke the 4. Observat The things objected against this may easily be taken away The Apostles decree touching things offered to Idols and fornication was moral and perpetuall but in that which they added touching bloud and that which was strangled they had regard of offence giving at that time For it was an use even before the Apostles time that such as then were conquered by the Iews should abstain from bloud things strangled The Apostles therefore have laid no new thing upon those that were joyned unto their fellowship but as yet they kept the old usuall rite which was pleasing both to the godly Iews and such as joyned with them in the society of Christ As for that which Christ saith I have yet many things to say unto you doubtlesse he meant not those foolish ceremonies that the Popes have brought in nor that any new articles of faith but a farther illumination of that Gospel which he had already delivered And therefore afterward he addeth touching the office of the holy Ghost that he should not bring any other kind of doctrine but should enlighten the minds of the Apostles that they should understand the Gospel touching the will of God which before had been taught Therefore he saith Ioh. 14. He shall teach you
some who for the kingdome of heaven doe abstaine from marriage And holy Paul saith He that giveth not his virgin to be married doth the better For which cause it is taught that all they who of their owne accord doe take and chuse unto themselves this kinde of life ought carefully to have regard hereunto that in such a life they may with a singular and earnest endevour exercise godlinesse and be holy as Paul commandeth as well in body as in spirit and give more light then others by the honesty of their actions by the labours of such trades as beseem a Christian profession by doing all that they can for the benefit of the Church and by yeelding their service to the sick and to other needy members This gift and purpose of such which doe thus in this matter consecrate themselves to God and such an exercise of their godlinesse is commended of our men and they doe faithfully perswade men hereunto but they doe perswade as we said and not compell the which thing Paul also doth who writeth thus Concerning Virgins I have no commandement of the Lord but I deliver 1 Cor 7. my iudgement which have received this mercy of the Lord that I may be faithfull I thinke it good for a man to be such a one and he concludeth after this sort He is more happy in my iudgement if he remaine such a one that is unmarried then if he marry and I thinke that I have the spirit of God In like sort in comparison of others there be bountifull and peculiar promises and singular rewards offered unto those that keep themselves single to wit that their worthy works shall be recompensed with a great reward and Matâ—h 17 that no man shall in vain for sake any thing as house father brother so also his wife c. as the Apostles did for the Lords cause Furthermore it is taught that they which have received this gift of God and being throughly proved and tried in this behalfe doe of their own accord serve the Lord and the Church they are taught I say together with other gifts to make great account of this gift and to keep it diligently lest that by any evill lusts or by any allurements of occasions they doe loose it Yet notwithstanding if any good faithfull and diligent man chance to be assaulted with such a tentation as to feare in himselfe the heat and wicked fact of lust then there is no snare laid for such a one neither is there any danger of entrapping his conscience but he that is in this case let him be put over * Looke the 4. Observat to take counsell of the Elders and governours of the Church who have the spirit of God that all may be done in the Church in order decently with honesty of the example and with the using of all due consideration Then verily if upon these things thus done he doth lawfully change his kinde of life he doth not sinne seeing that he obeyeth the counsell of the holy Ghost and the holy Church ought not for this cause to contemne him nor to make any thing the lesse account of his ministerie Notwithstanding if for this cause he should be contemned which the Church cannot do without sinne it were certainly better for him by this means to preserve his soule although he should be one of the common sort of Christians onely then by persisting in his ministerie with sinne to loose and condemne it But although it seemeth to come neerer to the example of the Primitive Church that worthy and honest married men may be chosen to take the charge of souls in the Church then to give them leave to change their kinde of life who before being unmarried did labour diligently in the ministery of the Lord yet notwithstanding our men doe not ground the worthinesse holinesse and vertue of the Ecclesiastical ministery no more then they do of Christian salvation upon either of these kinds ro wit neither upon the state of single life nor of wedlocke neither is there any other thing sought or looked for as it is before declared more then that onely profit and opportunitie which falleth into a single life and is commended of the holy Ghost After these things they doe thus consequently teach touching wedlocke that such a condition of life though it have many difficulties punishments and curses joyned with it where with after the fall of man both mankinde and this order is oppressed yet that it is in this wise holy and acceptable unto God because that God himselfe did in the beginning ordaine it and afterward Christ our Lord did consecrate it and doth daily consecrate it in those that are his and that in such sort that their children also be holy and that moreover God hath offered unto it peculiarly singular promises and blessings which are contained in the Scriptures Thence therefore must all true Christians know that whosoever doe chuse this kinde of life so as it becometh them and with an upright purpose doe both give themselves thereunto and be conversant therein they doe not onely not sinne but they doe and accomplish that which God would have them to doe and that they leade such a kinde of life as God doth peculiarly call some unto and that they doe serve the selfe same Lord whom the unmarried men doe serve The FRENCH Confession doth condemne Monasticall vowes and the forbidding of Marriage Artic. 24. which we have inserted in the 16. Section  Out of the ENGLISH Confession VVE say that Matrimonie is holy and honourable in all sorts and states of persons as in the Patriarchs in the Prophets in the Apostles in the holy Martyrs in the Ministers of the Church and in Bishops and that it is an honest and lawfull thing as Chrysostome saith for a man living in Matrimonie to take upon In Tit. 1. Hom. 11. Theo. ad Tit. 10. Euseb lib. 10. cap. 5. him therewith the dignitie of a Bishop And as Sozomenus saith of Spiridon and as Nazianzene saith of his owne Father we say that a good and dâ—ligent Bishop doth serve in the Ministery never the worse for that â—e is married but rather the better and with more ablenesse to do good Further we say that the same law which is by constraint taketh away this liberty from men and compelleth them against their wils to live single is the doctrine of devils as Paul saith and that ever since the time of this law a wonderfull uncleannesse of life and manners in Gods Ministers and sundry horrible enormities have followed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as the Tripartite Worke which is annexed to the second Tome of the Councels and some other Champions of the Popes band yea and as the matter it selfe and all Histories doe confesse For it was rightly said by Pius the second Bishop of Rome that he saw many causes why wives should be taken away from Priests but that
unmeet for a Pope Let him tell me whosoever he be a hunter after lusts and a Master of vices And thereupon he wresteth the words of Saint Paul to his cause which are most farre from it They which live in the flesh cannot please God A man may doubt surely whether it may better be attributed to his ignorance or his impudencie that he speaks so disdainfully of marriage For he goeth about nothing else but to forbid Priests the use of their wives which then they had married But the Popes that succeeded after were yet more hard and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting away of wives in Germanie the Priests were so kindled in their anger that they threatned to set upon the Archbishop himselfe And it was in deed both an unworthy and cruell thing to put away their wives which they then had But at last either force or superstition got the upper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marry then that they should fall into the fire through their importune lusts In any wise let them give no offence to the brethren or sisters Besides this unjust laws are not wont to be perpetuall We doe therefore intreat the most excellent Emperour that among many other enormities of the Church he will also consider the faults of this law in which case that also is to be weighed The nature of man doth as it were waxe old and is become weaker Wherefore there must be care had that vices doe not increase Neither must the laws themselves be seeds of vices Plato saith very wisely that Laws must be made for vertues sake Now whether this tradition of single life be maintained for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especially commended the care of the Ministers of the Gospell to the godly we desire therefore that the most excellent Emperour would restraine this crueltie which hath a long time been exercised upon godly Priests and would rather consult with the Church then with our Adversaries in that behalfe Surely love and mercifull dealing should flourish in the Church Wherefore the true Church doth greatly abhorre unnecessary crueltie and would not have the Priests put to death for a tyrannicall tradition Shee would also have the poore Wives and Children of Priests favourably dealt with All whose lives and safetie the Church doth commend unto thee O most mercifull Emperour All the godly wheresoever are touched with their miseries and doe in heart desire Christian lenitie in this behalfe and doe also with teares joyntly commend learned and honest men that are profitable to the Church together with their wives and children unto thee whom they see both to be indued with an excellent and heroicall goodnesse and kindnesse and also to have used in this cause very notable moderation which doth let us understand that thou art carefull of bringing some remedy unto the Common-wealth The Church would not have thee to be a Minister of another mans crueltie The greatest honour of Kings is that which Esay giveth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane societie should not only serve for the profit of the body but also should further the Gospell namely when as they both rule the Priests and also grant peace and quietnesse in cities that the youth might be trained up in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godly Priests as of certaine nourslings lyeth upon thee It belongeth unto this calling to be a succour for innocencie to save from injuries especially such as are weake which are not able to defend themselves as namely godly women children and orphanes or the fatherlesse Among which you may well thinke that the wives and children of Priests which are right orphanes in deed are left unto your charge by the Lord. The Church as most full of naturall affection and love doth not onely approve of the mutuall love of married folks one to another and of the love of parents to their children but is also touched with the miseries of those that are forlorne and fatherlesse And surely shee judgeth in so great goodnesse of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wives and children doe grieve thee not a little The Church also doth give thee warning to look to it lest many points of Christian doctrine the unfolding and laying open whereof is very necessary be smothered up whiles godly and learned Ministers are put to death and whiles men are driven from the study of Christian doctrin What else do our Adversaries seek but that all good learning and true doctrin may be rooted out or oppressed and men may only depend upon the authoritie of such as do beare rule and that they might esteeme the dreams of unlearned men though never so impious never so absurd for oracles Our Adversaries imagine that this barbarous bondage is the best and surest for their Lordly rule And in deed it is very evident how the Church in many places is oppressed with this bondage Now though libertie may not be granted to disanull such determinations as be received by good authoritie and though men ought not to depart either from the Scriptures or from the decrees of the ancient Synods wherein they have determined of Christian doctrine yet is it not meet that the authoritie of the Church should be pretended for all such abuses and faults as the latter and worser age hath brought into the Church And surely men doe flatter and deceive themselves too much if they thinke that there be no faults conveighed into the Church by the desires of covetous men and by those Labyrinthes and obscurities of the doctrine and traditions of the Schoolemen For now adaies good men are not so much in danger for their marriage sake as for their care and desire they have to purge and bring to triall the doctrine of Christ Which care the Bishops ought wisely to direct and further For to them especially is the care of setting forth the maintenance of true doctrine commended they should be the Ringleaders and furtherers of this most holy and fruitfull care and study But it belongeth not to the Bishop alone but also to godly Princes and especially to the Emperour to understand the Gospell purely to judge of opinions to be warie and watchfull that no wicked opinions be received or rooted and to abolish Idolatry with all his might and main By these and such like duties did many
