you forgivenesse of sinnes Acts 13. and from all things from which ye could not be iustified by the law of Moses by him every one that beleeveth is iustified For in the Law also and in the Prophets we reade that If a controversie were risen amongst any and they came to iudgement the Iudge should Deut. 2. 5. iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. Chapter of Isaiah Woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the Iudgement seat of God convicted of ungodlinesse and guilty of death But we are justified that is acquitted from sinne and death by God the Iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paul saith All have sinned and are destitute of the glory of God and are iustified Rom. 3. freely by his grace through the redemption which is in Christ Iesus For Christ tooke upon himselfe and bare the sinnes of the world and did satisfie the justice of God God therefore is mercifull unto our sinnes for Christ alone that suffered and rose againe and doth not impute them unto us But he imputeth the justice of Christ unto us for our owe so that now we are not onely cleansed 2 Cor. 3. from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life Rom. 4. To speake properly then it is God alone that justifieth us and that onely for Christ by not imputing unto us our sinnes but imputing Christs righteousnesse unto us But because we doe receive this justification not by any works but by faith in the mercy of God and in Christ therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ not by the law or by any workes For the Apostle saith We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse And againe You are saved by grace through faith and that not of your selves Eph. 2. it is the gift of God Not by workes lest any might have cause to boast c. Therefore because faith doth apprehend Christ our rigteousnesse and doth attribute all to the praise of God in Christ in this respect justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a worke of ours For it is the gift of God Now that we doe receive Christ by faith the Lord sheweth at large John 6. where he putteth eating for beleeving and beleeving for eating For as by eating we receive meate so by beleeving we are made partakers of Christ Therefore we doe not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charitie workes or merit but we doe attribute it wholly to the praise of God in Christ and that through faith Moreover our charitie and our works cannot please God if they be done of such are not just wherefore we must first be just before we can love or doe any just workes We are made just as we have said through faith in Christ by the meere grace of God who doth not impute unto us our sinnes but imputeth unto us the righteousnesse of Christ yea and our faith in Christ he imputeth for righteousnesse unto us Moreover the Apostle doth plainly derive love from faith saying The end of the commandement is love proceeding 1 Tim. 1. from a pure heart a good conscience and a faith unfeigned Wherefore in this matter we speake not of a fained vaine or dead faith but of a lively quickning faith which for Christ who is life and giveth life whom it apprehendeth both is indeed and is so called a lively faith and doth prove it selfe to be lively by lively workes And therefore James doth speake nothing contrary to this our doctrine for he speaketh of a vaine and dead faith which certain bragged of but had not Christ living within them by faith And James also saith that workes doe iustifie yet he is not contrarie Iames 2. to Saint Paul for then he were to be rejected but he sheweth that Abraham did shew his lively and justifying faith by workes And so doe all the godly who yet trust in Christ alone not to their owne workes For the Apostle said againe I live Gal. 2. howbeit not I but Christ liveth in me But the life which now I live in the flesh I live through the faith of the Sonne of God who loved me and gave himselfe for me I doe not despise the grace of God for if righteousnesse bee by the law then Christ died in vaine c. Of faith and good workes Of their reward and of mans merit CHAP. 16. CHristian faith is not an opinion or humane perswasion but a sure trust and an evident and steadfast assent of the minde to be briefe a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednesse and especially of Gods promise and of Christ who is the consummation of all the promises And this faith is the meere gift of God because God alone of his power doth give it to his elect according to measure and that when to whom and how much he will and that by his holy spirit through the meanes of preaching the Gospel and of faithfull prayer This faith hath also her increases which unlesse they were likewise given of God the Apostle would never have said Lord Luke 11. increase our faith Now all these things which we have said hitherto of faith the Apostles taught them before us even as we set them downe for Paul saith Faith is the ground or sure subsistence Heb. 11. of things hopeed for and the evidence or cleare and certaine comprehension of things which are not seene And againe he saith that all the promises of God in Christ are yea and in Christ are Amen 2 Cor. 1. And the same Apostle saith to the Philippians that it was given them to beleeve in Christ And also God doth distribute unto Rom. 12. 2 Thess 2 and 3. every man a measure of faith And againe All men have not faith and all doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordained to life beleeved And therefore he also calleth faith The faith of Gods elect And againe Faith
doctrine of faith while they leave the conscience in doubt and would have men to merit remission of sinnes by their workes and teach not that we doe by faith alone undoubtedly receive remission of sinnes for Christs sake When as therefore the doctrine of faith which should be especially above others taught in the Church hath been so long unknowne as all men must needs grant that there was not a word of the righteousnesse of faith in all their Sermons and that the doctrine of workes onely was usuall in the Churches for this cause our Divines did thus admonish the Churches First that our workes cannot reconcile God unto us or deserve remission of sinnes grace and justification at his hands But this we must obtaine by faith whiles we beleeve that we are received into favour for Christs sake who alone is appointed the Mediatour and Intercessour by whom the Father is reconciled to us He therefore that trusteth by his workes to merit grace doth despise the merit and grace of Christ and seeketh by his owne power without Christ to come unto the Father whereas Christ hath said expresly of himselfe I am the way the truth and the life This Doctrine of Faith is handled by Paul almost in every Epistle Ephes 2. Ye are saved freely by faith and that not of your selves it is the gift of God not of workes c. And lest any here should cavill that we bring in a new found interpretation this whole cause is underpropped with testimonies of the Fathers Augustine doth in many volumes defend grace and the righteousnesse of faith against the merit of workes The like doth Ambrose teach in his book De vocat Gent. and else where for thus he saith in the forenamed place The redemption made by the blood of Christ would be of small account and the prerogative of mans workes would not give place to the mercy of God if the iustification which is by grace were due to merits going before so as it should not be the liberalitie of the giver but the wages or hire of the labourer This doctrine though it be contemned of the unskilfull sort yet the godly and fearefull conscience doth finde by experience that it bringeth very great comfort because that the consciences cannot be quieted by any workes but by faith alone when as they beleeve assuredly that God is appeased towards them for Christs sake as Paul teacheth Rom. 5. Being iustified by faith we have peace with God This doctrine doth wholly belong to the conflict of a troubled conscience and cannot be well understood but where the conscience hath felt a conflict Wherefore all such as have had no experience thereof and all that are prophane men which dreame that Christian righteousnesse is naught else but a civill and phylosophicall justice are evill judges of this matter In former ages mens consciences were vexed with the doctrine of works they never heard any comfort out of the Gospel Whereupon conscience drave some into Monasteries hoping there to merit favour by a monasticall life Others found out other workes whereby to merit favour and to satisfie for sinne There was very great need therefore to teach this doctrine of faith in Christ and after so long time to renue it to the end that fearefull consciences might not want comfort but might know that grace and forgivenesse of sinnes and justification were apprehended and received by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onely signifie a bare knowledge of the history which may be in the wicked and as in the Devill but it signifieth a faith which beleeveth not onely the history but also the effect of the historie to wit the article of remission of sinnes namely that by Christ we have grace righteousnesse and remission of sinnes Now he that knoweth that the father is mercifull to him through Christ this man knoweth God truely he knoweth that God hath a care of him he loveth God and calleth upon him In a word he is not without God in the world as the Gentiles are As for the Devils and the wicked they can never beleeve this article of the remission of sinnes And therefore they hate God as their enemie they call not upon him they looke for no good thing at his hands After this manner doth Augustine admonish his Reader touching the name of faith and teacheth that this word faith is taken in Scriptures not for such a knowledge as is in the wicked but for a trust and confidence which doth comfort and cheere up disquieted mindes Moreover our Divines doe teach that it is requisite to doe good workes not for to hope to deserve grace by them but because it is the will of God that we should doe them And because that the holy spirit is received by faith our hearts are presently renued and doe put on new affections so as they are able to bring forth good workes For so saith Ambrose Faith is the breeder of a good will and of good actions For mans powers without the holy spirit are full of wicked affections and are weaker then that they can doe any good deed before God Besides they are in the devils power who driveth men forward into divers sinnes into profane opinions and into very hainous crimes As was to be seene in the Philosophers who assaying to live an honest life could not attaine unto it but defiled themselves with open and grosse faults Such is the weakenesse of man when he is without faith and the holy Spirit and hath no other guide but the naturall powers of man Hereby every man may see that this doctrine is not to be accused as forbidding good works but rather is much tobe cōmended because it sheweth after what sort we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call upon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lusts and desires and all humane devises and counsels doe beare sway so long as faith and trust in God is absent Wherefore Christ saith Without me ye can doe nothing Iohn 15. and the Church singeth Without thy power there is naught in man and there is nothing but that which is hurtfull Out of the Confession of SAXONY Of the remission of sinnes and of Iustification VVE said before that these controversies doe pertaine to the interpreting of two Articles of the Creed I beleeve the remission of sinnes and I beleeve the holy Catholike Church Neither doe we speake of not necessary or light things It is most necessary that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an evident difference betweene politicall judgements and the judgement of God But seeing our adversaries doe not teach aright what
able to bring forth any works which are not polluted with the corruption of our flesh and for that cause be worthy of punishment If it were granted that we were able to bring forth any such works yet the bare remembrance of our sinnes were sufficient to remoove that worke out of the sight of God Therefore we should alwaies stand in doubt staggering as it were this way and that way and our miserable consciences should be in continuall torment unlesse they should relie upon the onely merit of our Saviour Christ his death and passion and rest in it alone Out of the Confession of AUSPURGE THat we might obtaine these benefits of Christs namely remission of sins iustification and life everlasting Christ hath given his Gospel wherein these benefits are layed forth unto us as it is written in the last of Luke that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a naturall manner have sinne in them and cannot truely satisfie the Law of God * Locke the 1. Observat upon this confession the Gospell bewrayeth our sinne and sheweth us Christ the Mediatour and so instructeth us touching remission of sinnes When as the Gospell doth convict us of sinne our hearts thereby terrified must firmely beleeve that there is given unto us freely for Christs sake that remission of sinnes and justification by faith by the which we must beleeve and confesse that these things are given us for Christs sake who was made an oblation and hath appeased the Fathers wrath for us Notwithstanding therefore that the Gospell doe require repentance yet to the end that the remission of our sinnes may be certain and undoubted it teacheth us that remission is given us freely that is that it doth not depend upon the condition of our owne worthinesse nor is given for any works that went before nor for the worthinesse of such as follow after For then should remission be uncertaine if we should thinke that then onely we obtaine remission of sins when we had deserved it by our former works or when our repentance were well worthy of it For in true terrours the conscience findeth no worke which it may oppose against Gods wrath but Christ is given and set forth unto us to appease the wrath of God This honour must not be transferred from Christ unto our own works therefore Paul saith Ye are saved freely Againe Therefore by faith freely that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not upon the condition of our unworthinesse but is given us for Christ his sake This is a sure and necessary comfort to all godly mindes that are terrified with the conscience of their sins And thus doe the holy fathers teach and there is a notable sentence in Saint Ambrose worthy the remembring in these words This God hath appointed that he which beleeveth in Christ should be saved without any worke by faith alone receiving the remission of sinnes Now this word Faith doth not onely signifie a knowledge of the History of Christ but also to beleeve and assent unto this promise that is proper unto the Gospel wherein remission of sinnes justification and life everlasting are promised untous for Christs fake For this promise also doth pertaine to the History of Christ even as in the Creed unto the History is added this article I beleeve the remission of sins And unto this one the other articles touching the History of Christ are to be referred For the benefit is the end of the Historie therefore did Christ suffer and rise again that for him remission of sins and everlasting life might be given unto us These things are found thus in another Edition ALso they teach that men cannot be justified before God by Artic. 4. their owne power merits or works but are justified for Christs sake through faith when they beleeve that they are received unto favour and their sins forgiven through Christ who by his death hath satisfied for our sins This faith doth God impute for righteousnesse unto them before himselfe Rom. 3. and 4. For this cause Christ hath appointed the ministerie of teaching Artic. 5. the Gospel which preacheth repentance and remission of sins and the preaching of either of these is generall and layeth open the sinnes of all men and promiseth remission of them unto all that beleeve for to the end that remission might not be doubted of out that all distressed mindes might know that they ought to beleeve that remission of sinnes is undoubtedly granted unto them for Christ and not for their owne merits or worthinesse All these doe certainly obtaine remission of sinnes And when as we doe in this sort comfort our selves by the promise of the Gospell and doe raise up our selves by saith therewithall is the holy spirit given unto us For the holy spirit is given and is effectuall by the word of God and by the Sacraments When as we doe heare or meditate of the Gospel or doe receive the Sacraments and comfort our selves by faith therewithall the spirit of God is effectuall according to that of Saint Paul Gal. 3. That the promise by the faith of Iesus Christ might be given to them that beleeve And to the Corinthians The Gospel is the ministerie of the spirit And to the Romanes Faith cometh by hearing When as then we doe comfort our selves by faith and are freed from the terrours of sin by the holy spirit our hearts doe conceive the other vertues acknowledge truly the mercie of God and conceive the true love and the true feare of God trust and hope of Gods helpe prayer and such like fruits of the spirit Such therefore as teach nothing concerning this faith whereby we receive remission of sinnes but will have mens consciences stand in doubt whether they obtaine remission or no and do adde further that this doubting is no sinne are justly condemned And these also doe teach that men may obtaine remission of sinnes for their own worthinesse but they doe not teach to beleeve that remission of sinnes is given freely for Christ sake Here also are condemned those phantasticall spirits which dreame that the holy Ghost is given or is effectuall without the word of God Which maketh them contemne the ministerie of the Gospel and Sacraments and to seek illumination without the word of God and besides the Gospel And by this means they draw away mens mindes from the word of God unto their own opinions which is a thing very pernicious and hurtfull Such were in old time the Manichees and Enthusiasts And such are the Anabaptists now adaies These and such like frensies we doe most constantly condemne For they abolish the true use of Gods word and do falsely imagine that the holy spirit may be received without the word and sticking too much to their own fancies they invent wicked opinions and are the cause of infinite breaches These things
that his minde may be stirred up and made more apt for heavenly affections It is not to bee thought that these exercises are a worship of God that deserve remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certain dayes be set and appointed equally for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfetâ—ing Againe This kinde of Devils doth not goe out but by fasting and prayer And Paul saith I chastise my body and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreover these exercises when as they are referred unto that end that we may have our bodies fit for spirituall things and to doe our duties according to a mans calling c. they are good in the godly and * Looke the 1. Observation upon this confession meritorious workes as the example of Daniel doth testifie For they be works which God requireth to this end that they may subdue the flesh This former Article we found placed elsewhere in the fifth place among those wherein the abuses that are changed are reckoned up Of the difference of meats Artic. 5. This Treatise of ceremonies repeated generally doth properly pertaine unto the Section next following and unto this Section the next must be added because here is speciall mention of fastings and holy daies as we mentioned in the former Article IT hath beene a common opinion not of the common sort alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are works available to merit remission both of the fault and of the punishment And that the world thus thought it is apparant by this that daily new ceremonies new orders new holy dayes new fasts were appointed and the teachers in the Churches did exact these workse at the peoples hands as a service necessary to deserve justification by and they did greatly terrifie their consciences if ought were omitted * Of this perswasion of traditions many discommodities have followed in the Church For first the doctrine of grace is obscured by it also the righteousnesse of faith which is the most especiall point of the Gospel and which it behoveth most of all to be extant and to have the preheminence in the Church that the merit of Christ may be well known and faith which beleeveth that sinnes are remitted through Christ and not for any works of ours may be exalted farre above works For which cause also Saint Paul laboureth much in this point he removeth the law and humane traditions that he may shew that the righteousnesse of Christ is a farre other thing then such workes as these be namely a faith which beleeveth that sins are freely remitted through Christ But this doctrine of S. Paul is almost wholly smothered by traditions which have bred an opinion that by making difference in meats and such like services a man must merit remission of sinnes and justification In their doctrine of repentance there was no mention of faith onely these satisfactory works were spoken of Repentance seemed to stand wholly in these Secondly these traditions obscured the Commandements of God that they could not be knowne because that traditions were preferred farre above the Commandements of God All Christianitie was thought to be an observation of certaine holy dayes rites fasts and attire These observations carried a goodly title and name that they were the spirituall life and the perfect life In the meane season Gods Commandements touching every mans calling were of small estimation That the father brought up his children that the mother bare them that the Prince governed the common wealth these were reputed worldly affaires and unperfect and farre inferiour to those glistering observations and orders And these errors did greatly torment good mindes which were grieved that they were handfasted to an unperfect kinde of life in marriage in Magistracie and in other civill functions They had the Monks and such like men in admiration and falsely imagined that their orders did more deserve remission of sinnes and justification Thirdly traditions brought great danger to mens consciences because it was impossible to keep them all and yet men thought the observation of them to be necessarie duties Gerson writeth that many fell into despaire and some murdered themselves because they perceived that they could not keepe the traditions and all this while they never heard the comfort of the righteousnesse of faith or of grace We see the Summists and Divines gather together the traditions and seeke qualifications of them to unburden mens consciences and yet all will not serve but sometimes they bring more snares upon the conscience The Schooles and Pulpits have beene so busied in gathering together the traditions that they had not leasure once to touch the Scripture and to seeke out a more profitable doctrine of faith of the Crosse of hope of the dignitie of civill affaires of the comfort of consciences in perilous assaults Wherefore Gerson and some other Divines have made grievous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of observations and doth very wisely warne Januarius to know that they are to be observed indifferently for he so speaketh Wherefore our Ministers must not be thought to have touched this matter unadvisedly for hatred of the Bishops as some doe falsely surmise There was great need to admonish the Churches of those errors which did arise from mistaking of traditions for the Gospel driveth men to urge the doctrine of grace and the of righteousnes of faith in the Church which yet can never be understood if men suppose that they can merit remission of sinnes and iustification by observation of their owne choice Thus therefore they have taught us that we can never merit remission of sinnes and justification by the observation of mans traditions and therefore that we must not thinke that such observations are necessarie duties Hereunto they adde testimonies out of the Scriptures Christ excuseth his disciples Matth. 15. which kept not the received tradition which yet seemed to be about a matter not unlawfull but indifferent and to have some affinitie with the washings of the law and saith They worship me in vaine with the precepts of men Christ therefore requireth no unprofitable worship and a little after he addeth All that entereth in at the mouth defileth not the man Againe Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meat or drinke in a Sabbath or in an holy day Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not
THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches VVhich purely profess the holy doctrine of the Gospel in all the Kingdoms Nations and Provinces of EUROPE with the order of time when they were written and an exact Table of the principal Articles of Faith which in every Confession is debated Wherein the obscure and difficult places are explained and those things which may in shew seem to contradict each other are plainly and modestly reconciled and such points as yet hang in suspence are sincerely pointed at Freely submitted to all Reformed Churches as a means to knit and unite all the Churches of Christ in one bond of love for the avoiding of Heresies Discords and Schismes in these dangerous times 1 Pet. 3. 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear LONDON Printed for Austin Rice and are to be sold at his Shop at the Sign of the Three Hearts in St Pauls Church-yard near the West end 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia which professe the reformation of the Gospell AMbrose in a certaine place saith notably There ought to be no strife but conference among the servants of Christ. For seeing the dulnesse of mans understanding especially in heavenly matters is such that we cannot oft-times perceive matters otherwise very plain it can by no means be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to very great light And that especially seemeth profitable and needfull that some should be set on edge by others that those things which the Lord hath particularly bestowed upon severall members of the Church may redound to the common benefit of the whole body and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and Teacher of the Church may be heard and as he is the Prince of peace may so by his spirit joyne together our minds that if it be possible we may all thinke one and the same thing in the Lord. But to strive braule and fiercely and frowardly to contend as fensers doe is so farre from becoming men that are taught of God as that it is not seemely for modest or civill persons And if so be that in all yea even in the very least affairs of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surely holy things are holily and devoutly to be handled in the feare of God and love of our neighbour Who if he goe out of the way is by the spirit of meeknesse to be called backe again but if he take the right way he is more and more to be instructed therein to the end it may appeare that we are not driven by any motion of man but that in all things our mindes are ruled and governed by God Yet alas such is the spot and staine of our times that the evill custome of writing whatsoever and even of railing hath seised upon the wits and mindes not of meane men onely but even of those whom it most of all behooved to doe the cleane contrary The rable of Iesuits and such other like fellows whose very reward is the earnest of bondage and cursed speaking how shamelesly and outragiously they are carried against us and the truth and with what bitternesse they cast out against us such things as they have been taught in the schoole of shamelesnesse it may be sufficiently perceived of any man For they when they feele themselves pressed with most strong reasons and overcome with expresse places of Scripture they run to cavils and slanders as to the onely refuge of their errours They say we have revolted from the Catholique Church that we might follow the divers imaginations of men they cry aloud that we are heretiques schismatiques and sectaries and they oft-times in mockage call us Confessionists and moreover they lay in our dish that we neither agree with our selves nor with others who detest the Bishop of Rome but there are as many Religions among us as there are Confessions of Faith And that they may seeme to procure credit to themselves and to give a checke to the Germane Churches especially they bring forth both certaine other writings and especially that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those ancient Confessions of Faith which the Churches of the Gospell have even since the beginning given out But let them so thinke that the fault of heresie is not to be laid upon those whose faith altogether relieth on most sure grounds of Scripture that they are no schismatiques who intirely cleave to Gods Church such an one as the Prophets and Apostles doe describe unto us nor to be accounted sectaries who embrace the truth of God which is one and alwaies like itselfe What do they meane I pray you by the name of Confessionists so often repeated For if every man be commanded to make confession of his Faith so often as Gods glory and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Provinces if whole kingdomes have made profession of their Faith when they were falsely charged by the Popish sort that they had gone from the doctrine of the true beleeving Church but they wil say there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they say to our Ancestours who when they had the Apostles Creed yet for all that set out the Nicene Chalcedonian and many moe such like Creeds Those Creeds say you were generall Yea surely but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again The truth saith Hilarie was by the advise and opinions of Bishops many waies sought and a reason of that which was meant was rendered by severall confessions of faith set down in writing And a little after It ought to seeme no marvell right well-beloved brethren that mens faiths began to be declared so thick the outrage of heretiques layeth this necessitie upon us Thus much said Hilarie What that Athanasius Augustine and many other ancients set forth their Creeds also that the puritie of Christian faith might more and more shine forth Therefore if Kingdoms Cities and and whole Provinces have privately made confession of their faith this was the cause thereof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed Religion might be
rehearsing the context of every Confession because we were to have regard of the order of things and doctrine rather then either of the time or worthinesse of the Churches and Authours that wrote them or other such like circumstance therefore it seemed good without any envie or preiudice of other Confessions either more ancient or more famous to give the first place to the latter Confession of Helvetia both because the order thereof seemed more fit and the whole handling of doctrine more full and convenient and also because that Confession was publiquely approved and subscribed unto by very many Churches of divers Nations Farther upon this doe the rest fitly follow to wit the former Confession of Helvetia and then all other without any choise indifferently save that we had rather ioyne together the Confessions of Germany then sever them each from other according to the argument of every Section Yet we were inforced to put that Confession of the foure Cities as received somewhat late in the last place Which order notwithstanding if it shall not seeme fit and convenient to any it may easily be altered in the second Edition as other Confessions also if any such besides these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect any thing to be taken away or added to any of those Cofessions we have here set downe the Articles or chiefe points in the order wherein they were first written Which we desire every man favourably to interpret and to enioy this our labour rather seeking peace and agreement then maliciously hunting after occasions of dissentions PROPER CATALOGVES FOR EVERIE CONFESSION CONTAINED IN THIS HARMONIF AFTER THAT ORDER wherein they were first written The Articles of the former Confession of Helvetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefits which we reape by him 11 The drift of the doctrine of the Gospel 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head shepheard of the Church 18 The duties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holy assemblies 23 Of Heretikes and Schismatikes 24 Of things indifferent 25 Of the Magistrate 26 Of holy Wedlocke 27 The Chiefe points of the latter Confession of HELVETIA OF the holy Scripture being the true word of God 1 Of Interpreting the holy Scripture and of Fathers Councels and Traditions 2 Of God his unitie and the Trinitie 3 Of Idols or Images of God Christ and Saints 4 Of the Adoration worship and Invocation of God through the onely Mediatour Iesus Christ 5 Of the providence of God 6 Of the creation of all things of Angels the Devil and Man 7 Of the fall of man sinne and the cause of sinne 8 Of free will and so of mans power and abilitie 9 Of the Predestination of God and Election of the Saints 10 Of Iesus Christ being true God and man and the onely Saviour of the world 11 Of the law of God 12 Of the Gospel of Iesus Christ of the promises also of the spirit and the letter 13 Of Repentance and the Conversion of man 14 Of the true iustification of the faithfull 15 Of Faith and good works and of their reward and the merit of man 16 Of the Catholique and holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution and duties 18 Of the Sacraments of the Church of Christ 19 Of holy Baptisme 20 Of the holy Supper of the Lord. 21 Of holy and Ecclesiasticall assemblies 22 Of the Prayers of the Church of singing and Canonicall houres 23 Of holy dayes fasts and choise of meates 24 Of Comforting or visiting the sick 25 Of the buriall of the faithfull and the care that is to be had for the dead and of purgatorie and the appearing of Spirits 26 Of Rites Ceremonies and things indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 The Articles of the Confession of Basil OF God 1 Of man 2 Of the care of God toward us 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last day 9 Of things commanded and not commanded 10 Against the errour of the Anabaptistes 11 The chiefe points of the Confession of Bohemia OF the holy Scripture and of Ecclesiasticall writers 1 Of Christian Catechising 2 Of the unitie of the divine essence and of the three Persons 3 Of the knowledge of himselfe Also of sinne the causes and fruits hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holy actions 7 Of the holy Catholique Church the order and discipline hereof and moreover of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in generall 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the Keyes of Christ 14 Of things accessory that is of rites or Ecclesiasticall ceremonies 15 Of the politique or civill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and wedlocke or the order of married folke 19 Of the time of Grace 20 The Articles of the French Confession OF God and his one onely essence 1 Of the knowledge of God 2 Of the Canonicall bookes of the holy Scripture 3 Of distinguishing the Canonicall booke from the Apocryphall 4 Of the authoritic of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the creation of the world 7 Of the eternall providence of God 8 Of the fall of man and his free-will 9 Of originall sinne 10 Of the propagation of originall sinne and of the effects thereof 11 Of the free election of God 12 Of the repairing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall union of his two natures 15 Of the death resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effects thereof 20 21 22 Of the abolishing of ceremonies and true use of the mor all law 23 Of the intercession of Saints Purgatory and other superstitious traditions of the Popish sort 24 Of the ministery of the Gospell 25 Of the unitie of the Church and the true
notes thereof 26 27 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling election 31 Of Ecclesiasticall discipline 32 Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holy Supper of the Lord. 36 Of the efficacie and true communication of the thing signified by the signes 37 38 Of the Magistrate and politicke laws 39 40 The Articles of the English Confession OF one God in three Persons 1 Of Iesus Christ being the true Sonne of God and of the Incarnation and other works of Redemption and of his two natures being unseperably united and unconfounded 2 Of his last coming Of the holy Ghost and his works in us 3 Of the Catholique Church and the one onely King head and husband thereof 4 Of the divers degrees of the Church 5 Of the lawfull calling the Antichrist of Rome 5 Of the lawfull calling and Election of Ministers 6 Of their power and the use of the Keyes 7 Of marriage and a single life 8 Of the Canonicall Scriptures 9 Of the Sacraments and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the sale of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of Prayer in a vulgar tongue 16 Of the onely Intercessour and Mediatour Christ 17 Of the corruption of man through sinne of his iustification through Christ 18 Of the one onely sacrifice of Christ whereby we are perfectly reconciled to God 19 Of good works 20 Of the last resurrection of this flesh 21 The Articles of the Confession of Belgia OF the Essence or nature of God 1 Of the double knowledge of God 2 Of the beginning and author of the word of God 3 Of the Canonicall books of the old and new Testament 4 Of their authoritie 5 Of the Apocryphall books 6 Of the perfection of the Canonicall Scripture above all the doctrines of all men 7 Of three persons in one onely essence of God 8 Of the testimonies of both the Testaments whereby both the Trinitie of the persons and also their properties may be proved 9 Of the divine nature and generation of Iesus Christ the Son of God 10 Of the divine nature of the holy Ghost 11 Of the creation of the world and Angels and the distinguishing of them 12 Of the Providence of God and of his iust government both generall and speciall 13 Of the creation of man his fall corruption and servile free-will 14 Of originall sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first coming of Christ and his true incarnation of the seed of David 18 Of his two natures hypostatically united in one onely person 19 Of the cause or end of his death and resurrection 20 Of his onely Priesthood and expiatorie sacrifice 21 Of faith the onely instrument of our iustification 22 Of true iustificatiō through Christ 23 Of regeneration and good works 24 Of the abrogating of the law and shadows 25 Of the onely Mediatour or Intercessour Christ against the Intercession of Saints 26 Of the Catholique Church 27 Of the unitie and communion thereof 28 Of true notes of the true Church 29 Of the government and Ecclesiasticall functions 30 Of the Election of Ministers Elders and Deacons and of their authoritie 31 Of Ecclesiasticall traditions 32 Of the Sacraments and their number 33 Of Baptisme 34 Of the Supper of the Lord. 35 Of Magistrates and their office and power 36 Of the last Iudgement 37 The Articles of the Confession of Auspurge OF God and the persons of the divinitie 1 Of originall sinne 2 Of the incarnarion of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and generall Remission 5 Of the righteousnesse of good works 6 Of the Church 7 Of the Sacraments which are administred by evill men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the use of Sacraments 13 Of Ecclesiasticall order or degrees 14 Of Ecclesiasticall rites 15 Of civill ordinances 16 Of the last iudgement 17 Of free-will 18 Of the cause of sinne 19 Of good works 20 Of Invocation 21 Articles concerning the abuses which are changed in externall rites OF the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meats and such like Popish traditions 4 Of the marriage of the Priests 5 Of the vows of Monks 6 Of Ecclesiasticall power 7 The chiefe points of the Confession of Saxonie OF Doctrine 1 Of originall sinne 2 Of the remission of sinnes and of Iustification 3 Of free-will 4 Of new obedience 5 What works are to be done 6 How good works may be done 7 How new obedience doth please God 8 Of rewards 9 Of the difference of sins 10 Of the Church 11 Of the Sacraments 12 Of Baptisme 13 Of the Lords Supper 14 Of the use of the whole Sacrament 15 Of Repentance 16 Of Satisfaction 17 Of Wedlocke 18 Of Confirmation and anointing 19 Of traditions or Ecclesiastical rites 20 Of a Monasticall life 21 Of the invocating of godly men departed out of this life 22 Of the civill Magistrate 23 The chiefe points of the Confession of Wirtemberge OF God and three persons in one Godhead 1 Of the Sonne of God 2 Of the holy Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good works 7 Of the Gospell of Iesus Christ 8 Of the Sacraments 9 Of Baptisme 10 Of Confirmation 11 Of Repentance 12 Of Contrition 13 Of Confession 14 Of Satisfaction 15 Of Prayer 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thanksgiving 19 * Of the Masse 20 Of holy orders 21 Of Marriage 22 * Of extreame Vnction 23 Of the invrcating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vows 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holy Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiasticall Ceremonies 36 THE CONTENTS OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS which are in number nineteene and of how many confessions each Section doth consist THE FIRST SECTION pag. 1. OF the holy Scripture being the true word of God and the interpretation thereof This Section consisteth of ten confessions to wit Of the former and latter confessions of Helvetia of that of Basil or Myllane of Bohemia or the Waldenses the French the English that of Belgia Saxonie Wirtemberge and Sheveland THE SECOND SECTION pag. 19. OF God in essence one in persons three and of his true worship This Section consisteth of 11. confessions to wit Of the former and latter confession of Helvetia that of Basil of Bohemia or the Waldenses the French the English that of Belgia Auspurge Saxonie Wirtemberge
