procession which hitherto hath beene in vse OVT OF THE CONFESSION OF SAXONY Of the holy Supper of the Lord. BOth Baptisme and the supper of the Lord are pledges and testimonies of grace as was saide before which doe admonish vs of the promise and of our whole redemption and doe shew that the benefites of the Gospell doe pertaine to euery one of those that vse these ceremonies But yet here is the difference by Baptisme euerie one is ingrafted into the Church but the Lord would haue the supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that folow Euen as also in the very words of the supper there is a promise included seing he commaundeth that the death of the Lord should be shewed forth and this supper distributed till he come That the rore we maie vse this sacrament with the greater reuerence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comforte of euerie one The first cause is this The Sonne of God will haue the voice of his gospell to sound in a publique congregation and such a one as is of good behauiour the bond of this congregation he will haue this receiuing to be which is to be done with great reuerence seeing that there a testimonie is giuen of the wonderfull coniunction betwixt the Lorde and the receiuers of which reuerence Paull speaketh 1. Cor. â—1 saying He that receiueth vnworthelie shall be guiltie of the bodie and blood of the Lorde Secondlie God will haue both the sermon and the ceremonie it selfe to be profitable boâ—â— for the preseruation and also for the propagation of the memorie of his passion resurrection and benefits Thirdlie He will haue euerie receiuer to be singularlie confirmed by this testimonie that he maie assure himselfe that the benefittes of the Gospell doe pertaine to him seeing that the sermon is common and by this testimonie and by this receiuing he sheweth that thou are a member of his and that thou art washed in his blood and that he doth make this couenant with thee Ioh. 15. Abide in me and I in you Also I in them and they in me Fourthlie he will haue this publique receiuing to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou doest ioyne thy selfe Also he will haue vs to giue thâ—nkes publiquelie and priuatelie in this verie ceremonie to God the eternall Father and to the Sonne and to the holie Ghost both for other benefits and namelie for this infinite benefit of ouâ— redemption and saluation Also he will that the members of the Church should haue a bonde of mutuall loue among themselues Thus we see that manie endes doe meete together By the remembrance of these weightie causes men are inuited to the reuerence and vse of the sacrament and we teach how the vse maie be profitable We doe plainlie condemne that monstrous errour of the Monkes who haue written that the receiuing doth deserue remission of sinnes and that for the workes sake without anie good motion of him that vseth it This Pharisaicall imagination is contrarie to that saying Habac. ca. 2. The iust shall liue by his faith Therefore wee doe thus instruct the Church that they which will approch to the Supper of the Lorde must repent or bring conuersion with them and hauing their faith now kindled they must here seek the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the vse of this sacrament there is a witnes beating which declareth that the benifits of the Sonne of god doe pertaine to thee also also there is a testimonie that he ioyneth thee as a member to himselfe and that he is in thee as he saide Ioh. 17. I in â—hem c. Therefore we giue counsell that men doe not thinke that their sinnes be forgiuen them for this workes sake or for this obedience but that in a sure confidence they beholde the death and merit of the Sonne of God and his resurrection and assure themselues that their sinnes are forgiuen for his sake and that he will haue this faith to be confirmed by this admonition and witnes bearing when as faith comforte the ioye of conscience and thanksgiuing doe after this sorte increase the receiuing is profitable Neither are anie admitted to the Communion except they be first heard and absolued of the Pastour or his fellow ministers In this triall the ruder sorte are asked and oftentimes instructed touching the wholl doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the vse whereunto they are ordeined the thinges themselues are not to be accounted for a Sacrament but in the vse appointed Christ is present in this communion trulie and substantiallie and the bodie and blood of Christ is in deed giuen to the receiuers â— that Christ doth witnes that he is in them and doth make them his members that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke 〈◊〉 cause both that we may be in Christ and that Christ may be in 〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall order of the wholl auncient Church both Latine Greeke We vse no priuate Masses that is such wherein the bodie and blood of Christ was not distributed as also the auncient Church for many yeres after the Apostles times had no such Masses as the old descriptions which are to be found in Dyoâ—â—sius Epiphanius Ambrose Augustine and others doe shew And Paul 1. Cor. 11. Doth commaund that the Communion should be celebrated when many do meet together Therfore in the publique congregation such as is of good behauiour prayers and the creede are rehearsed or