Citizens of the heauenlie Ierusalem haue the fruition of the moste inestimable benefites to wit of one God one Lord Iesus one faith and of one Baptisme out of the which Church there is neither life nor eternall felicitie And therfore we vtterlie abhor the blasphemie of those that affirme that men which liue according to equitie and iustice shall be saued what religion so euer they haue professed For as without Christ Iesus there is neither life nor saluation so shal there none be participant thereof but such as the father hath giuen vnto his Sonne Christ Iesus and those in time to come vnto him auow his doctrine and beleeue in him we apprehend the children with the faithful parents This Church is inuisible knowne onelie to God who alone knoweth whome he hath chosen and comprehendeth as well as said is the elect that be departed commonlie called the Church triumphant as those that yet liue and fight against sinne and Satan and shall liue hereafter The immortalitie of the soules THe elect departed are in peace and rest from their labours not that they sleepe and come to a certaine obliuion as some phantastikes doe affirme but that they are deliuered from all feare and torment and all temptation to which we and al Gods elect are subiect in this life and therfore doe beare the name of the Church militant as contrariwise the reprobate and vnfaithful departed haue anguish torment and paine that can not be expressed So that neither are the one nor the other in such sleepe that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his wordes to the theefe and these wordes of the soules crying vnder the Altar O Lorde thou art righteous and iâ—st how long shalt thou not reuenge our blood vpon these that dwell in the earth doe testifie Of the notes by the 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 decke his pestilent sinagogue with the title of the Church of God and hath inflamed the heartes of cruell murtherers to persecute trouble molest the true Church and members thereof as Caine did Abell Ismaell Isaak Esau Iacob and the wholl priesthoode of the Iewes Christ Iesus himselfe and his Apostles after him It is a thing most requisite that the true Church be discerned from the filthie sinagogues by cleare perfit notes lest we being deceiued receiue 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 vsurped lineall descent place appointed nor multitude of men approouing an errour for Caine in age and title was preferred to Abell and Seth Ierusalem had prerogatiue aboue al places of the earth where also were the priests lineallie descended from Aaron and greater number followed the Scribes Pharisies and Priestes then vnfainedlie beleeued and approoued Christ Iesus and his doctrine yet as we suppose no man of sound iudgement will graunt that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeue confesse and auow to be first the true preaching of the worde of God in the which God hath reuealed himselfe vnto vs as the writings of the Prophets and Apostles doe declare Secondlie the right administration of the Sacramentes of Christ Iesus which must be annexed vnto the worde and promise of God to seale confirme the same in our hearts Lastlie Ecclesiasticall discipline vprightlie ministred as Gods word prescribeth wherby vice is repressed and vertue nourished Whersoeuer then these former notes are seene and of anie time continue be the number neâ—â—r so fewe aboue two or three there without all doubt is the true Church of Christ who according to his promise is in the midst of them Not in the vniuersall of which we haue before spoken but particular such as was in Corinthus Gallacia Ephesus and other places in which the ministery was planted by Paull and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotlande professours of Christ Iesus professe our selues â—o haue in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written worde of God to wit in the bookes of the olde and new Testaments in those bookes we meane which of the auncient haue beene reputed Canonicall In the which we affirme that all thinges necessarie to be beleeued for the saluation of mankinde are sufficientlie expressed The interpretation whereof we confesse neither appertaineth to priuate nor publike person neither yet to anie church for any preheminence or prerogatiue personal or locall which one hath aboue another but appertaineth to the Spirit of God by the which also the scripture was written When controuetsie theÌ„ happeneth for the right vnderstanding of any place or sentence of scripture or for the reformation of anie abuse within the Church of God we ought noâ— so much to looke what men before vs haue saide or done as vnto that which the holie ghost vniformlie speaketh within the bodie of the scriptures and vnto that which Christ Iesus himselfe did and commaunded to be done For this is one thing vniuersally graunted that the spirit of god which is the spirit of vnitie is in nothing contrarie to himselfe Iâ— then the interpretation determination or sentence of anie Doctor Church or Councell repugne to the plaine worde of God written in anie other place of the scripture it is a thing moste certaine that there is not the true vnderstanding and meaning of the holie ghost although that councels Realmes and nations haue approoued and receiued the same For we dare not receiue nor admitâ—te anie interpretation which repugneth to anie principall point of our faith or to anie other plaine texte of scripture or yet vnto the rule of charitie The authoritie of the Scriptures AS we beleeue and confesse the scriptures of God sufficientlie to instruct and make the man of God perfect so doe we affirme and auowe the authoritie of the same to be of God and neither to depende on men nor Angels We affirme therefore that such as alledge the scripture to haue no other authoritie but that which it hath receiued from the Church are blasphemous against God and iniurious to the true Church which alwaies heareth and obeyeth the voice of her owne spouse and Pastour but taketh not vpon her to be maistresse ouer the same Of the generall Councells of their power authoritie and causes of their conuention AS we doe not rashlie damne that which godlie men assembled together in generall Councel lawfully gathered haue proponed vnto vs so without iust examination doe we not receiue whatsoeuer is obtruded vnto men vnder the name of
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell 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 anie one but common to vs 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 euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
purely vpholden in the Church for the corrupting of which the Deuill euen since the beginning of mankinde hath and will diuers waies scatter seedes Wherfore we ought to be the more watchefull and with greater care to reteine the manner of inuocation or adoration set downe in Gods word according to that saying whatsoeuer yee shall aske the father in my name he will doe it In these words there is an order established which we ought most coÌ„stantly to mainteine not to mingle therewith other 〈◊〉 contrarie to gods word or which are warranted by no example approoued in the scriptures There is no greater vertue no comfort more effectuall then true inuocation They therefore must needs be reprooued who either neglect true inuocation or corrupt it as there be diuers corruptions Manie doe not discerne their owne inuocation from that which is heathenish neither indeede consider what it is which they speake vnto Of these the Lord saith Iohn Chapter 4. Yeâ— worship yee know not what He will haue the Church to consider whereto it speaketh saying We worship that we know Manie consider not whether or wherefore they shall be heard They recite praiers and yet they doubt although it be written Let him aske in faith without wauering Of these matters we will speake else where In this place we reprooue this heathenish corruption whereby the custome of those that call vpon men departed out of this life is defended and helpe or intercesson is sought for at their handes Such inuocatino swarueth from God and giueth vnto creatures vertue helpe or intercession For they that speake somwhat modestlie speake of intercession alone But humane superstition goeth on farther and giueth vertue to them as manie publike songes declare O Marie Mother of grace defend thâ— vs from the enimie receiue vs in the houre of death These shore verses haue we heard a Monke of their diuinitie saie before one thatlaie a dying and often repeating them whereas he made no mention of Christ and manie such examples might be rehearsed There are yet also other brainsick opinions Some are thought to be more gracious with such or such images these fraâ—tike imaginations seeing they are at the first sight like heathnish conceipts do vndoubledlie both greatlie prouoke the wrath of God and are to be reprooued by the teachers and sharpelie to be punished by Godlie magistrates which reproofe conteineth these three manifest reasons To ascribe vnto creatures omnipotencie is impietie Inuocation of a creature which is departed from the societie of this life ascribeth vnto it omnipotencie because it is a confession that it beholdeth all mens hearts and discerneth the true sighes thereoffrom feined and hypocriticall These are onelie to be giuen to the eternall father to his sone our Lord Iesus Christ and to the holie Ghost Inuocation therefore is not to be made to men that are departed out of this life It is to be lamented that these euils are not perceiued but looke to thy selfe and weigh what thou doest in this inuocation thou forsakest God and doest not consider what thou doest inuocate and thou know est that those patrones which thou seekest as Anne and George see not the motions of thy heart who if they knew themselues to be inuocated they would euen tremble and would not haue this honour due to God giuen to anâ—e 〈◊〉 But what kinde of inuocation is there of the 〈◊〉 Albeit we know what answer the Aduersaries make for â—hâ—y haue coyned cauills to delude the trueth yet Gods â—â—stâ—monies are wanting to their answere and praier which â—s without faith that is when thou canst not be resolued whether God allow and admit such kinde of praying is in vaine We remember that Luther often said that in the olde testament it is a cleere testimonie of the Messiah his Godhead which affirmeth that he is to be inuocated by this propertie is the Messias there distinguished from other Prophets he complained that that most weightie testimonie was obscured and weakened by transferring praier to other men And for this onelie cause he said that the custome of praying to other was to be misliked The second reason is Inuocation is vaine without faith no worship is to be brought into the church without gods commaundement but there is no one sentence to be seene which sheweth that this praier made to meÌ„ which they man teine pleaseth God and is effectuall the praier therefore is vaine For waht kinde of praying is it in this sort to come vnto Anne or George I praie vnto the but I doubt whether thy intercession do me good I doubt whether thou hearest