themselves be members of the Church and rightly understand the doctrine thereof and give no help unto those that establish false doctrine and exercise unjust crueltie and remember this saying I will honour them that honour me And Daniel in the fourth Chapter exhorteth the King of Babylon to acknowledge the wrath of God and to shew mercy to the banished Church when he saith Redeeme thy sinnes with righteousnesse and with mercy towards the poore and there shall be a healing of thy transgressions And since they are among the principall members of the Church let them provide that judgement be rightly exercised in the Church as Constantine Theodosius Arcadius Martian Charles the great and many godly Kings have provided that judgement in the Church should be sincerely executed But of the difference of both states namely of the Ministerie of the Gospel and the civill Magistracie there are many writings in our Church which declare that we teach no phantasticall nor seditious opinions but doe shew the necessary doctrine delivered in the Gospel touching both degrees profitable to godlinesse and common peace Thankes be to God THis is the summe of that doctrine which by the blessing of God with one consent we teach in our Churches which to be the sincere meaning of the doctrine delivered from God in the writings of the Prophets and Apostles and in the Creeds we nothing doubt and it may be understood out of the ancient and purer writers to bee agreeable to the ancient and purer Churches Now the matter it selfe declareth that we have not sought to dispute about new fangled curious and subtle questions neither doe strive about authoritie or riches but onely to unfold and bring to light from the great darknesse of traditions and opinions that doctrine which is necessary to the true invocation of God to true worship to the right knowledge of the Sonne of God and to the salvation of soules and doe in most simple and plaine manner propound the same unto the Churches For all wise men must needs confesse that there was much obscuritie and many errours in the doctrine of the Monkes and many snares of conscience in the Popes traditions and whether doctrine is true plaine evident profitable for consciences and for manners comparison doth declare For we avoid not the judgements of the godly yea rather we desire that the whole true Church of God that is all the faithfull and learned wheresoever they are may understand what we say who we doubt not will be witnesses that this doctrine is the consent of the true Catholike Church of God Also we offer our selves at any time to a more full declaration in every point and think that this rehearsall of our doctrine now made is agreeable to the confession exhibited at Auspurge Anno 1530. For as much therefore as the doctrine which we here recite is true and necessary for the Church we intreat that our Churches may not be condemned as if they either imbraced errours or foolishly or seditiously stirred up strife without any weightie cause The truth and weight of the matters may deliver us from this unjust accusation Next after a godly manner we admonish the Councel it selfe They see that old abuses and many great errours are as yet sticking in the Church because in all ages even from the beginning of mankinde the devill continueth scattering his seed of errour and since that time through the ignorance of men by superstition they are either confirmed or doe shoote forth againe And now for that the vanitie of many superstitions is knowne the times require a reformation and unlesse the Governours provide that the truth may be brought to light great division in opinions is like to follow especially because in this last age of the world great confusion is to be feared Therefore let the Councel see to it that they condemne not a manifest truth And if a godly sort they will deliberate how they may provide for the Churches and if a more ample declaration shall be demanded of us men learned of understanding loving the truth and fearing God must be chosen to consult together of these so weighty matters Neither let them onely strive with us in number of vices seeing it is manifest by many prejudices of what opinion the Bishop of Rome others that are are addicted unto him who now by the space of many yeeres have not onely set forth against us Edicts written with blood but also have slain many of our side and there be many that neither understand nor looke after any truth of doctrine but being already corrupted with prophane perswasions doe thinke this to be an especiall part of politique men to defend the present state and to maintaine their owne authoritie And for this purpose they seeke fit Ministers by sophisticall juggling to jest out the truth Wherefore now we testifie that we will not reject the truth although it be condemned by the judgements of such men And we openly professe that we consent not to the Councel of Trent which heretofore hath sent abroad Decrees partly false partly captious and sophisticall but doe earnestly request that both we may be heard in the same matter and that the errors before confirmed by the Decrees of the Tridentine Councel may be reformed And we reverently beseech the most worthy Emperour Carolus â—ugustus that he give not leave to the Adversaries to oppresse the truth by their presumption and to strengthen their crueltie which they exercise against innocents and to stirre up greater dissention by their unjust Decrees And now we commend the Church and our selves to the Sonne of God our Lord Iesus Christ who we know by the voyce of the Gospel gathereth together to himselfe an everlasting Church and we pray him that he would governe us and not suffer the light of his Gospel to be extinguished nor the assemblies of them that rightly call upon him to be dispersed An Addition ANd we request all that teach in the Churches neere adjoyning or elsewhere that receive the Confession exhibited at Auspurge 1530. that when they reade these things if in any point they finde any want they would lovingly admonish us thereof for that it was not our purpose to bring up any other kinde of doctrine but plainly to receite the summe of the Confession of Anspurge and the common consent of these Churches and we desire that we may be favourably and not quarrelously judged of We purpose not to stirre up new contentions but especially we pray to the Sonne of God our Lord Iesus Christ that was crucified for us and rose againe that prayed in his agonie that we might be one in God that he would make us also in the most Churches one in himselfe We whose names are subscribed hereunto who doe now teach in the Churches and Vniversities under mentioned doe protest that in this writing which we desire to have rightly and not quarrelously understood we have recited the common doctrine published in the Churches and
particular cursing to wit of this or that man if the word be taken for a perpetuall and an unrepealable casting out from the Church of God we leave it to God alone and therefore we would not lightly admit it in our Churches For the Church useth onely such a cursing as determineth nothing finally following Saint Paul 1 Cor. 16. 22. Vpon the same Goe and chastise him that is reprove him and admonish him of Observ 4. page 215. his dutie Vpon the confession of Saxonie THe sentence of excommunication c. Looke before in the Observ 1. page 226. 3. Observation upon the Confession of Bohemia in this same Section Vpon the Confession of Wirtemberge HAth authoritie to beare witnesse of the holy Scripture This Observ 1. pag. 228. authoritie and right you must understand in this respect that the true Church of God discerning the Canonicall bookes of the Scripture from all others teacheth and defendeth that nothing is to be added to or taken from the Canon of the old Hebrew or to the new Scripture of the Christians Vpon the same Authoritie to iudge of all doctrines and to interpret Scripture Observ 2. pag. 228. To this we yeeld with these cautions First that in the judging of controversies not any judges whatsoever doe take unto themselves the name of the Church but that as the matter and importance of the cause doth require judges lawfully chosen whether more or fewer whether in an ordinary assembly of a particular Church or in a more generall meeting ordinary or extraordinary provinciall or generall be appointed to judge of the matter Secondly that there be free obedience and free giving of voyces Thirdly that all controversies be determined out of the word of God alone yet so as the fathers judgements be not condemned but laid to the onely rule of Gods word according as they themselves would have us to doe Now the Church is said to judge of doctrine not that it is above the truth of the doctrine or that the doctrine is therefore true because the Church hath so judged but in as much as the Church being taught and confirmed out of the word by the holy Ghost doth acknowledge and hold fast the true doctrine and teach men to hold it fast and condemneth and rejecteth and teacheth to reject all other strange doctrines IN THE ELEVENTH SECTION Vpon the latter Confession of Helvetia ANd such are found among us c. To wit interpreters of the Observ 1. pag. 235. Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinary motions and inspirations of the holy spirit this gift as also the gift of tongues and of healings being fitted for the confirmation of the Church when it was beginning is now long since ceased after that the whole Counsell of God touching our salvation was plainly revealed howbeit God yet can when he will raise it up againe Vpon the same And were also Preachers of the Gospell Such as the Apostles Observ 2. pag. 235. did joyne unto themselves as helpers and sent them now to this place now to that and these also are no more in use since the Churches were setled in good order Of which sort divers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the overseers and watchmen of the Church which Observ 3. page 235. did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend upon the preaching of the word Vpon the same Provide things necessary for it To wit spirituall things by Observ 4. page 235. teaching reproving correcting instructing both all in generall and man by man particularly yet tied to their speciall flocks and charges Vpon the same Now the power given to all the Ministers To wit of the word Observ 5. page 235. that is the Pastours and Doctors whose divers functions are afterward more fully set forth Vpon the former Confession of Helvetia BY the voice of God As namely if at any time the lawfull ordinary Observ 1. pag. 242. vocation being quite abolished as it hath fallen out under the Papacie God by his spirit hath extraordinarily raised up certaine men Which thing when it appeareth by their fruits then the liking and approbation of the Church reformed being added thereunto they are confirmed in their calling For otherwise while the lawfull order of calling standeth in the Church no man may enter into the ministerie but by that doore Vpon the same By the laying on of hands of the Priest By Priest take that they Observ 2. page 242. meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfully chosen as it were into the possession of his ministerie in the sight and presence of the whole Church Now as touching the very rite of this ordination every Church hath it own libertie so that both alike superstition and occasion of superstition be avoided Vpon the Confession of Bohemia BY laying on of hands Looke before the 2. observation upon Observ 1. page 246. the former Confession of Helvetia and looke after in the 14. Chapter of this same Confession and the 1. observation upon this Confession in the 13. Section Vpon the same Hereof speaketh the Author of the Epistle to the Hebrews Yet Obsâ—rv 2. page 246. not properly for he disputeth of the Leviticall Priesthood which was abrogated by Christ and not of the ministerie under Christ Vpon the same Are a long time c. Let the reader thus take these words not Observ 3. page 247. as though this same order were prescribed unto all and singular Churches or were observed of all seeing we neither have any commandement touching that matter neither can it every where be performed But that this is very carefully to be looked unto that none but he that is furnished with learning and an approved integritie and uprightnesse be advanced to any Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an unclean life given to riot Observ 4. page 249. and excesse as Ezech. chap. 16. vers 49. chargeth the inhabitants of Sodome Vpon the same Especially those c. Once againe this is to be taken as that Observ 5. page 249. we must know that this law of working with their owne hands is is not prescribed to the Churches Vpon the same Such as are to lay on hands Touching this rite looke before in Observ 6. page 251. the 2. Obser upon the former Confession of Helvetia Vpon the same To each severall Ecclesiasticall societies That is to Presbyteries Observ 7. pag. 252. or Consistories which stand of Pastours and Elders and unto whom properly the dispensing and ordering of the keies and Ecclesiasticall Censures doe belong As afterward is taught in the fifth Observation
