procession which hitherto hath beene in vse OVT OF THE CONFESSION OF SAXONY Of the holy Supper of the Lord. BOth Baptisme and the supper of the Lord are pledges and testimonies of grace as was saide before which doe admonish vs of the promise and of our whole redemption and doe shew that the benefites of the Gospell doe pertaine to euery one of those that vse these ceremonies But yet here is the difference by Baptisme euerie one is ingrafted into the Church but the Lord would haue the supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that folow Euen as also in the very words of the supper there is a promise included seing he commaundeth that the death of the Lord should be shewed forth and this supper distributed till he come That the rore we maie vse this sacrament with the greater reuerence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comforte of euerie one The first cause is this The Sonne of God will haue the voice of his gospell to sound in a publique congregation and such a one as is of good behauiour the bond of this congregation he will haue this receiuing to be which is to be done with great reuerence seeing that there a testimonie is giuen of the wonderfull coniunction betwixt the Lorde and the receiuers of which reuerence Paull speaketh 1. Cor. â—1 saying He that receiueth vnworthelie shall be guiltie of the bodie and blood of the Lorde Secondlie God will haue both the sermon and the ceremonie it selfe to be profitable boâ—â— for the preseruation and also for the propagation of the memorie of his passion resurrection and benefits Thirdlie He will haue euerie receiuer to be singularlie confirmed by this testimonie that he maie assure himselfe that the benefittes of the Gospell doe pertaine to him seeing that the sermon is common and by this testimonie and by this receiuing he sheweth that thou are a member of his and that thou art washed in his blood and that he doth make this couenant with thee Ioh. 15. Abide in me and I in you Also I in them and they in me Fourthlie he will haue this publique receiuing to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou doest ioyne thy selfe Also he will haue vs to giue thâ—nkes publiquelie and priuatelie in this verie ceremonie to God the eternall Father and to the Sonne and to the holie Ghost both for other benefits and namelie for this infinite benefit of ouâ— redemption and saluation Also he will that the members of the Church should haue a bonde of mutuall loue among themselues Thus we see that manie endes doe meete together By the remembrance of these weightie causes men are inuited to the reuerence and vse of the sacrament and we teach how the vse maie be profitable We doe plainlie condemne that monstrous errour of the Monkes who haue written that the receiuing doth deserue remission of sinnes and that for the workes sake without anie good motion of him that vseth it This Pharisaicall imagination is contrarie to that saying Habac. ca. 2. The iust shall liue by his faith Therefore wee doe thus instruct the Church that they which will approch to the Supper of the Lorde must repent or bring conuersion with them and hauing their faith now kindled they must here seek the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the vse of this sacrament there is a witnes beating which declareth that the benifits of the Sonne of god doe pertaine to thee also also there is a testimonie that he ioyneth thee as a member to himselfe and that he is in thee as he saide Ioh. 17. I in â—hem c. Therefore we giue counsell that men doe not thinke that their sinnes be forgiuen them for this workes sake or for this obedience but that in a sure confidence they beholde the death and merit of the Sonne of God and his resurrection and assure themselues that their sinnes are forgiuen for his sake and that he will haue this faith to be confirmed by this admonition and witnes bearing when as faith comforte the ioye of conscience and thanksgiuing doe after this sorte increase the receiuing is profitable Neither are anie admitted to the Communion except they be first heard and absolued of the Pastour or his fellow ministers In this triall the ruder sorte are asked and oftentimes instructed touching the wholl doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the vse whereunto they are ordeined the thinges themselues are not to be accounted for a Sacrament but in the vse appointed Christ is present in this communion trulie and substantiallie and the bodie and blood of Christ is in deed giuen to the receiuers â— that Christ doth witnes that he is in them and doth make them his members that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke 〈◊〉 cause both that we may be in Christ and that Christ may be in 〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall order of the wholl auncient Church both Latine Greeke We vse no priuate Masses that is such wherein the bodie and blood of Christ was not distributed as also the auncient Church for many yeres after the Apostles times had no such Masses as the old descriptions which are to be found in Dyoâ—â—sius Epiphanius Ambrose Augustine and others doe shew And Paul 1. Cor. 11. Doth commaund that the Communion should be celebrated when many do meet together Therfore in the publique congregation such as is of good behauiour prayers and the creede are rehearsed or sung and lessons appointed vsualllie for holie daies are read After that there is a sermon of the benefits of the Sonne of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doeth rehearse a thanksgiuing a praier for the whol Church for them that are in authoritie as the present necessitie requireth he prayeth to God that for his Sonnes sake whome he woulâ— haue to be made a sacrifice for vs he would forgiue vs ouâ— sinnes and saue vs and gather and preserue a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receiuers the wholl Sacrament who come reuerentlie thereunto beeing before examined and absolued and there they ioyne theirs with the publique prayers In the ende they doe againe giue thankes All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most