the same place in the marginall note upon the word Saints Neverthelesse we confesse that they serve in Gods presence and that they reigne with Christ everlastingly because they acknowledged Christ and both in deed and word confessed him to be their Saviour redemption and righteousnesse without any addition of mans merit For this cause doe we praise and commend them as those who have obteined grace at Gods hand and are now made heires of the everlasting kingdome Yet doe we ascribe all this to the glory of God and of Christ We plainly protest that we condemne and renounce all strange Artic. 11. and erroneous doctrines which the spirits of errours bring forth c. And ss 2. Of the selfe same article We condemne that doctrine which saith that we may in no case sweare although Gods glory and the love of our neighbour require it And in the marginall note upon the word Sweare It is lawfull to use an oath in due time For God hath commanded this in the old Testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare Out of the Confession of BOHEMIA or the WALDENSES Of the unitie of the divine Essence and of the three Persons CHAP. 3. OVt of this fountaine of holy Scripture and Christian instruction according to the true and sound understanding and meaning of the holy Ghost our men teach by faith to acknowledge and with the mouth to confesse that the holy Trinitie to wit God the Father the Sonne and the holy Ghost are three distinct Persons but in essence one onely true alone eternall almightie and incomprehensible God of one equall indivisible divine essence Of whom through whom and in whom are all things Rom. 11. Exod. 20. who loveth and rewardeth righteousnesse and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of God and those properties which are peculiar to each person of the holy Trinitie and of the Divine Vnitie and to acknowledge the soveraigne and infinite power wisedome and goodnesse of the one onely God out of which also ariseth and proceedeth the saving knowledge as well of the Essence as of the will of God One kind of workes or properties of the three persons of the Godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onely apprehended by the eyes of faith and are these That the father as the fountaine and wel-spring of the Godhead from all eternitie begetteth the Sonne equall to himselfe and that himselfe remaineth not begotten neither yet is he the person of the Sonne seeing he is a person begetting not begotten The Sonne is begotten of the eternall Father from all eternitie true God of God and as he is a person he is not the Father but the Sonne begotten of the essence or nature of the Father and consubstantiall with him which Sonne in the fulnesse of time which he had before appointed for this purpose himselfe alone as he is the Sonne tooke unto him our nature of the blessed Virgin Mary and united it into one person with the godhead whereof we shall speake afterward But the holy Ghost proceedeth from the Father and the Sonne and so he is neither the Father nor the Sonne but a person distinct from them eternall and the substantiall love of the Father and of the Sonne surpassing all admiration these three persons are one true God as is aforesaid The other kind of workes in these persons and in the unitie of the godhead issueth as it were into open sight out of the divine essence and the persons thereof in which being distinct they have manifested themselves and these are three The first is the wonderfull worke of Creation which the Creeds doe attribute to the Father The second is the worke of Redemption which is proper to Christ The third is the worke of Sanctification which is ascribed to the holy Ghost for which cause he in the Apostles Creed is peculiarly called holy And yet all these are the proper workes of one true God and that of him alone and none other to wit the Father the Sonne and the holy Ghost This true and absolute faith and difficult knowledge of God as well concerning his nature as his will is comprehended and contained in the aforenamed Catholike and Apostolicall Creede and in the decree of the Nicene Councell agreeing therewith and in many other sound decrees and also in Athanasius his confession All which we judge and professe to be true But it hath everlasting and sure grounds on which it relyeth and most weightie reasons by which it is out of the holy Scripture convinced to be true as by that manifestation wherein the whole Trinitie shewed it selfe when Christ the Lord was baptized in Iordane by the commandment Matt. 3. Matt. 28. of Christ because in the name of the persons of the same holy Trinitie all people must be baptized and instructed in the faith Also by Christs words when he saith the holy Ghost the Comforter whom the Father will send in my name shall teach you all these Iohn 14. things and before these words he saith I will pray the Father and he will give you another Comforter who shall be with you for ever even the spirit of truth Besides we teach that this onely true God one in essence and in divine nature and three in persons is above all to be honoured with high worship as chiefe Lord and King who ruleth and reigneth alwaies and for ever and especially after this sort that we looke unto him above all and put all our confidence in him alone and offering unto him all subjection obedience feare all faith love and generally the service of the whole inward and outward divine worship doe indeed sacrifice and performe it under paine of loosing everlasting salvation as it is written Thou shalt worship the Lord thy God and him onely shalt thou serve and againe Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart with all thy soule with all thy minde and to be short with all thy might as well of the inward as outward powers to whom bee glory from this time forth for evermore Amen Of holy men and their worship CHAP. 17. AS touching holy men it is taught first that no man from the beginning of the world unto this time either was is or can be henceforth unto the end sanctified by his workes or holy actions according to the saying of Moses the faithfull servant of the Lord when he cried out unto the Lord O Lord in thy sight no man Exod. 34. Iob. 15. is innocent that is perfectly holy And in the book of Iob it is written What is man that he should be undefiled and he that is borne of a woman that he should appeare iust to wit before God Behold
so great ungodlinesse For we at no hand offer up our prayers trusting to our own worthinesse but resting upon the only worthinesse and excellencie of the Lord Iesus Christ whose righteousnesse is ours by faith whereupon the Apostle for good cause to exempt us from this vaine feare or rather distrust saith that Christ was in all things made like unto his brethren that he might be a mercifull and faithfull high Priest in those things that were to be done with God for the cleansing of the peoples sins For in as much as he being tempted hath suffered he is also able to help those that are tempted And that he might encourage us to come the more boldly to this high Priest the same Apostle addeth Having therefore a great high Priest who hath entred the heavens even Iesus the Son of God let us hold fast this profession For we have not an high Priest that cannot be touched with the feeling of our infirmities but he was in all things tempted in like sort yet without sin Let us therefore with boldnesse approach unto the throne of grace that we may obtain mercie and finde grace to help in time of need The same Apostle saith that we have libertie to enter into the holy place through the blood of Iesus Let us therefore draw neer with a constant perswasion of faith c And againe Christ hath an everlasting Priesthood Wherefore he is able also to save them that come unto God by him seeing he ever liveth to make intercession for them What need many words when as Christ himself saith I am the way the trueth and the life No man commeth to the father but by me Why should we seek unto our selves any other Advocate especially seeing it hath pleased God himself to give us his own son for our advocate there is no cause why forsaking him we should seek another lest by continuall seeking we never finde any other For God undoubtedlie knew when he gave him unto us that we were miserable sinners Whereupon it is that according to Christs own commandement we onely call upon the heavenly Father by the self same Iesus Christ our onely Mediatour even as he himself also hath taught us in the Lords Prayer For we are sure that we shall obtaine all those things which we aske of the Father in his name Out of the Confession of AUSPURGE CHAP. 3. THE Churches with common consent among us doe teach Artic. 1. that the Decree of the Nicene Councell concerning the unitie of the Divine Essence and of the three persons is true and without all doubt to be beleeved To wit that there is one Divine Essence which is called and is God eternall without body indivisible of infinite power wisdome goodnesse the Creator and preserver of all things visible and invisible and that there be three persons of the same essence and power which also are coeternall the Father the Son and the holy Ghost And they use the name of person in that signification in which the Ecclesiasticall Writers have used it in this cause to signifie not a part or qualitie in another but that which properly subsisteth They condemne all heresies sprung up against this Article as the Manichees who set down two beginnings Good and Evill they doe in like sort condemn the Valentinians Arrians Eunomians Mahometists and all such like They condemn also the Samosatenes old and new who when they earnestly defend that there is but one person do craftily and wickedly dally after the manner of Rhetoricians about the Word and the holy Ghost that they are not distinct persons but that the Word signifieth a vocall word and the Spirit a motion created in things Artic. 21. We have found this 21. Article set forth three divers wayes The first Edition 1559. goeth thus INvocation is an honour which is to be given onely to God Almightie that is to the eternall Father and to his Son our Saviour Iesus Christ and to the holy Ghost And God hath proposed his Son Iesus Christ for a Mediatour and high Priest that maketh intercession for us He testifieth that for him alone our prayers are heard and accepted according to that saying Whatsoever you aske the Father in my name he shall give it to you Againe There is one Mediatour betweene God and men Therefore let them that call upon God offer up their prayers by the Son of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These things are needfull to be taught concerning Invocation as our men have else-where more at large written of Invocation But contrariwise the custome of invocating Saints that are departed out of this life is to be reprooved and quite throwne out of the Church because this custome transferreth the glory due to God alone unto men it ascribeth unto the dead an Omnipotencie in that Saints should see the motions of mens hearts yea it ascribeth unto the dead the office of Christ the Mediatour and without all doubt obscureth the glory of Christ Therefore we condemne the whole custome of invocating Saints departed and thinke it is to be avoided Notwithstanding it profiteth to recite the true Histories of holy men because their examples doe profitably instruct if they be rightly propounded When we heare that Davids fall was forgiven him faith is confirmed in us also The constancie of the ancient Martyrs doth now likewise strengthen the mindes of the godly For this use it is profitable to the recite the Histories But yet there had need be discretion in applying examples The second Edition is thus Artic. 21. COncerning the worship of Saints they teach that it is profitable to propose the memory of Saints that by their examples we may strengthen our faith and that we may follow their faith and good works so farre as every mans calling requireth as the Emperour may follow Davids example in making warre to beate backe the Turks for either of them is a King we ought also to give God thanks that he hath propounded so many and glorious examples of his mercie in the Saints of his Church and that he hath adorned his Church with most excellent gifts and vertues of holy men The Saints themselves also are to be commended who have holily used those gifts which they employed to the beautifying of the Church But the Scripture teacheth not to invocate Saints or to aske help of Saints but layeth onely Christ before us for a Mediatour Propitiatour high Priest and Intercessour Concerning him we have commandements and promises that we invocate him and should be resolved that our prayers are heard when we flie to this high Priest and Intercessour as Iohn saith Chap. 16. Whatsoever ye shall aske the Father in my name he will give it you c. and Iohn 14. Whatsoever ye shall aske in my name that I will doe These testimonies bid us flie unto Christ they command us to beleeve that Christ is the Intercessour and Peace
according as Saint John saith The Word was made flesh John 1. And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indivisible person one Christ Immanuel our King and Priest our Redeemer our Mediatour and perfect Reconciler full of grace and truth so that of his fulnesse we all doe take grace for grace For the Law was given by Moses but grace and truth was given and exhibited by Iesus Christ being God and man in one person This grace and truth are our men taught to acknowledge and by faith to behold in all those saving and wonderfull works or affections of Christ which according to the meaning of the holy Scripture are by a stedfast faith to be beleeved and professed such as are his coming down from heaven his conception birth torments death buriall resurrection ascension unto heaven sitting at the right hand of God and his coming again from thence to Iudge both the quicke and the dead In these principall affections as in a chest wherein treasure is kept are all those wholsome fruits of our true justification laid up are taken out from thence for the Elect and those which doe beleeve that in spirit and conscience they may be partakers thereof through faith which all hereafter at the day of our joyfull resurrection shall be fully and perfectly bestowed upon us And towards the end of that sixth Chapter these words are added In this Chapter also particularly and for necessary causes to shun and avoyd many pernicious and Antichristian deceits it is taught concerning Christ his * Looke the first obsâ—rvat upon this confession presence namely that our Lord Christ according to his bodily conversation is not amongst us any longer in this world neither will be unto the end of the world in such sort and manner as he was here conversant amongst us in his mortalitie and wherein he was betrayed and circumcised nor yet in the forme of his glorified body which he got at his resurrection and in the which he appeared to his disciples and the fortieth day after his resurrection departing from them ascended manifestly into heaven For after this manner of his presence and company he is in the high place and with his Father in heaven where all tongues professe him to be the Lord and every faithfull one of Christ must beleeve that he is there and worship him there according to the Scriptures as also that part of the Catholike Christian faith doth expressely witnesse which is this He ascended into heaven he sitteth at the right hand of God the Father Almightie Also that other Article from thence shall he come that is from an higher place out of heaven with his Angels to iudge both the quicke and 1 Thes 4. the dead So doth Paul also say The Lord himselfe shall descend from heaven with a shoute and with the voice of an Archangel and with the trumpet of God And Saint Peter saith Whom heaven must containe Act 3. Mar. 16. untill the time that all things be restored And the Evangelist Marke But whâ—n the Lord had spoken with them he was taken up againe into heaven and sitteth at the right hand of God And the Angels which were there present when he was taken Acts 1. up into heaven said This Iesus which is taken up from you into heaven shall so come againe as you have seene him goe into heaven Furthermore this also doe our men teach that the selfe same Christ very God and very man is also with us here in this world but after a diverse manner from that kinde of presence which we named before that is after a certaine spirituall manner not object to our eyes but such a one as is hid from us which the flesh doth not perceive and yet it is very necessary for us to our salvation that we may be partakers of him whereby he offereth and communicateth himselfe unto us that he may dwell in us and we in him and this truly he doth by the holy Ghost whom in his own place that is instead of his own presence whereby he was bodily amongst us hee promised that he would send unto his Church and that he would still abide with it by the same spirit in vertue grace and his holesome truth at all times even untill the end of the world when he said thus It is good for you that I goe Matth. 28. Iohn 16. Iohn 14. hence for except I goe hence the Comforter will not come unto you but if I goe away I will send him unto you And againe I will pray the Father and he shall give you another Comforter that is another kinde of comforter then I am that he may abide in you for ever even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you I will not leave you comfortlesse but I will come to you namely by the selfe same spirit of truth Now then even as our Lord Christ by his latter kinde of presence being not visible but spirituall is present in the Ministers of the Church in the Word and in the Sacraments even so also by the selfe same Ministers Word and Sacraments he is present with his Church and by these meanes doe the Elect receive him through inward faith in their heart and doe therefore joyn themselves together with him that he may dwell in them and they in him after such a sort as is not apparant but hidden from the world even by that saith spiritually that is to say in their souls and hearts by the spirit of truth of whom our Lord saith He abideth with you and shall be in you And I will come againe unto Iohn 14. you This judgement and declaration of our faith is not new or now first devised but very ancient Now that this was commonly taught and meant in the Church of old it is plaine and evident by the Writings of the ancient Fathers of the Church and by that Decree wherein it is thus written and they are the words of S. Augustine Our Lord is above untill the end of the world but the Iâ— Io. Tract 30. truth of the Lord is here also for the body of the Lord wherein he rose againe must of necessitie be in one place but his truth is dispersed every where Out of the FRENCH Confession VVE beleeve that whatsoever is requisite to our salvation Artic. 13. is offered and communicated unto us now at length in that one Iesus Christ as he who being given to save us is also made unto us wisdome righteousnesse sanctification and redemption in so much as whosoever doth swarve from him doth renounce the mercie of the Father that is our onely refuge We beleeve that Iesus Christ being the wisdome and eternall Artic. 14. Son of the Father tooke upon him
and life everlasting through faith in Iesus Christ Now the fathers had not onely outward or earthly but spirituall and heavenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to us have searched and inquired of this salvation Whereupon the Apostle Paul also saith that the Gospel of God was promised before by the Prophets of God in the holy Scriptures Hereby then it appeareth evidently that the fathers were not altogether destitute of all the Gospel And although after this manner our fathers had the Gospel in the writings of the Prophets by which they attained salvation in Christ through faith yet the Gospel is properly called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lord himselfe and afterward by the Apostles and their successours is preached to us in the world that God hath now performed that which he promised from the beginning of the world and hath sent yea and given unto us his onely Sonne and in him reconciliation with the Father remission of sinnes all fulnesse and everlasting life The history therefore set downe by the foure Evangelists declaring how these things were done or fulfilled of Christ and what he taught and did and that they which beleeved in him had all fulnesse this I say is truely called the Gospel The preaching also and Scripture of the Apostles in which they expound unto us how the Sonne was given us of the Father and in him all things pertaining to life and salvation is truely called the doctrine of the Gospel so as even at this day it looseth not that worthy name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is living and 2 Cor. 3. working through faith in the eares yea in the hearts of the faithfull thorough the illumination of the holy Spirit For the letter which is opposed unto the spirit doth indeed signifie every outward thing but more specially the doctrine of the Law which without the spirit and faith worketh wrath and stirreth up sinne in the mindes of them that doe not truely beleeve For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giveth life The false Apostles preached the Gospel corrupted by mingling of the law there with as though Christ could not save without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans All which we doe condemne sincerely preaching the word and teaching that the beleevers are justified by the spirit onely and not by the law But of this matter there shall follow a more large discourse in the title of justification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremy prophesied of the New Testament yet indeed it not onely was and as yet is though the Papists call it new in regard of Popish doctrine which hath of long time beene received an ancient doctrine but also the most ancient in the world For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ and this his predestination and eternall counsell hath he opened to the world by the Gospel Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were are or ever shall be Wherefore we say that all they erre foully and speake things unworthy the eternall counsell of God who tearme the Evangelicall doctrine and religion a new start up faith scarce thirty yeeres old to whom that saying of Isaiah doth very well agree Woe unto them that speake good of evill and evill of good which put darkenesse for light and light for darkenesse that put bitter for sweet and sweete for sowre Out of the former Confession of HELVETIA THerefore in the whole Evangelicall doctrine this ought first and chiefly to be urged that we are saved by the onely mercy and grace of God and by Christ his merits whereof that men may know how much they stand in need their sinnes must be verie cleerely laid open unto them by the law and by Christ his death Out of the Confession of BOHEMIA Of the word of God or the holy Gospel CHAP. 10. ANd seeing that the administration of the New Testament and also the Word and Sacraments are lawfully committed to the Ministers of the Church and their lips ought to preserve 1 Cor. 4. 2 Cor. 3. knowlege that the law might be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holy Gospel is Now the Preaching of the word of God and Malac. 2. of the Gospel is the true ministery of grace instituted and commanded of Christ our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to salvation and made manifest in the holy Scripture is declared and preached unto all people This doctrine did Christ give in charge unto his disciples in the words of this sentence Goe ye into all the world Mark 16. and preach the Gospel to every creature This doctrine doth Peter professe before Cornelius when he saith He commanded us to Acts 20. preach unto the people and to testifie that this is he that is ordained of God to be the Iudge of the quicke and the dead To him also give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sinnes This ministery is more honourable greater and more necessarie to salvation then are the sacraments the which is proved by that sentence of the most excellent Apostle Saint Paul For Christ 1 Cor. 2. sent me not to Baptize that is not chiefly to doe this but to preach the Gospel For onely through the pure Gospel and the preaching thereof is saith sowed inwardly in the heart by the holy Ghost and from thence also must we conceive and seeke the true meaning of God and Christ touching all things necessary to salvation and also touching the sacraments themselves Amongst those who by reason of their age are able to use their understanding it is of necessitie that the preaching of the Gospel goe before the receiving of the Sacraments Whereof we may see an evident proofe in those three thousand which were converted by Peter Acts 2. Acts 8. also in Cornelius and in the Chamberlaine we may see that according to the example of Philip the question is thus to be made Doest thou beleeve with all thy heart Then it may be that thou who hast true faith grafted in thy heart mayest receive profit by the participation of the Sacraments For without the hearing of the word of God