sung and lessons appointed vsualllie for holie daies are read After that there is a sermon of the benefits of the Sonne of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doeth rehearse a thanksgiuing a praier for the whol Church for them that are in authoritie as the present necessitie requireth he prayeth to God that for his Sonnes sake whome he woulâ— haue to be made a sacrifice for vs he would forgiue vs ouâ— sinnes and saue vs and gather and preserue a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receiuers the wholl Sacrament who come reuerentlie thereunto beeing before examined and absolued and there they ioyne theirs with the publique prayers In the ende they doe againe giue thankes All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of scripture which are witnesses not proper to anie one but common to vs both let matter with matter Cause with cause Reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
purely vpholden in the Church for the corrupting of which the Deuill euen since the beginning of mankinde hath and will diuers waies scatter seedes Wherfore we ought to be the more watchefull and with greater care to reteine the manner of inuocation or adoration set downe in Gods word according to that saying whatsoeuer yee shall aske the father in my name he will doe it In these words there is an order established which we ought most coÌ„stantly to mainteine not to mingle therewith other 〈◊〉 contrarie to gods word or which are warranted by no example approoued in the scriptures There is no greater vertue no comfort more effectuall then true inuocation They therefore must needs be reprooued who either neglect true inuocation or corrupt it as there be diuers corruptions Manie doe not discerne their owne inuocation from that which is heathenish neither indeede consider what it is which they speake vnto Of these the Lord saith Iohn Chapter 4. Yeâ— worship yee know not what He will haue the Church to consider whereto it speaketh saying We worship that we know Manie consider not whether or wherefore they shall be heard They recite praiers and yet they doubt although it be written Let him aske in faith without wauering Of these matters we will speake else where In this place we reprooue this heathenish corruption whereby the custome of those that call vpon men departed out of this life is defended and helpe or intercesson is sought for at their handes Such inuocatino swarueth from God and giueth vnto creatures vertue helpe or intercession For they that speake somwhat modestlie speake of intercession alone But humane superstition goeth on farther and giueth vertue to them as manie publike songes declare O Marie Mother of grace defend thâ— vs from the enimie receiue vs in the houre of death These shore verses haue we heard a Monke of their diuinitie saie before one thatlaie a dying and often repeating them whereas he made no mention of Christ and manie such examples might be rehearsed There are yet also other brainsick opinions Some are thought to be more gracious with such or such images these fraâ—tike imaginations seeing they are at the first sight like heathnish conceipts do vndoubledlie both greatlie prouoke the wrath of God and are to be reprooued by the teachers and sharpelie to be punished by Godlie magistrates which reproofe conteineth these three manifest reasons To ascribe vnto creatures omnipotencie is impietie Inuocation of a creature which is departed from the societie of this life ascribeth vnto it omnipotencie because it is a confession that it beholdeth all mens hearts and discerneth the true sighes thereoffrom feined and hypocriticall These are onelie to be giuen to the eternall father to his sone our Lord Iesus Christ and to the holie Ghost Inuocation therefore is not to be made to men that are departed out of this life It is to be lamented that these euils are not perceiued but looke to thy selfe and weigh what thou doest in this inuocation thou forsakest God and doest not consider what thou doest inuocate and thou know est that those patrones which thou seekest as Anne and George see not the motions of thy heart who if they knew themselues to be inuocated they would euen tremble and would not haue this honour due to God giuen to anâ—e 〈◊〉 But what kinde of inuocation is there of the 〈◊〉 Albeit we know what answer the Aduersaries make for â—hâ—y haue coyned cauills to delude the trueth yet Gods â—â—stâ—monies are wanting to their answere and praier which â—s without faith that is when thou canst not be resolued whether God allow and admit such kinde of praying is in vaine We remember that Luther often said that in the olde testament it is a cleere testimonie of the Messiah his Godhead which affirmeth that he is to be inuocated by this propertie is the Messias there distinguished from other Prophets he complained that that most weightie testimonie was obscured and weakened by transferring praier to other men And for this onelie cause he said that the custome of praying to other was to be misliked The second reason is Inuocation is vaine without faith no worship is to be brought into the church without gods commaundement but there is no one sentence to be seene which sheweth that this praier made to meÌ„ which they man teine pleaseth God and is effectuall the praier therefore is vaine For waht kinde of praying is it in