me or healpest me If men vnderstood these hidde sinnes they would cursse such kinde of praiers as they are indeede to be cursed and are heathenish Afterward of such faultes what outrages ensue flocking and praying to particular images crauing certaine benefits of euerie one of Anne riches are begged as of Iuno of George conquests as of Mars of Sebastian Paul freedome from the plague of Anthonie sauegard for swine although the aduersaries saie they like not these things yet they keepe them still for gaine sake as plainelie appeareth Now let vs adde the third reason it is expresselie writteâ— there is one Mediator betweene God and men the man Christ Iesus on him ought we in all praier to cast our eies and to know the doctrine of the Gospell concerning him that no man can come vnto God but by confidence in the Mediator who together maketh request for vs as himselfe saith No 〈◊〉 commeth to the father but by the sonne And he biddeth vs flâ—e vnto him-selfe saying Come vnto mee all ye that labour and are heauie loaden and I will refresh you and he him selfe teacheth the manner of Inuocation when he saith Whatsoeuer ye shall aske the father in my name he will giue it you He nameth the father that thou maiest distinguish thy inuocation from heathenish and consider what thou speakest vnto that thou maist consider him to be the true God who by sending his sonne hath reuealed himselfe that thy minde maie not wander as the heathenish woman in the tragedie speaketh I praie vnto thee O God whatsoeuer thou art But that thou maiest knowe him to be the true God whoe by the sending crucifying and raising vp againe of his sonne hath reuealed himselfe and maiest knowe him to be such a one as he hath reuealed himselfe Secondlie that thou maiest knowe that he doth so for a certaintie receiue and heare vs making our praiers when we fly to his sonne the mediator crucified and raised vp againe foâ— vs and desire that for his sake we maie be receaued heard helped and saued neither is anie man receiued or hearâ— of God by anie other meanes Neither is this praying vncertaine but he biddeth those that praie on this sort to be resolued through a strong faith that this worship pleaseth God and that they who praie on this manner are assured lie receiued and heard therefore
by the bridle of discipline kept within their compasse that the poore in like manner and those that be afflicted may be releeued either with aide or comfort according to the seuerall necessitie of euerie one For then shall all things in the Church be done in due conuenient order when faithfull and godlie men are chosen to haue the gouernement of the same euen as Saint Paull hath prescribed in the first to Timothie the 3. and the first to Titus We beleeue that the Ministers Seniours and Deacons ought to be called to those their functions by the lawfull election of the Church to be aduaunced into those roomes earnest praier beeing made vnto God after the order manner which is set downe vnto vs in the worde of God This especiall◠〈◊〉 one ought to take diligent heede of that he doe not bâ—â—â—lawfull meanes thrust himselfe into those offices For 〈◊〉 must waite vntill he be called of God himselfe that he 〈◊〉 haue a certaine testimonie of his vocation and may know 〈◊〉 is from the Lorde Yet in what place of the worlde 〈…〉 the ministers of the worde of God doe keepe they haue 〈◊〉 them the same and equall power and authoritie beeing 〈…〉 â—hem equallie the ministers of Christ the onelie vniuersall 〈…〉 and head of the Church Moreouer lest that this holie 〈…〉 of god be despised and brought into contempt it is the 〈◊〉 of all men to haue a verie honourable and reuerent opinâ—â—â—â— of all the Ministers of the worde and Seniours of the Church euen for that workes sake wherein they doe labour also to be at peace and vnitie with them and as much as possiblie may be to abstaine from all manner of quarrelings and contentions one with another OVT OF THE CONFESSION OF AVSPVRGE COncerning Ecclesiasticall orders they teach that no man should publikelie in the Church teach or mininister the Sacraments except he be rightlie called according as Saint Paull giueth commaundement to Titus To ordaine Elders in euerie Citie Out of the Articles concerning abuses Of the power Ecclesiastical THere haue bin great controuersies touching the power and authoritie of Bishops in which many haue incommodiously mingled together the ecclesiasticall power and the power of the sword And out of this confusion there hath sprong very great warres and tumults while that the Popes bearing themselues bolde vpon the power of keies haue not onlie appointed new kindes of worship seruice of God burdened mens consciences by reseruing of cases and by violent excommunications but also haue laboured to transferre wordlie kingdomes from one to an other and to spoile Emperours of their power and authoritie These faultes did godlie and learned men long since reprehended in the Church and for that cause our diuines were faine for the comforte of mens consciences to shew the difference betweâ—ne the Ecclesiastic all and ciuil powers And they haue taught that either of them because Gods commaundement is duetifullie to be reuerenced and honoured as the cheefest blessings of god vpon earth Now their iudgement is this that the power of the keies or the power of Bishopps by the rule of the Gospel is a power or commaundement from God of preaching the Gospell of remitting or retaining sinnes and of administring the Sacraments For Christ doth send his Apostles with this charge As the father hath sent me so send I you Receiue yee the holic Ghost whose sins ye forgiue they are forgiuen them whose sins ye reteine they are reteined Mar. 16. Goe and preach the Gospell to euerie creature c. This power is put in execution onelie by teaching or preaching the Gospell and administring the sacraments either to many ioyntlie or to seuerall persons according to their calling For they be not corporall thinges but eternall that are graunted vnto vs as an eternal righteousnes the holie Ghost life euerlasting These things cannot begotten but â—y the ministerie of the worde and Sacraments As Paull saith The Gospell is the power of God to saluation to euerie one that beleueth Seing then that the power ecclesiastical concerneth things eternall is put in vse onelie by the ministery of the word it hindreth not the politicall gouernement no more then doth the* skill of musicke or singing For the ciuil gouernement is occupied about other matters then is the Gospell the Magistrate is to defend not the mindes but the bodies and bodelie things against manifest iniuries he restreineth men by the sworde and corporall punishment that he may vpholde peace and a ciuill iustice Wherefore the Ecclesiasticall and ciuill powers are not to be confounded The Ecclesiasticall power hath a peculiar commaundement to preach the Gospel and administer the Sacraments Let it not by force enter into another charge let it not tourne wordlie kingdomes from the right owners Let it not abrogate the Magistrates lawes let it not withdraw from them lawfull obedience let it not hinder iudgements touching any ciuil ordinances and statutes or contractes let it not prescribe lawes to the magistrate touching the for me of a common wealth as Christ saith My kingdome is not of this world Againe Whoe made me a iudge or a diâ—idâ—r ouer you And Paull to the Philip. 3. Our conuersation is in heauen 2. Cor. â—0 The weapons of our warfare are not carnall but mightie in god to throw downe the imaginations c. Thus doe our diuines discerne and distinguish the dueties 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 * If so â—e that the Bishopes haue anie power of the sword they haue it not as bishops by the commaundement of the Gospell but by mans law giuen vnto them of Kinges and Emperours for the ciuil gouernment of their goods Yet this is a kinde of function and charge diuerse from the ministerie of the Gospell Therefore when as the question is touching the iurisdiction of Bishoppes rule and dominion must be distinguished from Ecclesiasticall iurisdiction Againe by the Gospell or as they tâ—arâ—e it by Gods lawe Bishops as they be Bishops that is such as haue the administration of the word sacraments coÌ„mitted to them haue no iurisdiction at all but onlie to forgiue sin also to know what is true doctrine to reiect such doctrine as will not stand with the Gospell * to debarre from the communion of the Church such as are notoâ—iouslâ—e wicked not by humane force and violence but by the worde of God And * herein of necessitie the Churches ought by the law of God to performe obedience vnto 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 Gospel then haue the Churches a coÌ„maundement of God which forbiddeth obedience to them Mat. 7. Beware of false Prophets Gal. 1. If an Angel from heauen preach any other Gospell let him
when they should not faste but rather take heede that they do not faste it is expressed in the Prophet and manifestlie taught of Christ himselfe What is to be thought of the choise and difference of meates euerie man ought to learne out of the doctrine of Christ that by this meane what doubt soeuer is in this pointe it maie be taken awaie and decided Then Christ called the multitude vnto him and said Heare and vnderstand That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man that is maketh him guiltie Also out of the doctrine of the Apostle whose wordes are thus I am perswaded through the Lord Iesus that nothing is vncleane of it selfe but vnto him that iudgeth anie thing to be vncleane to him it is vncleane But if thy brother be grieued for the meat now walkest not thou charitablie Destroy not him with thy meat for whome Christ died For the kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holie Ghost Christians indeed are not tyed to anie law in this case yet so that they be not an offence to the weaker sorte therefore the Apostle addeth All things indeed are pure but it is euill for the man which eateth with offence And in another place he writeth Meat doth not make men acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse OVT OF THE FRENCH CONFESSION TO conclude we thinke that Purgatorie is a feigned thing comming out of the same shoppe whence also Monasticall vowes Pilgrimages the forbidding of mariage the vse of meates a ceremoniall obseruation of certaine daies auricular confession indulgences and such like thinges haue proceeded by which things certaine men haue thought that they doe deserue fauour and saluation But we doe not onelie reiect all those thinges for a false opinion of meritte added thereunto but also because they are the inuentions of men and a yoke laide vpon the consciences of men by mens authoritie OVT OF THE ENGLISH CONFESSION ANd as for their bragges they are wonte to make of their Purgatorie though wee know it is not a thing so verie late risen amongst them yet is it no better then a blockish and an olde wiues deuise Augustine indeed sometime saith there is such a certaine place sometime he denieth not but there may be such a one sometime he doubteth somtime againe he vtterlie denieth that there is