no their iudgements and defile not your selves with their Idols I am Iehovah your God walke ye in my commandements and keepe my iudgements and doe them Likewise Christ saith Teach them those things which I have Matth 18. commanded you Therefore the ten commandements and love which by faith worketh righteousnesse on the right hand and on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square and a most artificiall shaping or description of all good works Now an example of this square is the most holy life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And Matth. 11. what other thing would he teach by uttering those eight sentences of happinesse then to shew what manner of life the true Matth. 5. children of God ought to lead and what be the works which God hath commanded Therefore according to these things they teach with all care and diligence touching the difference which is to be knowne and kept betwixt those works which are devised and taught of men those which are commanded of God Those works which are commanded of God ought not to be intermitted for humane traditions For Christ doth grievously reprehend this in them that doe otherwise and in the Pharisees saying Why doe you transgresse Matth. 15. the commandements of God for your traditions And againe In vaine doe they worship me seeing they doe only teach the commandements of men * Looke the first observat upon this confession Mark 7. Isa 29. Isa 1. 6â— But such works as are taught of men what shew soever they have even of goodnesse are in no case to be so highly esteemed as those which are commanded of God Yea to say somewhat more if they be not of faith but contrary to faith they are of no value at all but are an abomination and filthinesse before the face of God Now all good works are devided first generally into those which pertaine to all true Christians according to the unitie of faith and Catholike salvation Secondly they are devided particularly into those which are proper to the order age and place of every man as the holy Ghost doth severally teach Elders Masters the common sort Parents children the married the unmarried and every one what be their proper bonds and works Moreover in this point men are diligently taught to know how and wherein good works doe please God Truely they please God no otherwise then in the onely name of our Lord Iesus Christ in whose name they ought to be done to the glory of God according to the doctrine of Paul the Apostle who speaketh thus Whatsoever you doe in words and in deeds doe all in the Coliss 3. 1 Cor. 10. Joh. 15. name of our Lord Iesus And the Lord himselfe saith Without me ye can doe nothing that is nothing that may please God and be for your salvation Now to doe good works in the name of Christ is to doe them in a lively faith in him whereby we are justified and in love which is poured forth into our hearts by the holy Ghost in such sort that God loveth us and we againe love him and our neighbour For the holy Ghost doth sanctifie moove and kindle the hearts of them which are justified to doe these holy actions as the Lord saith He shall be in you And the Apostle The Joh. 14. 1 Joh. 2. anoynting of God teacheth you These two Faith and Love are the fountaine and square of all vertues and good works according to the testimony of the Apostle The end of the commandement is 1 Tim. 1. Hâ—b 11. 1 Cor. 13. love out of a pure heart and a good conscience and faith not feigned And againe Without faith it is not possible to please God Also without love nothing doth profit a man In the next place they teach why and to what purpose or end such good works as pertaine to Christian godlinesse ought to be done to wit not in this respect that men by these works should obtaine justification or salvation and remission of sins for Christ saith When you have done all those things which were commanded Luk. 1â— you say we are unprofitable servants Also Paul saith Not for the Tit. 3. works of righteousnesse which we have done but through his mercie hath he saved us wherewith all those words of David agree when he prayeth Lord enter not into iudgement with thy servant Psal 143. because that in thy sight shall no flesh living be iustified But Christians are to exercise themselves in good works for these causes following First that by this meane they may proove and declare their faith and by these works be known to be true Christians that is the lively members and followers of Christ whereof our Lord saith Every tree is known by his own fruits Indeed good works Luk. 6. are assured arguments and signs and testimonies and exercises of a lively faith even of that faith which lyeth hid in the heart and to be short of the true fruit thereof and such as is acceptable to God Paul faith Christ liveth in me for in that I now live in the flesh Gal. 2. I live by faith in the Sonne of God And truely it cannot be otherwise but that as sinne doth bring forth death so faith and justification which ariseth thereout doth bring forth life inwardly in the spirit and outwardly in the works of charitie Secondly we must therefore doe good works that Christians might confirme and build up their Election and Vocation in themselves and preserve it * Looke the â— observation upon this confession 2 Pet. 1. by taking heed that they fall not in mortall sinnes even as Saint Peter teacheth among other things writing thus Wherefore brethren endeavour rather to make your Election and Vocation sure or to confirme it And how this may be done he doth briefely declare a little before Therefore giving all diligence thereunto ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse love For if these things be among you and abound in you they will make you that you neither shall be idle nor unfruitfull in the knowledge of our Lord Iesus Christ In which place Saint Peter doth evidently shew that we must endeavour to exercise our selves in good works * Looke the 3 Observat first for this cause lest that the grace of faith and a good conscience which we have be either lost or defiled but that it may rather be preserved For Sap. 1. Matth. 12. Luk. 1â— the holy Ghost doth flie from Idolaters and departeth from prophane men and the evill and unpure spirit doth returne into an emptie and idle house Also whosoever doth either loose or defile a good conscience what commendable thing or what worke
have done but according to his mercy he hath saved us And it is a reproch unto the Sonne of God to imagine that any our workes are merits or the price of remission of sinnes and that they are propitiations for sinnes Therefore we doe openly condemne those Pharisaicall and Pelagian doting dreames which feigne that that discipline is a fulfilling of the law of God also that it doth deserve remission either of congruity or of condignity or that it is a righteousnesse whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised up by this faith it is certain that remission of sinnes reconciliation and imputing of righteousnesse is given for the merit of Christ alone and that Christ is effectuall in us and doth by his holy spirit quicken the beleveers and deliver us from eternall death and withall make us heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the law Also we are iustified freely by his grace through the Redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And Acts 10. To him give all the Prophets witnesse that all that beleeve in him shall receive remission of sinnes Now the words are knowne and manifest Faith doth signifie not onely the knowledge of the historie for that is also in the Devils of whom it is said The devils doe beleeve and tremble but it doth signifie to embrace all the Articles of Faith and among those this article I do beleeve the remission of sinnes neither doe I beleeve that it is onely given to others but to me also This faith is also a confidence resting in the Mediatour according to that Being iustified by faith we have peace So that Paul speaketh of faith which consenting to all the articles of the Creed doth behold and imbrace the promise for it joyneth together faith and the promise Rom. 4. Therefore is it by faith that the promise might be sure In expounding the word Iustified it is usually said To be Iustified doth signifie of unrighteous to be made righteous which being rightly understood doth agree also to our purpose Of unrighteous to be made righteous that is acquitted from the guilt for the Sonne of God his sake that is laying hold by faith upon Christ himselfe who is our righteousnesse as Jeremie and Paul doe say because that by his merit we have remission and God doth impute his righteousnesse to us and for him doth account us just and by giving his holy Spirit doth quicken and regenerate us as it is said Iohn 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 newnesse is withall begun which shall be perfect in the life eternall whereunto we are redeemed yet neither for the new qualities nor for any works is any man in this life made just that is acceptable to God and heire of eternall life but onely for the Mediatours sake who suffered rose againe reigneth and prayeth for us shadowing and quickning us For although vertues are here begun yet be they still imperfect and the reliques of sinne do stick in us Therefore we must hold this comfort that the person is accepted for the Sonne of God his sake his righteousnesse being imputed to us as it is said Rom. 4. Abraham beleeved God and it was imputed to him for righteousnesse Also Blessed are they whose iniquities be forgiven and whose sins be covered Therefore this saying must be understood correlatively We are iustified by faith that is we are justified by confidence in the Son of God not for our qualitie but because he is the reconciler in whom the heart doth rest in confidence of the promised mercy for his sake Which confidence he doth raise up in us by his holy Spirit as Paul saith Ye have received the spirit of the adoption of the sons by whom we cry Abba father Here also we must speake of the exclusive member Paul doth often repeat the word Freely by which it is most certaine that the condition of our merits is excluded Therefore it is said in our Churches We are iustified by Faith aboue which we so understand and declare Freely for the onely mediatours sake not for our contrition or other our merits we have our sinnes forgiven us and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in us yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regard of them according to that saying No man living shall be iustified in thy sight but the person hath remission and doth certainly please God by reason of the Mediatour who must be apprehended by faith as it is said Eph. 3. By whom we have boldnesse and entrance with confidence by faith in him This whole doctrine is more manifest in the true conversion and daily invocation of the godly When we are in great feare by the knowledge of the wrath of God this one comfort is firme and sure to flie to the Son of God who faith Come unto me all ye that labour and are laden and I will refresh you Also As I live I will not the death of a sinner but that he returne and live Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will have the upper hand and then follow most grievous murmurings against God and desperation and eternall death but if man be caught that doubting is to be overcome by faith then shall he understand that by the word Faith is not onely signified the knowledge of the story he shall know that confidence doth relie upon the only Mediator and he shall perceive what is meant by these words Freely for the Mediatours sake remission is received by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen and many other writers and sententiaries have brought forth an impure kind of doctrine yet in Augustine certain others we reade divers sentences which shew that they also received comfort out of these true fountains Who although they do sometime speak unproperly or things unlike because they were somewhat negligent in speaking yet we may easily gather what was their perpetuall judgement if we will judge aright Augustine upon the Psal 31. saith Who be happie not they in whom God shall not finde sins for those he findeth in all men For all men have sinned and are destitute of the glory of God Therefore if sinnes be found in all men it is evident that none are happie but those whose sins be forgiven This therefore the Apostle did thus commend Abraham
cover our great and unspeakable miseries Thus for the Mediatours sake both the person is received and also our works doe please God that in either of them our faith may shine Therefore Peter saith 1 Pet. 2. Offer up spirituall sacrifices acceptable to God through Iesus Christ This comfort is set forth Rom. 8. Now there is no condemnation to them which doe walke in Christ Iesus And Rom. 3. Ye are not under the law but under grace In that place this question is asked whether our obedience doe please God seeing it doth not satisfie the law Paul answereth that it doth please God Because we are not under the law that is condemned by the law but we are under grace reconciled or received into favour Rom. 8. Who shall condemâ—e Christ hath died for us and is risen againe and sitteth at the right hand of God and maketh request for us that is holy men doe please God for the Son his sake who also offered his obedience for us and maketh request for us We must oppose these sayings to doubting lest faith and invocation be extinguished for doubting doth weaken our invocation Seeing therefore that we know both that new obedience as necessary and that helpe is certainly given us and that this obedience doth please God although it be unperfect and needie let us acknowledge the infinite mercie of God and give thanks for it and have a great care how to governe our actions because we know that we are both helped and that this obedience is acceptable to God for the Sons sake And let this necessitie be alwaies in our eyes that if the benefits of God to wit Iustification and Regeneration be shaken of we loose eternall life according to that saying We shall be cloathed if so be that we be not found naked And Rom. 8. If any have not the Spirit of Christ he is not his And alwaies in Iustification let there be also a beginning of newnesse of life The theefe hanging on the crosse hath good works and those both internall and externall it grieveth him that he had sinned and he confesseth that he is justly punished then by faith he doth acknowledge the Saviour and desireth salvation of him and therefore he heareth expresse absolution and the preaching of eternall life and the promise and resteth in this voice of the Messias and submitteth himselfe to God and doth not beare the punishment impatiently but is eased by acknowledging the Messias and by the hope of eternall life and giveth thanks to God Moreover to give an evident token of his confession he found fault with the other which cursed Christ These things are done by him because this very Messias being partner with him in his punishment in a word doth teach his minde and by the same comfort the Word is effectuall in him and through him the eternall Father doth poure the holy Ghost into the heart of this hearer that he may kindle in him joy love invocation hope of eternall life and other vertues Of Rewards PAul saith Rom. 6. Eternall life is the gift of God through Iesus Christ our Lord and they that are reconciled or justified Are heires annexed with the Sonne of God and that for his sake not for their own merits Faith receiving remission of sins and justification and the hope of eternall life doe relie upon the Son of God the Mediatour as it is said Joh. 6. This is the will of the Father that every one that beleeveth in him should have eternall life And Rom. 5. Being iustified by faith we have peace with God through our Lord Jesus Christ by whom we have accesse through faith unto this grace wherein we stand and reioyce under the hope of eternall life He joyneth faith and hope together and affirmeth that either of them doth relie upon the Mediatour And it is manifest that hope ought not to relie on our works because it is said Psal 142. No man living shall be iustified in thy sight But as they which repent are accounted just by faith for the onely Sonne of God his sake and for him and through him are quickned so for him and not for our merits is eternall life given unto us as the thiefe on the crosse heareth this promise To day thou shalt be with me in Paradise Luk 23. Neither must we dreame that the Sonne of God did merit or give unto us a preparation onely to eternall life but let that most comfortable saying of Hosea be alwaies in our sight O death I will be thy death O hell I will be thy destruction For by the Son of God and through him we are delivered from eternall death and translated into life eternall as he saith I give unto them eternall life And 1 Joh. 5. He that hath the Son hath life And let hope be sure and firme as Peter saith 1 Pet. 1. Hope perfectly that is looke for eternall life not with doubtfull opinion in an assured hope to wit for the Mediatours sake And Augustine saith well in his booke of Meditations The certaintie of our whole confidence consisteth in the blood of Christ Let us hold both these points assuredly that he which repenteth doth freely by faith receive remission of sins and justification for the Sonne of God his sake and that he is an heire of eternall life as Paul saith Rom. 8 As many as are led by the spirit of God they are the sonnes of God And if they be children they are also the heires of God Yet notwithstanding this also is true * Looke the 1. observation upon this confession in the 4. Sect. that they which doe shake of the holy Ghost falling from faith or sinning grievously against their conscience and doe not returne unto God by repentance are not heires as it is said Galat. 5. They which doe such things shall not inherit the kingdome of God And 1 Tim. 2. Fight a good fight having faith and a good conscience which some have put away and as concerning faith have made shipwracke And Matth. 25. I was hungry and ye gave me not to eate And These shall goe into everlasting punishment but the righteous shall goe into life eternall Now although life eternall is given to the regenerate for the Sonne of God yet withall it is also a reward of good works as it is said Your reward is plentifull in heaven as a patrimonie is the reward of the labours of a sonne although it be given to the sonne for another cause Moreoever God hath added unto good workes certaine promises of his and therefore even for the good works of holy men God doth give spirituall and corporall gifts even in this life and that diversly as it seemeth good to his unspeakable wisdome 1 Tim. 4. Godlinesse hath the promises of the life present and of that that is to come Mark 10. They shall receive a hundred fold in this life but with tribulation and after this life eternall life Matth. 10. Whosoever shall give unto one of
and God himselfe Christ Iesus into whose hands the Father hath delivered Joh. 13. all things And he hath instituted and appointed them for great and saving causes and such as are necessary for this Church and all those that beleeve to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the favourable and well pleased will of God towards us and that they might give witnesse to that truth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiving of them should by faith receive the grace and truth whereof they be witnesses and applying it unto themselves should make it their own and confirme themselves therein and on the other side by giving themselves to God should consecrate and as it were by an oath religiously binde themselves to serve him alone and as it were be joyned together among themselves by the joyning and knitting as of one spirit so also of one body to wit of the Church Eph. 4. of the fellowship of Saints and of love And according to these things the Sacraments as in times past Circumcision was may be called the holy covenants of God Gen. 15. with his Church and of the Church with God the Ministers of faith and love by which the joyning and union of God and Christ our Lord with these beleeving people and theirs againe with Christ is made and persited and that among themselves in one spirituall body of the Church by which also even as by the word Christ and his spirit do cause in the faithfull that is in those that use them worthily a precious participation of his excellent merit neither doth he suffer them to be onely bare and naked ministers and ceremonies but those things that they signifie and witnesse outwardly that doth he worke inwardly to salvation profitably and effectually that is he cleanseth nourisheth satisfieth looseth payeth remitteth and confirmeth They therefore which contemn these Sacraments and through stubbornnesse will not suffer them to be of any force with themselves and making small account of them doe esteeme them as trifles or do otherwise abuse them contrary to the institution will or commandement of Christ all these do grievously sinne against the author thereof who hath instituted them and make a very great hazard of their salvation But if some man would willingly use these Sacraments according to the institution of Christ and yet cannot have leave * Looke the 1. observation upon this confession either intirely or without deceit so to doe as he would as if peradventure one that is taken be kept in prison or if one should be hindred by sleknesse or should live in strange countries among the enemies of the truth such a man in such a case if he doe wholly and truely beleeve the holy Gospel may by that faith be saved although he have not the use of the Sacraments wherefore Augustine upon Iohn cap. 16. hath this worthy saying Beleeve and thou hast eaten seeing that the Sacraments are not necessary to salvation but only by the addition of a certaine condition Also we teach this that the Sacraments of themselves or by their owne vertue for the workes sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or quickning faith to any which before was not inwardly quickned by the holy Ghost and hath no good motion within himselfe I say the Sacraments cannot give to any such either grace or justifying and quickning faith and therefore they cannot justifie any man nor inwardly quicken or regenerate any mans spirit for faith must goe before whereby the holy Ghost doth inwardly quicken and lighten man and stirre up or cause good motions in the heart Without this faith there is neither any justification nor salvation neither doe the Sacraments of or by themselves helpe any whit hereunto as in the holy Scripture manifest examples of this matter are found in many places especially in Judas who received the Sacrament of the Lord Christ himselfe did also execute the function Iohn 13. of a Preacher and yet he ceased not to remaine a devill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the use thereof neither did this profit him any Act. 5. thing to salvation Also in Ananias and his wife who had been baptized of Apostles and had also without doubt received the Lords Supper and yet not withstanding they did continue in their wickednesse injustice and lies against the holy Ghost the Sacraments did neither take away their wickednesse nor give them the saving or justifying faith which maketh the heart the better by repenting and giveth it to God an upright obedient heart and doth appease the conscience Therefore the Sacraments did not give this conscience and this faith unto them as Circumcision and the Sacrifices of the Old Testament did not give a lively and justifying faith without the which faith those things availed nothing to eternall salvation or justification And so doth Saint Paul speake of all those things in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnesse Rom. 4. that he had faith and righteousnesse which is availeable with God before that he was circumcised In like sort he writeth of the people of Israel that they also were baptized and they all did eate one and the same spirituall meate and did all drinke one and the same spirituall drinke but with many of them God was not pleased And therefore even in the abundance of all these things they were thought unworthy to be received and they were rejected of God For if a dead man or one that is unworthy doe come to the Sacraments certainly they doe not give him life and worthinesse but he that is such a one doth load himselfe with a farre greater burthen of fault and sinne seeing that he is unworthy the which thing the Apostle doth expresly declare in the doctrine touching the Supper of the Lord where he saith Whosoever 1 Cor. 10. doth eate of this bread or drinke of this cup of the Lord unworthily he is guiltie of the body and bloud of the Lord Also He doth eate and drinke iudgement to himselfe Lastly this also must be knowne that the veritie of the Sacraments doth never faile them so that they should become not effectuall at any time but in the institution of Christ * Looke the 2. observation upon this confession they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming unto the worthy receivers present grace salvation but unto the unworthy their fault and condemnation whether they be administred by a good and honest Priest or
pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrary to his holy Testament and last will which was declared in his owne words and that expressely Also this Sacrament ought to be received and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reverence and chiefly with that which is the chiefest of all namely with faith and examination of himself which in this action is most acceptable to Christ our Lord and most profitable for men which also St. Paul taught the first Church and exhorted it hereunto saying 1 Cor. 11. Let every man trie or examine himselfe and so let him eate of that bread and drinke of that cup. For he that eateth and drinketh unworthily doth eate and drinke his owne iudgement or condemnation because he discerneth not the Lords body And in another place Prove your selves whether ye are in the faith examine your selves 2 Cor. 13. know ye not your owne selves how that Jesus Christ is in you except ye be reprobates Now I pray unto God that ye doe no evill If so be that any man approach to this table without such a tryall and not making himselfe worthy who hath not first examined himselfe what manner of faith he hath with what purpose he came to this Sacrament or how he had prepared himselfe hereunto I say such a man should greatly prophane and reproach this Sacrament yea the whole institution hereof appointed by Christ For which cause the Ministers of our Churches doe admit none to this Sacrament neither give it unto any but to such as are noted to come unto it seriously and doe so much as in them lyeth prepare themselves hereunto after such a manner as becometh Christian godlinesse Now when the Congregation doth come together to celebrate the use of the Lords Supper and be partakers thereof then according to the example of the Primitive Church our Ministers doe teach in their holy Sermons concerning Christ and concerning the grace which through him and in him is given to sinners and especially concerning his death the sheading of his blood and the redemption and salvation purchased thereby After that the whole Church doth joyne together in faithfull prayers unto God to obtaine this that they may indeed use this Sacrament worthily * Looke the 3. Observat Moreover in the next place absolution from sinnes is lawfully administred the words of the institution are rehearsed and the people by exhortation is stirred up to a reverent consideration of this mysterie and to a cheereful and serious contemplation of the benefits of God the Sacrament is reverently with all godlinesse distributed and the people of the faithfull * Looke the 4. Observat most commonly falling downe on their knees doe receive this Sacrament with thankesgiving with gladnesse with singing of hymnes or holy songs and they shew forth the death of the Lord and admonish themselves of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we doe according to the meaning of those things which are commanded in the holy Scripture especially according to the saying of Christ Doe this in remembrance Luc. 22. 1 Cor. 11. of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come Out of the FRENCH Confession VVE affirme that the holy Supper of the Lord to wit the Artic. 36. other Sacrament is a witnesse to us of our uniting with our Lord Iesus Christ because that he is not onely once dead and raised up againe from the dead for us but also he doth indeed feed us and nourish us with his flesh and bloud that we being made one with him may have our life common with him For although he be now in heaven and shall remaine there till he come to judge the world yet we beleeve that by the secret and incomprehensible vertue of his Spirit he doth nourish * Looke the 1. observation upon this confession and quicken us with the substance of his body and blood being apprehended by faith But we say that this is done spiritually not that we may counterfeit an imagination or thought instead of the efficacie and truth but rather because this mysterie of our union with Christ is so high a thing that it surmounteth all our senses yea and the whole order of nature to conclude because that it being divine and heavenly cannot be perceived nor apprehended but by faith We beleeve as was said before that as well in the Supper as Artic. 37. in Baptisme God doth in deed that is truly and effectually give whatsoever he doth there sacramentally represent and therefore with the signes we joyne the true profession and fruition of that thing which is there offered unto us Therefore we affirme that they which doe bring pure faith as it were a certaine vessell unto the holy Supper of the Lord doe indeed receive that which there the signes doe witnesse namely that the body and bloud of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the body Also out of the 38. Art a little after the beginning And also that that bread and wine which is given us in the Supper is indeed made unto us spirituall nourishment in as much as they doe offer unto our eies to behold that the flesh of Christ is our meate and that his bloud is our drinke Therefore we reject all those phantasticall heads which doe refuse these fignes and tokens seeing that Christ our Lord hath said This is my body and This cup is my bloud Out of the ENGLISH Confession VVE say that Eucharistia that is to say the Supper of the Artic. 12. Lord is a Sacrament that is an evident Representation of the body and blood of Christ wherein is set as it were before our eyes the death of Christ and his Resurrection and whatsoever he did whilest he was in his mortall body to the end we may give him thankes for his death and for our deliverance and that by the often receiving of this Sacrament we may daily renue the remembrance thereof to the intent we being fed with the body and blood of Christ may be brought into the hope of the Resurrection and of everlasting life and may most assuredly beleeve that as our bodies be fed with bread and wine so our soules be fed with the body and blood of Christ To this Chrysost ad Eph. sâ—rm 3. cap. 1. Banquet we thinke the people of God ought to be earnestly bidden that they may all communicate among themselves and openly declare and testifie both the godly society which is among them and also the hope which they have in Christ Jesus For this cause if there had been
with mad gasings and foolish gaudies in the selfe same matter wherein the death of Christ ought diligently to be beaten into our hearts and wherein also the mysteries of our Redemption ought with all holinesse and reverence to be executed Besides where they say and sometime do perswade fooles that they are able by their Masses to distribute and apply unto mens commoditie all the merits of Christs death yea although many times the parties thinke nothing of the matter and understand full little what is done this is a mockerie a heathenish phansie and a very toie For it is our faith that applieth the death and crosse of Christ to our benefit and not the act of the Massing Priest Faith had in the Sacraments saith Augustine doth justifie and not the Sacraments And Origen saith Christ Ad Rom. cap 3. lib. 3. is the Priest the Propitiation and Sacrifice which propitiation cometh to every one by meane of faith And so by this reckoning we say that the sacraments of Christ without faith do not once profit those that be alive a great deale lesse doe they profit those that be dead Out of the Confession of BELGIA VVE beleeve and confesse that Iesus Christ our Lord Artic. 35. and Saviour hath instituted the holy Sacrament of his Supper that in it he might nourish and sustaine those whom he hath regenerated and engrafted into his family which is the Church But those which are regenerate have in them a double life the one carnall and temporall which they brought with them from their first nativitie the which is common unto all the other spirituall and heavenly bestowed upon them in their second nativitie which is wrought in them by the word of the Gospel in the union of the body of Christ the which is peculiar to the elect alone And as God hath appointed earthly and materiall bread fit and convenient for the preservation of this carnall life which even as the life it selfe is common unto all so for the conservation of that spirituall and heavenly life which is proper to the faithfull God hath sent lively bread which came downe from heaven even Iesus Christ who nourisheth and sustaineth the spirituall life of the faithfull if he be eaten that is applied and received by faith through the Spirit But to the intent that Christ might figurate and represent unto us this spirituall and heavenly bread he hath ordained visible and earthly bread and wine for the Sacrament of his body and blood whereby he testifieth that as truly as we doe receive and hold in our hands this signe eating the same with our mouthes whereby afterwards this our life is sustained so truly we doe by faith which is in stead of our soule hand and mouth receive the very body and true bloud of Christ our onely Saviour in our selves unto the conservation and cherishing of a spirituall life within us And it is most certaine that Christ not without good cause doth so carefully commend unto us this his Sacrament as one that doth indeed work that within us whatsoever he representeth unto us by these his holy signes although the manner it selfe beeing far above the reach of our capacitie cannot be comprehended of any because that all * Looke the 1. Observation upon this confession the operations of the holy Ghost are hidden and incomprehensible Neither shall we erre in saying that * Looke the 2. observation upon this confession that which is eaten is the very naturall body of Christ and that which is drunke is the very blood of Christ yet the instrument or meanes whereby we doe eate and drinke them is not a corporall mouth but even our soule and spirit and that by faith Christ therefore sitteth alwaies at the right hand of his Father in heaven and yet for all that doth not any thing the lesse communicate himselfe unto us by faith Furthermore this Supper is the spirituall table wherein Christ doth offer himselfe to us with all his benefits to be participated of us and bringeth to passe that in it we are partakers as well of himself as of the merit of his death and passion For he himselfe * Looke the 3. observat upon this confession by the eating of his flesh doth nourish strengthen and comfort our miserable afflicted and comfortlesse soule and in like manner by the drinking of his blood doth refresh and sustaine the same Moreover * Looke the 4. Observat although the signes be coupled with the things signified yet both of them are not received of all For an evill man verily receiveth the Sacrament unto his owne condemnation but the thing or truth of the Sacrament he receiveth not As for example Judas and Simon Magus doth of them did receive the Sacramentall signe but as for Christ himselfe signified thereby they received him not For Christ is communicated to the faithfull only Last of all we with great humilitie and reverence doe communicate the holy Sacrament in that assembly of Gods people celebrating the memoriall of our Saviour Christs death with thankesgiving and making there a publike confession of Christian faith and religion No man therefore ought to present himselfe at this holy Supper which hath not first examined himselfe lest that eating this bread and drinking of this cup he doe not eate and drinke his owne damnation Moreover by the use of this Sacrament a most ardent love is kindled within us both towards God himselfe and also towards our neighbour Therefore here we doe worthily reject as a meere prophanation all the toies and damnable devises of men which they have presumed to adde and mingle with the Sacraments affirming that all the godly are content with that onely order and rite which Christ and his Apostles have delivered unto us and that they ought to speake of these mysteries after the same manner as the Apostles have spoken before Out of the Confession of AUSPURGE The second Article out of the Edition of Wirtemberge Anno. 1531. TOuching the Supper of the Lord they teach that the body and blood of Christ are there present * Looke the 1. observation upon this confession indeed and are distributed to those that eate of the Lords Supper and they condemne those that teach otherwise The same tenth Article in the Edition newly corrected Anno. 1540. is thus set down TOuching the Supper of the Lord they teach that together with the bread and the wine the body and blood of Christ are truly exhibited to them that eate of the Lords Supper Hitherto also pertaineth the first Article of the abuses which are changed in the outward rites and ceremonies This Article is of the Masse OVr Churches are wrongfully accused to have abolished the Masse For the * Looke the 2. Observat Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here
intercession of Christ the high Priest Thirdly Christ in the institution of the Lords Supper doth not command the Priests to offer for others either quicke or dead upon what ground then or authoritie was this worship ordained in the Church as an offering for sins without any commandement of God But that is yet more grosse and far from all reason that the Masse should be applied to deliver the soules of such as are dead For the Masse was ordained for a remembrance that is that such as received the Supper of the Lord should stirre up and confirme their faith and comfort their distressed consciences with the remembrance of Christs benefits Neither is the Masse a satisfaction for the punishment but it was instituted for the remission of the fault to wit not that it should bee a satisfaction for the fault but that it might be a Sacrament by the use whereof we might be put in minde of the benefit of Christ and the forgivenesse of the fault Seeing therefore that the applying of the Supper of the Lord for the deliverance of the dead is received without warrant of Scripture yea quite contrarie to Scripture it is to be condemned as a new and ungodly worship or service Fourthly a * Looke the 3. observat upon this confession Ceremonie in the new covenant without faith meriteth nothing neither for him that useth it nor for others For it is a dead work according to the saying of Christ The true worshippers shall worship the Father in spirit and truth The same doth the 11. Chap. to the Heb. throughout prove By faith Abel offered a better offering unto God Also without faith it is impossible to please God Therefore the Masse doth not merit remission of the fault or of the punishment even for the workes sake performed This reason doth evidently overthrow the merit as they call it which ariseth of the very worke that is done Fifthly the applying of the benefit of Christ is by a mans own faith as Paul witnesseth Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood and this applying is made freely And therefore it is not made by another mans work nor for another mans worke For when we use the Sacrament this application is made by our own work and by our own faith and not by another mans work For surely if we could have no remission but by applying of of Masses it should be very uncertain and our faith and trust should be transferred from Christ unto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is wholly condemned These arguments with sundry other do witnes for us that the opinion of the merit and applying of the Masse for the quick and the dead was for good causes misliked and reproved Now if we would stand to consider how far this error is spread in the Church how the number of Masses increased and how through this sacrifice forgivenes both of the fault and of the punishment is promised to the quick and the dead it will appear that the Church is disfigured with shameful blots by this prophanation There never fel out a waightier cause in the Church O noble Emperour or more worthy for good learned men to debate of it is the duty of all the godly with most fervent prayers to crave at Gods hand that the Church might be delivered from these foule enormities All Kings and Bishops must with all their might endevour that this whole matter may be rightly laid forth and the Church purged Sixtly the institution of a Sacrament is contrary to that abuse For there is not a word set downe of any oblation for the sinnes of the quick and the dead but a commandement to receive the body and bloud of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the history as it were in a shew as they dreame that are the Patrons of merit by reason of the work wrought but it signifieth by faith to remember the promise and benefit to comfort the conscience and to render thanks for so great a blessing For the principall cause of the institution was that our faith might then be stirred up and exercised when we doe receive this pledge of Gods grace Besides the institution ordaineth that there should be a communication that is that the Ministers of the Church should give unto others the body and blood of the Lord. And this order was observed in the Primitive Church Saint Paul is witnesse to the Corinths when as he commandeth That one should stay for another that there might be a common partaking of the Sacrament Now that the abuses of the private Masse be discovered for as much as they all for the most part were used for the application for the sinnes of other men and doe not agree with the institution of Christ therefore they are left off in our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches * Looke the 4. Observat upon this confession do consecrate themselves and give unto others the Sacrament of the body and bloud of Christ and this kind of Masse is used every * Looke the 5. observation upon this confession holy day and other daies also if any be desirous to use the Sacrament Yet none are admitted to the communion except they be first tried and examined We adjoyne moreover godly Sermons according as Christ commanded that there should be Sermons when this Ceremonie is used And in such Sermons men are both taught diligently in other Articles and Precepts of the Gospel and also put in minde for what use the Sacrament was instituted to wit not that this Ceremonie could merit for them remission of sinnes by the worke done but that the Sacrament is a testimony and a pledge whereby Christ witnesseth unto us that he performeth his promises And in our Sermons as men are taught diligently concerning other articles and precepts of the Gospel so are they also put in minde for what use the Sacraments were instituted to wit not that the ceremonie should merit remission of sins by the bare work wrought but that the Sacrament should be a testimonie and a pledge whereby Christ doth testifie that he performeth his promise and that his promises pertaine unto us that Christ giveth us his body to testifie that he is effectuall in us as in his members and his blood for a witnesse unto us that we are washed with his blood The Sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie doe beleeve that remission of sinnes is given them indeed and are thankfull unto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans worke but by every mans owne