Synod and the Latine Churches in the olde time was not so seuere in this pointe for they did put from the ministerie onelie such as when they had taken vpon them anie Ecclesiastical function did afterwards marrie wiues yet they did not forbid mariage But this is a new law of the Pope vnknowne to the auncient Churches and Synods which doth whollie forbidde mariages and breaketh of such as are contracted But it is euident that either part of this decree is flat contrarie to the Gospell They alledge against vs the authoritie of the Church and of synodes which the Popes them selues that were authors of this decree did impudentlie contemne and godlie Priestes did euidentlie withstand this new lawe For the Ecclesiasticall histories doe testifie that it was neuer laied vpon the Churches without great contentions and resistance The Bishoppe of Tarracon writeth to Syricius the Pope That the Priestes of Spaine could not be brought to admit that lawe which for bad them the vse of their wiues What a stirre doth Syricius keepe there How sharpelie doth he write For these are the wordes of Syricius which are vnmeete for a Pope Let him tell me whosoeuer he be a hunter after lustes and a Master of vices And thereupon he wresteth the words of S. Paull to his cause which are most farre from it They which liue in the flesh can not please god A man may doubt suerelie whether it maie better be attributed to his ignorance or his impudencie that he speaketh so disdainefully of mariage For he goeth about nothing else but to forbidde Priestes the vse of their wiues which then they had maried But the Popes that succeeded after were yet more harde and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting awaie of wiues in Germanie the Priestes were so kindled in their anger that they threatned to set vpon the Archbishoppe himselfe And it was in deed both an vnworthie and cruell thing to put awaie their wiues which they then had But at last either force or superstition got the vpper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marrie then that they should fall into the fire through their importune lusts In any wise let them giue no offence to the breethren or sisters Besides this vniust lawes are not wonte to be perpetuall Wee doe therefore intreat the moste excellent Emperour that among manie other enormities of the Church he will also consider the faultes of this law in which case that also is to be weighed The nature of man doeth as it were waxe olde and is become weaker Wherefore there must be care had that vices doe not increase Neither must the lawes themselues be seedes of vices Plato saith verie wiselie that Lawes must be made for vertues sake Now whether this tradition of single life be mainteined for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especiallie commended the care of the ministers of the Gospell to the godlie wee desire therefore that the moste excellent Emperour would restraine this crueltie which hath a long time bin exercised vpon godlie Priestes and would rather consult with the Church then with our aduersaries in that behalfe Surelie loue and mercifull dealing should florish in the Church Wherfore the true church doth greatlie abhorre vnnecessarie crueltie and would not haue the Priestes put to death for a tyrannicall tradition She would also haue the poore Wiues Children of Priests fauourablie dealt with All whose liues saftie the Church doth commend vnto thee O most mercifull Emperour All the godlie wheresoeuer are touched with their miseries doe in heart desire Christian lenitie in this behalfe and doe also with teares iointlie commend learned and honest men that are profitable to the Church together wth their wiues and children vnto thee whome they se both to be indued with an excellent and heroiâ—all goodnes and kindenes and also to haue vsed in this cause verie notable moderation which doth let vs vnderstand that thou art carefull of bringing some remedie vnto the common wealth The Church would not haue thee to be a minister of another mans crueltie The greatest honour of Kings is that which Esaie giueth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane society should not onlie serue for the profit of the bodie but also should further the gospel namelie when as they both rule the Priests and also graunt peace quietnes to Cities that the youth might be trained vp in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godlie Priests as of certeine nourslings lieth vpon thee It belongeth vnto this calling to be a succour for innocencie to saue from iniuries especially such as are weake which are not able to defend themselues as namelie godlie women children and orphanes or the fatherles Among which you maie well thinke that the wiues and children of Priests which are right orphanes in deed are left vnto your charge by the Lorde The Church as moste full of naturall affection and loue doth not onelie approoue of the mutuall loue of maried folkes