this sort to come vnto Anne or George I praie vnto the but I doubt whether thy intercession do me good I doubt whether thou hearest me or healpest me If men vnderstood these hidde sinnes they would cursse such kinde of praiers as they are indeede to be cursed and are heathenish Afterward of such faultes what outrages ensue flocking and praying to particular images crauing certaine benefits of euerie one of Anne riches are begged as of Iuno of George conquests as of Mars of Sebastian Paul freedome from the plague of Anthonie sauegard for swine although the aduersaries saie they like not these things yet they keepe them still for gaine sake as plainelie appeareth Now let vs adde the third reason it is expresselie writteâ— there is one Mediator betweene God and men the man Christ Iesus on him ought we in all praier to cast our eies and to know the doctrine of the Gospell concerning him that no man can come vnto God but by confidence in the Mediator who together maketh request for vs as himselfe saith No 〈◊〉 commeth to the father but by the sonne And he biddeth vs flâ—e vnto him-selfe saying Come vnto mee all ye that labour and are heauie loaden and I will refresh you and he him selfe teacheth the manner of Inuocation when he saith Whatsoeuer ye shall aske the father in my name he will giue it you He nameth the father that thou maiest distinguish thy inuocation from heathenish and consider what thou speakest vnto that thou maist consider him to be the true God who by sending his sonne hath reuealed himselfe that thy minde maie not wander as the heathenish woman in the tragedie speaketh I praie vnto thee O God whatsoeuer thou art But that thou maiest knowe him to be the true God whoe by the sending crucifying and raising vp againe of his sonne hath reuealed himselfe and maiest knowe him to be such a one as he hath reuealed himselfe Secondlie that thou maiest knowe that he doth so for a certaintie receiue and heare vs making our praiers when we fly to his sonne the mediator crucified and raised vp againe foâ— vs and desire that for his sake we maie be receaued heard helped and saued neither is anie man receiued or hearâ— of God by anie other meanes Neither is this praying vncertaine but he biddeth those that praie on this sort to be resolued through a strong faith that this worship pleaseth God and that they who praie on this manner are assured lie receiued and heard therefore
aduersaries haue sowed corruptions in the Chuch And first of the article I beleeue the remission of sinnes HEere manie and great corruptions are deuised of our aduersaries I beleeue nay saie they I doubt also Then I wil beleeue when I shall haue merites enow Also they do not say I beleeue certainely that remission is giuen freely for the Sonne of God not for anie merites of ours or anie worthines of ours Also They doe not rightlie shew what sinne is and feigne that man is able to satisfie the law of god and that by the fullfilling of the lawe he becommeth iust before God in this life Therefore first as touching sinne and the cause thereof we do faithfullie retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holie Ghost proceeding from the Father and the sonne of infinit wisedome power and goodnes true iust bountiful chaste moste free as he describeth him selfe in his lawe and seeing he hath therfore made the Angells men that being frō al eternity he might impart vnto them his light wisedome goodnes and that they should be the temples of God wherein god might dwell that God might be all in all as Paull speaketh he therefore created them at the beginning good and iust that is agreeing with the minde and will of God and pleasing him He also gaue them a cleare knowledge of God and of his wil that they might vnderstand that they were made of God that they might be obedient as it is written in the sift Psalme Thou art not a God that loueth wickednes But the deuilles and men abused the libertie of their will swarued from God and by this disobedience they were made subiect to the wrath of God and lost that vprightnes wherein they were created Therefore freewill in the Deuill and in men was the cause of that fal not the wil of god who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Deuill speaketh a lie he speaketh of his owne and he is the Father of lying And 1. Ioh. 3. He that committeh sinne is of the deuill because the deuill sinneth from the beginning Now sinne is that whatsoeuer is contrarie to the iustice of God which is an order in the minde of god which he did 〈…〉 by his owne voicein the lawe and in the gospell whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with euerlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnes of Marcion the Manichees such like which are repugnant in this wholl question to the true consent of the Church of God Of Origenall sinne Artic. 