anie at al and thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed But yet of this one errour hath their growne vp such a haruest of those Massemongers that the Masses being solde abroad commonlie in euerie corner the Temples of God became shoppes to get monie and seelie soules were borne in hand that nothing was more necessarie to be bought In deede there was nothing more gaine full for these men to sell OVT OF THE CONFESSION OF AVSPVRGE Of Abuses that be taken awaie Of putting difference betweene meates and such like Popish traditions IN this corporall life we haue neede of traditions that is of the distinctions of times and places that all things maie be done orderlie in the Church as Paull willeth Let all thinges he done in order and so as is meete and decent Therefore the Church hath her traditions that is shee appointeth at what times and where the Church shall come together For this ciuill 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 ioyne superstitious opinions vnto traditions and by superstition multiplie traditions out of measure Of this there hath beene complaint made in the Church not onelie by late writers as Gerson and others but also by 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 Christe and Paull doe so often speake of traditions and admonish the Church to iudge wiselie 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 meates and such like workes which the Ecclesiasticall traditions doe commaund are seruices of God which deserue remission of sins Also that such kindes of worship are Christian righteousnes and as necessarie as the Leuiticall ceremonies in the olde Testament euer were and that they cannot be omitted without sinne no not then when they might be omitted without daunger of giuing offence These persuasions haue brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sinnes are forgiuen freely by Christ This benefit of Christ is transferred vnto the worke of man And by reason of this opinion traditions were especiallie encreased because that these workes were supposed to deserue remission of sinnes to be satisfactions and to be Christian righteousnes Moreouer for this cause especiallie doth S. Paull so often and so earnestlie giue vs warning to beware of traditions lest that Christes benefit should be transferred to traditions lest the glorie of Christ should be obscured lest that true and sound comforte should be withheld from mens consciences and in a worde lest that faith that is trust of the mercie of Christ shoulde be quite smothered These daungers Saint Paull would haue auoided For it is greatlie needfull that the pure doctrine of the benefit of Christ of the righteousnes of faith and of the comforte of consciences should be continued in the Church Secondlie these traditions haue obscured the Commaundemenss of God for this kinde of schooling was thought to be spirituall and the righteousnes of a Christian man Yea the traditions of men were set aloft aboue the commaundements of God All Christianitie was placed in the obseruation of certaine festiuall daies rites fastes and forme of apparell These beggerlie rudiments caried goodlie titles namelie that they were the spirituall life and the perfection of a Christian In the meane while the commaundements of God touching euerie calling were of small estimation that the Father brought vp his children that the Mothet bare them that the Prince gouerned the common wealth these workes were litle set by They were not taken to be any seruice of God The mindes of many stoode in a continuall mamering whether mariage magistracie and such like functions of a ciuill life did please God or no. And this doubtfullnes did trouble manie verie much Manie forsaking their callings leauing the common welth did shut vp themselues 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 sinnes Thirdlie the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though neuer so
the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to saluation and thinke they did sinne when they break anie one of them without offence of others as no man would saie that a woman doth offend if she come abroade with his head vncouered without the offence of anie Of this sort is the obseruation of the Lords day of Easter of Pentecost and such like holie daies and rites For they that thinke that the obseruation of the Lords daie was appointed by the authoritie of the Church in stead of the Sabboth as necessarie they are greatlie deceiued The scripture requireth that the obseruation of it should now be free for it teacheth that the Mosaicall ceremonies are not needful after â—he gospel is reuealed And yet because it was requisite to appoint a certeine daie that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords daie which daie for this cause also semed to haue better liked the Church that in it men might haue an example of Christian liberty and might know that the obseruation neither of the Sabboth nor of any other daie was of necessitie There are extant certeine monstrous disputations touching the chaunging of the law and the ceremoies of the new law and of the change of the change of the Sabboth which did al spring vp of a false persuasion that there should be a worship in the Church like to the Leuiticall worship and that Christ gaue the charge of deuising new ceremonies which should be necessarie to saluation to the Apostles and Bishops These errors crept into the Church when as the doctrine of faith was not plainly inough taught Some dispute that the obseruation of the Lords daie is not in deed of the law of God but as it were of the lawe of God and touching holie daies they prescribe how farre it is lawfull to worke in them What else are such disputations but snares for mens consciences OVT OF THE CONFESSION OF SAXONY Of Anointing MOre ouer that which now is called Extreame anointing was in times past a kinde ofhealing as it is euident out of the Epist of Saint Ieames cap. 5. Now it is become a shew full of superstition They saie that sinnes be forgiuen through these anointinges and they adde there-unto inuocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in ouâ— Churches neither in times past did the Church thinke thaâ— they were necessarie But for the sicke we doe make godlie praiers publiquelie and priuatlie as also the Lorde hath promised that he will asswage euen corporall griefes in theâ— that aske it of him according to that saying Psalme 49 Call vpon me in the daye of trouble and I will deliuer thee Also we vse burialles hauing there at a decent assemblie godlie admonitions and songes c. The first part of this .19 Article which is of confirmation was placed in the thirteenth Section Hitherto also pertaineth the beginning of the 20. Article so farre as it speaketh of a certaine time appointed for the seruice of God NAtural reason doth know that there is an order and the vnderstainding of order is an euident testimony of god neither is it possible that men should liue without any order as we see that in familes there must be distinct times of labour rest meate and sleepe and euerie nature as it is best so doeth it chiefelie loue order throughout the whole life Also Paull commaundeth That all things in the Church be done decently and in order Therefore there hath beene at al times euen from the beginning of mankinde a certaine order of publique meetinges there hath beene also a certaine distinction of times and certaine other ceremonies and that without doubt full of grauitie and elegancie among those excellent lightes of mankinde when as in the same garden or cottage there satte together Sem Abraham Isaac and their families and when as that Sermon which Sem made concerning the true God the Sonne of God the distinction of the Church and other nations being heard afterwarde they together vsed inuocation That which followeth because it treateth of indifferent Traditiditions in generall is placed in the next Section OVT OF THE CONFESSION OF WIRTEMBERGE Of Fasting WE think that Fasting is profitable not to this end that either by the merit of it worke it might purge sinnes before God or applie the merit of Christ to him that doth Fast but that by sobrietie it maie bridle the flesh lest that man being hindered by surfeting and dronkennes he be the lesse able to obeie the calling of God and discharge his duetie negligentlie But we shall haue a fitte place hereafter to speake of Fasting Also Article 28. Of fasting FAsting hath it praise and vse But now we do not speake either of necessarie fasting when as a man must needs fast for want of meat or of an allegoricall fasting which is to abstaine from all vices but we are to speake of two vsuall kindes of fasting whereof the one is a perpetuall faste and this is a sobrietie which is alwaies to be kept in meate and drink throughout the wholl course of a mans life for it is neuer lawfull for vs to rauine and to follow surfeting and dronkennes There is another fast which is for a daie when as sometimes we abstaine from meate the wholl daie such as was vsed in the olde Testament Leuit. 16. Also the examples of Iosaphat of the Niniuites and others doe witnes the same thing This kinde of fasting was also vsed after the publishing of the Gospell as appeereth Act. 13. and 14. But afterward there folowed a great difference in Churches touching the obseruation of such a kinde of fasting and as this difference brought no discommoditie to the Church so it testified that the vse of this fasting was free And there is a worthie saying among the auncient fathers touching this varietie The difference saie they of fastings doeth not break of the agreement of faith Now although some men doe thinke that Christ by his example did consecrate the fast of Lent yet it is manifest that Christ did not commaunde this fast neither can the constitution of our nature abide it that we should imitate the example of Christ his fasting who did abstaine full 40. dates and 40. nightes from all meate and drinke Also Eusebius doth declare and that not obscurelie That the vse of this Lenten fast was very free in the Church Moreouer Chrysostome in Gen. cap. 2. Hom. 11. saith If thou canst not fast yet thou maist abstaine from sinnes and this is not the least thing nor much differing from fasting but fit to ouerthrow euen the fury of the Deuill Neither was there anie choise of meates appointed because the Apostle had saide To the cleane all thinges are cleane But in the obseruation of such fastes we must chiefely marke the