one to another and of the loue of parents to their children but is also touched with the miseries of those that are forlorne and fatherles And surelie shee iudgeth in so great goodnes of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wiues and children doe grieue thee not a litle The Church also doth giue thee warning to looke to it lest manie points of Christian doctrine the vnfolding and laying open whereof is verie necessarie be smothered vp whiles godlie and learned ministers are put to death and whiles men are driuen from the studie of Christian doctrine VVhat else do our aduersaries seeke but that all good learning true doctrine may be rooted out or oppressed men maie onlie depend vpon the authoritie of such as do bear rule that they might esteem the dreams of vnlearned men though neuer so impious neuer so absurd for oracles Our aduersaries imagine that this barbarous bondage is the best and surest for their Lordlie rule And in deed it is verie euident how the Church in manie places iâ— oppressed with this bondage Now though libertie maie not be graunted to disanull such determinations as be receiued by good authoritie and though men ought not to depart either from the scriptures or from the decrees of the ancient Synods wherin they haue determined of Christian doctrine yet is it not meet that the authority
one may see that our Churches deale well in abolishing and condemning that law of the Pope And we beseech the moste renowmed Emperour that he wil not defile himself wirh defending that vncleane single life and with the blood of the Priests for it is written Blessed is he that hath pittie oâ— the poore and needie the Lorde shall deliuer him in the cuill day This article we found elsewhere placed in the second place amongest those wherein the abuses that are chaunged be mentioned Of the mariage of Priests Art 2. THere was a common complaint of the examples of such priests as were not coÌ„tinent For which cause also Pope Pius is reported to haue said that there were certaine causes for which marriage was forbiddeÌ„ to priests but there were many waightier causes why it should be permitted again For so Platina writeth VVhen as therefore the Priests among vs sought to auoide these publike offences they married wiues and taught that it was lawfull for them selues to ioyne in marriage First because that Paull saith To auoid fornication let euerie man haue his wife Againe It is better to marrie then to burne Secondlie Christ saith All men doe not receiue this worde where he sheweth that all men are not fitte for a single life because that God created man for procreations sake Gen. 1. It is not in mans power without a speciall gifte and worke of God to alter his creation Therefore such as are not meet for a single life ought to ioyne in matrimonie For no lawe of man no vowe can take away the commaundement of god and his ordinance By these reasons our Priests doe prooue that they maie lawfully marrie wiues And it is wel knowne that in the auncient Churches Priests were married For Paull saith that a Bishop must be chosen which is a husband And in Germanie about 400. yeares ago the Priests were by violence compelled to liue a single life who then were so wholy beÌ„t against the matter that the Archbishop of Mentz being to publish the Pope of Rome his decree in that behalfe was almoste murdered in a tumult by the Priests in their anger And the matter was handled so contrarie to law that they did not onlie forbid mariages for the time to come but also such as were then contracted contrarie to all lawes diuine and humane contrary to the Canons themselues that were before made not onelie by Popes but also by moste famous Councels And seing that the world decaying mans nature by litle and litle waxeth weaker it is behoouefull to looke well to it that no more vices doe ouerspread Germanie Furthermore God ordained mariage to be a remedie for mans infirmitie The Canons themselues doe saâ—e that the olde rigour is now then in latter times to be released for the weaknes of men Which it were to be wished might be done in this matter also It is verie like that if mariage be forbidden any longer we shall at length want Pastours in the Church Seing then that there is a plaine commaundement of God seeing the vse of the Church is well knowne seing that the impure single life bringeth forth verie many offences adulteries and other enormities worthie to be punished by the godlie magistrate yet it is a maruell that greater crueltie should be shewed in no other thing then against the marriage of Priests God hath commaunded to honour marriage the lawes in all well ordered common welthes euen among the heathen also haue adorned marriages with verie great priuileges But now men are cruellie put to death yea and Priests also contrarie to the minde of the Canons for no other cause but onelie for marriage Paul calleth that a doctrine of Diuells which forbiddeth mariage 1. Tim. 4. which may now verie well be seene when as the forbidding of mariage is mainteined by such punishments But as no law of man can take awaie the law of God no more can anie vow whatsoeuer Therfore Cyprian giueth counsel that those women should marry which do not keep their vowed chastity His words are these in the first book the 11. Ep. If they wil not or are not able to indure it is far better they should marrie then that they should fall into the fire by their importune desire In any wise let them giue no offence to their brethren or sisters Yea and the Canons vse a kinde of equitie