2. AS touching originall sinne we doe plainelie affirme that we doe retaine the consent of the true Church of God deliuered vnto vs from the first Fathers Prophets Apostles the Apostles schollers euen vnto Augustine after his time we doe expresselie condemne Pelagius all those who haue scattered in the Church like doting follies to those of the Pelagians And we saie that all men since the fall of our first parents which are borne by the coupling together of male and female doe together with their birth bring with them Originall sinne as Paul saith Rom. 5. By one man sinne entred into the world and by sinne death And Ephes 2. We were by nature the children of wrath as well as others Neither doe we dislike that vsuall definition if it be well vnderstoode Originall sinne is a want of Originall iustice which ought to be in vs Because that Originall iustice was not onelie an acceptation of mankinde before God but in the verie nature of man a light in the minde whereby he might assuredlie beleeue the worde of God and a conuersion of the will vnto God and an obedience of the heart agreeing with the iudgement of the lawe of God which was graffed in the minde and as we saide before man was the temple of God That Originall iustice doth comprehend all these things it maie be vnderstood by this saying Man was created after the Image and likenes of God which Paul doth thus interpret Ephes 4. Put ye on the new man which after God is created in righteousnes and true holines where vndoutedlie by true holines he vnderstandeth all those vertues which shine in our nature and are giuen by God not ascited by arte or gotten by instruction as now those shadowes of vertues such as they are in men be ascited because that then God dwelling in man did gouerne him And when we consider what Originall 〈…〉 signify then the priuation opposite therunto is lesse obscure Therefore Originall sinne is both for the fall of our first parents and for the corruption which followed that fall euen in our birth to be subiect to the wrath of God and to be worthie of eternall damnation except we obteine remission for the Mediatours sake And this corruption is to want now the light or the presence of God which should haue shined in vs and it is an estranging of our will from God and the stubbernnes of the heart resisting the lawe of the minde as Paull speaketh and that man is not the Temple of God but a miserable Masse without God and without iustice These wants and this wholl corruption we saie to be sinne not onelie a punishment of sinne and a thing indifferent as manie of the Sententiaries doe saie That these euills are onelie a punishment and a thing indifferent but not sinne And they doe extenuate this Originall euill and then they feigne that men maie satisfie the lawe of God and by their owne fulfilling of the law become iust The Church must auoide ambiguities Therefore we doe expresselie name these euills Corruption which is often named of the auncient writers Euill concupiscence But we distinguish those desires which were created in our nature from that confusion of order which hapned after our fall as it is saide Iere. 17. The heart of man is wicked And Paull saith The wisdome of the flesh is enmitie against God This euill Concupiscence we say to be sinne and we affirme that this wholl doctrine of sinne as it is propounded and taught in our Churches is the perpetuall consent of the true Church of God Of free will Art 4. NOwe let vs make manifest also the doctrine of free will Men truelie instructed in the Church haue allwaies distinguished betweene discipline and the newnes of the spirit which is the beginning of life eternall and they haue taught that in man there is such freedome of will to gouerne the outward motions of the members that thereby euen the vnregenerate maie after a sotte performe that outward discipline which is an externall obedience according to the law But man by his naturall strength is not able to free himselfe from sinne
sinnes But he offering a sacrifice for sinnes sitteth for euer at the right hand of God c. And although we doe not see as yet in this our infirmitie the causes of this wonderfull counsell why mankinde was to be redeemed after this sort but we shall learne them hereafter in all eternitie yet these principles are now to be learned In this sacrifice there are to be seene iustice in the wrath of God against sinne infinite mercie towards vs and loue in his Sonne towards mankinde The seueritie of his iustice was so great that there could be no reconciliation before the punishment was accomplished His mercie was so great that his Sonne was giuen for vs. There was so great loue in the Sonne towards vs that he deriued vnto himselfe this true and exceeding great anger O Sonne of God kindle in our hearts by thy holie spirit a consideration of these great and secret things that by the knowledge of this true wrath we may be sore afraide and that againe by true comforte we may be lifâ—ed vp that we may praise thee for euer OVT OF THE CONFESSION OF WIRTEMBERGE WE beleeue and confesse that the Sonne of God our Lord Iesus Christ be gotten of his eternal Father is true and eternal God consubstantial with his father and that in the fullnes of time he was made man to purge our sinnes and to procure the eternall saluation of mankinde that Christ Iesus being verie God and verie man is one person onelie and not two and that in this one person there be two natures not one onelie as by testimonies of the holie scripture the holie Fathers haue declared in the Councells held at Nice Ephesus and Chalcedon Therfore we detest euerie heresie which is repugnant to this doctrine of the Sonne of God OVT OF THE CONFESSION OF SVEVELAND ALSO we beleeue that our Sauiour Iesus Christ being true God was also made true man his natures not beeing confounded but so vnited in one and the