merit of Christ applied but that it is a worke and fruit of charitie toward our neighbour by which worke we doe testifie our faith and obedience which we owe unto God Now where faith is there Christ alone is acknowledged to be the purger of sinnes Therefore seeing that almes doth testifie after their manner that Christ doth dwell in the godly it doth also testifie that they have remission of sinnes For except almes be a worke of charitie which may beare witnesse to faith in Christ it is so farre from signifying that man hath remission of sins through Christ that it doth even stinke in the sight of God If I shall distribute saith Paul all my substance that it may be meat for the poore and shall not have love it profiteth me nothing Therefore we teach that good works must be done necessarily that God is to be invocated and that almes is to be given that we may testifie our faith and love and obey the calling of God But in true repentance we teach that we obtaine remission of sins onely for the Son of God our Lord Iesus Christ his sake through faith according to that which Peter saith To him doe all the Prophets beare witnesse that through his name every one that beleeveth in him doth receive remission of sins Of Canonicall houres CHAP. 27. AVgustine writeth in a certaine place that Ambrose the Bishop of Millane did ordaine that the assemblies of the Church should sing Psalmes whereby they might mutually comfort themselves whilest they looked for adversitie and stirre up themselves to beare the crosse lest the people saith he should pine away with the yrkesomnesse of mourning This singing because it was used in a tongue commonly known it had both a godly use and deserved great praise And by the Canonicall decree it appeareth that those houres which they call Canonicall were an appointment of certaine times wherein the whole holy Scripture should be publikely over-run every yeere as in the schooles there be certaine hours appointed for interpreting of authors Such a distribution of houres was peradventure not unprofitable for that time and in it selfe it is not a thing to be condemned But to appoint a speciall kinde of priests to chaunt but those Canonicall hours and to sing them in a strange tongue which commonly is not known to the Church or is not our countrey tongue and that in some place in the night and in the day time without any intermission new singers very often taking one anothers course and to make hereof a worship not to this end that by patience and the comfort of the Scripture we might have hope as Paul saith but that by the merit of this worke a man might mitigate the wrath of God and purge the sinnes of men before God this is it that is contrary to the meaning of that Church which is indeed Catholique 1 Cor. 14. When ye come together according as every one of you hath a Psalme or hath doctrine or hath a tongue or hath revelation or hath interpretation let all things be done unto edifying Hierome upon the Epist to the Ephes Chap. 5. saith Singing and making melody to the Lord in your hearts Let young men heare these things let them heare whose office it is to sing in the Church that we must sing to God not with the voice but with the heart and that the threat and the iawes are not to be greased with some sweet liquor as they use to doe that play in Tragedies c. Now that which was spoken touching the use of a tongue that is commonly knowne it must be understood not only of the singing of Psalmes but also of all the parts of Ecclesiasticall ministerie For as Sermons and prayers are to be made in a well knowne tongue to the Church so also must the Sacraments be dispensed in a speech that is knowne For although it be lawfull at some time to use a strange tongue by reason of the learned yet the consent of the Catholike Church doth require this that the necessarie ministeries of the Church be executed in our countrey speech 1 Cor. 14. I had rather in the Church to speake five words with my understanding that I may also instruct others then ten thousand words in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many parts within one Citie and Diocesse there be people of divers languages mingled together having under one faith divers rites and customes we doe straitly command that the Bishops of such Cities or Diocesses doe provide fit men who according to the diversitie of ceremonies and language may execute among them the divine duties and minister the Ecclesiasticall Sacraments instructing them both by the word and by their example Therefore they are to be said to doe godly and Catholikely who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may understand that which is said read or sung and the spirit may receive fruit thereby to comfort the minde and to confirme the faith and to stirre up love Out of the Confession of SVEVELAND Of the singing and prayers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not winke at that offending of God which might be committed under a colour of his service then which nothing can offend him more grievously our Ministers have condemned the most of those things which were used in the singings and prayers of Ecclesiasticall men For it is too too manifest that these have degenerated from the first appointment and use of the Fathers For no man which understandeth the writings of the ancient Fathers is ignorant of this that it was a custome among them wisely to rehearse also to expound a few Psalmes with some Chapter of the Scripture whereas now adaies many Psalmes are chaunted for the most part without understanding and of the reading of the Scripture there be onely the beginnings of Chapters left unto us and innumerable things are taken up one after another which serve rather for superstition then for godlinesse Therefore our Ministers did first of all detest this that many things which were contrary to the Scriptures are mingled with holy prayers and songs as that those things are attributed to Saints which are proper to Christ alone namely to free us from sinne and other discommodities and not so much to obtaine as to give us the favour of God and all kinde of good things Secondly because they are increased so infinitely that they cannot be sung or rehearsed with an attentive minde Now it is nothing but a mocking of God whatsoever we doe in his service without understanding Lastly because that these things also were made meritorious works and to be sold for no small price that we may say nothing hereof that against the expresse commandement of the holy Ghost all things are there said and sung in that tongue which not
is she appointeth at what times and where the Church shall come together For this civill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they joyne superstitious opinions unto traditions and by superstition multiply traditions out of measure Of this there hath been complaint made in the Church not onely by late Writers as Gerson and others but also Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christ and Paul doe so often speake of traditions and admonish the Church to judge wisely of traditions There was a common opinion not of the common sort alone but also of the Teachers in the Church that the difference of meats and such like works which the Ecclâ—siasticall traditions doe command are services of God which deserve remission of sinnes Also that such kindes of worship are Christian righteousnesse and as necessary as the Leviticall ceremonies in the Old Testament ever were and that they cannot be omitted without sinne no not then when they might be omitted without danger of giving offence These perswasions have brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sins are forgiven freely by Christ This benefit of Christ is transferred unto the worke of man And by reason of this opinion traditions were especially encreased because that these works were supposed to deserve remission of sins to be satisfactions and to be Christian righteousnesse Moreover for this cause especially doth Saint Paul so often and so earnestly give us warning to beware of traditions lest that Christs benefit should be transferred to traditions lest the glory of Christ should be obscured lest that true and found comfort should be withheld from mens consciences and in a word lest that faith that is trust of the mercie of Christ should be quite smothered These dangers Saint Paul would have avoided For it is greatly needfull that the pure doctrin of the benefit of Christ of the righteousnesse of faith and of the comfort of consciences should be continued in the Church Secondly these traditions have obscured the Commandements of God for this kinde of schooling was thought to be spirituall and the righteousnesse of a Christian man Yea the traditions of men were set aloft above the commandements of God All Christianitie was placed in the observation of certaine festivall dayes rites fasts and forme of apparell These beggerly rudiments carried goodly titles namely that they were the spirituall life and the perfection of a Christian In the meane while the commandements of God touching every calling were of small estimation that the Father brought up his children that the Mother bare them that the Prince governed the Common-wealth these works were little set by They were not taken to be any service of God The mindes of many stood in a continuall mamering whether marriage magistracie and such like functions of a civill life did please God or no. And this doubtfulnesse did trouble many very much Many forsaking their callings leaving the Common-wealth did shut up themselves in Monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sins Thirdly the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though never so diligent did ever observe them all especially for that the number of them was infinite Gerson writeth That many fell into desperation some murthered themselves because they perceived well that they could not observe the traditions And all this while they never heard one comfortable word of grace and of the righteousnesse of faith We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in generall doth properly belong to the 17. Section next following but for as much as here is intreated of daies meats fasts it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars traditions and seeke out qualifications of them for the unburdening of mens consciences but even they cannot satisfie themselves nor winde themselves out and sometimes also their very interpretations themselves doe snare mens consciences The Schooles also and Pulpits were so busied in numbring up the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of Hope of the excellencie of civill affairs or of the comfort of mens consciences in sore tentations Wherefore many good men have oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleave fast unto the traditions it was necessary to admonish the Churches what they were to judge of traditions to free godly mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not goe about to weaken the authoritie of Ecclesiasticall power we detract nothing from the * Looke the 3 4 Observ upon this confession in the 11. Sect. dignitie of Bishops we doe not disturbe the good order of the Church Traditions rightly taken are better liked but we reprove those Iewish opinions onely Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or cannot be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondly touching other ceremonies which are in their owne nature things indifferent as Fasts Festivall daies difference of apparell and the like we must know that such observations doe neither merit remission of sinnes neither yet are they the righteousnesse or perfection of a Christian but that they are things indifferent which where is no danger of giving offence may well be omitted This judgement of ours hath these evident and cleere testimonies in the Gospel to the end that it may admonish the Church that the Gospel be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnesse peace and ioy in the holy Ghost Here Paul teacheth plainly that a Christians righteousnesse is the spirituall motions of the heart and not the outward observation of meates and daies c. Coloss 2. Let no man iudge you in meat drinke or a part of a holyday He forbiddeth that their consciences should be judged that is that their consciences should be condemned in the use of such things but will have them counted altogether indifferent things and such as pertaine not to the righteousnesse of the Gospel Then there followeth a long and a
weightie speech both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paul speaketh namely of both kindes denying them to be the righteousnesse of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not Matt. 15. All that entereth into the mouth defileth not the man And in that place Christ excuseth his Disciples that had broken a tradition that was in use among them and he addeth a notable saying They worship me in vaine with the commandements of men He denieth mans precepts to be true duties availeable unto righteousnesse before God Wherefore they are not the righteousnesse of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfully the services invented by man have multiplied and increased in the Church unto this day The Monks did daily heape up ceremonies both with new superstitions and also with new waies to bring in money And these trifles were thought to be the chiefest worship of God and the greatest godlinesse whereas Christ doth by a most grave and weightie Oracle forbid that such ceremonies should be accounted for services of God For he doth not forbid the appointing of traditions unto a civill end and use that is for good orders sake but he denieth that any such be any worship of God in saying In vaine doe they worship me And he teacheth that true worships be workes commanded of God as feare faith love patience chastitie walking in ones calling doing of ones dutie c. Acts 15. Peter saith Why doe ye tempt God laying a yoke on the Disciples necke which neither we nor our Fathers were able to beare but by the grace of our Lord Jesus Christ we beleeve to be saved as doe also they Here Peter sheweth that remission of sinnes and salvation cometh to us by Christ and not by the rites of Moses or the law and doth also give us to understand that such doe grievously sinne which doe burden mens consciences with such ordinances For it is no slight reproofe when he saith Why tempt ye God And 1 Tim. 4. He termeth the forbidding of of meats mariages and such like traditions doctrines of Devils But why doth he use such a sharpe speech His meaning was not that there should be no ordinances at all or that no differences of places and times should be observed but then he accounteth them to be doctrines of Devils when as the benefit of Christ is attributed unto them when they are reputed for righteousnesse and for necessarie services of God when an opinion of necessitie is fastened to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would have to be diligently avoided and for that cause they cry out so often and so earnestly against traditions And it is a wonder that the patrons of such superstitious opinions about traditions are no whit moved with such thundering speeches Now as for us we teach that those traditions are not to bee condemned which command nothing against the laws of God and have a civill use and end namely such as are ordained to this end that things might be done orderly in the Church Of which sort are the traditions about holy dayes the Lords day the Nativitie Passeover and the rest also about the holy readings and lessons and such like Now all rites of this kinde we retaine very willingly in our Churches And yet the Church is taught to know what to thinke of such customes to wit that they doe not merit remission of sinnes that they are not the righteousnesse of a Christian nor necessary duties unto Christian righteousnesse but indifferent things which a man may omit where there is no danger of giving offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that old torture and racking And yet it bringeth great commendation to traditions because it sheweth the true use of them All modest men will more willingly obey the traditions after they understand that their consciences are set free from danger in private and that they must so far obey as that the common peace be not disturbed nor the weake ones hurt Againe this interpretation doth defend and preserve publique good manners and discipline because it commandeth to avoid offences Also to observe publike holy dayes the meetings in the Churches readings c. doe serve for examples and to accustome the youth and the common sort thereto Therefore such ordinances are not to be broken but rather with common care and travell to be furthered These be the true and meet commendations of traditions which no doubt doe greatly stirre up such as are godly and staied to love defend and adorne the publike orders The Gospel teacheth to thinke reverently not onely of other civill laws and orders but also of Ecclesiasticall and seeketh the true use of them Yet notwithstanding it appointeth degrees and will have the doctrine touching Christ and things that are heavenly and everlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not unknowne to the Fathers For Augustine saith This whole kinde of things hath free observations and to this purpose he discourseth at large Irenaeus saith The disagreement in fasting doth not break off the agreement in faith The Tripartite history gathereth together many examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles mind to prescribe any thing touching holy dayes but to preach godlinesse and a good conversation But in so manifest a matter it is needles to heape up many testimonies But our adversaries doe here make great outcries That by this doctrine publike discipline and order is overthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Jovinians surmise These slanders we have partly refuted already there is no confusion or anarchie brought in nor the publique discipline overthrowne when as we teach that traditions which have a civill end and use ought to be observed And we teach also that offences must be foreseene and avoided But touching mortification we answer thus True and unfeigned mortification is to beare the crosse to indure dangers troubles and afflictions This kind of obedience is the worship of God and a spirituall worke as the Psalme teacheth A sacrifice to God is a troubled spirit c. We teach moreover that another kinde of exercise is necessarie It is the dutie of every Christian to bridle his flesh even by bodily discipline labours temperancie meditation of heavenly things and such other exercises fit for his age The neerest and proper end whereof must be this that fulnesse and idlenesse doe not pricke him forward to sinne and
without commandement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaying of dogs sacrifices offered at Lampsacum to Priapus and such like monstrous worship should not please God Whether hath mans foolehardinesse rushed not onely amongst the Ethnicks in feigning worships but also among the Popish rout in devising eft-soons new and foolish ceremonies in prayer to the dead in the worshipping of Saints and in the babling of Monks Here therefore let us be watchfull and not suffer lawes to be thrust upon the Churches which prescribe workes without the commadement of God as Gods worship and mans righteousnesse And whereas all our adversaries even they that speake most modestly doe tie this opinion of worship unto those workes let us know that it is a good work to withstand them and by violating such traditions to shew a patterne by which the godly may know what to judge of them As Euscbius writeth of Attalus That he was commanded by God to speake unto a certaine man which eat nothing but bread salt and water that he would use common meat lest hee should bring others into error Moreover this second errour which maketh these workes to bee the worship of God brake farther For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies and did thinke that there should be some such rites in the New Testament and that they are the worship of God or things whereby God will be honoured yea and that they are righteousnesse And for that cause they gave authoritie to the Bishops to ordaine such rites and such services This Pharisaicall errour Christ and his Apostles noted who taught that the worship of the New Testament is repentance the feare of God faith and the workes of the Ten Commandements as Paul saith The kingdome of God is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost For he that in these serveth Christ pleaseth God and is approved of men The Monks fained themselves to be Nazarites The Masse Priests that sacrifice for the dead would have men thinke that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monks and the Priests mercenarie Masses have no word of God for them yea there are many fond opinions mingled with them which of necessitie must be reproved in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like unto other humane governments For they surmise that it is a kingdome wherein the Bishops as if they were Kings have power to make new laws that are besides the Gospel and that they must of necessitie be obeyed even as the Princes laws must necessarily be obeyed especially seeing this life of man cannot be without traditions And this opinion of the necessitie of these things hath stirred up contentions whilest every one defendeth his owne rites invented by man as simply necessarie But Christ and his Apostles teach that such rites set forth without Gods Commandements are not to be taken for things necessary Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given is not to be received Hitherto belongeth the saying of Paul Let no man iudge you in meate and drinke and entercourse of holy daies c. For to judge signifieth to binde the consciences and to condemne them that doe not obey Againe Gal. 5. Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions or to approve them Now some man may aske whether we would have this life of man to be without order and rites No surely But we teach that the true Pastors of the churches may ordain publike rites in their Churches but so as it be only for an end belonging to the body that is for good orders sake to wit such rites as availe for the instruction of the people As for example set daies set lessons and such like and that without any superstition and opinion of necessitie as hath been said before so that it may not be counted any sin to violate any of these ordinances so it be not with giving offence But if so be that they be broken with offence there where the Churches are well ordered and there is no error in doctrine let him that in such place breaketh them know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministery This reason doth sufficiently warrant the authority of profitable traditions and layeth no snare on mens consciences So the Church in the beginning of it ordained set dayes as the Lords day the day of Christs nativitie Easter Pentecost c. Neither did the Church dispence with the morall precepts but Gods own authoritie abrogated the ceremonies of Moses law And yet it was meet that the people should know when to come together to the hearing of the Gospel and unto the ceremonies which Christ did ordain And for that cause certain dayes were appointed to that use without any such opinions as were above mentioned And the general equity abideth still in the morall law that at certain times we should come together to these godly exercises but the special day which was but a ceremonie is free Wherupon the Apostles retained not the seventh day but did rather take the first day of the week for that use that by it they might admonish the godly both of their libertie and of Christs resurrection * Looke the 4. Observat The things objected against this may easily be taken away The Apostles decree touching things offered to Idols and fornication was moral and perpetuall but in that which they added touching bloud and that which was strangled they had regard of offence giving at that time For it was an use even before the Apostles time that such as then were conquered by the Iews should abstain from bloud things strangled The Apostles therefore have laid no new thing upon those that were joyned unto their fellowship but as yet they kept the old usuall rite which was pleasing both to the godly Iews and such as joyned with them in the society of Christ As for that which Christ saith I have yet many things to say unto you doubtlesse he meant not those foolish ceremonies that the Popes have brought in nor that any new articles of faith but a farther illumination of that Gospel which he had already delivered And therefore afterward he addeth touching the office of the holy Ghost that he should not bring any other kind of doctrine but should enlighten the minds of the Apostles that they should understand the Gospel touching the will of God which before had been taught Therefore he saith Ioh. 14. He shall teach you