towards such as before their ripe yeares did vowe chastitie as hitherto the vse hath beene To this place also belongeth the 6. Art Of the vowes of Monkes WHat is taught amongest vs touching the vowes of Monkes shall be better vnderstoode if you call to minde what was the state of Monastaries and how many thinges were euerie daie committed in the Monasteries contrarie to the Cannons In Augustines time Colledges were free but afterward when discipline was corrupted euerie where vowes were laid vpon them that as it were by a new deuised prison the discipline might be restored againe Ouer and besides vowes by litle and litle many other obseruations were added And these bands and snares were cast vpon many before they came to ripe yeares contrarie to the Canons Many through errour fell into this kinde of life vnawares who though they wanted no yeares yet they wanted discretion to iudge of their strength and abilitie They which were once got within these snares were constrained to abide in them though by the benefit of the Canon some might be set at libertie And that fell out rather in the Nonneries then in the Colleges of Monks because the weaker sexe was more to be spared This rigour seuerity misliked many good men hertofore when they saw young maides and young men thrust vp into Monasteries there to get their liuing and saw what an vnhappie successe this counsell had what offences it bred and what snares it laide vpon mens consciences They were grieued that the authoritie of the Canons was wholly neglected and contemned in a thing most dangerous To all these euills there was added such a perswasion of vowes which as it is well knowen did in former times mislike the Monks themselues if any of them were somewhat stouter then the rest They taught forsooth that vows were equal to B aptisme touching single life they taught that it merited remission of sinnes iustification before God yea farther that the Monkes life did not onelie merit righteousnes before God but more then that because it obserued not onelie the commaundements but also the Counsells in the Gospell And thus they taught that the Monkes profession was better then Baptisme that the Monkes life did merit more then the life of Magistrates of Pastours and such like which in the obedience of Gods commaundement followed their calling without any such religion of mans making None of these things can be denied they are to be seene in their writings What fell out afterwarde in the Monasteries In olde time there were Schooles for the studie of Diuinitie and other artes which were profitable
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
and Sauiour namelie his conception in the wombe of the Virgine Marie and his birth of her also for he was made the seede of the woman also his afflictions his rising againe from death his sitting at the right hand of God where he hath obtained the dignitie of a Priest and King of which thing the wholl life of Dauid was a certaine type for which cause the Lorde calleth himselfe another Dauid a Shepheard And this was the Gospell of those holy men before the law was giuen and since And Chapter the 6. a litle from the beginning For this is verie certaine that after the fall of Adam no man was able to set himselfe at libertie out of the bondage of sinne death and condemnation or come to be trulie reconciled vnto God but onelie by that one Mediator betweene God and man Christ Iesus through a liuelie faith in him who alone by his death and blood shedding tooke from vs that image of sinne and death and put vpon vs by faith the image of righteousnes and life For he made vnto vs of God wisedome righteousnes sanctification and redemption But firstmen are taught that these things are to be beleeued concerning Christ namelie that he is eternal of the nature of his heauenlie father the onelie begotten sonne begotten from enerlasting and so together with the Father and the holie Ghost one true and indiuisible God the eternall not created worde the brightnes and the Image or ingrauen forme of the person of his Father by whome all thinges as well those thinges which maie be seene as those which can not be seene and those thinges which are in heauen and those which are in the earth were made and created Moreouer that he is also a true and natural man our brother in verie deed who hath a soule and a bodie that is true and perfect humane nature which by the power of the holie Ghost he tooke without all sinne of Marie a pure Virgine according as S. Iohn saith The worde was made flesh And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indiuisible person one Christ Immanuell our King and priest our redeemer our Mediatour and perfect reconciler full of grace and trueth so that of his fullnes we all doe take grace for grace For the law was giuen by Moses but grace and trueth was giuen and exhibited by Iesus Christ being God and man in one person This grace and trueth are our men taught to acknowledge and by faith to beholde in all those sauing and wonderful works or affections of Christ which according to the meaning of the holie Scripture are by a stead fast faith to be beleeued and professed such as are his comming downe from heauen his conception birth torments death buriall refurrection ascension vnto heauen sitting at the right hand of God and his comming againe from thence to iudge both the quicke the dead In these principal affections as in a chest wherin treasure is kept are al those holsome fruits of our true iustification laide vp and are taken out from thence for