corrupt worship should be established The moste parte do feigne that the workes of mans traditions as satisfactions such like doe merit remission of sinnes This opinion is apparantlie false for it remooueth the benefit of Christ vnto mans traditions And there needeth here no long confutation we will content our selues with one thundring saying of Saint Paull Ye are made void of Christ whosoeuer are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods lawe or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they beginne to talke more modestlie of traditions But yet they houlde still an errour that is not to be borne with all They saie That these workes though they doe not deserue remission of sinnes yet are they seruices of God that is workes the immediat ende whereof is that God by them might be honoured This errour also must be stiffelie withstoode For Christ saieth plainelie They worshippe me in vaine with the preceptes of men And Paull doth expresselie condemne will worshippe to the Coloss And seeing that the worshippe of God must be done in faith it is necessarie that we should haue the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke vnto God vnlesse there be a voice of God which maie declare that God will so be worshipped or serued with this honour But vngodlie men vnderstanding this Doctrine of faith haue in all ages with damnable boldnes deuised worshippes without commaundement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaing of dogges sacrifices offered at Lampsacum to Priapus such like monstrous worship should not please God Whether hath mans foolehardines rushed not onelie amongst the Ethnicks in feigning worships but also among the Popish rout in deuising eftsons new foolish ceremonies in praier to the dead in the worshipping of saintes and in the babling of Monkes Here therefore let vs be watchfull and not suffer lawes to be thrust vpon the Churches which prescribe workes without the commaundement of God as Gods worshippe and mans righteousnes And whereas all our aduersaries euen they that speake moste modestlie doe tie this opinion of worshippe vnto those workes let vs know that it is a good worke to withstand them and by violating such traditions to shew a patterne by which the godlie may knowe what to iudge of them As Eusebius writeth of Attalus That he was commaunded by God to speake vnto a certaine man which ate nothing but bread salte and water that he would vse common meat lest he should bring others into errour Moreouer this second errour which maketh these workes to be the worshippe of God brake farther For manie in the Church were deceiued through a peruerse emulation of the Leuiticall ceremonies and did thinke that there should be some such rites in the new Testament and that they are the worshipe of God or things whereby God wil be honoured yea that they are righteousnes And for that cause they gaue authoritie to the Bishops to ordaine such rites and such seruices 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 tenne commaundementes as Paull saieth The kingdome of God is not meate and drinke but righteousnes and peace and ioie in the holie Ghost For he that in these serueth Christ pleaseth God and iâ— approoued of men The Monkes fained themselues to be Nazarites The Masse Priestes that sacrifice for the dead would haue men think that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monkes and the Priests mercenary Masses haue no word of god for them yea there are manie fonde opinions mingled with them which of necessitie must be reprooued in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like vnto other humane gouernmentes For they surmise that it is a kingdome wherin the Bishoppes as if they were Kinges haue power to make new lawes that are besides the Gospell and that they must of necessitie be obeied euen as the Princes lawes must necessarilie be obeied especiallie seeing this life of man can not be without traditions And this opinion of the necessitie of these things hath stirred vp contentions whilst euerie one defendeth his owne rites inuented by man as simply necessarie But Christ and his Apostls teach that such rites set forth without Gods commaundement are not to be taken for thinges necessarie Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about thinges indifferent though it be not in a case where offence maie be giuen is not to be receiued Hetherto belongeth the saying of Paull Let no man iudge you in meat and drinke and entercourse of â—olie daies c. For to iudge signifieth to binde the consciences and to condemne them that doe not obeie Againe Gal. 5 Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawful to appoint traditions or to approoue them Now some man may aske whether we would haue this life of man to be without order rites No surelie But we teach that the true Pastors of the churches may ordein publike rites in their churches but so as it be onelie for an end belonging to the bodie that is for good orders sake to wit such rites as auaile for the instruction of the people As for example set daies set lessons and such like and that without anie superstition and opinion of necessitie as hath bin said before so that it maie not be counted anie sinne to violate anie of these ordinances so it be not with giuing 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 theÌ„ know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministerie This reason doth sufficientlie warrant the authority of profitable traditions laieth no snare on mens consciences So the Church in the beginning of it ordained set daies as the Lords day the daie of Christs natiuity Easter PeÌ„ticost c. Neither did the church dispense with the moral precepts but Gods owne authority 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 vnto the ceremonies which Christ did ordaine And for that cause certain daies were appointed to that vse without anie such opinions as were aboue mentioned And the general equity abideth stil in the moral law that at certeine
of the church should be pretended for all such abuses and faultes as the latter and worser age hath brought into the Church And surelie men doe flatter and deceiue themselues too much if they think that there be no faults conueied into the church by the desires of couetous men and by those Labyrinthes obscurities of the doctrine and traditions of the schoolemen For now a daies good men are not so much in daunger for their marriage sake as for their care and desire they haue to purge and bring to trial the doctrine of Christ Which care the Bishops ought wiselie to direct and further For to them especiallie is the care of setting forth the maintenance of true doctrine commended they shoulde be the ringleaders and furtherers of this moste holie and ftuitfull care and studie But it belongeth not to the Bishop alone but also to godlie Princes and especiallie to the Emperour to vnderstand the gospell purely to iudge of opinions to be warre and watchfull that no wicked opinions be receiued or rooâ—ed and to abolish Idolatrie with all his might maine By chese and such like dueties did manie valiant and notable men deserue well at the handes of godlie men as Gedeon Ezechias Iosias and Constantine and sundrie others Wherefore you must thinke it your duety also to take heed lest such thinges as be godly and profitablie brought to light and reformed by God and learned men be smothered againe and lest that wicked abuses be established by your authoritie The Psalme saith for thy temples sake in Ierusalem the King shall offer giftes vnto thee The proper gifts that Kings are to bestow vpon the Church are to search out true doctrine to see that good teachers be set ouer the Churches to giue diligence that the controuersies of the Church may be rightlie decided Not to take awaie true and holie doctrine but to raise it vp and to set it forward and to defend it and rightlie to set it in order and to mainteine the quiet concord of the Church By these true giftes moste noble Emperour you may adorne the Church of Christ which especiallie both Christ himselfe requireth and the Churches that are rent and torne in moste horrible manner doe craue at your handes Last of all seeing that humane traditions ought to giue place to times and opportunities especiallie in the Church wherein there should be more regard had of the saluation of the godlie and of loue and publique peace then of anie humane traditions it were a great deale better to make shew of abrogating this seelie tradition of single life then to strengthen lusts to dissolue mariages to exercise crueltie against the Priests and their wiues and children to oppresse true and holie doctrine and to make hauock of the Church We doe therefore commend this matter of their mariage vnto your pietie and bountie O noble Emperour as that which hath no difficultie or doubt fulnes in it For they that be gouernours both maie and ought to abolish an vniust lawe And the lawes of single life whether they be new or olde belong onlie to humane equity in mitigating whereof the authoritie of the Church should be of great force VVee could bring verie manie examples out of the histories of all times and countries in which there might be seene horrible examples of iudgements which followed vpon vncleane lusts Among manie other causes of the general flood there is mention made of fleshlie lusts Afterward fiue cities were swallowed vp 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 diuers had defiled them selues by going in vnto Moabitish weomen the twelue Princes of the tribes were hanged vp and 24. thousand men were slaine The Canaâ—ites after this were cleane rooted out and among the causes thereof incestuous copulations are namelie reckoned vp shortlie after followed the ouerthrow of the tribe of Beniamin for abusing the Leuites wife After this Dauid was driuen out of his kingdome for adulterie And Ieremie in diuers places crieth out that these three Idolatrie oppressions and adulteries are the causes of those great calamities which ouerwhelmed the wholl nation of the Iewes then when they were carried captiues to Babylon These thinges are written for this purpose that wee might know certainelie that God is displeased with wandring lustes of vncleannes and that vncleane and incestuous persons doe not fall into punishments by chaunce but are punished of God Therefore the destructions of heathnish Cities also doe put vs in minde of the wrath of God against these villanies Sibaris was ouerthrowne Athens Sparta and Thebes being tossed with ciuill warres receiued due punishment of their filthines And Rome when it brought forth manie Neroes and Heliogabales at length it came to ruine the Empire being rent into sundrie partes by the warres of sundrie barbarous nations There is also a long Catalogue in Aristotle of Cities wherein there happened chaunges of gouernment and seditions for vncleane lustes Besides all which punishments Paul warneth the church that there is another iudgement that followeth vpon these lustes and that is madnes or furie as it is written Rom. 1. and Ephesians 4. And it maie well be that this iudgement hath seased vpon our Ecclesiasticall gouernours whoe for the moste parte are open Epicures open defenders of Idolls that they may get welth and authoritie and scoffe at those heauenlie sayings which threaten vengeance vpon Idolaters vncleane persons and Parricides They vaunte that they doe all thinges well which they doe for their kingdomes sake and that such are good subiects and loue quietnes and peace that allow of errours and open naughtines that they maie vphold the maiestie of the Popes kingdome The wholl world can beare witnes that there is a God that doth reuenge all filthines vncleannes and oppression Wherefore though they now deride and scoffe at these speaches yet let them know that they shall one daie 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 directlie against the commaundement of God we thinke that the Priestes and others doe verie well which ioyne in honest marriage as Paull saith that a Bishoppe must be chosen that is the husband of one wife We iudge also that the rulers both may and ought to abolish this law of the Pope For they are foulie deceiued that thinke either that marriage is forbidden to priests by Gods law or else that the Kinges or the Bishops may make a law to forbid them marriage And if that rulers will not helpe the Church in this behalfe yet the godlie doe well which follow the Apostles rule which saith That we must rather obey God then men To conclude seeing the defense of the Popes lawe hath many faultes ioyned with it as namelie the strengthning of wandring lusts superstitions and murdering of godlie Priests euerie