holden But if it once come to passe and the Lord grant that the Churches may at length injoy so great a benefit then there may be one onely confession of faith extant conceived in the same words if the state of the Churches shall seeme to require it Let them therefore leave of in mockage to terme us Confessionists unlesse perhaps they looke for this answer at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the truth For even as moe small streames may flow from one spring so moe confessions of faith may issue out from one and the same truth of faith Now to speake somewhat also of those who while they will seeme to embrace the truth of the Gospell and renounce popish errours shew themselves more unjust towards us then was meet they should we are compelled to finde want of Christian charitie in them This one thing in deed was remaining that after so many dangers losses banishments down-fals woes without number griefs and torments we should also be evill intreated by those of whom some comfort was rather to be looked for But that ancient enemie of the Church is farre deceived by whose subtilties this evill is also wrought for us while he hopeth that we may by his crafts be overwhelmed But bearing our selves bold on that love which the mercifull God through Iesus Christ our Lord beareth unto us and who hath planted a love and feare of him in our mindes we leap for joy in these very things and boast with the Apostle that it will never be the same grace of God alwaies preventing us that tribulation anguish hunger nakednesse the sword false accusation or cursed speaking shall withdraw us from the truth once knowne and undertaken For we know that saying of Chrysostome to be true It is not evill to suffer but to doe evill Neither are we any whit disgraced hereby but they whom I know not what distemperature whetteth against us having deserved nothing and to repay them like for like quitting rayling with rayling far be it from us whom God vouchsafeth this honour that being fashioned like to the image his Son we might through good report and evill report walke on upholden with the stay of a good conscience yea we have resolved with our selves not only to abide the open wrongs of our enemies but even the disdaine of our brethren although never so unjust And what we furthermore thinke of the doctrine of our Lord Iesus Christ the confession of our faith set forth many yeers agoe hath made it known to the whole world and we have God and Angels together with men witnesses of that sincere endeavour by which we laboured and doe as yet to the uttermost of our power labour to set up againe and maintaine the pure worship of God among us on t of Gods word And even as we shewed our selves to be ready at all times to render a reason of the hope that is in us so we thought it a matter worth the pains to make all men privie to that bond which one our part is very straight with the holy and truly Catholike Church of God with every Saint and sound member thereof that so farre as we can we might deliver partly our selves partly the Churches joyned with us from those most grievous crimes by which some mens speeches and books are laid to our charge And when we bethought our selves by what means it might best be done this especially for the present time seemed a meet way unto us which would give offence to no man and might satisfie all that would yeeld unto reason namely to publish this Harmonie of confessions whereby it might sufficiently be understood how falsely we are charged as though we that have rejected popish errors agreed not at all among our selves For to begin with those stout maintainers of the Romish tyrannie who will yet seeme to be defenders of the truth this conference of confessions will plucke every visard from their faces when as it shall plainly appear that all the opinions in these confessions of faith were in other sundry words so laid down that yet the same truth alwaies abideth and there is none at all or very little difference in the things themselves And how narrow must they needs perceive the bounds of that their Catholike Church to be when it shall be openly known that so many kingdomes provinces cities peoples and nations professing the truth of the Gospel doe with common consent renounce the abuses and orders of the Romish Church As for those whom without any desert it pleaseth to count us among the Arrians and Turks they shall see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse us of sedition shall perceive how reverently we thinke of the dignitie of Kings and the Magistrates authoritie and they to conclude that not being content with those publike confessions of the Churches of Germanie may by laying against us that forme of new agreement seeme worthily more and more to sever themselves from us and who have alreadie very pithily been refuted by most learned writings they also shall if true agreement be earnestly sought be satisfied with this Harmony For that we may freely say as it is indeed that long ranck of names sealed and written at that booke is such that it seemeth rather to stand idly in the field then to fight manfully And if it had pleased us to follow this pollicie wee might have set downe the names not of seven or eight thousand meane men most famous Princes and some other excepted of whom it may worthily be doubted whether there ever were any such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namely being bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of most gracious Kings most renowned Princes of noble nations and peoples of most mighty common-wealths and Cities of which a great part hath not been used to dispute in corners or to trifle but hath knowne these many yeeres how even unto blood to suffer many and grievous things for Gods truth sake But we know that the truth hath not it warrant from men nor by men it is simple it will be simply published and taught Therefore we are purposed for this time not to deale by any long disputation with any man but barely to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherly love to keepe peace with all men and so farre as it ought to be done to judge well of all men yea and to intreat those who think somewhat too hardly of us that if we disagree from the Confession of no Church that doth truely beleeve they would themselves also beginne to be of the same minde with us and
needs be the greatest For although the Church have a sure promise of Christs continuall presence and be governed by the holy Ghost yet not every assembly of men may be taken for the true Church and albeit never so many seeme often times to come together in the name of Christ yet few are chosen and all have not faith And as it is wont to fall out in civill meetings so doth it also in meetings of the Church that for the most part the greater side overcommeth the better Hitherto may be added that the holy Ghost doth not make men in this life not subject to sinne but leaveth in them many and sundrie infirmities Examples also witnesse that not onely the Popes but also Councels have beene deceived Wherefore seeing that the doctrine of the Apostles and Prophets is confirmed of God the sentence of no one man nor of any assembly of men is to be received simply without triall for the Oracle of the holy Ghost but it is to be laid to the rule of the Prophets and Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrary thereunto may be confuted If we or an Angel from heaven Gal. 1. preach unto you a Gospel beside that which wee have preached unto you let him bee accursed And beleeve yee not every spirit 1 Ioh. 4. but trie the spirits whether they bee of God Againe 1 Thess 5. Trie all things and keepe that which is good Augustine against Maximius a Bishop of the Arrians in his 3. booke Chap. 14. saith But now am I neither to cite the Councel of Nice nor you the Councel of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of Scripture which are witnesses not proper to any one but common to us both let matter with matter cause with cause reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith even the verdict of one private man were to be perferred before the Popes if he were lead with better warrants of the old and new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth should stand that if there a plaine private man sufficiently instructed in holy Scripture more credit were to be given in a case of doctrine to his assertion then to the Popes definitive sentence For it is plaine that the Gospel is more to be beleeved then the Pope If then a man so leaned teach any truth to be contained in the Gospel where the Pope were either ignorant or willingly deceived it is cleare whose iudgement were to be preferred And a little after Such a learned man ought in that case while a generall Councel were holden at which he himselfe were present to set himselfe against it if he should perceive the greater part of malice or ignorance to incline to that which is contrarie to the Gospel Of Ecclesiasticall Writers CHAP. 34. RIse up before an hoare head saith the Scripture and reverence the person of an old man We do therefore reverence the gray haires of our ancestours who even since the Gospell began to be revealed and published have in the world taken upon them the travell of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles even unto this time have manifest and certaine testimonies of the holy doctrine And we so embrace their writings as both the holy Scripture alloweth us to use mans authoritie and as themselves would have their writings acknowledged You my friends say that in the ancient Iob 12. is wisdome and in the length of daies is understanding but I say unto you that with him to wit with the Lord our God is wisdome and strength he hath councell and understanding And 1 Corinth 4. Let the Prophets speake two or three and let the rest iudge And Try all things and keepe that which is good 1 Thess 5. It is not lawfull for us to bring in any thing of our own Tertut Lib de scrip haeret head no not so much as to take that which any man hath brought in of his own head We have the Apostles of the Lord for Authors who chose nothing of their own heads which they might bring in but the discipline which they received of Christ they faithfully delivered to all nations And Augustine saith Neither Epist ad Fâ—â—â—unat Dist 8. ought we to esteeme of the writings of any men although they be Catholike and commendable persons as of the Canonicall Scriptures as though it were not lawfull yeelding them that reverence which is due unto such men to disallow and refuse something in their writings if perchance we finde that they have thought otherwise then the truth is understood either of others or of our selves through the gift of God Such am I in other mens writings In Proe in Lib. 3. de Trinie as I would have them construers of mine Againe Be thou not tyed to my writings as it were to the Canonicall Scriptures but in the Canonicall Scriptures that which thou didst not beleeve when thou hast found it beleeve it incontinently but in mine that which thou thoughtest to be undoubtedly true unlesse thou perceive it to be true indeed hold it not resolutely And againe I neither can nor ought to deny that as in those who have gone before Ad Vincent Lio. so also in so many slender works of mine there are many things which may with upright iudgement and no rashnesse be blamed And againe I have learned to give this reverence to In Epist aâ— Ierom. these Writers alone which are now called Canonicall Againe But I so read others that be they never so holy or never so learned I do not therefore thinke it true because they have so thought but because they could perswade me by other Author or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holy Scripture De unico baptismo in Epist ad Vincent c. And Doe not brother against so many divine c. For these places are known even out of the Popes own Decree Out of the Confession of SUEVELAND Art 1. ss 1. Whence Sermons are to be taken FIrst a controversie being raised amongst the learned about certaine Articles of Christian doctrine when as the people with us were dangerously divided by reason of contraâ—y preachings we charged our Preachers that they should henceforth broach nothing to the people in any Sermon which either is not taught in the Scriptures of God or hath not sure ground thereout as it was openly Decreed in the Assembly holden at Norimberge in the 22 yeere after the smaller account which moreover is also the opinion of all the holy Fathers For seeing Saint Paul
George conquests as of Mars of Sebastian and Paul freedome from the Plague of Anthony savegard for swine although the adversaries say they like not these things yet they keepe them still for gaine sake as plainly appeareth Now let us adde the third reason it is expressely written there is one Mediatour betweene God and men the man Christ Iesus on him ought we in all prayer to cast our eyes and to know the doctrine of the Gospel concerning him that no man can come unto God but by confidence in the Mediatour who together maketh request for us as himselfe saith No man cometh to the Father but by the Sonne And he biddeth us flie unto himselfe saying Come unto me all ye that labour and are heavy loaden and I will refresh you and he himselfe teacheth the manner of Invocation when he saith Whatsoever ye shall aske the Father in my name he will give it you He nameth the Father that thou mayest distinguish thy invocation from heathenish and consider what thou speakest unto that thou maist consider him to be the true God who by sending his Sonne hath revealed himselfe that thy minde may not wander as the heathenish woman in the tragedy speaketh I pray un-unto thee O God whatsoever thou art c. But that thou maist know him to be the true God who by the sending crucifying and and raising up again of his Son hath revealed himselfe and maiest know him to be such a one as he hath revealed himselfe Secondly that thou mayest know that he doth so for a certaintie receive and heare us making our prayers when we flie to his Sonne the Mediatour crucified and raised up againe for us and desire that for his sake we may be received heard helped and saved neither is any man received or heard of God by any other meanes Neither is the praying uncertaine but he biddeth those that pray on this sort to be resolved through a strong faith that this worship pleaseth God and that they who pray on this manner are assuredly received and heard therefore he saith Whatsoever ye shall aske in my name that is acknowledging and naming or calling upon me as the Redeemer high Priest and Intercessour this high Priest alone goeth into the holiest place that is into the secret counsell of the Deitie and seeth the minde of the eternall Father and maketh request for us and searching our hearts presenteth our sorrowes sighes and prayers unto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the Mother Virgin as more mercifull and others sought other Mediatours And it is plaine that there is no example to be seen in the Prophets or Apostles where prayer is made unto men heare me Abraham or heare me O God for Abrahams sake but prayer is made unto God who hath revealed himselfe to wit to the eternall Father to the Sonne our Lord Iesus Christ and to the holy Ghost that he would receive heare and save us for the Sonnes sake It is also expressely made to the Son as 2 Thess 2 Our Lord Iesus Christ himselfe and God and our Father who hath loved us strengthen you c. And Gen. 48. Iacob nameth God and the Sonne the Mediatour when he saith God before whom my fathers walked and the Angel that delivered me out of all troubles that is the promised Saviour blesse these children Therefore we use these formes of Invocation I call upon thee O Almighty God eternall Father of our Lord Iesus Christ maker of heaven an earth together with thy Sonne our Lord Iesus Christ and thy holy Spirit O wise true good righteous most free chaste and mercifull God have mercy upon me and for Iesus Christs sake thy Sonne crucified for us and raised up againe heare and sanctifie me with thy holy Spirit I call upon thee O Iesus Christ the sonne of God crucified for us and raised up againe have mercy on me pray for me unto the everlasting Father and sanctifie me with thy holy Spirit In these formes we know what we pray unto And seeing there are testimonies of Gods word to be seene which shew that this praying pleaseth God and is heard such praying may be made in faith These things are not to be found in that invocation which is made unto men Some gather testimonies out of Augustine and others to shew that the Saints in heaven have care of humane affaires This may more plainly be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happinesse pray for the Church but yet it followeth not thereupon that they are to be prayed unto And albeit we teach that men are not to be prayed unto yet we propound the histories of those that are in blessed state unto the people Because it is necessary that the history of the Church be by some meanes known unto all by what testimonies the Church is called together and founded and how it is preserved and what kinde of doctrine hath beene published by the fathers Prophets Apostles and Martyrs In these histories we command all to give thankes unto God for that he hath revealed himselfe that he hath gathered together his Church by his Son that he hath delivered this doctrine unto us and hath sent teachers and hath shewed in them the witnesses of himselfe we command all to consider of this doctrine and to strengthen their faith by those testimonies which God hath shewed in them That they like wise consider the examples of judgement and punishments that the feare of God may be stirred up in them we command them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to have themselves also received heard governed saved and helped as God received David Manasses Magdalene the thiefe on the Crosse We also teach how these examples are to be followed of every man in his vocation because error in imitation and preposterous zeale is oft times the cause of great evils We also commend the diligence of the Saints themselves who took heed of * De essusione S p sancti vide observat 1. ad hanc Confess Sect. 4. wasting Gods gifts in vaine And to conclude they that are most fooles may gather great store of doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be set aside Out of the Confession of WITTEMBERGE CHAP. 1. VVE beleeve and confesse that there is one onely God true eternall and infinite almightie maker of all things visible and invisible and that in this one and eternall Godhead there are three properties or persons of themselves subsisting the Father the Sonne and the holy Ghost As the Propheticall and Apostolicall Scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the Sonne of God CHAP. 2. VVE beleeve and confesse that the Sonne of God our Lord Iesus Christ was