instructed we will at all times obey God and his holy word most thankfully Out of the Confession of BOHEMIA Of the civill power or civill Magistrate CHAP. 16. FVrthermore it is taught out of the holy Scripture that the civill Magistrate is the ordinance of God and appointed by God who both taketh his originall from God and by the effectuall power of his presence and continuall aide is maintained to governe the people in those things which appertaine to the life of this body here upon earth whereby also he is distinguished from that spirituall state whereof is that worthy sentence of Paul There is no power but of God and the power that is is ordained Rom. 13. of God Then according to these points all they that being indued with this authoritie doe beare publique offices of what kinde soever they be being in the degree of Magistrates necessarily must know acknowledge and remember this that they are Gods deputies and in his stead and that God is the Soveraigne Lord and King even of them all as well as of other men to whom at length in the last day they must give an account of the degree wherein they were placed of their dominions and of the whole administration of their government whereof it is expressely written in the book of Wisdome and else-where And seeing they doe governe in stead of God upon earth and Sap. 6. are his Lieutenants it is meet that they frame themselves to the example of the superiour Lord by following and resembling him and by learning of him mercie and justice As touching these therefore such an instruction hath been delivered that they who are in authoritie ought to doe good unto others according to that which Christ saith They that are mightie are called gracious or Luk. 22. bounteous Lords and that in regard of their dutie they are especially bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons justice peace and all good things that are appertaining unto the time that they protect and defend their peaceable subjects their rights their goods their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the unjust violence of the Turks together with others that doe the like to succour and defend them and so to serve the Lord God herein that they beare not the sword in vain but valiantly couragiously and faithfully use the same to execute the will and works of God therewith Hereof in the holy Scripture such are called Gods and of Saint Paul the Ministers of God The Magistrate saith he is the Minister of God for thy good who Psal 8 2. Ioh. 10. Rom. 13. 1 Pet 2. is sent as Peter saith to take vengeance on those that doe evill and to give honour unto those that doe good But for as much as the Magistrate is not onely the power of God in that sort as the Scripture doth ascribe that title even to an heathen Magistrate as Christ said unto Pilate Thou couldest Ioh 19. have no power over mee unlesse it were given thee from above but the Christian Magistrate ought also to be a partaker and as it were Apoc. 1. and 19. 1 Tim. 6. Isa 49. a Minister of the power of the Lambe Iesus Christ whom God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had been heathen might come under the power of the Lambe and give their glory unto the Church Maâ—th 15. Luk. 13. and become nources thereof which then began to be fulfilled when they received Christian religion and made them nests under the tree of Mustard-seed which is faith Then for this cause the Christian Magistrate is peculiarly taught to be such a one that he should well use this glory and portion of his authoritie which he hath common with the Lambe and that he betray it not to Satan and to Antichrist unlesse he will be transformed into that beast and hideous Monster which carrieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holy Gospell make way for the trueth wheresoever be a defender of the Ministers and people of Christ suffer not so farre as in him lieth Idolatry or the tyrannie of Antichrist much lesse follow the same although he be driven to sustaine some harme therefore and so lay down his Crown before the Lambe and serve him together with the spirituall Kings and Priests of the holy Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second Psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Psal 2. Kings understand and be ye learned that iudge the earth serve the Lord with feare and reioyce unto him with trembling Hereupon it followeth and is concluded by force of argument namely that whosoever doth use in such sort as hath been said this ordinary power of God and of the Lamb with patience in their adversities as well on the right as on the left hand they shall receive for this thing and for their labour a large and infinite reward and blessing of God upon earth and also in the life to come through faith in Christ and contrariwise upon the wicked cruell and blood-thirstie that repent not shall come the pains of fearefull vengeance Psal 82. Sap 6. in this life and after this life everlasting torment Moreover the people also are taught of their dutie and by the word of God are effectually thereto inforced that all and every of them in all things so that they be not contrary unto God performe their obedience to the superiour power first to the Kings Majestie then to all Magistrates and such as are in authoritie in what charge soever they be placed whether they be of themselves good men or evil so also to all their Ministers and such as are sent with commission from them to reverence and honour them and yeeld unto them all things whatsoever by right are due unto them and performe and pay unto them honour tribute custome and such like whereunto they are bound But in things pertaining to mens soules to faith and eternall salvation of those the people is taught * Looke the a. observation that they ought to obey no man more then God but God onely and his holy word above all things and especially according to that which the Lord commandeth Give unto Cesar the things which are Cesars and unto God the things which Matth. 22. are Gods But if some should attempt to remove any from this Christian and true opinion they ought to follow the example of the Apostles who with a bold courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We
Obser 1. pag. 155. even of goodnesse are in no case to be so highly esteemed as those which are commanded of God Vnderstand this of those works which yet are not will-worship and devises of mans brain For such are wholly to be rejected as is also said of such a little after that are not of faith but contrary to faith Vpon the same By taking heed that they fall not into mortall sinne Looke the 2. Obser 2 pag. 157. observation upon the Saxonie Confession in the 4. Section Vpon the same First for this cause that is for divers causes whereof this is one Obser 3. pag. 157. Lest that the grace of faith which we have already c. Vpon the Confession of Auspurge THe Gospell bewrayeth our sinne These words seeme thus to be Obser 1. pag. 163. understood that the Gospell should bewray all kinde of sinne yet not properly and by it selfe For the proper difference betweene the law and the Gospell is to be held fast to wit that the Gospell doth properly reprove the sinne of infidelitie and by an accident all other sins also but the law doth properly reprove all sins whatsoever are committed against it Vpon the same And deserveth reward Touching the word of meriting or deserving Obser 2 pag. 169. which this Confession useth oft in this Section Looke before in the 8. Sect. the 7. observation upon this same Confession and looke the 1. observation upon the Confession of Wirtemberge in this Section And againe after in the 16. Section the 1. observation on this Confession Vpon the same Living in mortall sinne Looke before in the 4. Sect. the 2. observation Obser 3. pag. 167. upon the Confession of Saxonie Nor the righteousnesse of works Looke before in the 4. Section Obser 4. pag. 167. the 1. observation upon the Confession of Saxonie Vpon the same And like as the preaching of repentance in generall so the promise Obser 5. pag. 169. of grace Generall that is offered to all sorts of men indefinitely as well to one as to another without difference of countrey sexe place time or age But we cannot conceive how repentance and the promise of grace can be said to be preached universally to every nation much lesse to all men particularly for as much as experience doth plainly prove that to be untrue Vpon the same Here needeth no disputation of predestination Even as we doe Obser 6. pag. 169. abhorre curious disputations that is such as passe the bounds of Gods word touching predestination of which sort we take these words to be meant as most dangerous matters for grievous fals so we affirme that whatsoever the holy Ghost doth teach touching this point in the holy Scriptures is warily and wisely to be propounded and beleeved in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both old and new did and among the rest Master Luther himselfe in his booke de servo arbitrio and else-where Vpon the same That they be necessary We take them to be necessary because Observ 7. page 173. they doe necessarily follow the true faith whereby we are justified not that they concurre unto the working of our justification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not justifie but onely in as much as it doth apprehend and lay hold on Christ our righteousnesse Vpon the same Albeit that men by their owne strength be able to doe outward Observ 8. page 175. honest deeds c. Looke in the 4. Sect. the 3. observation upon this Confession Vpon the same Moreover nature by it selfe is weake Without Christ and without Observ 9. page 175. regeneration the nature of man can doe nothing but sin For God by his grace doth create the habilitie of thinking willing and doing well not helping the old man in that he wanteth but by little and little abolishing it According to that saying When we were dead in sins c. Ephes 2. But touching the weaknesse of our nature looke that which was said in the 1. observation upon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after this fall Here also Obser 1. pag. 181. looke in the 4. Sect. the 1. observ upon the Confession of Bohemia and the 3. upon the Confession of Auspurge Vpon the same Therefore although men by the naturall strength Looke here Obser 2. pag. 190. againe the 1. observation upon the Confession of Bohemia in the 4. Section and also the 9. observation upon the Confession of Auspurge in this same Section Vpon the Confession of Wirtemberge VVE teach that good works are necessarily to be done and doe Obser 1. pag. 198. deserve c. That is obtaine and that as it is well added by and by after by the free mercy and goodnesse of God Touching which point looke the 7. observ upon the Confession of Auspurge in the 8. Sect. the 2. observ upon the same Confession in this Sect. Also touching the necessitie of good works looke the 7. observ upon the same Confession in this selfe same Section IN THE TENTH SECTION Vpon the latter Confession of Helvetia ANd no marvell if it erre How and in what respect the visible Obser 1. pag. 206. Church considered universally is said to erre it is afterward declared more fully in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the brethren in Bohemia did Obser 1. pag. 213. themselves expound thus unto us in their letters to wit that they speake here of the notes of the visible Church which are all joyntly to be considered that looke where both the errours of Idolaters and heretikes and impietie of life doe openly overflow there it cannot safely 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 onely knowne to God be there hid and therefore that there is a Church even in Poperie as it were overwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery never was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith Observ 2. page 214. may be lost we have declared before in the fourth Section in the first observation of the Confession of Saxonie and elsewhere Vpon the same By Ecclesiasticall punishment which is commonly called c. We Observ 3. page 215. take this to be so meant as that notwithstanding every Church hath her libertie left unto her what way to exercise such discipline as is before said in the first observation upon this same confession in the 8. Section As for this
suffered contradiction of sinners that he was wounded and plagued for our transgressions that he being the cleane innocent Lambe of God was damned in the Deut. 21. Gal. 3. presence of an earthly Iudge that we should be absolved before the tribunall seat of our God that he suffered not onely the cruell death of the Crosse which was accursed by the sentence of God but also that he suffered for a season the wrath of his Father which sinners had deserved But yet we avow that he remained the onely welbeloved and blessed Sonne of the Father even in Heb. 10. 1. the midst of his anguish and torment which he suffered in body and soule to make the full satisfaction for the sins of the people After the which we confesse and avow that there remaineth no other sacrifice for sinne which if any affirme we nothing doubt to avow that they are blasphemous against Christs death and the everlasting purgation and satisfaction purchased to us by the same Resurrection VVE undoubtedly beleeve that insomuch as it was impossible that the dolours of death should retaine in bondage Acts 2. 3. Rom. 6. the Author of life that our Lord Iesus crucified dead and buried who descended into hell did rise againe for our justification and destroying of him who was the author of death brought life againe to us that were subject to death and to the bondage of Matth. 28. Matth. 27. Ioh. 20. â—1 same we know that his resurrection was confirmed by the testimonie of his very enemies by the resurrection of the dead whose sepulchers did open and they did arise and appeared to many within the Citie of Ierusalem It was also confirmed by the testimonie of his Angels and by the senses and judgements of his Apostles and others who had conversation and did eate and drink with him after his resurrection Ascension VVE nothing doubt but the selfe same body which was born Acts 1. Matth. 1â— of the virgin was crucified dead and buried that it did rise againe and ascend into the heavens for the accomplishment of all things where in our names and for our comfort he hath received all power in heaven and earth where he sitteth at the right hand of the Father crowned in his kingdome Advocate 1 Iohn 2. 1 Tim. 2. Psal 110. and onely Mediatour for us Which glory honour and prerogative he alone amongst the brethren shall possesse till that all his enemies be made his footstoole As that we undoubtedly beleeve there shall be a finall judgement to the execution whereof we certainly beleeve that the same our Lord Iesus shall visibly returne even as he was seene to ascend And then we firmly beleeve that the time of refreshing and restitution of all things shall come in so much that those that from the beginning have suffered violence injury and wrong for righteousnesse sake shall inherite that blessed immortalitie promised Apoc. 20. Esa 66. from the beginning but contrariwise the stubborne inobedient cruell oppressors filthy persons Idolaters and all sorts of unfaithfull shall be cast into the dungeon of utter darknesse where their worme shall not die neither yet the fire shall be extinguished The remembrance of which day and of the judgement to be executed in the same is not onely to us a bridle wherby our carnall lusts are refrained but also such inestimable comfort that neither may the threatning of worldly Princes neither yet the feare of temporall death and present danger move us to renounce and forsake the blessed societie which we the members have with our head and onely Mediatour Christ Iesus Whom Esa 1. Col. 1. Heb. 9. 10. we confesse and avow to be the Messias promised the onely head of his Church our just Law-giver our onely high Priest Advocate and Mediatour In which honours and office if man or Angel presume to intrude themselves we utterly detest and abhorre them as blasphemous to our Soveraign and supreame governour Christ Iesus Faith in the holy Ghost THis faith and the assurance of the same proceedeth not Matth. 16. Iohn 14. 15. 19. from flesh and blood that is to say from no naturall powers within us but in the inspiration of the holy Ghost whom we confesse God equall with the Father and with the Sonne who sanctifieth us and bringeth us into all veritie by his own operation without whom we should remain for ever enemies to God and ignorant of his Sonne Christ Iesus For of nature we are so dead so blinde and so perverse that neither can we feele when we are pricked see the light when it shineth nor assent to the will of God when it is revealed unlesse the spirit of the Lord quicken that which is dead remove the darknes from our minds and bow our stubborne hearts to the obedience of his blessed wil. And so as we confesse that God the Father created us when we were not as his Sonne our Lord Iesus redeemed us when we were enemies to him so also do we confesse that the holy Ghost doth sanctifie and regenerate us without all respect of any merit proceeding from us be it before or be it after our regeneration To speake this one thing yet in more plain words as we willingly Rom. 5. spoile our selves of all honour and glory of our owne creation and redemption so doe we also of our regeneration and sanctification for of our selves we are not sufficient to thinke one good thought but he who hath begunne the worke in us is onely he that continueth in us the same to the praise and glory of his undeserved grace 2. Cor. 3. The cause of good workes SO that the cause of good workes we confesse to be not our Iohn 13. Ephes 2. free will but the spirit of our Lord Iesus who dwelling in our hearts by true faith bringeth forth such good workes as God hath prepared for us to walke in For this we most boldly affirme that it is blasphemie to say that Christ abideth in the hearts of such as in whom there is no spirit of sanctification And therefore we feare not to affirme that murderers oppressors cruell persecutors adulterers whoremongers filthy persons Idolaters drunkards theeves and all workers of iniquitie have neither true faith neither any portion of the spirit of the Lord Iesus so long as obstinately they continue in their wickednesse For how soone that ever the spirit of the Lord Iesus which Gods elect children receive by true faith taketh possession in the heart of every man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loved and beginneth to love that which before he hated And from thence cometh that continuall battell which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to Gal. 5. the owne corruption lusteth for things pleasing and delectable unto it selfe grudgeth in adversitie is lifted up in prosperitie and at every