same person that they shall neuer hereafter be dissolued Neither do we differ any thing in those points which the Church being taught out of the holie Gospells doth beleeue concerning our Sauiour Iesus Christ conceiued of the holie Ghost borne of the Virgine Marie and who at the length after he had discharged the office of preaching the Gospell died on the crosse and was buried and descended into hell and the third daie he was called backe from the dead vnto life eternall the which life when he had by diuers arguments prooued vnto witnesses hereunto appointed he was caried vp into heauen to the right hand of his Father from whence we looke that he should come to iudge the quick and the dead In the meane time let vs acknowledge that he is neuer thelesse present with his Church that he doth renew and sanctifie it and as his onelie beloued spouse beutifie it with all sortes of ornaments of vertues and in these things we doe nothing varie from the Fathers nor from the common consent of Christians we thinke it sufficient after this sorte to testifie our faith THE SEVENTH SECTION OF THE LAVV AND THE GOSPELL THE LATTER CONFESSION OF HELVEITA Of the lawe of God CHAP. 12. WE teach that the will of God is set downe vnto vs in the lawe of God to wit what he would haue vs to doe or not to doe what is good and iust or what is euill and vniust we therefore confes that the lawe is good and holie and that this lawe is by the finger of God either written in the heartes of men and so is called the lawe of nature or ingrauen in the two tables of stone and more largelie expounded in the bookes of Moses For plainnes sake we deuide it vnto the morall lawe which is contained in the commaundementes or the two tables expounded in the books of Moses and into the ceremoniall which doth appoint ceremonies and the worshipâ— of God and into the iudicial law which is occupied about politicall and domesticall affaires VVe beleeue that the wholl will of God and all necessarie precepts for euerie part of this life is fullie deliuered in this lawe For otherwise the Lord would not haue forbidden That anie thing should be either added or taken away from this law Neither would he haue commaunâ—â—d vs to goe straight forward in this and Not to decline out of the waie either to the right handor to the left We teach that this lawe was not giuen to men that we should be iustified by keeping it but that by the knowledge thereof we might rather acknowledge our infirmitie sinne and condemnation and so dispairing of our owne strength might turne vnto Christ by faith For the Apostle saith plainlie The law worketh wrath and by the law commeth knowledge of sinne And If there had bene a law giuen which could haue iustified and giuen vs life surely righteousnes should haue bene by the law But the spirit to wit of the law hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them which beleue Therfore the law was our schoolemaster to Christ that we might be iustified by faith For neither could there euer neither at this daie can anie flesh satisfie the law of God fullfill it by reason of the weaknes in our flesh which remaineth and sticketh fast in vs euen to our last breath For the Apostle saith againe That which the law could not performe in as much as it was weake through the flesh that did God performe sending his own sonne in similitude of flesh subiect to sinne Therfore Christ is the perfiter of the law and our fullfilling of it who as he tooke awaie the cursse of the law when as he was made a cursle for vs so doth he coÌ„municate vnto vs by faith his full filling thereof his righteousnes obedience is imputed vnto vs. The law of God therefore is thus farre abrogated as that it doeth not henceforth condemne vs neither work wrath in vs. For we are vnder grace and not vnder the law Moreouer Christ did fulfill all the figures of the law Wherefore the shadow ceased when the bodie came so that in Christ we haue now all trueth and fullnes Yet we do not therefore disdaine or reâ—ect the law We remember the wordes of the Lord saying I came not to destroie the law and the Prophets but to fullfill them We knowe that in the law are described vnto vs the kindes of vertues vices We know that the scripture of the lawe if it be expounded by the Gospell is very profitable to the Church and that therefore the reading of it is not to be banished out of the Church For although the countenance of Moses was couered with a vaile yet the Apostle affirmeth that the vaile is taken awaie and abolished by Christ We condemne al thinges which the olde or new heretikes haue taught against the lawe of God