that the Lord God for sin doth permit and bring all kinds of afflictions miseries and vexations of minde in this life upon all men such as are heate cold hunger thirst care and anguish sore labours calamitie adversitie dolefull times sword fire diseases griefs and at the last also that intollerable and bitter death whereby nature is overthrowne as it is written Thou shalt die the death Again Cursed is the earth for thy sake Gen. 2. Gen. 3. in sorrow shalt thou eate of it all the daies of thy life thornes also and thistles shall it bring forth to thee And yet it is taught that men must and ought to bear all these punishments patiently seeing that they owe unto God and have deserved a farre more cruell punishment Yet they must not be so perswaded as though they deserved any thing by suffering this punishment or should receive from God any grace or reward in recompense for the merit of these punishments seeing that Paul speaking of a much more worthy crosse and sufferings which the true beleevers take upon them for Christs sake saith that they be not comparable to the glory which shall be shewed unto us And these punishments are layed upon us and are patiently to be borne that we may acknowledge the greatnesse of our sin and how grievous a thing it is and there withall our own weaknesse needs and miserie and that by experience we may know how wicked foule and bitter a thing it is even above all that we are able to conceive for a man to forsake the Lord his God as saith the Prophet And moreover that they which being plunged in these miseries and oppressed with these burthens may again be stirred up to repentance and to seeke for favour and help from God which is a Father full of mercie and compassion Howbeit this is also expressely added that the labours and torments which holy men doe suffer for the name of Christ that is in the cause of eternall salvation for the holy truth of Christ are an acceptable and pleasant sacrifice to God and have great and large promises especially in the life to come the which thing also did even so fall out with Christ our Head of whom the Epistle to the Hebrews speaketh thus that for the ioy that was set before him he endured the crosse who also by himself consecrated and hallowed the crosse to them even to this end that those sufferings which we indure for Christ his names sake might be pleasant and acceptable unto God Out of the FRENCH Confession VVE beleeve that man being created pure and upright and Artic. 9. conformable to the image of God through his own fault fell from that grace which he had received and thereby did so estrange himselfe from God the fountaine of all righteousnesse and of all good things that his nature is become altogether defiled and being blind in spirit and corrupt in heart hath utterly lost all that integritie For although he can somewhat discerne betweene good and evill yet we affirme that whatsoever light he hath it straightwayes becommeth darknesse when the question is of secking God so that by his understanding and reason he can never come to God Also although he be endued with will whereby he is mooved to this or that yet insomuch as that is altogether captivated under sin it hath no libertie at all to desire good but such as it hath received by grace and of the gift of God We beleeve Artic. 10. that all the off-spring of Adam is infected with this contagion which we call Originall sin that is a staine spreading it self by propagation and nor by imitation onely as the Pelagians thought all whose errors we doe detest Neither doe we thinke it necessary to search how this sin may be derived from one unto another For it is sufficient that those things which God gave unto Adam were not given to him alone but also to all his posteritie and therefore we in his person being deprived of all those good gifts are fallen into all this miserie and curse We beleeve that this staine is indeed sinne because that it maketh Artic. 11. all and every man not so much as those little ones excepted which as yet lie hid in their Mothers wombe guiltie of eternall death before God We also affirme that this staine even after baptisme is in nature sinne as concerning the fault howbeit they which are the children of God shall not therefore be condemned because that God of his gracious free goodnesse and mercy doth not impute it to them Moreover we say that this frowardnesse of nature doth alwaies bring forth some fruits of malice and rebellion in such sort that even they which are most holy although they resist it yet are they defiled with many infirmities and offences so long as they live in this world Out of the ENGLISH Confession VVE say also that every person is borne in sinne and leadeth Artic. 18. his life in sinne that no body is able truly to say His heart is cleane That the most righteous person is but an unprofitable servant That the Law of God is perfect and requireth of us perfect and full Obedience That we are able by no meanes to fulfil that Law in this worldly life that there is no mortal creature which can be justified by his own deserts in Gods sight Ou of the Confession of BELGIA VVE beleeve that God of the slime of the earth created man Artic. 14. Gen. 1. 26. Ephes 4. 24. after his Image that is to say good just and holy who had power by his owne free will to frame and conforme his will unto the will of God But when he was advanced to honour he knew not neither did he well understand his excellent state but wittingly and willingly did make himselfe subject to sinne and so Gen. 3. 17. consequently unto eternall death and malediction whilest that giving eare to the words and subtilties of the devill he did transgresse that commandment of life which he had received of the Lord and so did withdraw and alienate himselfe from God his true life his nature being altogether defiled and corrupted by sin Rom. 5. 12. whereby it came to passe that he made himselfe subject both to corporall and to spirituall death Wherefore being made wicked and perverse and also corrupt in all his wayes and endeavours he lost those excellent gifts wherewith the Lord had adorned him so that there were but a few little sparkes and small steps of those gracesleft in him the which notwithstanding are sufficient to leave men without excuse because that what light soever we Acts 14. 16. Rom. 1. 20 21 Joh. 1. 5. have is turned into palpable darkenesse even as the Scripture it selfe teacheth saying The light shined in darknesse and the darknesse comprehended it not For there Iohn doth manifestly call men darkenesse Therefore * Look the 1. observ upon this Confession Joh. 3. 27. whatsoever
shall then rise out of the earth the soule and spirit of every one being joyned and coupled together againe to the same bodies wherein before they lived They moreover which shall be alive at the last day shall not die the same death that other men have done but in a moment and in the twinkling of an eye they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namely the bookes of every mans conscience and the dead shall be judged according to those things which they have done in this world either good or evill Moreover then shall men render an account of every idle word which they have spoken although the world doe now make but a sport and a jest at them Finally all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest unto all so that worthily the onely remembrance of this judgement shall be terrible and fearfull to the wicked and reprobate But of the godly and elect it is greatly to be wished for and is unto them exceeding comfort For then shall their redemption be fully perfited and they shall reape most sweet fruit and commoditie of all those labours and sorrowes which they have suffered in this world Then I say their innocencie shall be openly acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute upon those that have most tyrannically afflicted them in this world with divers kindes of torments and crosses Furthermore the wicked being convinced by the peculiar testimony of their owne conscience shall indeed be made immortall but with this condition that they shall burne for ever in that eternall fire which is prepared for the devill On the contrarie side the elect and faithfull shall be crowned with the crowne of glory and honour whose names the Sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eies Then their cause which now is condemned of heresie and impietie by the Magistrates and Iudges of this world shall be acknowledged to be the cause of the Son of God And the Lord shall of his free mercy reward them with so great glory as no mans minde is able to conceive Therefore we doe with great longing expect that great day of the Lord wherein we shall most fully enjoy all those things which God hath promised unto us and through Iesus Christ our Lord be put into full possession of them for evermore Out of the Confession of AUSPURGE ALso they teach that the word that is the Sonne of God tooke unto him mans nature in the wombe of the blessed Virgin Mary so that the two natures the divine and the humane inseperably joyned together in the unitie of one person are one Christ true God and true man who was borne of the Virgin Mary did truely suffer was crucified dead and buried that he might reconcile his Father unto us and might be a sacrifice not onely for the Originall sinne but also for all actuall sinnes of men The same also descended into hell and did truely rise againe the third day Afterward he ascended into heaven that he might sit at the right hand of the Father and reigne for ever and have dominion over all the creatures sanctifie those that beleeve in him by sending the holy Spirit into their hearts and give everlasting life to such as he had sanctified The same Christ shall openly come againe to judge them that are found alive and the dead raised up againe according to the Creede of the Apostles In the end of this Article after these words by sending his holy Spirit into their hearts these words are found in some Editions BY sending his Spirit into their hearts which may reigne comfort and quicken them and defend them against the Devil and the power of sin The same Christ shall openly come againe to judge the quicke and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to judgement and shall raise up all the dead and shall give unto men to wit to the godly and elect eternall life and everlasting joyes but the ungodly and the devils shall he condemne unto endlesse torments Also we condemne the Origenists who imagined that the devill and the damned creatures should one day have an end of their pains After the first period of this Article this is thus found else-where THey condemne the Anabaptists that are of opinion that the damned men and the devils shall have an end of their torments They condemne others also which now adaies do spread abroad Iewish opinions that before the resurrection of the dead the gody shall get the soveraigntie in the world and the wicked be brought under in every place Out of the Confession of SAXONIE Hitherto pertaineth a part of the third Article THE Son of God our Lord Iesus Christ who is the Image of the eternall Father is appointed our Mediator Reconciler Redeemer Iustifier and Saviour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom 3. Whom he set forth to be a reconciliation through faith in his blood And Heb. 10. It is impossible that the blood of Buls should take away sins But he offering a sacrifice for sins sitteth for ever at the right hand of God c. And although we doe not see as yet * Looke the first observat upon this confession in this our infirmitie the causes of this wonderfull counsell why mankinde was to be redeemed after this sort but we shall learn them hereafter in all eternitie yet these principles are now to be learned In this sacrifice there are to be seene justice in the wrath of God against sin infinite mercie towards us and love in his Son towards mankinde The severitie of his justice was so great that there be no reconciliation before the punishment was accomplished His mercie was so great that his Son was given for us There was so great love in the Son towards us that he derived unto himselfe this true and exceeding great anger O Son of God kindle in our hearts by thy holy spirit a consideration of these great and secret things that by the knowledge of this true wrath we may be sore afraid and that again by true comfort we may be lifted up that we may praise thee for ever Out of the Confession of WIRTEMBERGE VVE beleeve and confesse that the Son of God our Lord Iesus Christ begotten of his eternall Father is true and eternall God consubstantiall with his Father and that in the fulnesse of time he was made man to purge our sins and * Looke the 1. Observat upon this confession to procure the eternall salvation of mankinde that Christ Iesus being very God and very man is one person onely and not two and that in this one person there be two natures not one