the elect and those which doe beleeue that in Spirit and conscience they may be partakers thereof through faith which all hereafter at the daie of our ioyfull resurrection shall be fullie and perfectlie bestowed vpon vs. And towardes the ende of that Sixth Chapter these words are added In this Chapter also particularlie and for necessarie causes to shunne and auoide many pernicious and Antichristian deceites it is taught concerning Christe his presence namelie that our Lorde Christ according to his bodely coÌ„uersation is not amongest vs any longer in this worlde neither wil be vnto the ende of the worlde in such sort and manner as he was here conuersant amongest vs in his mortalitie and wherein he was betraied and circumcised nor yet in the forme of his glorified bodie which he got at his resurrection and in the which he appeared to his disciples the forâ—â—eth day after his resurrection departing from them ascended manifestly into heauen For after this manner of his presence companie he is in the high place with his father in heauen where al tongues professe him to be the Lord and euerie faithful one of Christ must beleeue that he is there worship him there according to the scriptures as also that part of the Catholike Christian faith doth expresselie witnes which is this He ascended into heauen he sitteth as the right hand of God the father almightie Also that other article from thence shal he come that is from an higher place out of heauen with his Angells is iudge both the quick the dead So doth Paul also say The Lord himselfe shall descend from heauen with a shoute and with the voice of an Archangell and with the trumpet of God And S. Peter saith Whom heauen must coÌ„taine vntil the time that al things be restored And the Euangelist Marke But when the Lord had spoken with theÌ„ he was taken vp againe into heauen sitteth at the right hand of God And the Angels which were there present whe he was taken vp into heauen said This Iesus which is taken vp from you into heauen shal so come againe as you haue seene him go into heaueÌ„ Furthermore this also doe our men teach that the selfe same Christ verie God and verie man is also with vs herein this worlde but after a diuerse manner from that kinde of presence which we named before that is after a certaine spirituall manner not obiect to our eies but such a one as is hid from vs which the flesh doth not perceiue and yet it is verie necessarie for vs to our saluation that we may be partakers of him whereby he offereth and communicateth himselfe vnto vs that he may dwell in vs and we in him and this truelie he doth by the holie Ghost whome in his owne place that is in steede of his owne presence whereby he was bodelie amongst vs he promised that he would send vnto his Church and that he would stil abide with it by the same spirit in vertue grace and his holsome trueth at al times euen vntill the ende of the worlde when he said thus It is good for you that I go hence for except I go hences the comforter will not come vnto you but if I goe away I wil send him vnto you And againe I wil praie the father and he shal giue you another comforter that is another kinde of comforter then I am that he may abide iâ— you for euer euen the spirit of trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but ye know him for he dwellesh in you shal be in you I wil not leaue you comforth but I wil come to you namelie by the selfe same spirit of trueth Now then euen as our Lord Christ
we should thinke that then onelie we obteine remission of sins when we had deserued it by our former workes or when our repentance were well worthie of it For in true terrours the conscience findeth no worke which it maie oppose against Gods wrath but Christ is giuen and set forth vnto vs to appease the wrath of God This honour must not be transferred from Christ vnto our owne works therefore Paull saith Yeare saued freelie Againe Therefore by faith freelie that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not vpon the condition of our vnworthines but is giuen vs for Christ his sake This is a sure and necessarie comfort to all godlie mindes that are terrified with the conscience of their sinnes And thus doe the holie fathers teach and there is a notable sentence in Saint Ambrose worthie the remembring in these wordes This God hath appointed that he which beleeueth in Christ should be saued without any work by faith alone receiuing the remission of sinnes Now this worde Faith doth not onelie signifie a knowledge of the historie of Christ but also to beleeue and assent unto this promise that is proper vnto the Gospell wherein remission of sinnes iustification and life euerlasting are promised vnto vs for Christs sake For this promise also doth pertaine to the history of Christ euen as in the Creede vnto the historie is added this article I beleeue the remission of sins And vnto this one the other articles touching the history of Christ are to be referred For the benefitte is the end of the historie therefore did Christ suffer and rise againe that for him remission of sinnes and euerlasting life might be giuen vnto vs. These things are found thus in an other edition ALso they teach that men cannot be iustified before God by their owne power merites or workes but are iustified for Christs sake thorough faith when they beleeue that they are receiued vnto fauour and their sinnes forgiuen thorough Christ who by his death hath satisfied for oâ—â— sinnes This faith doth god impute for righteousnes vnto them before himselfe Rom. 3. 