come to yeares ought to do their endeuour that they may learne to acknowledge and know what holie Baptisme is and therewithall the Catholike and Christian faith without which Baptisme auaileth nothing to the end that afterward when they do desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accorde make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receiue vnto this couenant of holie Baptisme and by the laying on of hands do testify to them that grace is conteined in baptisme to strengthen them to the warfarre of faith and so after a conuenient and godlie manner and with vse of pure ceremonies and such as are profitable to edifying they bring them to the Sacrament of the Lords Supper without any reiteration of Baptisme as there are euident tokens and examples to be seene of this matter in the primitiue Church which is the true and best maistresse of the posterie and goeing before leadeth vs the waie For if so be that a man should euen after a true manner enioy the Baptisme of Christ and should by meanes hereof be buried with Christ into his death to newnes of life if afterward his life beeing prolonged he should not according to the doctrine of the holie Gospell shew forth a true and liuelie faith in Iesus Christ brotherlie loue towardes all those that are consecrated to the Lorde and so should leade a life vnworthie his place or calling and vnworthy of God and his neighbour and should not in baptisme conceiue a liuelie hope of life euerlasting such a one should assuredlie giue certaine testimonie of himselfe that he had in vaine receiued grace in holie Baptisme wherein the name of the holie Trinitie was called on ouer him the which thing God the Lord as his worde declareth suffereth by no meanes to escape vnreuenged or vnpunished OVT OF THE FRENCH CONFESSION WE acknowledge that there be two onelie Sacraments common to the wholl Church whereof the the first is Baptisme the which is giuen to vs to testifie our adoption because that therein we are ingrafted into Christs bodie that being washed in his bloode we maie also be renued to holines of life by his Spirit This also we saie Although we are baptized but once yet the fruit of Baptisme doth pertaine to the wholl course of our life that this promise to wit that Christ wil alwaies be vnto vs sanctifi ation iustification maie be sealed vp in vs with a sure and firme seale Further more although Baptisme be a sacrament of faith and repentance yet seeing that God doth together with the Parentes account their posteritie also to be of the Church we affirme that infantes being borne of holie parents are by the authoritie of Christ to be baptized We saie therefore that the element of water be it neuer so fraile doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Iesus Christ by the vertue and efficacie of the holie ghost OVT OF THE ENGLISH CONFESSION WE saie that baptisme is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ and that no person which will professe Christes name ought to be restrained or kept backe there from no not the verie babes of Christians forsomuch as they be borne in sinne and pertaine vnto the people of God OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ which is the ende of the law hath by his owne blood shedding made an ende of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place therof whereby we are receiued into the Church of god and separated from all other nations and all kinde of straunge religions being consecrated vnto him alone whose badge and cognisance we weare Finallie Baptisme is a token vnto vs that he wilb our God for euer whoe also is our gratious father Therefore the Lord hath commaunded all his to be baptized with pure water In the name of the Father the Sonne and the holie Ghost To signifie that the bloode of Christ doth internallie through the operation of the Spirit performe effect that in the soule which water doth externallie worke in the bodies For as water being poured vpon vs and appeering in the bodie of him that is baptized moistning the same doth wash awaie the filthines of the body so the blood of Christ washing the soule doth clense it from sinne and doth make vs the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is vnto vs as the read sea where though we must passe that we may depart from the tyranny of Pharoh that is the Deuill and enter into the spirituall lande of Canaan Therfore the ministers verilie doe deliuer vnto vs the sacramentes and the visible thing but it is the Lorde himself that giueth it vnto vs that is represented by the sacrament namelie the giftes and inuisible graces washing purifying and clensing our soules from all spottes and iniquiries renuing in like manner and filling our heartes with all comforte and to conclude giuing vnto vs a certaine persuasion of his Fatherlie goodnes clothing vs with the new man and putting of the old man with all his deeds For these causes doe we beleeue that euerie one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which neuer afterwardes is to be iterated seeing that we cannot be borne twise Neither doeth this baptisme profit vs onelie at that moment when the water resteth vpon vs when we are sprinckled with it but it is auaileable throughout the wholl time of our life Therefore here we doe detâ—st the errour of the Anabaptistes whoe are not onelie content with one only baptisme and that once receiued but doe also condemne the Baptisme of infants yea of those that be borne of faithfull Parentes but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant for the which in time past the infants amongst the Israelites were circumcised that is by reason of the same promises made vnto our infantes that were made vnto others And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull then he did for the washing of those that are of riper yeres Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commaundeth that the sacrament of the death and passion of Christ should be communicated to children new borne by offering vp the lambe