throwne out against Atheists Epicures Libertines Arians Anabaptists and such like mischieuous persons which desire to haue the Lords field vtterlie destroied but let vs euerie daie grow in faith and loue and let vs teach the flocks committed to our charge to feare God to hate vices and follow after vertues to denie the world and themselues obeying the commaundement of our Lord teacher Iesus Christ who biddeth vs not tobraule but to loue each other Whose example in gouerning the Church if we will follow we shal raise vp those that are afflicted take vp those that are fallen comfort the feeble waken the drousy not negligentlie denounce Gods wrath against sinnes and shall draw out the sword of the same word which is no blunt one against hypocrites wolues dogges swine goates and to conclude against all wicked ones which in our Churches mingle them-selues with the true sheepe and which cause the word of God to be euill spoken of It were a farre better thing surelie then that which some do busying the sharpnes of their wit in making of certeine trifles that forsooth the knowledge of such subtilties may shake out of our mindes all conscience It was iustlie said that the strength of the gospel was weakened through the thornie subtelties of schoole-questions and we through our wayward disputations what els do we then cause that the authority thereof be not strengthened but rather weakned and doe euen stagger among the wicked We read it excellentlie written in Liuie a verie graue writer that not onelie grudges â—ut also warres haue an end and that oftentimes deadlie foes become faithfull confederates yea and sometimes Citizens that by the same speeches of the people of Rome very bitter or cruel enmities haue bene taken vp betweene men of great account And that which these few wordes wrought with the heathen shall not godlines toward God obteine at the hands of Christians of deuines and of Pastours of Churches yea if the trauell of reading diligentlie examining conferring of this booke shall not be irksome if vpright and sincere iudgement if not preiudicate opinions but the loue of one truth shall beare swaie in al mens hearts it will shortly obteine it That olde contention about the celebrating of Easter very hotlie tossed to and fro for two hundred years or there about between the Greekes and the Latines was long since by vs thought worthie of laughter but we must take good heed lest in a matter not altogether vnlike we seeme to be wiser then both if so be that we desire to haue the Church wholl and not to leaue it rent vnto the posteritie and would haue our selues be counted not foolish among men and not stub born in the sight of god There hath scarce beene anie age which hath in such sort seen al Churches following altogether one thing in all points so as there hath not alwaies been some difference either in doctrine or in ceremonies or in manners and yet were not Christian Churches through the world therefore cut a sunder vnles peraduenture then when the Bishop of Rome brake of all agreement tyrannically â—ioyned to other Churches not what ought to be done but what him-selfe would haue obserued but the Apostle did not so Barnabas in deed departed from Paull and Paull also withstood Peter and surelie for no trifle and yet the one became not more enemie or strange to the other but the selfe same spirit which had coupled them from the beginning neuer suffred them to be disioyned from them-selues It is the fashion of Romists to commaund to enforce to presse to through out cursings and thunder excommunications vpon the heades of those that whisper neuer so litle against them but let vs according to the doctrine of the holie Ghost suffer and gentlie admonish each other that is keeping the groundwork of faith let vs build loue vpon it and let vs ioyntlie repaire the walls of Sion lying in their ruines It remaineth that through the same Lord Christ we besech our reuerent brethren in the lord whose confessions published we set forth that they take this our paines in good parte and fuffer vs to leane as it were to a certaine staie to the common consent of the reformed Churches against the accusations and reproches of the common aduersaries of the trueth But it had beene to be wished that we might at once haue set out all the Confessions of all the reformed Churches but because we had them not all therfore we set out them onelie that were come to our hands to which the rest also so farre as we suppose may easilie be drawne And we also could haue wished that the thing might haue bin made common to all the reformed Churches But when as the state of our Churches seemed to force the matter that they could not abide any longer delaie the right well beloued brethren will pardon vs with whom by reason of the time we could not impart both the Harmony it selfe and the obseruations as also the intent of this wholl edition Whereas moreouer we haue put to moe confessions of one and the same nation as of Auspurge Saxonie as also the former and latter of Heluetia that was not done without cause for besides that one expoundeth another we thought it good also hereby to ridde them from all suspicion of inconstancy and wauering in opinion which the aduersaries are wont to catch at by such repetitions oâ— confessions Yet why we would not adde some confessionâ— of the brethren of Bohemia often repeated we 〈◊〉 straight way shew a cause and we hope that ouâ— reason will easilie be liked of them And we haue set downe euerie where two yea and in some places three editions of Auspurge for this respect lest in this diuersitie we might seeme to haue picked out that which rather fauoured ourside to haue vtterlie misliked the other Wherein notwithstanding we haue not euery where followed the order of times in which euery of them came to light but the câ—ppie which we had in our hands printed at Wirtemberge 1572. with a double edition And wâ— therefore thought it meete to passe ouer the Apologies adioyned to the confessions as of Auspurge Bohemia Sucueland and England as wel that the work might not grow to be exceeding bigge as also that we might not seeme rather to increase disputations controuersies then to make an Harmony of doctrine And as for our obseruations our minde was to meete with the cauills of sophisters who we know well enough will take holde on the least matters that they may thereby set vs on worke Wherefore lest they should charge vs to set out a discorde rather then a concorde of confessions we haue added in the end very short obseruations in which we lay open those things which might seeme somewhat obscurelie spoken and doe fauourablie and freelie giuing them an interpretation expounde those thinges which either haue or seeme to haue any shew of repugnancie And we
a general councell for plaine it is as they were men so haue some of them manifestlie erred and that in matters of great weight and importance So farre then as the Councel prooueth the determination and commaundement that it giueth by the plaine worde of God so soone doe we reuerence and embrace the same But if men vnder the name of a Councel pretende to forge vnto vs newe Articles of our faith or to make constitutions repugning to the worde of God then vtterlie we must refuse the same as the doctrine of Deuils which draweth our soules from the voice of our onelie God to follow the doctrine and constitutions of men The cause then why that generall Councels came together was neither to make anie perpetuall lawe which God before had not made neither yet to forge new articles of our beliefe neither to giue 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 holie will expressed in his word But the cause of councels we meane of such as merit the name of Councels was partlie for confutation of heresies for giuing publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by anie opinion of prerogatiue that they could not erre by reason of their generall assemblie And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute obserued in the Church wherein as in the house of God it becommeth all things to be done decentlie and in order Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men haue deuised are but temporall so maie and ought they to be changed when they rather suffer superstition then that they edifie the Church vsing the same Of the Sacramentes AS the fathers vnder the law besides the veritie of the sacrifices had two cheefe Sacramentes to wit Circumcision and the Passeouer the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospell haue two chiefe Sacraments onelie instituted by the Lord Iesus and commaunded to be vsed of all those that will be reputed members of his bodie to wit Baptisme and the Supper or table of the Lord Iesus called the communion of his bodie and his bloode And these Sacramentes as well of the olde as of the new Testament now instituted of god not onelie to make a visible difference betwixt his people those that were without his league but also to exercise the faith of his children and by participation of the same Sacramentes to seale in their heartes the assurance of his promise and of that most blessed coniunction vnion and societie which the elect haue with their heade Christ Iesus And thus we vtterlie damne the vanitie of those that affirme sacramentes to be nothing else but naked and bare signes No we assuredlie beleeue that by baptisme we are ingrafted in Christ Iesus to be made partakers of his iustice by which our sins are couered and remitted And also that in the Supper rightlie vsed Christ Iesus is so ioyned with vs that he becommeth the verie nourishment food of our soules Not that we imagine any transâ—ubstantiation of the bread in Christs naturall bodie and of wine in his naturall blood as the Papists haue perniciously taught and damnablie beleeued but this vnion and coniunction which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacramente is wrought by operation of the holie Ghost who by true faith carieth vs aboue all things that are visible carnal and earthlie and maketh vs to fâ—â—de vpon the bodie and bloode of Christ Iesus which was once broken and shed for vs which now is in heauen and appeareth in the presence of his father for vs and notwithstanding the farre distance of place which is betwixt his bodie now glorified