4. For this cause Christ hath appointed the ministerie of teaching the gospel which preacheth repentance remission of sinnes and the preaching of either of these is general and laieth open the sinnes of all men and promiseth remision of them vnto al that beleeue for to the end that remission might not be doubted of but that all distressed mindes might know that they ought to beleeue that remission of sinnes is vndoubtedlie granted vnto them for Christ not for their owne merits or worthines All these doe certainlie obtaine remission of sinnes And when as we doe in this sort comfort our selues by the promise of the gospell and doe raise vp our selues by faith therewithall is the holie spirit giuen vnto vs. For the holie spirit is giuen and is effectual by the worde of god and by the Sacraments When as we do heare or meditate of the gospell or doe receiue the Sacraments and comforte our selues by faith therewithall the spirit of god is effectuall according to that of Saint Paull Gall 3. That the promise by the faith of Iesus Christ might be giuen to them that beleeue And to the Cor. The Gospell is the ministerie of the spirit And to the Rom. Faith commeth by hearing When as then we doe comforte our selues by faith and are freed from the terrours of sinne by the holie spirit our hearts do conceiue the other vertues acknowledge trulie the mercie of god and conceiue the true loue and the true feare of god trust and hope of gods helpe praier such like fruites of the spirit Such therefore as teach nothing concerning this faith whereby we receiue remission of sinnes but will haue mens consciences stand in doubt whether they obteine remission or no and doe adde further that this doubting is no sinne are iustlie condemned And these also doe teach that men maie obteine remission of sinnes for their owne worthines but they doe not teach to beleeue that remission of sinnes is giuen freelie for Christ sake Here also are condemned those phantasticall spirites which dreame that the holie ghost is giuen or is effectuall without the worde of god Which maketh them contemne the ministerie of the gofpel and sacraments and to seeke illumination without the word of god and besides the gospell And by this meanes they draw awaie mens mindes from the worde of god vnto their owne opinions which is a thing verie pernitious and hurtfull Such were in olde time the Manichees and Enthusiasts And such are the Anabaptists now a daies These and such like frensies we doe most constantlie condemne For they abolish the true vse of gods worde and doe falslie imagine that the holie spirit may be receiued without the word and sticking too much to their owne fancies they inuent wicked opinions and are the cause of infinite breaches These things are found thus in another edition FOr the obteining of this faith the ministery of teaching the gospell and ministring of the sacraments was ordeined For by the word and Sacraments as by certaine instruments the holie ghost is giuen who worketh faith where and when it pleaseth god in those that heare the gosspell faith I saie to beleeue that god not for our owne merites but for Christ doth iustifie such as beleeue that they are receiued into fauour for Christs sake They condemne the Anabaptists and others who are of opinion that the holie ghost is giuen vnto men without the outward word thorough their preparations and workes Also they teach that when we are reconciled by faith the righteousnes of good workes which God hath commaunded must follow of necessitie euen as Christ hath also commaunded If thou wilt enter into life keepe the commaundements But for somuch as the infirmitie of mans nature is so great that no man can satisfie the lawe it is needfull that men should be taught not onelie that they must obey the lawe but also how their obedience pleaseth God lest that their consciences sinck downe into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth god not because it satisfieth the lawe but because the person that performeth it is reconciled by Christ through faith and beleeueth that the reliques of sinne which remaineth in him be pardoned Wherfore we must alwaies holde that we do obtaine remissâ— no of sinnes and that a man is pronounced iust freelie for Christ through faith And afterward that this obedience towardes the law doeth also please god and is accounted a kinde of iustice and deserueth rewards For the conscience cannot oppose it owne cleannes or workes vnto the iudgement of God as the Psal witnesseth Enter not into iudgement with thy seruant for no man shall be iustified in thy sight and Iohn saith If we saie that we haue no sinne we deceiue our selueâ— if we confesse
by applying of masses it should be very vncertaine and our faith trust should be transferred from Christ vnto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is whollie condemned These arguments with sundry other do witnes for vs that the opinion of the merit and applying of the masse for the quick and the dead was for good causes misliked and reprooued Now if we would stand to consider how farre this error is spread in the Church how the number of masses increased and how through this sacrifice forgiuenes both of the fault and of the punishment is promised to the quick and the dead it wil appeare that the Church is disfigured with shameful blots by this prophanation Ther neuer fell out a waightier cause in the Church O noble Emperour or more worthy for good and learned men to debate of it is the dutie of all the Godlie with most feruent praiers to