to be obserued but to be auoided For Christ our Lord doth sharpely reprooue those Pharisies and Masters of the Iewes by the name of such rites and traditions and for that they doe obserue such when he saith Verie well hath Esay prophecied of you hypocrites as it is written This people honoureth me with their lippes but their heart is farre away from me But they worship me in vaine seeing that they teach such doctrine as is deliuered and brought in by men For ye laie the commaundements of God aparte and obserue the traditions of men And holy Paull doth admonish vs to take heede of such toies deuised by men when he saith Beware lâ—st there be any that spoile you through philosophie and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Whereof also there be Canons extant in the Canon lawe and the wordes be these We praise custome yet that onely which is knowne to vse nothing contrarie to the Catholique faith Wherfore those rites onely and those good ceremonies are to be obserued which among the people of God doe builde vp one onelie and that a true faith and a sincere worshippe of God concord charitie and true and Christian or religious peace Therefore whether they haue their beginning and be brought in of Bishops or of Ecclesiasticall Councells or of anie other authors whatsoeuer the simpler sorte are not to care for it neither to be mooued or disquieted but to vse them to good because they are good and to obserue this onelie rule therein as alwaies to put their greatest confidence in those things onelie which are of God settle their onelie and chiefe refuge in those things and with all diligence take heede that they be not withdrawne by such ceremonies from those things which are the chiefest of all and whereon religion is founded and so by consequent from the thinges themselues For those diuine and holsome things are to be preferred in euery respect before all other things of all men and the conscience ought to be bounde to them alone For the Lorde himselfe did pronounce a Woe against those Elders of the Iewes who preferred their owne traditions before the commaundements of God and those which were the lesser before things of greater weight You leaue saith he the weightiest matters of the lawe as iudgement and mercie and fidelitie These ought ye to haue done and not to haue lefâ—e the other And although our Preachers doe not keepe all rites alike with other Churches the which thing neither can be neither is necessarie to be done that in all places where there be Christian assemblies one and the same ceremonies should be vsed yet they doe not withstande or oppose themselues to anie good and godlie constitution neither are they so minded as that for the ceremonies sake they would raise vp anie dissensions although they should thinke that some of them were not verie necessarie so that they be not founde to be contrarie to God and to his worship and glorie and be such as do not diminish true faith in Iesus Christ which alone doth purchase righteousnes Howbeit in this place and in this point it must not be passed ouer with silence to wit that we ought by no meanes to burden the people with many superfluous and grieuous traditions such as the Mosaical traditions were vnder the law For the Apostles forbad that this should be done as also holie Peter said vnto certeine concerning this matter Why do ye tempt God in laying a yoke vpon the neckes of the disciples Also Be ye not saith Paul intangled with the yoke of bondage For which cause also Christ did vehementlie inueigh against the Scribes saying Woe also be to you Scribes for ye laie burdens vpon mens shoulders which can scarse be borne Also men are taught to acknowledge this that humane traditions do not containe a perpetual and immutable law but as they are for iust causes instituted of men so also they maie vpon iust and weightie causes and if the matter so require be broken abrogated and changed without anie sinne according to the example of the Apostles who did transgresse the traditions of the Elders when as they did eate bread with vnwashed handes and did not obserue the same fastes with others add yet they were not by this meanes guiltie of any sinne also according to the example of the first and holie Church vpon which the Apostles and the wholl councel laied this commaundement by the holie ghost that they should absteine from the eating of those thinges which were sacrificed to Idolls and of blood and of that which is strangled Notwithstanding after that the causes and occasions for the which this decree was made in processe of time did vanish awaie euen this Apostolicall constitution did grow out of vse Neither in these things ought we to care for the offence of the wicked who are offended with this thing as the Lord saith Let them alone they be blinde and guides of the blinde And on the other side we must take diligent heede hereunto that no offence be giuen to litle ones by a rash froward and wicked vsing of Christian libertie for this also the Lord saith Woe be to that man by whome offence commeth Now if so be that there be anie vnlikenes in traditions and externall ceremonies and if anie diuersitie which is not hurtfull be found in Ecclesiasticall assemblies certeinlie no man ought to be so ignorant in these thinges as for this cause to be offended therewith or to take offence at others and in this respect to reproch or hurt others or to be an author of