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
honesty of life according to that Apostolike rule which Saint Paul giveth in the 1 to Timothy 3. cap. and 1 to Titus And those which are chosen let them be ordained of the Elders with publike prayer and laying on of hands We doe here therefore condemne all those which runne of their own accord being neither chosen sent nor ordained We doe also utterly disallow unfit Ministers and such as are not furnished with gifts requisite for a Pastor In the meane time we are not ignorant that the innocent simplicitie of certaine Pastours in the Primitive Church did sometimes more profit the Church then the manifold exquisite and nice learning of other some that were over loftie and high minded And for this cause we also at this day doe not reject the honest simplicitie of certaine men which yet is not destitute of all knowledge and learning The Apostles of Christ doe terme all those which beleeve in Christ Priests but not in regard of their ministerie but because Exod. 19. 2 Pet. 1. Apoc. 1. that all the faithfull being made Kings and Priests by Christ may offer vp spirituall sacrifices unto God The ministerie then and Priesthood are things farre different one from the other For Priesthood as we said even now is common to all Christians so is not the ministerie And we have not taken away the ministery from the Church because we have thrust the Popish priesthood out of the Church of Christ For surely in the new covenant of Christ there is no longer any such priesthood as was in the ancient Church of the Iewes which had an externall anointing holy Heb. 4. garments and very many ceremonies which were figures and tipes of Christ who by his coming fulfilled and abolished them And he himselfe remaineth the onely Priest for ever and we doe not communicate the name of Priest to any of the ministers lest we should detract any thing from Christ For the Lord himselfe hath not appointed in the Church any priests of the new Testament who having received authoritie from the Suffragane may offer up the hoste every day that is the very flesh and the very blood of our Saviour for the quicke and the dead but Ministers which may teach and administer the Sacraments Paul declaring plainly and shortly what we are to thinke of the Ministers of the New Testament or of the Church of Christ and what we must attribute unto them Let a man saith he thus account of us as of 1 Cor. 4. the Ministers of Christ and dispensers of the mysteries of God So that the Apostle his minde is that we should esteeme of Ministers as of Ministers Now the Apostle calleth them as it were underrowers which should onely have an eye unto their master and chiefe governour and be as men that live not to themselves nor according to their owne will but unto others to wit their Masters at whose commandement and becke they ought to be For the Minister of the Church is commanded wholly and in all parts of his dutie not to please himselfe but to execute that onely which he hath received in commandment from his Lord. And in this same place it is expresly declared who is our Master even Christ to whom the Ministers are in subjection in all the functions of their ministerie And to the end that he might the more fully declare their ministerie he addeth further that the ministers of the Church are stewards and dispensers of the mysteries of God 1 Cor. 4. Now the mysteries of God Paul in many places and especially in the third to the Ephes doth call the Gospel of Christ And the Sacraments of Christ are also called mysteries of the ancient Writers Therefore for this purpose are the ministers called namely to preach the Gospel of Christ unto the faithfull and to administer the Sacraments We reade also in another place in the Gospel of the faithfull and wise servant that his Lord set him over his family Luk. 12. to give foode unto it in due season Againe in an other place of the Gospel a man goeth into a strange countrey and leaving his house giveth unto his servants authoritie therein committeth to them his substance and appointeth every man his worke This is now a fit place to speake somewhat also of the power and office of the ministers of the Church And concerning their power some have entreated and disputed overbusily and would bring all things even the very greatest under their jurisdiction and Luc. 22. Mat. 18. that against the commandement of God who forbad unto his all dominion and highly commendeth humilitie indeed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the whole world are subject unto Christ who is Lord of all even as he himselfe witnesseth saying All power is given unto me in heaven Matth. 28 21. Apoc. 23 and 22. and in earth And againe I am the first and the last and behold I live for ever and I have the keies of hell and of death Again He hath the key of David which openeth and no man shutteth shutteth and no man openeth This power the Lord reserveth to himselfe and doth not transfer it to any other that he might sit idle by and look on his ministers while they wrought For Isaiah saith I will put the keie of the house of David upon his shoulder And again Whose government shall be upon his shoulders For he doth not lay the government on other mens shoulders but doth stil keep and use his own power thereby governing all things Furthermore there is another power of duty or ministeriall power limited out by him who hath full and absolute power and authority And this is more like a ministry then dominion For we see that some master doth give unto the steward of his house authoritie and power over his house and for that cause delivereth him his keies that he may admit or exclude such as his Master will have admitted or excluded According to this power doth the minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirme that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the Mâ—th 16. keies of the Kingdome of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Againe Whose sinnes soever ye remit they shall be remitted and whose sinnes soever Iohn 20. ye retaine the shall be retained But if the Minister deale not in all things as his Lord hath commanded him but but passe the limits and bounds of faith then the Lord doth make voyde that which he doth Wherefore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed governe the Church of God but
and that they might have testimonie as well from the common sort as from their Elders that they were fit men and worthy of that place Together with these things it is taught that by the executing of that charge wherein they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their everlasting salvation and faithfully employ their service unto them by teaching of the Word of God and administring the Sacraments according to Christ his meaning and ordinance that they be an example and allurement to practiso all vertue make prayers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holy Scritures by diligent reading and continuall meditation as the Apostles also exhort men to these things Saint Peter writeth 1 Pet. 5. thus Feed the flocke of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre but of a readie minde In like sort Paul writeth to Timothy a Ruler and 2 Tim. 4. Bishop But be thou sober and watch in all things suffer adversitie doe the worke of an Evangelist make thy ministery fully knowne or with all diligence Againe Be thou an example to the faithfull in 1 Tim. 4. speech in conversation of life in love in the spirit in faith in purenesse Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was given to thee by prophecie with the laying on of the hands of the company of the Eldership These things exercise and give thy selfe unto them that 2 Tim 3. all men may see how thou profitest take heede to thy selfe and unto learning and abide in these things For in doing this thou shalt save both thy selfe and them that heare thee Such ministers ought also to deliver sound and wholesome doctrine such as they have received from Christ and the Apostles out of holy Scripture and being all alike minded through one spirit to teach the same in their Sermons according to the ordinance of Saint Paul who writeth thus Keepe the true patterne of the whole some words which 1 Tim. 1. thou hast heard of me in faith and in love which is in Iesus Christ And againe But abide thou in those things that thou hast learned and are committed unto thee knowing of whom thou hast learned them and that thou hast knowne the holy Scriptures of a childe which are able to make thee wise unto salvation through the faith which is in Jesus Christ And else where charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which have the spirituall government of the Churches and doe their endeavour in them ought not themselves nor by others to use civill power or constraint to force men to beleeve or to exercise Lordly authoritie over the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospel Ye know that they who are rulers of the people have domination Matth. 20. over them whose rulers they are and they that are great Lords exercise authoritie over the people that are subiect to them But it shall not be so among you But if any man among you will be great let him be your servant and he that will be chiefe among you or beare rule let him be your minister Even as the Sonne of man came not to be ministred unto but that he himselfe might minister to others and give his life as a price for the redemption of many Peter also 1 Pet. 5. saith Not as being Lords over the people or the Lords inheritance but as they who are an ensample to the flocke And Paul Not that 2 Cor. 1. we are Lords over your faith but because we are helpers of your ioy But the gain-sayers are with a quiet minde to be forborne and by reasons grounded on the truth of holy Scripture to be refuted and convinced and pains must be taken that they may suffer themselves to be bettered by wholsome doctrine as the Apostle giveth 2 Tim. 2. Tit. 3. in charge touching this matter And after other things Besides it is taught that all the people ought to performe obedience and that with a great affection of love toward them to such lawfull godly and faithfull Pastours of souls and that they ought to assure and undoubtedly to perswade themselves very well of them obey them use their helpe in matters pertaining to salvation yeeld them due honour and performe all convenient duties towards them whereunto they are bound by Gods word and that according to the Doctrine of Christ who saith He that Matth. 10. Luk. 10. Iohn 13. Heb. 13. receiveth you receiveth me and he that heareth you heareth me And also in the Epistle to the Hebrews Obey them that have the oversight of you and submit your selves for they watch for your souls as they that must give account for them And the Apostle 1 Tim. 5. Elders that rule well are worthy double honour especially they that are occupied in the Word and Doctrine Furthermore they ought to be provided for that they may have a competent living and such things as are needfull for the maintenance of the body according to the Lords ordinance whereof Paul speaketh after this sort The Lord hath so appointed that they which preach the Gospell 1 Cor. 9. should live of the Gospell And to the end that the danger of an idle secure and * Looke the 5. Observat upon this confession Sodomiticall life may be avoyded and so they may be an example to the flocke whereof they have charge and that by a feeling of the burdens of this common life they may learne to understand the miserie of men and may by this means be touched and have compassion on the miseries of others for these causes I say this is taught that they whose abilitie of strength in such * Looke the 6. Observation upon this confess especially those on whom as yet the greatest and painfullest charge of the people is not laid should themselves with their owne hands get their living that they be not a burden to the Churches especially in the beginning of their buildings and reparations or also in times of long persecution or otherwise by reason of the weaker sort and that they give not place to vaine 2 Cor. 6. 1 Thess 2. 2 Thess 3. voluptuous and riotous sloath as those who faithfully follow Saint Pauls doctrine and who have the Lords speech before their eyes saying it is a more happie thing to give then to take Acts 20. And if so be that some one of these Pastors slip into sin or errors or be somewhat negligent in looking to this charge he ought by the