craue at gods hand that the Church might be deliuered from these foule enormities All Kings and Bishops must with all their might endeuour that this wholl matter maie be rightlie laid forth and the Church purged Sixtlie the institution of a sacrament is contrarie to that abuse For there is not a word set downe of anie oblation for the sinnes of the quick and the dead but a commaundement to receiue the bodie and bloood of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the historie as it were in a shew as they dreame that are the Patrons of merit by reason of the worke wrought but it signifieth by faith to remember the promise benefit to comfort the conscience and to render thankes for so great a blessing For the principall cause of the institution was that our faith might then be stirred vp and exercised when we doe receiue this pledge of Gods grace Besides the institution ordeineth that there should be a communication that is that the ministers of the Church should giue vntoothers the bodie and blood of the Lord. And this order was obserued in the primitiue Church Saint Paull is witnes to the Corinths when as he commaundeth That one should stâ—â— for another that there might be a common partaking of the Sacrament Now that the abuses of the priuate Masse be discouered for as much as they all for the most part were vsed for the application for the sinnes of other men and do not agree with the institution of Christ therefore they are left of 〈◊〉 our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches do consecrate themselues and giue vnto others the sacrament of the bodie and blood of Christ and this kinde of masse is vsed euerie holie daie and other daies also if anie be desirous to vse the sacrament Yet none are admitted to the communion except they be first tried and examined We adioyne moreouer godlie sermons according as Christ commaunded that there should be sermons when this ceremonie is vsed And in such sermons men are both taught diligentlie in other articles and precepts of the Gospel and also put in minde for what vse the sacrament was instituted to weet not that this ceremonie could merit for them remission of sinnes by the work done but that the sacrament is a testimonie and a pledge whereby Christ witnesseth vnto vs that he performeth his promises And in our sermons as men are taught diligently concerning other articles and precepts of the gospell so are they also put in minde for what vse the sacraments were instituted to weete not that the ceremonie should merit remission of sinnes by the bare work wrought but that the sacrament should be a testimonie and a pledge wherby Christ doth testifie that he performeth his promise and that his promises pertaine vnto vs that Christ giueth vs his bodie to testifie that he is effectuall in vs as in his members and his blood for a witnes vnto vs that we are washed with his blood The sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie do beleue that remission of sinnes is giuen them indeede and are thankfull vnto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans work but by euery mans own faith and his owne vse of the sacrament For when we in in our owne persons vse the Sacrament Christes institution of it doth belong vnto vs. This kinde of vse of the sacrament is holie and to be taught in the Churches which doth giue light vnto the doctrine of faith and of the spirituall exercises and true worship and bringeth vnto the consciences of the godlie verie great comfort and strength of faith Before these daies the Church hath beene farre otherwise taught touching the vse of the sacrament there was no word of anie thing but that this work was to be done But no man spake anie thing of faith or the comfort of consciences And mens consciences were racked with ouer great care paines of confessing themselues This they tooke to be the puritie which the gospell requireth whereas the gospell doth require true feare true faith and trust comforteth vs by the vse of this sacrament that they which do truelie repent maie assuredlie beleeue that God is become merciful vnto them by Christ though that our nature be fraile and vncleane and though that this our imperfect obedience be farre from the perfection of the law By all this that hath bene said it is cleare that the masse that is in vse amongst vs doth a gree with the institution of Christ and the manner of the primitiue Church And besides it doth notably lay open the true vse of the sacrament Such a common work was there in the Church of old time as Chrysostome doth witnes who saith that the Priest did stand at the aultar cal some vnto the communion put back others And by the decrees of the Nicen Synode it is euident that some one did celebrate the Liâ—urgie as the Grecians cal it and did minister the bodie and blood of the Lord to allthe rest For these are the words of the decree Let the Deacons in their order after the Priestes receiue the holy communion of a Bishop or of a Priest Here he doth expresselie say that the Priestes did receiue the sacrament of some one that ministred it And before Gregories time there is no mention of anie priuate Masse But as oft as the olde writers speake of a Masse it is euideÌ„t that they speak of a Masse that was common Seeing therefore that the rite and manner of the masse vsed with vs hath authority out of scripture example from the olde Church and that we haue onelie reiected certaine intollerable abuses we hope that the vse of our Churches
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