in the heauen and vs now mortall in this earth yet we must assuredlie beleeue that the breade which we breake is the communion of Christs body and the cup which we blesse is the communion of his bloode so that we confesse and vndoubtedlie beleeue that the faithfull in the right vse of the Lords table doe so eate the bodie and drinke the bloode 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 Godheade giueth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs giue vnto vs the same prerogatiues Which albeit we confesse are neither giuen vnto vs at this time onelie neither yet by the proper power and vertue of the Sacrament onelie yet we affirme that the faithfull in the right vse of the Lordes table haue such coniunction 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 verie instant action of the Supper yet shall it after bring fruite forth as liuelie seede sowne in good ground For the holie spirit which can neuer be deuided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruite of that mysticall action but all this we saie commeth of true faith which apprehendeth Christ Iesus who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs as that we affirme or beleeue Sacraments to be onely naked and bare signes doeth iniury vnto vs and speaketh against the manifest trueth But this liberallie and frankelie we confesse that we make distinction betwixt Christ Iesus in his eternal substance and betwixt the elementes in the sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise interpret them as vnprofitable and vaine but doe vse them with all reuerence examining our selues diligentlie before that so we doe Because wee are assured by the mouth of the Apostle that such as eate of that bread drinke of that cup vnworthelie are guiltie of the bodie and of the bloode of Christ Iesus Of the right administration of the Sacramentes THat sacraments be rightlie ministred we iudge two thinges requisite the one that they be ministred by lawful ministers whome 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 lawfullie chosen there to by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that
God his sake that is laying holde by faith vpon Christ himselfe who 〈◊〉 our righteousnes as Ieremie Paul do saie because that by his merit we haue remission and God doth impute his righteousnes to vs and for him doth account vs iust and by giuing his holie spirit doth quicken and regenerate vs as it is saide Ioh. 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And. Rom. 3. That he may be iust and a iustifier And although newnes is withall begunne which shall be perfect in the life eternal wherunto we are redeemed yet neither for the new qualities nor for any workes is any man in this life made iust that is acceptable to God and heire of eternall life but onelie for the Mediatours sake who suffered rose againe reigneth and praieth for vs shadowing and quickning vs. For although vertues are here begunne yet be they still imperfect the reliques of sinne do sticke in vs. Therefore we must holde this comfort that the person is accepted for the Sonne of God his sake his righteousnes beeing imputed to vs as it is said Rom. 4. Abraham beleeued God and it was imputed to him for righteousnes Also Blessed are they whose inicâ—ities be forgiuen and whose sinnes be couered Therefore this saying must be vnderstood correlatiuelie We are iustified by faith that is we are iustified by confidence in the Sonne of God not for our quality but because he is the reconciler in whom the heart doth rest in confidence of the promised mercie for his sake Which confidence he doth raise vp in vs by his holie Spirit as Paull saith Ye haue receiued the Spirit of the aâ—â—ption of the sonnes by whom we crie Abba Father Here also we must speake of the exclusiue member Paull doth often repeat the word Freely by which it is moste certaine that the condition of our merites is excluded Therefore it is saide in our Churches We are iustified by Faith alone which we so vnderstand and declare Freely for the onelie Mediatours sake not for our contrition or other our merites we haue our sinnes forgiuen vs and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in vs yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regarde of them according to that saying No man liâ—ing shall be iustified in thy sight but the person hath remission and doth certenlie please God by reason of the Mediatour who must be apprehended by faith as it is saide Eph. 3. Bâ— whome we haue boldnes and entrance with confidence by Faith in him This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie When we are in great feare by the knowledge of the wrath of God this one comfort is fâ—rme and sure to flie to the Sonne of God who saith Come vnto me all ye that labour and are loaden and I will refresh you Also As I liue I will not the death of a sinner but that he returne and liue Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will haue the vpper hand and then follow moste greeuous murmurings against God and desperation and eternall death but if man be taught that doubting is to be ouercome by faith then shall he vnderstand that by the worde Faith is not onelie signified the knowledge of the storie he shall know that confidence doth relie vpon the onelie Mediatour and he shall perceiue what is meant by these wordes Freely for the Mediatour sake remission is receiued by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen manie other â—ritâ—â—s 〈◊〉 sententiaries haue brought forth an impuâ—e kinde of doctrine yet in Augustine and certaine others we â—eede diuers sentences which shew that they also receiued comfort out of th se true fountains Who although they dâ—e 〈◊〉 speake vnproperlie of thinges vnlike because they were 〈…〉 negligent in speaking yet we maie 〈…〉 what was their perpetuall iudgement if we will iudge 〈◊〉 Augustine â—â—on the Psal 31. saith Who be happieâ— not they â—n whome god shall not sinde sinnes for those he findeth in all men For all men haue sinned and are destitute of the glorie of God Therefore if sinnes be found in 〈◊〉 men it is euident that none are happie but those whose sinnes it forgiuen This therefore the Apostle did thus commend Abraâ—aâ— beleeued God and it was imputed to him for righteousnes Here certainlie Augustine by faith doth vnderstand confidence which receiueth remission of sinnes and that which is said in Genesis and in Paull he doth altogether vnsterstand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De 〈◊〉 saith First of all it is necessarie to beleeue that thou canst not haue remission of sinnes but by the mercie of God But aâ—â—â— thereunto that thou maist also beleeue this that through him thy sinnes be forgiuen thee This is the witnes which the holie Ghost doth â—iâ—e in our heart saying Tâ—y sinnes be forgiuen thee For so doth the Apostle thinke that a man is iustified freelie by faith In this sentence the iudgement of our Churches is plainlie and properlie alledged and like testimonies are to be sound in this author Basill also in his sermon of Humilitie doth most properly set forth our iudgement in these wordes He that reioyceth let him reioyce in the Lorde saying that Christ is maie vnto vâ— of God wisedome and righteousnes and sanctification and 〈◊〉 aâ— it is written He that reioyceth let him reioyce in the Lorde For this is perâ—â—ct and sound reioycing in God when as a man is not puffed vp by reason of his owne righteousnes but doth acknowledge that he doth stand in neede of the true righteousnes and that he is iustified by faith alone in Christ Seeing therefore that by this which hoth bin spoken it is manifest what the worde Faith doth signifie in this proposition We are iustified by Faith herereupon we maie vnderstand that the Monkes and others doe daungerouslie erâ—e which doe commaund those that are turned to God to doubt whether they doe please God This common errour of doubting is euidentlie refuted by these wordes Being iustified by Faith we haue peace with God Also Therefore is righteousnes of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call vpon him and the promise becommeth vnto them but a vaine sound because they giue not consent vnto it To conclude it is the eternall and immutable commaundement of God that we should
forbad vnto his all dominion and highlie commended humility In deed 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 wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
in this rehearsall he maketh no mention at all of priuat Priestes of which sorte the world is now full neither is it like that he world haue omitted this kinde of Priestes if either Christ had appointed it or if it had beene profitable and necessarie for the Church And Paull writeth that a Bishope ought to be apâ—e to teach And Ierome teacheth that A Priest and a Bishoppe are all one Therefore it is euident that excepta Priest be ordeined in the Church to the ministerie of teaching he can not rightly take vnto him neither the name or a Prieste nor the name of a Bishoppe OVT OF THE CONFSSION OF SVEVRLAND Of the Office dignitie and power of Ecclesiasticall Persons TOuching the ministery and dignitie of the Ecclesiasticalorder we do thus 〈…〉 that there is no power in the Church but that which tendeth to edifying â— Cor. 10. Secondlie that we must nor thinke otherwise or any man in this state then Paull would haue men to esteeme either of him selfe or of Peter and Apollo and others As of the seruantes of Christ and the dispensers of the mysteries of God in â—â—ome this is chiefelie required that they be faithfull For these be they which haue the keies of the kingdome of God and the power to binde and loose 〈◊〉 â—o remit or retaine sinnes yet that power is so limited that they be neuerthelesse the ministers of Christ to whome alone the right and authoritie to open heauen and forgiue sinnes doth properlie pertaine For neither he which planteth nor he that watereth is anie thing but God that giueth the increase 1. Cor 3. Neither is anie man of himselfe fitte to thinke anie of those thinges as of himselfe but if anie man be found fitte thereunto he hath it all of God VVho giueth to whome it pleaseth him to be the ministers and preachers of the new Testament to wit so farre forth as he giueth them a minde faithfullie to preach the meaning and vnderstanding of the Gospell vseth them hereunto that men maie be brought by a true faith to his new couenant of grace Furthermore these be they which doe minister vnto vs the dead letter that is such a doctrine of trueth as pearceth no farther then to humane reason but the spirit which quickneth and doth so pearee into our spirit and soule that it doth throughlie perswade our heart of the trueth These are the true fellow labourers of the Lord 1. Cor. 3. opening in deed heauen and forgiuing sinnes 〈◊〉 those to whome they declare the doctrine of faith 〈◊〉 meanes of the grace and spirit of God Whereupon Christ sending out his Apostles to exercise this duetie he breathed vpon them saying Take yee the holie Ghost And further more he addeth whose sinnes 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 Paull except they be sent That is