except a * Looke the 2. Observation upon this confess Priest be ordained in the Church to the ministerie of teaching he cannot rightly take unto him neither the name of a Priest nor the name of a Bishop Out of the Confession of SUEVELAND Of the Office dignitie and power of Ecclesiasticall Persons TOuching the ministery and dignitie of the Ecclesiasticall Order Artic. 13. we doe thus teach First that there is no power in the Church but that which tendeth to edifying 2 Cor. 10. Secondly that we must not thinke otherwise of any man in this state then Paul would have men to esteeme either of himselfe or of Peter and Apollo and others As of the servants of Christ and the dispensers of the mysteries of God in whom this is chiefly required that they be faithfull For these be they which have the keies of the kingdome of God and the power to binde and loose and to remit or retaine sinnes yet that power is so limited that they be neverthelesse the ministers of Christ to whom alone the right and authoritie to open heaven and forgive sinnes doth properly pertaine For neither he which planteth nor he that watereth is any thing but God that giveth the increase 1 Cor. 3. Neither is any man of himselfe fit to thinke any of those things as of himselfe but if any man be found fit thereunto he hath it all of God Who giveth to whom it pleaseth him to be the ministers and preachers of the New Testament to wit so farre forth as he giveth them a mind faithfully to preach the meaning and understanding of the Gospel and useth them hereunto that men may be brought by a true faith to his new covenant of grace Furthermore these be they which doe minister unto us the dead letter that is such a doctrine of truth as pearceth no further then to humane reason but the spirit which quickneth and doth so pearce into our spirit and soule that it doth throughly perswade our heart of the truth These are the true fellow-labourers of the Lord 1 Cor. 3. opeaing indeed heaven and forgiving sinnes to those to whom they declare the doctrine of faith by meanes of the grace and spirit of God Whereupon Christ sending out his Apostles to exercise this dutie he breathed upon them saying Take ye the holy Ghost And furthermore he addeth whose sins ye remit c. Hereof it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and consecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent That is except they receive of God both a minde and power to preach the holy Gospel aright and with fruite and to feed the flocke of Christ And also except they receive the holy Ghost who may worke together with them and perswade mens hearts Other vertues where with these men must be endued are rehearsed 1 Tim. 3. Tit. 1. Therefore they which are in this sort sent annointed consecrated and qualified they have an earnest care for the flocke of Christ and doe labour faithfully in the word and doctrine that they may feede the people more fruitfully and these are acknowledged and accounted of our preachers for such Bishops as the Scripture every where speaketh of and every Christian ought to obey their commandements But they which give themselves to other things they place themselves in other mens seats and doe worthily take unto themselves other names Yet notwithstanding the life of any man is not so much to be blamed as that therefore a Christian should refuse to heare him if peradventure he teach something out of the chaire of Moses or Christ that is either out of the Law of God or out of the holy Gospel that may serve for edification They which bring a divers or a strange voice whatsoever they be they are in no account or estimation with the sheepe of Christ Iohn 10. * Looke before the third Observation upon the August confession Also after sect 17. 3. observat upon the same confession of August Yet they which have a secular power and soveraigntie they have it of God himselfe howsoever they be called therefore he should resist the ordinance of God whosoever should oppose himselfe to that temporall government These things doe our Preachers teach touching the authoritie of Ecclesiasticall persons so that they have great injurie offered to them in that they are blamed as though they sought to bring the authoritie of Ecclesiasticall Prelats to nothing whereas they never forbad them that worldly government and authority which they have But they have often wished that they would come neerer to the Ecclesiasticall commandements and that either they themselves would instruct and faithfully feed the consciences of Christians out of the holy Gospel or that at the least-wise they would admit others hereunto and ordain such as were more fit for this purpose This is it I say that our Preachers have oftentimes requested of the Prelates themselves so farre they have beene from opposing themselves at any time to their spirituall authoritie But whereas we could not either beare any longer the doctrine of certaine Preachers but being driven thereunto by necessitie we have placed others in their roome or else have retained those also which have renounced that Ecclesiasticall superioritie We did it not for any others cause but for that these did plainely and faithfully declare the voyce of our Lord Iesus Christ the other did mingle therewith all mans inventions For so often as the question is concerning the holy Gospel and the doctrine of truth Christians must wholly turne themselves to the Bishop of their soules the Lord Iesus Christ and not admit the voyce of any stranger by any meanes wherein notwithstanding neither we nor they doe offer violence to any man for Paul saith All things are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come even all are yours and ye Christs and Christ Gods Therefore seeing that Peter and Paul are ours and we are not theirs but Christs and that after the same manner that Christ himselfe is his Fathers to wit that in all things which we are or may be we might live to him alone Furthermore seeing to this end we have power to use all things yea even men themselves of what sort soever they be as though they were our owne and are not to suffer that any man or any thing should hinder us therein no Ecclesiasticall person may justly complaine of us or object to us that we are not sufficient by obedient to them or that we doe derogate any thing from their authoritie seeing that the thing it selfe doth witnesse that we have attempted and done all those things according to the will of God which we have attempted against the will of Ecclesiasticall persons These therefore be those things
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
Christ till he come And whereas many doe commonly celebrate the Masses without all regard of godlinesse onely for this cause that they may nourish their bodies our Preachers have shewed that that is so execrable a thing before God that if the Masse of it selfe should nothing at all hinder godlinesse yet worthily and by the commandement of God it were to be abolished the which thing is evident even out of Esay onely For our God is a Spirit and truth and therefore he cannot Isa 2. abide to be worshipped but in Spirit and truth And how grievous a thing this unreasonable selling of the Sacraments is unto the Lord our Preachers would have men thereby to conjecture that Christ did so sharply and altogether against his accustomed manner taking unto himselfe an externall kinde of revengement cast out of the temple those that bought and sold whereas they might seeme to exercise merchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the rite of the Masse which was wont to be celebrated is so many waies contrarie to the Scripture of God as also it is in every respect divers from that which the holy Fathers used it hath beene very vehemently condemned amongst us out of the pulpit and by the word of God it is made so detestable that many of their owne accord have altogether forsaken it and else where by the authoritie of the Magistrate it is abrogated The which thing we have not taken upon us for any other cause then for that throughout the whole Scripture the Spirit of God doth detest nothing so much neither command it so earnestly to be taken away as a feigned and false worship of himselfe Now no man that hath any sparke of religion in him can be ignorant what an inevitable necessitie is laid upon him that feareth God when as he is perswaded that God doth require a thing at his hands For any man may easily foresee how many would take it at our hands that we should change any thing about the holy rite of the Masse neither were there any which would not rather have chosen in this point not onely not to have offended your sacred Majestie but even any Prince of the lowest degree But when as herewithall they did not doubt but by that common rite of the Masse God was most grievously provoked and that his glory for the which we ought to spend our lives was darkened they could not but take it away lest that they also by wincking at it should make themselves partakers with them in diminishing the glory of God Truely if God is to be loved and worshipped above all godly men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine us to change certaine things in these points we take him to witnesse from whom no secret is hid THE FIFTEENTH SECTION OF ECCLESIASTICALL MEETINGS The latter Confession of HELVETIA Of holy and Ecclesiasticall meetings CHAP. 22. ALthough it be lawfull for all men privately at home to reade the holy Scriptures and by instruction to edifie one another in the true Religion yet that the word of God may be lawfully preached to the people and prayers and supplications publikely made and that the Sacraments may be lawfully ministred that that collection be made for the poore and to defray all necessarie charges of the Church or to supply the wants it is very needfull there should be holy meetings and Ecclesiasticall assemblies For it is manifest that in the Apostolike and Primitive Church there were such assemblies frequented of godly men So many then as doe despise them and separate themselves from them they are contemners of true Religion and are to be compelled by the Pastours and godly Magistrates to surcease stubbornly to separate and absent themselves from sacred assemblies Now Ecclesiasticall assemblies must not be hidden and secret but publique and common except persecution by the enemies of Christ and the Church will not suffer them to be publique For we know what manner assemblies the Primitive Church had heretofore in secret corners being under the tyrannie of Roman Emperours Let those places where the faithfull meet together be decent and in all respects fit for Gods Church Therefore let houses be chosen for that purpose or Churches that are large and faire so that they be purged from all such things as doe not beseeme the Church And let all things be ordered as is most meete for comelinesse necessitie and godly decencie that nothing be wanting which is requisite for rites and orders and the necessarie uses of the Church And as we beleeve that God doth not dwel in temples made with hands so we know that by reason of the word of God and holy exercises therein celebrated places dedicated to God and his worship are not prophane but holy and that therefore such as are conversant in them ought to behave themselves reverently and modestly as they which are in a sacred place in the presence of God and his holy Angels All excesse of apparell therefore is to be abandoned from Churches and places where Christians meet in prayer together with all pride and whatsoever else doth not beseeme Christian humilitie decencie and modestie For the true ornament of Churches doth not consist in Ivorie gold and precious stones but in the sobrietie godlinesse and vertues of those which are in the Church Let all things be done comely and orderly in the Church to conclude Let all things be done to edifying Therefore let all strange tongues keepe silence in the holy assemblies and let all things be uttered in the vulgar tongue which is understood of all men in the company Of prayer singing and Canonicall houres CHAP. 23. TRue it is that a man may lawfully pray privately in any tongue that he doth understand but publique prayers ought in the holy assemblies to be made in the vulgar tongue or such a language as is known to all Let all the prayers of the faithfull be powred forth to God alone through the mediation of Christ only out of a true faith and pure love As for invocation of Saints or using them as intercessors to intreat for us the Priesthood of our Lord Christ and true religion will not permit us Prayer must be made for Magistracie for Kings and all that are placed in authoritie for Ministers of the Church and for all necessities of Churches in any calamity specially in the calamity of the Church prayer must be made both privatly and publikely without ceasing Moreover we must pray willingly and not by constraint nor for any reward neither must we superstitiously tie prayer to any place as though it were not lawfull to pray but in the Church There is no necessity that publike prayers should be in forme and time the same or alike in all Churches Let all Churches use their libertie Socrates in his history saith In any countrey or
salvation This Catechisme which doth contain in it the full and Catholike doctrine of Christianisme the knowledge of most weightie things spoken of before our Preachers do use in stead of a sure rule method and table of all those things which they teach and of all their sermons writings and this they do faithfully care for and bestow all their labour therein that this whole ordinary doctrine of the principles of true faith and Christian godlinesse and the doctrine of the foundation may be imprinted in the bottome of the hearts of Christians and throughly ingrafted in the mindes and life of the hearers and that after this manner First that all may know that they are bound to yeeld an inward and outward obedience to the law and therfore they must endevour to performe and fulfill the commandements of God both in their heart seeing that the law is spirituall and in their deeds by loving God above all things and their neighbour as themselves Secondly they must well learne and beare in minde and be able readily to rehearse and to beleeve from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a Christian pictie by actions or manners and a life which may beseeme it Therefore they do also in their sermons by expounding it lay open the true and sound meaning and every mysterie which is necessarie to eternall salvation and is comprehended in the articles of faith and in every part thereof and confirme it by testimonies taken out of the holy Scriptures and by these holy Scriptures they do either more largely or briefly declare expound and lay open the meaning and the mysteries And in all these things they doe so behave themselves that concerning the order which the Apostles brought in and propounded they labour to instruct not onely those which be of riper yeers who being come to lawfull age are able presently to understand but also to teach little children that they being exercised even from their childhood in the chiefe points of the covenant of God may be taught to understand the true worship of God For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serve for the exercise of catechizing and also the parents and those that are requested of the parents and used for witnesses who are called godfathers and godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloved children traine them up in the discipline of the Lord and from the bottome of their hearts Ephes 6. Col. 3. pray unto God for these and all other the children of the faithfull of Christ But chiefly they which are newly instructed before they be lawfully admitted to the Supper of the Lord are diligently taught the Christian Catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of saving repentance vertue and the efficacie of faith Afterward all the rest are also instructed that all together being lightned with the knowledge of God and of the Saints every man may walk with all honesty and godlinesse in his place and in that order whereunto he is called of God and may by this means sanctifie the name of God and adorne the true doctrine Thirdly in the Catechisme these things are taught to invocate one true God in a sure confidence in the name of our Lord Iesus Christ to pray and that not for themselves onely and their private affaires but also for the whole Christian Church in all countries for the Ministers of the Church and also for the civill Magistrate who is ordained of God and chiefly for the Emperours and your Princely Majestie for his most noble children and whole posteritie for his counsellors and all those that be subject to his government praying that it would please our gracious God to grant and to give unto your Princely and his Royall Majestie a long life heaped with all good things and a happy government and also a benigne gentle and fatherly minde and affection of heart toward all those that behave themselves uprightly are well affected doe humbly obey doe shew themselves faithfull and loving subjects and those that doe in truth worship God the Father and his Sonne Iesus Christ And to be briefe we teach that prayers may be made faithfully for all men for 1 Tim. 2. our friends and enemies as the doctrine of our Lord Iesus Christ and his Apostles doth command us and as examples doe shew that the very first and holy Church did For which cause we are also instant with the people that they would diligently and in great numbers frequent the holy assemblies and there be stirred up out of this word of God to make earnest and reverent prayers Now whatsoever is contrarie to this Catholique and Christian kinde of Catechizing all that we doe forsake and reject and it is strongly confuted by sure reasons and such as do leane unto the foundations of the holy Scripture so farre forth as God doth give us grace hereunto and the people is admonished to take heed of such Out of the FRENCH Confession VVE beleeve because Iesus Christ is onely Advocate given Artic. 