the determination and commandement that it giveth by the plain word of God so soone doe we reverence and embrace the same But if men under the name of a Councel pretend to forge unto us new Articles of our faith or to make constitutions repugning to the word of God then utterly we must refuse the same as the doctrine of Devils which draweth our soules from the voice of our onely God to follow the doctrine and constitutions of men The 1 Tim 4. cause then why that generall Councels came together was neither to make any perpetual law which God before had not made neither yet to forge new Articles of our beliefe neither to give the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holy wil expressed in his word But the cause of Councels we mean of such as merit the name of Councels was partly for confutation of heresies for giving publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by any opinion of prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of generall Councels The other was for good pollicie and order to be constitute observed in the Church wherein as in the house of God it becometh all things to be done decently and in order Not that we think that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather suffer superstition then that they edifie the Church using the same Of the Sacraments AS the fathers under the law besides the veritie of the sacrifices had two chief Sacraments to wit Circumcision the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospel have two chiefe Sacraments only instituted by the Lord Iesus and commanded to be used of all those that wil be reputed members of his body to wit Baptisme and the Supper or Table of the Lord Iesus called the communion of his bodie and his blood And these Sacraments as well of the Old as of the New Testament now instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his promise and of that most blessed conjunction union and societie which the Elect have with their head Christ Iesus And thus we utterly damne the vanitie of those that affirme Sacraments to be nothing else but the naked and bare signes No we assuredly beleeve that by baptisme we are ingrafted into Christ Iesus to be made partakers of his justice by which our sins are covered and remitted And also that in the Supper rightly used Christ Iesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any transubstantiation of the bread in Christs naturall body and of wine in his naturall blood as the Papists have perniciously taught and damnably beleeved but this union and conjunction which we have with the body and blood of Christ Iesus in the right use of the Sacrament is wrought by the operation of the holy Ghost who by true faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the body and blood of Christ Iesus which was once broken and shed for us which now is in heaven and appeareth in the presence of his Father for us and notwithstanding the farre distance of place which is betwixt his body now glorified in heaven and us now mortall in this earth yet we must assuredly beleeve that the bread which we breake is the communion of Christs body and the cup which we blesse is the communion of his blood so that we confesse and undoubtedly beleeve that the faithfull in the right use of the Lords Table doe so eate the body and drink the blood of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godhead giveth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doth Christ Iesus his flesh and blood eaten and drunken by us give unto vs the same prerogatives Which albeit we confesse are neither given unto us at this time onely neither yet by the proper power and vertue of the Sacrament onely yet we affirme that the faithfull in the right use of the Lords Table have such conjunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the very instant action of the Supper yet shall it after bring fruit forth as lively seed sowne in good ground For the holy spirit which can never be divided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruit of that mysticall action but all this we say cometh of true faith which apprehendeth Christ Iesus who onely maketh his Sacraments effectuall unto us And therefore whosoever slandereth us as that we affirme or beleeve Sacraments to be onely naked and bare signes doth injury unto us and speaketh against the manifest truth But this liberally and frankly we confesse that we make distinction betwixt Christ Iesus in his eternall substance and betwixt the elements in the sacramentall signes So that we wil neither worship the signes in place of that which is signified by them neither yet doe we despise and interpret them as unprofitable and vaine but do use them with all reveverence examining our selves diligently before that so we doe Because we are assured by the mouth of the Apostle that such as eate of that bread and drink of that cup unworthily are guilty of the body and of the blood of Christ Iesus Of the right administration of the Sacraments THat Sacraments be rightly ministred we judge two things requisite the one that they be ministred by lawfull ministers whom we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some Sermon of exhortation they being men lawfully chosen thereto by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that they cease to be right Sacraments of Christ Iesus And therefore it is that we flie the societie with the papisticall Church in participation of their Sacraments first because their Ministers are no
for a time and in the other life for ever Amen Out of the Confession of AUSPURGE TOuching Repentance they teach that such as have fallen after Baptisme may finde remission at what time they returne againe And that the Church is bound to give absolution unto such as returne by repentance Now repentance or the conversion of the ungodly standeth properly of these two parts The one is contrition that is a teriour stricken into the conscience through the acknowledgement of sinne wherein we doe both perceive Gods displeasure and are grieved that we have sinned and doe abhorre and eschew sinne according as Ioel preacheth Rent your hearts and not your garments and turne unto the Lord your God c. The other part is faith which is begotten in us by the Gospel or by absolution and doth beleeve that the sinnes are undoubtedly forgiven for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paul when he saith Being lustified by faith we have peace with God Afterward there must follow the good fruits of repentance that is obedience unto God according to that saying We are debters not to the flesh to live after the flesh For if ye live after the flesh ye shall die But if by the spirit ye mortifie the works of the flesh ye shall live They condemne the Novatians which would not absolve them which have fallen after Baptisme returned to repentance They condemne also those that teach not that remission of sinnes cometh freely by faith for Christ sake but labour to proove that remission of sinnes cometh by the worthinesse of contrition of charitie or of some other works and would have mens consciences in time of repentance to doubt whether they may obtaine remission and doe say plainly that this doubting is no sinne Likewise they condemne those which teach that Canonicall satisfactions are necessary to redeeme eternall paines or the paines of Purgatory Though * Looke the 3. Observat we are of that minde that the calamities of this life may be asswaged by good works as Esay teacheth Chap. 58. Breake thy bread unto the hungry and the Lord shall give thee rest continually Besides they condemne * Looke the 4. Observat the Anabaptists who deny that they that are once justified can againe lcose the spirit of God Also they condemne those that stiffely hold that some may attaine to such a perfection in this life as that they cannot sinne any more This eleventh Article we finde in some Editions placed in the twelfth place and after the first period we finde these words Now repentance consisteth properly of these two parts one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceived by the Gospel or by absolution and doth beleeve that for Christ sake the sins be forgiven and comforteth the conscience and freeth it from terrours Then there must follow good works which are fruits of repentance They condemne the Anabaptists who denie that men once justified can loose the spirit of God and doe stiffely hold that some men may attaine to such a perfection in this life that they can sin no more In like case the Novatians are condemned which would not absolve such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sins is obtained for our owne love or good works and such as teach that Canonicall satisfactions are necessary to redeeme everlasting or purgatorie paines are wholly misliked of us Concerning confession of sins they teach that private absolution is to be retained still in Churches though it be a needlesse thing in confession to make a rehearsall of the sins For it is an impossible thing to reckon up all a mans offences according as the Psalmist saith Who doth understand his faults c. This twelfth Article we finde in the place of the eleventh in some Editions and it is word for word the same but that the last words are thus set downe Though a reckoning up of all sinnes be not necessary For it is impossible as the Psalmist saith c. Art 3. Of abuses Of Confession THE Divines and Canonists have cast a great miste of darknesse chiefly upon this point of Christian doctrine touching repentance as not onely their books doe testifie but also the consciences of all the godly which doe confesse that the intricate and endlesse disputations of the Divines and the infinite traditions about the matter of repentance was even a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obtained And as for faith there is no word amongst them Yea they bid men to be alwayes in doubt of remission of sins Afterward they torment mens consciences with a harsh reckoning up of their faults and with satisfactions For what a snare unto a mans conscience was the tradition which requireth them to reckon up all their sins As for satisfactions they did obscure and darken the benefit of Christ because that even the learned among them did imagine that eternall death was recompensed by them But the unlearned were perswaded that forgivenesse of the fault was purchased by such deeds What that their services for the most part were not commanded of God as babling of prayers invocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance overwhelmed with an huge heap of unprofitable and evill opinions And it is manifest that the godly in many ages past have greatly wished that this doctrine had been more purely taught Furthermore it is especially needfull that the doctrine of repentance should be taught in the Church most purely and sincerely Therefore our Divines have laboured to cleare this point as much as might be And surely they have so opened and cleared it that the soundest even amongst our adversaries do confesse that in this matter they have well deserved of the Church For we doe simply and plainly without any Sophistry lay forth that which tho Gospel teacheth touching repentance that men may perceive how they must returne unto Christ by what means remission of sins is obtained what worship and what works doe please God First we teach that Contrition is requisite that is the true terrors and sorrows of the minde which feeleth the wrath of God is grieved for sin committed and ceaseth to doe evill And though these sorrows be requisite yet must we know that remission of sins is not granted for the worthinesse of contrition or of these sorrows but we must joyne faith with them that is a trust and confidence of mercie promised for Christs sake and we hold that our sins are freely forgiven for Christs sake When we once are comforted in these terrours by faith we do undoubtedly obtaine remission of sins as we have said before And this faith our mindes doe conceive by the Gospel also by the absolution which preacheth and applyeth the
Gospel unto the distressed consciences And for this cause doe our Divines teach * Looke the 5. Observat that private Absolution is to be retained in the Church and they set out the dignitie of it and the power of the Keyes with true and very large commendations namely because the power of the Keyes doth dispense the Gospel not onely to all in generall but also to every * one in particular as Christ saith Thou hast won thy brother c. and because we must beleeve the voice of the Gospel which is dispensed unto us in absolution by the ministery of the Church no otherwise then a voice sounding from heaven This whole benefit of absolution and of this ministerie hath heretofore been wholly obseured with the false opinions of such as taught that absolution was naught worth without sufficient contrition and did afterwards will men to misdoubt of absolution because no man knew whether his contrition were sufficient or not What else was this but quite to take away from all consciences the comfort of the Gospel and to remoove out of the Church and cleane to abolish the ministery of the Gospel or the power of the Keyes Who doth not see that these pernitious errors are worthily reprooved Now seeing that confession yeeldeth a place where to bestow absolution in private and this custome doth uphold the understanding of the power of the Keyes and remission of sins among the people besides seeing that this conference availeth much for admonishing and instructing of men therefore we doe duely retaine Confession in our Churches yet so as that we teach that reckoning up of the faults is not necessary by Gods Law and that mens consciences are not to be clogged with it For there is no commandement in all the Apostles Writings sounding that way Again this rehearsing of all ones sins is a thing impossible according to that in the Psalme Who can understand his faults And Jeremie saith The heart of man is corrupt and unsearchable But if no sins could be forgiven but such as are reckoned up mens consciences could never be at rest because they neither see nor can call to minde the greatest number of them Whereby it may easily be gathered that the ministerie of absolution and remission of sins doth not depend upon the condition of numbring them up all The ancient Writers also doe testifie that this counting of sins by tale is a thing needlesse Chrysostome on the Epistle to the Hebrews saith Let us reckon of it that we have sins and let not the tongue alone utter it but the conscience within us also And let us not barely say we are sinners but let us reckon up our sins particularly I doe not bid thee to bewray thy selfe openly nor to accuse thy selfe to other but to follow the saying of the Prophet Lay open thy wayes before the Lord confesse thy sins before God utter thy sins with prayer before the true Iudge not remembring them with the tongue but with the conscience and then indeed maist thou hope to finde mercie That Sermon of Chrysostomes teacheth not onely what is to be thought of reckoning up of sinnes but doth also very wisely joyne contrition and faith together as they are joyned by us First he will have us acknowledge our sins unfainedly and abhorre them from our hearts In the next place he teacheth to adde thereunto prayer and faith which may assure us that we are forgiven Else where he saith Acknowledge thy sins that thou maist do them away If thou art ashamed to shew thy sins to any man then utter them every day in thy heart I say not goe confesse thy sins to thy fellow servant that may upbraid thee with them but confesse them unto God that is able to cure them The Glosse upon the Decrees touching Penance the 5. distinct granteth that Confession was ordained of the Church and is not commanded in the Scriptures of the Old and New Testament of the same judgement are many of the Doctors Wherefore our judgement touching the Doctrine of Confession is neither new nor without reason Lastly there is most need of all that the godly should be admonished touching satisfactions For there was more hurt and danger in them then in numbring up of sins in as much as they darkened the benefit of Christ because that the unlearned thought they did obtaine remission of the guilt of sinne for their owne works sake and besides mens consciences were much distressed if ought were omitted that was injoyned for satisfaction Again ceremonies and pilgrimages and such like fruitlesse works were thought meet for satisfaction rather then things commanded of God And forsooth their teachers themselves dreamed that eternall death was fully redeemed by them Therefore we thought it needfull that godly mindes should be set free from such errors and we teach that their Canonicall satisfactions which they call works not due c. are neither availeable for the remission either of the fault or everlasting punishment nor yet necessary It was a custome long since in the Church that in publike penance such as had fallen and did returne to the Church againe should not be received without some punishment laid upon them for examples sake from which custome these satisfactions did spring But the futhers minde was by such examples to fray the people from sins they did not account that Ceremonie to be a just recompence for the fault or for eternall death or for purgatory pains These things were after wards coyned by ignorant and unlearned men But those ancient customes * Looke the 6. Observat were in time worne out of use and laid aside As for us we doe not but then mens conciences with satisfactions but this we teach that the fruits of repentance are necessarie and that obedience the feare of God faith love chastitie and the whole renuing of the spirit ought to increase in us We give men warning * Looke the 7. Observation of this also that sins are eft-soones punished even by temporall punishments in this life as David Manasses and many others were punished and we teach that these punishments may be mitigated by good works and the whole practice of repentance as Paul declareth If we would â—udge our selves we should not be iudged of the Lord. And repentance deserved that is obtained that God should alter his purpose touching the destruction of Ninive Thus whereas before the disputations were intricate and endlesse and full of grosse opinions now that doctrine being purged is delivered to the people so as it may be understood and avails much unto godlinesse We doe still hold and set forth the true parts of Repentance Contrition Faith Absolution Remission of sinnes Amendment of the whole life Mitigation of present punishments and we are in good hope that the godly will not onely not reprehend any thing in this place but also will give them thanks which have purged this point of Christian doctrine which is requisite and profitable in all
them alone they be blinde leaders of the blinde And he condemneth such worships Every plant which my heavenly Father hath not planted shall be rooted up If Bishops have authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the Scripture so oft forbid to make and to listen to traditions why doth it call them the Devils traditions hath the holy Ghost warned us of them to no purpose It remaineth then that seeing constitutions ordained as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the Gospel because that it is not lawfull for any Bishops to appoint or urge any such worship For it is very requisite that the doctrine of Christian libertie should be maintained in the Church because that the bondage of the law is not necessary unto justification as it is written to the Gal. Come not ye under the yoke of bondage again It is necessary that the chiefest point of all the Gospel should be holden fast that we doe freely obtain remission of sins and justification by faith in Christ and not by any observations nor by any worship devised by man For though they seek to qualifie traditions yet the equitie of them can never be seen nor perceived so long as the opinion of necessitie remaineth which must needs remain where the righteousnesse of faith and Christian libertie are not known The Apostles commanded them to abstaine from bloud who observeth that now a dayes and yet they doe not sinne that observe it not for the Apostles themselves would not burden mens consciences with such a servitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the Gospel is to be considered scarcely any canons are precisely kept and many grow out of use daily yea even among them that doe most busily defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be observed with any opinion of necessitie and that mens consciences are not hurt though traditions grow out of use The Bishops might * Looke the 1. observation upon this confession easily retaine lawfull obedience if they would not have men to observe such traditions as cannot be kept with a good conscience But now they command single life and they admit none except they will sweare not to teach the pure doctrine of the Gospel The Churches doe not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to doe onely they desire that they would remit unjust burdens which are both new and received contrary to the custome of the Catholike Church It may well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is evident that some were received through errour Wherefore it were for the * Looke the 2. Observat chiefe Bishops gentlenesse to mitigate them now for such a change would not overthrow the unitie of the Church For many humane traditions have been changed in time as the Canons themselves declare But if it cannot be obtained that those observations may not be released which cannot be kept without sin then must we follow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords and to be imperious over the Churches Our meaning is not to have * Looke the 3. observation rule taken from the Bishops But this one thing is requested at their hands that they would suffer the Gospel to be purely taught and that they would release a few observations which cannot be observed without sin But if they will remit none let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme Also in the same 7. Article touching abuses this exposition is found thus in another Edition NOw come I to the question in hand touching the laws of Bishops concerning which first this most certaine rule is to be holden That it is not lawfull for any to make lawes repugnant to the commandement of God That sentence of Saint Paul is well known If an Angel from heaven teach any other Gospel let him be accursed Vpon this foundation which is sure and immoveable the rest may easily be reared Now there be three orders of the decrees of Bishops Some doe constraine a man to sinne as the law of single life the laws of private Masses wherein is made an oblation and application for the quick and the dead And the opinion of Transubstantiation breedeth a wicked adoration Also the commandement of praying to the dead It is an easie matter to give sentence of these lawes For seeing they doe manifestly oppugne the commandement of God the Apostles rule is We ought rather to obey God then men The second order is of those rites which concern things in their own nature indifferent such as are the lawes touching the difference of meats and daies and such like things But when false opinions are joyned unto these things they are no more indifferent Now our adversaries doe some more some lesse tie unto them absurd and false opinions for the which both those lawes and rites are to be cast off lest any corrupt worship should be established The most part doe feigne that the works of mans traditions as satisfactions and such like doe merit remission of sinnes This opinion is apparantly false for it removeth the benefit of Christ unto mans traditions And there needeth here no long confutation we will content our selves with one thundering saying of Saint Paul Ye are made void of Christ whosoever 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 law or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they begin to talke more modestly of traditions But yet they hold still an errour that is not to be borne withall They say That these workes though they doe not deserve remission of sins yet are they services of God that is workes the immediate end whereof is that God by them might be honoured This errour also must be stiffely withstood For Christ saith plainly They worship me in vaine with the precepts of men And Paul doth expressely condemne will worship to the Coloss And seeing that the worship of God must be done in faith it is necessary that we should have the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke unto God unlesse there be a voyce of God which may declare that God will be so worshipped or served with this honour But ungodly men understanding this Doctrine of faith have in all ages with damnable boldnesse devised worships