except they receiue of God both a minde and power to preach the holie Gospell aright and with fruit and to feede the flocke of Christ And also except they receiue the holie Ghost whoe maie worke together with them and perswade mens hearts Other vertues wherwith these men must be endued are rehearsed 1. Tim. 3. Tit. 1. Therfore they which are in this sort sent anointed consecrated and qualified they haue an earnest care for the flocke of Christ and doe labour faithfullie in the worde and doctrine that they maie feed the people more fruitfullie and these are acknowledged and accounted of our preachers for such Bishops as the Scripture euerie where speaketh of and euery Christian ought to obey their commaundements But they which giue them selfes to other things they place them selfes in other mens seats and do worthelie take vnto them selues other names Yet notwithstanding the life of any man is not so much to be blamed as that therfore a Christian should refuse to heare him if peraduenture he teach somthing out of the chaire of Moses or Christ that is either out of the law of God or out of the holie gospell that maie serue for edification They which bring a diuers or a staunge voice whatsoeuer they be they are in no account or estimation with the sheepe of Christ Ioh. 10. Yet they which haue a seculare power and soueraigntie they haue it of God him selfe howsoeuer they be called therefore he should resist the ordinance of God whosoeuer should oppose him-selfe to that temporall gouernment These things doe our Preachers teach touching the authoritie of Ecclesiasticall persons so that they haue great iniurie offered to them in that they are blamed as though they sought to bring the authoritie of Ecclesiasticall prelats to nothing whereas they neuer forbad them that worldlie gouernement and authoritie which they haue But they haue often wished that they would come nearer to the Ecclesiasticall commaundements and that either they them selues would instruct and faithfullie feede the consciences of Christians out of the holie Gospell or that at the least wise they would admit others hereunto and ordeine such as were more fitte for this purpose This is it I saie that out Preachers haue oftentimes requested of the Prelates them selues so faire haue they beene from opposing themselues at anie time to their spirituall authoritie But wheras we could not either beare anie longer the doctrine of certaine Preachers but beeing driuen thereunto by necessitie we haue placed others in their roome or els haue reteined those also which haue renounced that Ecclesiasticall superioritie We did it not for anie other cause but for that these did plainlie and faithfullie declare the voice of our Lord Iesus christ the other did mingle therwith all mans inuentions For so often as the question is concerning the holie Gospell and the doctrine of trueth Christians must whollie turne them selues to the Bishop of their soules the Lord Iesus Christ and not admit the voice of anie straunger by any meanes wherein notwithstanding neither we nor they do offer violence to anie man for Paull saith All thinges are yours whether it be Paull or Apollos 〈◊〉 Cephas or the worlde or life or death whether they be thinges present or thinges to come euen all are yours and ye Christes and Christ Gods Therefore seeing that Peter and Paull are ours and we are not theirs but Christes and that after the same manner that Christ himselfe is his Fathers to witte that in all thinges which we are or maie be we might liue to him alone Furthermore seing to this ende we haue power to vse all thinges yea euen men themselues of what sorte soeuer they be as though they were our owne and are not to suffer that anie man or anie thing should hinder vs therein no Ecclesiasticall persons maie iustlie complaine of vs or obiect to vs that we are not sufficientlie obedient to them or
both administer and receiue the diuine sacraments that is the holie Supper of Christ By these things which are thus in deede as we haue set them downe your sacred Maiestie O most gratious Emperour doth know how falselie our aduersaries doe boast that our men doe change the wordes of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meree bread and meere wine and also that among vs the Supper of the Lord is contemned and reiected For our men doe verie carefullie teach and exhort that euerie man doe in a simple faith imbrace these wordes of the Lorde reiecting all deuises of men and false glosses and remoouing awaie all kinde of wauering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reuerence as they may receiue the Sacraments to be the liuelie foode of their soules and to stirre vp in them a gratefull rememberance of so great a benefit the which thing also vseth now to be done among vs much more often and reuerentlie then heretofore was vsed Morouer our Preachers haue alwaies hitherto and at this daie do offer themselues with al modestie and trueth to render a reason of their faith and doctrine touching all those things which they beleeue and teach as wel about this Sacrament as about other things and that not onelie to your Sacred Maiestie but also to euerie one that shall demaunde it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hatâ— instituted his Supper which afterward beganne to be called the Masse to wit that therein the faithfull being fed with his bodie and bloode vnto life eternall should shew forth his death whereby they are redeemed our Preachers by this meane giuing thankes and also commending this saluation vnto others could not chuse but condemne it that these things were euerie where neglected And on the other side they which do celebrate the masses do presume to offer vp Christ vnto his Father for the quicke and the deade and they make the Masse to be such a worke as that by it alone almost the fauour of God and saluation is obteined howsoeuer they doe either beleeue or liue Whereupon that most shamefull twise thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this daie is more gainefull then the Masse Therefore they reiected priuate Masses because the Lorde did commende this Sacrament to his Disciples to be vsed in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holie Supper to staie one for another and denieth that they doe celebrate the Lordes Supper when as euerie man taketh his owne Supper whilest they be eating Moreouer whereas they boast that they doe offer vp Christ in steade of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrewes doth plainlie witnes that as men doe once die so Christ was once offered that he might take awaie the sinnes of many and that he can no more be offered againe then he may die againe and therefore hauing offered one sacrifice for sinnes he sitteth for euer at right hand of God waiting for that which remaineth to wit that his enemies as it were a footestoole may be troden vnder his feete For with one oblation hath he consecrated for euer them that are sanctified And whereas they haue made the Masse to be a good worke whereby any thing may be obteined at Gods handes our Preachers haue taught that it is repugnant to that which the Scripture doth teach in euerie place that we are iustified and receiue the fauour of god by the spirit of Christ and by faith for which matter we alledged before manie testimonies out of the Scriptures So in that the death of the Lorde is not commended to the people in the Masse our Preachers haue shewed that it is contrarie to that that Christ commaunded to receiue these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of Christ till he come And whereas many doe commonlie celebrate the Masses without all regard of godlines onelie for this cause that they may nourish their bodies our Preachers haue shewed that that is so execrable a thing before god that if the Masse of it self should nothing at al hinder godlines yet worthely by the commaundement of God it were to be abolished the which thing is euident euen out of Esay onely For our God is a Spirit and trueth therfore he cannot abide to be worshiped but in Spirit and trueth And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord our Preachers would haue men thereby to coniecture that Christ did so sharplie and altogether against his accustomed manner taking vnto himselfe an external kinde of reuengement cast out of the Temple those that bought solde wheras they might seme to exercise marchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the â—iâ—e of the Masse which was wont to be celebrated is so manie waies contrarie to the Scripture of God as also it is in euerie respect diuers from that which the holie Fathers vsed it hath bene verie vehementlie condemned amongst vs out of the pulpit and by the worde of God it is made so detestable that manie of their owne accorde haue altogether forsaken it and elsewhere by the authoritie of the Magastrate it is abrogated The which thing we haue not taken vpon vs for anie other cause then for that throughout the whol Scripture the Spirit of God doeth detest nothing so much neither commaund it so earnestlie to be taken awaie as a feigned and false worship of himselfe Now no man that hath anie sparke of religion in him can be ignorant what an inâ—uâ—â—able necessitie is laid vpon him that feareth God when as he is perswaded that God doth require a thing at his handes For anie man might easilie foresee how many would take it at our hands that we should chaunge aâ—y thing about the holie rite of the Masse neither were there anie which would not rather haue chosen in this point not onelie not to haue offended your sacred Maiestie but euen anie Prince of the lowest degre But when as herewithal they did not doubt but by that common rite of the Masse God was moste grieiouslie prouoked and that his glorie for the which we ought to spend our liues was darkened they could not but take it awaie lest that they also by winking at it should make themselues partners with them in diminishing the glorie of god Trulie if god is to be loued and worshipped aboue all godlie men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine vs to chaunge certaine things in these points we take him to witnes from whome no