24. unto us who also commandeth us to come boldly unto the Father in his name that it is not lawfull for us to make our prayers in any other forme but in that which God hath set us downe in his word and that whatsoever men have forged of the intercession of Saints departed is nothing but the deceits and slights of Satan that he might withdraw men from the right manner of praying These things were also set down in the 2. Section but for an other purpose and the other part of this Article is to be found in the 16. Section Out of the ENGLISH Confession VVE make our prayers in that tongue which all our people Artic. 16. as meet is may understand to the end they may as Saint Paul counselleth us take common commoditie by common prayer even as all the holy Fathers and Catholique Bishops both in the old and new Testament did use to pray themselves and taught the people to pray too lest as Saint Augustine saith Like Parets and Owles we should seeme to speake that we understand not Out of the Confession of SAXONIE Article 14. which is intituled of the Supper GOd will have the ministerie of the Gospel to be publique he will not have the voice of the Gospel to be shut up in corners onely but he will have it to be heard he will have him selfe to be knowne and invocated of all mankinde Therefore hee would that there should be publique and wel ordered meetings and in these he will have the voice of the Gospel to found there he will be invocated and praised Also he will that these meetings should be witnesses of the confession and severing of the Church of God from
all things and shall bring all things to your remembrance which I have shewed you Againe He shall not speake of himselfe but what he hath heard that shall he speake Out of the Confession of SAXONIE Of traditions that is of Ceremonies instituted in the Church by mans authoritie ALthough for orders sake there must needs be some decent and seemely Ceremonies yet notwithstanding men that Artic. 20. are given to superstition doe soone pervert those Ceremonies falsly imagining that such observations doe merit forgivenesse of sinnes and are accepted for righteous in the sight of God and do turne the signes into Gods like as many have ascribed a Godhead unto Images and many either of superstition or by tyrannie doe heape up Ceremonies and superstition hath increased in the Church the Ceremonies of satisfaction as they call them Nebuchadnezar and Antiochus because they are of opinion that consent in Religion is availeable to the peaceable governement of their kingdomes doe ordaine such service of God as they will have indifferently observed of all their subjects There new laws and new gods were erected not of superstition but by tyranny Thus we observe that amongst men true and false religion are confounded and each changed into other and we marvell at the cause why men doe not stedfastly continue in the truth revealed by God But the word of God pronounceth that men are set on by Devils to fall away from God and the nature of man being blinde curious and inconstant loveth to play with divers opinions Against these great mischieves God armeth and confirmeth his Church and delivereth a sure and certaine doctrine which is contained in the bookes of the Prophets and Apostles and in the Creed Wherefore it is necessary to consider what those lawes or rites be and whence they had their beginning The first rule therefore is this It is lawfull for no creature neither for Angels nor for men neither for Kings nor for * Looke the 1. observation upon this confession Bishops to make laws or ordaine ceremonies disagreeing from the word of God Horribly sinned the King of Babylon although he excelled in wisedome and valour when he commanded his Image to be worshipped and all men doe sinne that obey such Proclamations or lawes even as Eve sinned when she departed from the commandement of God for the lying perswasion of the Devill But generally the rule is to be observed which is set downe Act. 5. We ought rather to obey God then men Such are the Edicts which command to call upon dead men or to imbrace false doctrine or to use ungodly worship Touching all these that Rule of the first Commandement is to be holden 1 Cor. 10. Flie from Idols Such is also the law of the single life of Priests which many can not observe without sinne And albeit we know what opinion politique and expert men doe hold of the change of lawes yet God hath so commanded obedience that still he would have us fast tied unto himselfe and to agree with his wisedome and righteousnesse From whence do arise those unchangeable and perpetuall rules Exod. 20. Thou shalt have no strange gods Also Act. 5. We ought rather to obey God then men Also Gal 1. If any man teach you any other Gospel let him be accursed The second rule For as much as it is usuall to adde superstition to those works which otherwise in their owne nature were indifferent as to eate or not to eate flesh it is necessarie to reprove such superstitions and errours as are in this sort added and in the practice of our libertie examples of this doctrine may modestly be shewed And that errour is not among the least which the folly of many teachers and for the most part of the people bringeth in in that they teach and thinke that fasting and such like works deserve forgivenesse of sinnes both of the guiltinesse and of the paine as both Thomas doth write of satisfactions and many also doe say the same This Pharisaicall imagination easily intangleth the mindes of men and darkeneth the light of the doctrine of the benefits proper to Christ and of free forgivenesse of sinnes and of faith For when as men think that they merit remission of sinnes by these their Ceremonies they take away the honour due unto Christ and give it unto these ceremonies and are somewhat puffed up with vaine confidence Yet afterward when they be in true sorrow they fall headlong into many doubts which turne to their destruction And of it selfe it is a great sinne not to know the benefits of God For this cause Paul so earnestly contendeth for the abolishing of circumcision and other ceremonies of the law of Moses for feare lest the true acknowledgement of the Mediatour might be cleane put out if men should thinke that they deserved remission of sinnes and were made righteous by this observation of the law and ceremonies of Moses as the Pharisees did avouch And oftentimes Paul admonisheth to beware that the light of the Gospel be not darkened by new ceremonies of mans invention This second errour is not so evident but yet very dangerous After that some men see that this Pharisaicall errour cannot be defended they come to this Although say they these ceremonies deserve not remission of sinnes yet are these traditions defended because they are good workes and services of God as in the law of Moses the abstinence of the Nazarites although it deserved not the remission of sinnes yet it pleased God and was a service acceptable unto God With this colour certaine of late have learned to paint traditions which yet strive not about these indifferent matters but go about to establish other foule errors and the opinion of the power of Bishops But it is necessary for the godly here to beware of deceitfull doctrine There is a great error even in this colourable reason neither is that example well alledged out of Moses The workes ordained and commanded by God do farre differ from workes not commanded nor ordained by God but onely devised by mans invention The workes ordained in the law of God were services of God although they deserved forgivenesse of sinnes But wil worship devised by men neither have beene nor are any service of God God doth not allow this boldnesse of men which notwithstanding hath alwaies beene usuall to devise new worship that is such as is immediately intended to honour God withall Therefore the Word of God crieth out Matth. 15. In vaine doe they worship me after the ordinances of men And every where in the Apostles and in Paul this boldnesse is reproved But the true service of God are those works that he hath commanded which are done in the acknowledgement and confidence of the Mediatour to the end that God may be obeyed and that we may professe him to be the true God whom we so worship So also Ezec. 20 he calleth us back to the commandement of God saying Walke not after the ordinances of
men and for the same cause we doe utterly dislike the Monasticall vowes of single life Touching other causes wee shall speake hereafter for those Popish lawes and vowes are flat contrary to the law of God The Lord said It is not good for man to bee alone He said that is by his unspeakable wisedome he decreed in this sort to make mankinde that by the societie of man and woman it might be propagated And He made them two that there might bee a Church and he established these bounds that lusts might not stray abroad for he would have an understanding of chastitie to be in mankinde Although God hath said and decreed these things yet Tatianus the Pope and the Monks doe say the contrarie who when as they forbid marriage doe give occasion to many men being otherwise fit unto vertue to heape up many horrible sinnes by reason whereof very many doe fall headlong into eternall destruction and the wrath of God is more kindled against whole mankinde A law of man being contrarie to the decree of God and to the very work of God instituted and established in the creation and also to the commandements of God and that law which is the fountaine of great wickednesse and hainous deeds for the which both many doe perish and the wrath of God is the more kindled yea which law the holy Ghost doth affirme to have it beginning from the Devil is in no case to bee laid upon the Church but by the consent of all godly men to be abolished Now it hath fallen out very often within these 30. yeers that Priests whose manners were blamelesse and honest have chiefly beene put to death because they were married Thus the Devil goeth about to establish his law by most cruell murders and he hath for his instruments most impudent writers Ecchius Faber Pighius who hath expressely written That a Priest doth lesse offend if he be an adulterer then if he marry a wife It is an unworthy thing that these who will be counted Christians should write and speake such things Wise men doe see that in this declining age of the world both the nature of men is more weak and by little and little there is greater releasing and confusion of discipline And at all times a license in this kind did immediately goe before the destroying of Cities and the ruines of Kingdomes Therefore such as are governours ought to be more vigilant and severe in maintaining discipline in strengthning the laws of wedlock in punishing and prohibiting wandring lusts touching which matter we rejoyce that our admonitions be extant for all posterity and we also desire the Sonne of God our Lord Iesus Christ the keeper of his Church and a true lover of charitie that he would bow the mindes of Governours to listen to wholsome counsels and represse the Devil which kindled the flames of lusts and hinder evill examples that they may not be farre spread The mindes and hearts of all godly men doe tremble when they reade and heare of such foule and horrible heathenish examples the which truly afterward were accompanied both with blindnesse in the mindes and with other outrages which were pernicious to whole Nations as in the histories of the heathen examples doe every where offer themselves to all men The Scedasians had cast into a well two daughters of Spartanus being deflowred afterward as it were in the very same footstop the armie of the Lacedemonians wasslain and the Empire changed But there be many examples of all ages We our selves doe remember that certain Bishops who were famous for their nobilitie and their wits were slaine in adulterie But we beseech the Sonne of God that for this cause he would preserve many and bow them unto chastitie that he may sincerely be invocated of many As for those things which are alledged of our odversaries for the defence of single life they are as well applied to the matter as that saying of Christ to Solomon which Tacianus did alledge out of the Gospel according to the Egyptians I came to destroy the workes of the woman Tacianus did thus interpret it I came to destroy that is to abolish wodlocke * Looke the 4. observation whereas the words of Christ did speake of the fall of Eve and of the miseries that followed that fall as also Iohn doth write The Sonne of God came to destroy the workes of the Devill Hitherto also pertaineth the 21. Article of the same Confession Of the Monasticll life VVE omit a larger rehearsall out of ancient Writers of those who either departed into the wildernesse as did Antonius or erected like Colledges or Schooles as did Basilius for divers men had divers causes of separating themselves We speake now of the present Monks which are not in the wildernesse but are Colledges of men either learned or unlearned which doe live more commodiously in the open light and in places of greatest resort then other men doe They have those pleasures which they desire some one some another and they have much more leasure then other men have that live either in civill or in domesticall affaires Neither doe they now transfer unto themselves those ridiculous praises of perfection and of a contemplative life as in times past some did And seeing that there is great difference in divers societies of men we will not preach to the evill who for the kitchins and all licentiousnesse do love those darke places but those of whom there is hope of amendment we do earnestly request for the glory of God and their owne salvation that they would think upon these sayings Thou shalt have no strange Gods Flie from Idols What manner of thing is the Monasticall life now adayes It hath very much wicked worship and vanitie their Masses for the quick and the dead they set out to sale and this is the greatest gaine that Monasteries for the most part have there is used invocation of the dead heaped up with very foule superstitions as with the adoring of Images with indulgences and other jugling tricks The studie of doctrine is either none at aâ—l or very corrupt These onely causes are great enough why men which are not prophane ought to depart out of such societies because that the vowes which wrap them in a kinde of life wherein is the worship of Idols are without doubt frustrate according to the first commandement which is immoveable eternall and the rule of all other commandements Thou shalt have no strange Gods Exod. 20. They do bring a testimonie out of Paul 1 Tim. 5. Concerning widows They have lost their first faith But the answer is sure and cleare although Paul should speak of vows yet would he in no case alow of such vows as are joyned with the worship of Idols and with many errors But there be also many other lies in vows They promise chastitie and poverty but how many of them be fit to leade a single life they themselves do know And touching poverty they know