the iudgeing of controuersies not any iudges whatsoeuer do take vnto them selues the name of the Church but that as the matter and importance of the cause doth require iudges lawfullie chosen whether more or fewer whether in an ordinarie assemblie of a particular Church or in a more generall meeting ordinarie or extraordinarie prouinciall or generall be appointed to iudge of the matter Secondlie that there be free obedience and free giuing of voices Thirdlie that all controuersies be determined out of the word of God alone yet so as the fathers iudgements be not condemned but laid to the onelie rule of Gods word according as they themselues would haue vs to do Now the Church is said to iudge of doctrine not that it is aboue the truth of the doctrine or that the doctrine is therfore true because the Church hath so iudged but in as much as the Church beeing taught and confirmed out of the word by the holie Ghost doth acknowledge and hold fast the true doctrine and teach men to holde it fast and condemneth and reiecteth and teacheth to reiect all other strange doctrines IN THE 11. SECTION Vpon the latter confession of Heluetia ANd such are found among vs c. To wit interpreters of the Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinarie motions and inspirations of the holie 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 wholl Counsell of God touching our saluation was plainlie reuealed howbeit God yet can when he will raise it vp againe Vpon the same And were also Preachers of the Gospell Such as the Apostles did ioyne vnto themselues as helpers and sent them now to this place now to that and these also are no more in vse since the Churches were setled in good order Of which sort diuers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the ouerseers and watchmen of the Church which did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend vpon the preaching of the word Vpon the same Prouide thinges necessarie for it To wit spirituall things by teaching reproouing correcting instructing both all in generall and man by man particularlie yet tied to their speciall flocks and charges Vpon the same Now the power giuen to all the ministers To wit of the word that is the Pastours and Doctours whose diuerse functions are afterward more fullie set forth Vpon the former Confession of Heluetia BY the voice of God As namelie if at any time the lawfull ordinarie vocation being quite abolished as it hath fallen out vnder the Papacie God by his spirit hath extraordinarilie raised vp certein 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 dore Vpon the same By the laying on of hands of the Priest By Priest take that they meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfullie chosen as it were into the possession of his ministerie in the fight and presence of the wholl Church Now as touching the very rite of this ordination euerie Church hath it owne libertie so that both alike superstition and occasion of superstition be auoided Vpon the Confession of Bohemia BY laying on of handes Looke before the 2. obseruation vpon the former Confession of Heluetia and looke after in the 14. chap. of this same Confess and the 1. obser vpon this Confess in the 13. Sect. Vpon the same Hereof speaketh the Author of the Epistle to the Hebrues Yet not properlie for he disputeth of the Leuiticall Priesthood which was abrogated by Christ and not of the ministerie vnder Christ Vpon the same Are a long time c. Let the reader thus take these words not as though this same order were prescribed vnto all and singular Churches or were obserued of all seing we neither haue any commmaundement touching that matter neither can it euery where be performed But that this is verie carefullie to be looked vnto that none but he that is furnished with learning and an approoued integritie and vprightnes be aduanced to anie Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an vncleane life giuen to riot and excesse as Ezech. cap. 16. ver 49. chargeth the inhabitants of Sodome Vpon the same Especiallie those c. Once againe this is to be taken as that wee must know that this law of working with their owne handes is not prescribed to the Churches Vpon the same Such as are to lay on handes Touching this riâ—e looke before in the 2. obseru vpon the former Confession of Heluetia Vpon the same To each seuerall Ecclesiasticall societies That is to Presbyteries or consistories which stand of Pastours and Elders and vnto whome properlie the dispensing and ordering of the Keies and Ecclesiasticall Censures doe belong As afterwarde is taught in the fift obseruation vpon the Confess of Auspurge Vpon the same That euery Christian so often as he needeth these Keyes c. ought to require them This is to be interpreted by those things which we spake of priuate absolution in the eight Section in the 1. obseruation vpon this Confession and the first vpon the Confession of Saxonie Vpon the same That the priestes ought not Whom they meane by the name of Priests it hath bin alreadie shewed before in the 2. obser vpon the former Confession of Heluetia shall straight after be repeated in the 3. obseruation vpon the English Confession in which signification it is henceforward to be taken in all the Confessions Vpon the English Confession ANd is Lucifer It is growne to a custome to call Satan Lucifer the Prince of Deuills vpon a place of Esaie misunderstood of some of the aunciet Fathers Vpon the same By open excommunication There is also a certaine kinde of excommunication which is not publique or open and is vsed onlie for a triall of repentance Againe this is so to be taken that as we haue oft before admonished all and singular Churches may keepe their holie libertie both in orâ—aining and putting in practise this manner of discipline So that there be good heed taken that the flock be not infected with a contagion of obstinacie and that the sacred mysteries be not cast to dogges and swine Vpon the same Vnto the vnbeleeuing a sauour of death This must be vnderstoode to be the accidentall and not the proper end of
alreadie c. Vpon the Confession of Auspurge THe Gospell bewraieth our sinne These wordes â—eeme thus to be vnderstood that the Gospell should bewray all kinde of sinne yet not properly by it selfe For the proper difference between the law and the Gospell is to be held fast to wit that the Gospel doth properly reprooue the sinne of infidellity and by an accident all other sinnes also but the law doth properlie reprooue all sinnes whatsoeuer are committed against it Vpon the same And deserueth reward Touching the word of meriting or deseruing which this Confession vseth oft in this Section Looke before in the 8. Sect. the 7. obseruat vpon this same Confession and looke the 1. obseruat vpon the Confess of Wirtemb in this Section And againe after in the 16. Sect. the first obseruat on this Confess Vpon the same Liuing in mortall sinne Looke before in the 4. Sect. the 2. obseruat vpon the Confess of Saxony Nor the righteousnes of workes Looke before in the 4. Sect. the 1. obser vpon the Confession of Saxonie Vpon the same And like as the preaching of repentance is general so the promise of grace General that is offered to all sorts of men indefinitely as wel to one as to another without difference of country sexe place time or age But we can not conceiue how repentance and the promise of grace can be said to be preached vniuersallie to euerie nation much lesse to all men particularlie for as much as experience doth plainly prooue that to be vntrue Vpon the same Here needeth no disputation of predestination Euen as we doe abhorre curious disputations that is such as passe the boundes of Gods worde touching predestination of which sort we take these words to be meant as most dangerous matters for grieuous falls so we affirme that whatsoeuer the holy ghost doth teach touching this point in the holy Scriptures is warilie and wiselie to be propounded and beleeued in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both olde and new did and among the rest Master Luther himselfe in his booke de seruo arbitrio and els where Vpon the same That they be necessarie We take them to be necessarie because they doe necessarilie follow the true faith whereby we are iustified not that they concurre vnto the working of our iustification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not iustifie but onely in as much as it doth apprehend and laie hold on Christ our righteousnes Vpon the same Albeit that men by their owne strength be able to doe outward honest deedes c. Looke in the 4. Sect. the 3. obseruat vpon this Confess Vpon the same Moreouer nature by it selfe is weake Without Christ without regeneration the nature of man can doe nothing but sinne For God by his grace doth create the hability of thinking willing and doing well not helping the old man in that he wanteth but by little little abolishing it According to that saying When we were dead in sinnes c. Ephes 2. But touching the weaknes of our nature looke that which was said in the 1. obseruation vpon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after his fall Here also looke in the 4. Sect. the 1. obseru vpon the Confession of Bohemia and the 3. vpon the Confession of Auspurge Vpon the same Therefore although men by the natural strength Looke here againe the 1. obseruation vpon the Confession of Bohemia in the 4. Sect. also the 9. obser vpon the Confess of Auspurge in this same Sect. Vpon the Confession of Wirtemberge WE teach that good workes are necessarilie to be done and doe deserue c. That is obteine and that as it is â—ell added by and by after by the free mercie and goodnes of God Touching which point looke the 7. obser vpon the Confession of Auspurge in the 8. Section the 2. obser vpon the same Confess in this Sect. Also touching the necessitie of good workes looke the 7. obser vpon the same Confess in this selfe same Sect. IN THE 10. SECTION Vpon the latter Confession of Heluetia ANd no maruell if it erre How and in what respect the visible Church considered vniuersallie is said to erre it is afterward declared more fullie in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the breethren in Bohemia did themselues expound thus vnto vs in their letters to wit that they speake here of the notes of the visible Church which are all ioyntlie to be considered that looke where both the errors of Idolaters and heretikes and impietie of life do openlie ouerflow there it can not safelie be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onelie knowne to God be there hid therfore that there is a Church euen in Poperie as it were ouerwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery neuer was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith maie be loste we haue declared before in the fourth Sect. in the first obseruation of the Confession of Saxony and els where Vpon the same By Ecclesiastical punishment which is commonly called c. We take this to be so meant as that notwithstanding euerie Church hath hir liberty left vnto hir what way to exercise such discipline as is before said in the 1. obser vpon this same confess in the 8. Sect. As for this particular cursing to wit of this or that man if the word be taken for a 〈…〉 vnrepealable casting out from the Church of God 〈…〉 it to God alone and therefore we would not 〈…〉 in our Churches For the Church vseth onelie 〈…〉 as determineth nothing finallie following S. 〈…〉 22. Vpon the same 〈…〉 that is reprooue him admonish him 〈…〉 Vpon the Confession of Saxonie The sentence of excommunication c. Looke before in the 3. obser vpon the confess of Bohemia in this same section Vpon the Confession of Wirtemberge HAth authoritie to beare witnes of the holie scripture This authoritie and right you must vnderstand in this respect that the true Church of God discerning the Canonical bookes of the scripture from al others teacheth defendeth that nothing is to be added to or taken from the canon of the olde Hebrew or the new Scripture of the Christians Vpon the same Authoritie to iudge al doctrines and to interpret scripture To this we yeald with these cautions First that in