it maketh men to make no account not onely of their goods but also of their lives it hath been seen more then sufficiently in very many even within this 10. yeeres that we may say nothing of the former ages who have willingly suffered not onely banishments and proscriptions but also torments and death it selfe rather then they would suffer themselves to be withdrawne from that judgement which they had conceived and which they beleeved to be true If now a dayes when as there is contention of those lighter matters there be but a few to be found whom a man may bring to unfeigned concord except they may bee perswaded of the law or the equitie of conditions how when as the controversie is of Religion shall we look for true peace and an undoubted tranquility in these matters to wit such a one as your sacred Majestie goeth about to establish except that on both sides it be agreed upon what things they be that God doth approve and what things be agreeable to the Scriptures For as Religion by right and by the custome of all nations is preferred before all other things so there never was any more vehement or sharpe fight among men then that which is undertaken for Religion But we seeing that your sacred Majestie hath used such an unspeakable clemency toward your enemies and those such as have pretermitted no kinde of hostilitie that we may let passe other things have not without cause received great hope that you will so moderate all things even in this matter also that you will much more seeke for the praise of goodnesse and courtesie in us who are most desirous of your safetie and honour as we have in deed testified and do from the bottome of our hearts desire yet farther to testifie For we have dealt so moderately in all points that we have made it evident enough to all good men that it was never in our minde to hurt any man or deceitfull to increase our commodities by the discommodities of other men Indeed we have sustained dangers for this cause spent exceeding much but we have not gained no not so much as a little thereby this one thing excepted that we being better instructed touching the goodnes of God shewed unto us through Christ we have begun by the grace of God to hope better of those things which are to come and of that we do by right make so great account that we do not think that we either have done or suffered any thing as yet worthy thereof seeing that it is an inestimable thing and to be preferred above all things which are in heaven or in earth We have been so far from emparing the riches of Ecclesiasticall men that when the husbandmen were in an uproar we to our great costs and dangers defended them to their uses The Gospel of our Lord Iesus Christ as surely as we would that he should love us is the onely thing that enforceth us and hath caused us to doe all these things which we seeme to have altered Therefore let it please your sacred Majestie rather to follow the examples of these most mighty and indeed happy Emperors Constantine Jovinian Theodosius and such like who both by doctrine daily taught in all meeknesse by most holy and vigilant Bishops and also by Councels lawfully assembled and by a wise discussing of all things did deal with them that erred and assayed all means to bring them again into the way before that they would determine any thing more sharply against them then to follow those who it is certain had such counsellers as were most unlike to those ancient and holy Fathers indeed and received an event nothing answerable to the godlinesse of those Fathers In consideration hereof let not your sacred majestie be withdrawn with this that the chiefest matters which are now in controversie were decided long since and chiefly in the Councel held at Constance especially seeing you may see that of those innumerable no lesse holy then necessary decrees of the former Councels there is not so much as the least point observed of our Ecclesiasticall men and that they have so degenerated in all things that no man which is but endued with common sense doth not cry out that there is need of a Councel to restore Religion the holinesse of the Ecclesiastical order But if that doth like them so wel which was decreed at Constance how cometh it to passe that by no meanes at all that decree eversince took place that Christian Councels should be assembled every tenth yeer the which thing was at that time decreed For by this mean much godlinesse and faith might either be recovered or preserved But what is he that will not confesse that so often as the discase waxeth fresh so often the remedie is to be used and they which have the truth indeed doe never think it much both that good men should teach it and also defend it against the evill sort where any fruit therof may be hoped for Now when as so many thousand are so miserably intangled in the opinions of our Religion who can deny that there is hope of most plentifull fruit and such as hath justly inforced all those that are governed by the spirit of Christ that omitting all other things what soever contemning all kind of labour and cost they may give themselves wholly to this one thing that the doctrine of Christ which is the mother of all righteousnes salvation may be worthily weighed or considered purged from all errors offered in it natural colour to all those that love godlines and the true worship of God to the end that a peace such as may be firme for ever a true setting of all holy things at a stay may be restored confirmed to the sheep of Christ for whom he hath shed his blood which are now too much troubled and wavering The which peace can by no other meane as we have said be restored and confirmed unto them as being certain that in other things they are in some sort to yeeld or to give place but in the matter of godlines they are so to stick and bend themselves to the word of God that if they had a thousand lives they should offer them to be tormented rather then to yeeld one jot or in the least point which they are perswaded to be the word of God Now if one onely soule be of more value then the whole world what ought we to doe for the salvation of many thousands Certainly seeing we are allured by so great a hope both by this that they which are accused to your sacred Majestie of errour doe desire nothing else but that they may be taught and have wholly addicted themselves to the holy Scriptures which are fully sufficient to confute every errour and also thereby that Christ our Saviour hath made so large a promise that where even two or three be gathered together in his name there he will be in the
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
THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches VVhich purely profess the holy doctrine of the Gospel in all the Kingdoms Nations and Provinces of EUROPE with the order of time when they were written and an exact Table of the principal Articles of Faith which in every Confession is debated Wherein the obscure and difficult places are explained and those things which may in shew seem to contradict each other are plainly and modestly reconciled and such points as yet hang in suspence are sincerely pointed at Freely submitted to all Reformed Churches as a means to knit and unite all the Churches of Christ in one bond of love for the avoiding of Heresies Discords and Schismes in these dangerous times 1 Pet. 3. 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear LONDON Printed for Austin Rice and are to be sold at his Shop at the Sign of the Three Hearts in St Pauls Church-yard near the West end 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia which professe the reformation of the Gospell AMbrose in a certaine place saith notably There ought to be no strife but conference among the servants of Christ. For seeing the dulnesse of mans understanding especially in heavenly matters is such that we cannot oft-times perceive matters otherwise very plain it can by no means be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to very great light And that especially seemeth profitable and needfull that some should be set on edge by others that those things which the Lord hath particularly bestowed upon severall members of the Church may redound to the common benefit of the whole body and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and Teacher of the Church may be heard and as he is the Prince of peace may so by his spirit joyne together our minds that if it be possible we may all thinke one and the same thing in the Lord. But to strive braule and fiercely and frowardly to contend as fensers doe is so farre from becoming men that are taught of God as that it is not seemely for modest or civill persons And if so be that in all yea even in the very least affairs of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surely holy things are holily and devoutly to be handled in the feare of God and love of our neighbour Who if he goe out of the way is by the spirit of meeknesse to be called backe again but if he take the right way he is more and more to be instructed therein to the end it may appeare that we are not driven by any motion of man but that in all things our mindes are ruled and governed by God Yet alas such is the spot and staine of our times that the evill custome of writing whatsoever and even of railing hath seised upon the wits and mindes not of meane men onely but even of those whom it most of all behooved to doe the cleane contrary The rable of Iesuits and such other like fellows whose very reward is the earnest of bondage and cursed speaking how shamelesly and outragiously they are carried against us and the truth and with what bitternesse they cast out against us such things as they have been taught in the schoole of shamelesnesse it may be sufficiently perceived of any man For they when they feele themselves pressed with most strong reasons and overcome with expresse places of Scripture they run to cavils and slanders as to the onely refuge of their errours They say we have revolted from the Catholique Church that we might follow the divers imaginations of men they cry aloud that we are heretiques schismatiques and sectaries and they oft-times in mockage call us Confessionists and moreover they lay in our dish that we neither agree with our selves nor with others who detest the Bishop of Rome but there are as many Religions among us as there are Confessions of Faith And that they may seeme to procure credit to themselves and to give a checke to the Germane Churches especially they bring forth both certaine other writings and especially that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those ancient Confessions of Faith which the Churches of the Gospell have even since the beginning given out But let them so thinke that the fault of heresie is not to be laid upon those whose faith altogether relieth on most sure grounds of Scripture that they are no schismatiques who intirely cleave to Gods Church such an one as the Prophets and Apostles doe describe unto us nor to be accounted sectaries who embrace the truth of God which is one and alwaies like itselfe What do they meane I pray you by the name of Confessionists so often repeated For if every man be commanded to make confession of his Faith so often as Gods glory and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Provinces if whole kingdomes have made profession of their Faith when they were falsely charged by the Popish sort that they had gone from the doctrine of the true beleeving Church but they wil say there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they say to our Ancestours who when they had the Apostles Creed yet for all that set out the Nicene Chalcedonian and many moe such like Creeds Those Creeds say you were generall Yea surely but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again The truth saith Hilarie was by the advise and opinions of Bishops many waies sought and a reason of that which was meant was rendered by severall confessions of faith set down in writing And a little after It ought to seeme no marvell right well-beloved brethren that mens faiths began to be declared so thick the outrage of heretiques layeth this necessitie upon us Thus much said Hilarie What that Athanasius Augustine and many other ancients set forth their Creeds also that the puritie of Christian faith might more and more shine forth Therefore if Kingdoms Cities and and whole Provinces have privately made confession of their faith this was the cause thereof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed Religion might be