sectes and also of factions seeing that there was neuer in all places one and the same forme of an Ecclesiasticall constitution in this point neither is at this day the same The which thing also is mentioned in the bookes of the Canon law in these wordes The holie Church of Rome doth know that constitutions and customes beeing diuers according to time place do nothing at all hinderthe saluation of the faithfull if the Canonicall authoritie be not against them Rather it becommeth euerie sound Christian to be content in his conscience to rest in that if he see Christians to haue the one spirit of Christ and with agreeing mindes to holde and follow his true meaning and one and the same doctrine in al these things and chiefe pointes of faith For he that hath not this Spirit of Christ he is not Christes as the Apostle doth witnes although he vse all and euerie kinde of ceremonies or constitutions Therefore whosoeuer be Christes this is their duetie as in all other such like thinges that as members of one bodie they do suffer and beare one with an other in charitie without the which no thing can profit anie whit according to the meaning of the Apostolike doctrine OVT OF THE FRENCH CONFESSION WE
Chrysostome saieth for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bishoppe And as Sozomenus saith of Spiridon and as Nazianzene saieth of his owne Father we saie that a good and diligent Bishoppe doth serue in the Ministerie neuer the worse for that he his maried but rather the better and with more hablenes to doe good Further we saie that the same lawe which is by constraint taketh awaie this libertie from men and compelleth them against their willes to liue single is the doctrine of deuills as Paull saieth and that euer since the time of this lawe a wonderfull vncleannes of life and manners in Gods ministers and sundrie horrible enormities haue followed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as the Tripartite Worke which is annexed to the second Tome of the Councells and some other champions of the Popes bande yea and as the matter it selfe and all histories doe confesse For it was righlie saide by Pius the second Bishoppe of Rome that he saw manie causes why wiues should be taken awaie from Priestes but that he saw manie moe and more weighty causes why they ought to be restored to them againe OVT OF THE CONFESSION OF AVSPVRGE Art 5. Of Abuses Of the marriage of Priests WHereas the Doctrine of Christ maketh honourable mention of mariage and willeth men to vse the same not onelie for procreation sake but also to bridle and auoide lustes now a daies the mariages of Priestes are not onelie by the popes lawe but also by a new and vnwonted cruelty forbidden and such as be made and contracted are dissolued and broken Which is so much the more vnseemelie for that these thinges are done in the Church which as she ought most of all to abhorre and detest filthines so should shee with great care defend Wedlocke for the auoiding of manie greeuos enormities Besides seeing that in all heathenish common wealthes that were but meanelie well ordered mariage was in great account for verie waightie causes what is there lesse seemelie in the Church then either to breake in sunder the moste holie knoâ— of wedlocke or to punish mariage with punishmentes of death as though it were a most hainous offence Whence is it that this crueltie hath spread it selfe into the Church in which mutuall loue should florish moste of all Moreouer the matter it selfe doth testifie how much beast lines how manie vilanies this popish law of single life doth bring forth no voice of man is able to shew how manie vices haue issued forth of this fountaine into the Church For to saie nothing of Epicures whoe blush at nothing how manie good and godlie men haue had all successe in striuing with their natural weaknes and at the last haue fallen into horrible dispaire Now wherto tendeth this new crueltie but that those innumerable vilanies might be confirmed in the Churches and that wicked men might sinne more freelie This matter needeth no disputation at all For this now law defended by our aduersaries which forbideth Priestes to marie and dissolueth those that are contracted is flat contrarie to the lawe of nature to the lawe of god to the Gospell to the constitutions of auncient synods and to the examples of the auncient Church Onelie in this calling we need the godlines and equitie of the moste excellent Emperour whome we beseech for his godlines and dueties sake that he would seeke some remedie for the Church by abolishing this tyrannicall law For as all vniust crueltie doth displease God so that moste of all which is exercised against godlie and learned Priestes which deserue well of the Church And in this case we haue not onelie the worde of God threatning moste greeuous plagues against them which exercise crueltie on the Priestes but also there are examples to be seen in al ages which do plainely testifie that such threatnings are not in vaine For to let posse infinit other examples the Tribe of Benjamin was almost quite destroied for abusing the Priestes wife that came thither as a stranger For when as the dead bodie of the woman which died after shee had beene so abused was cut in peeces and sent to all the Princes of Israell all the people iudged that such outrage ought moste seuerelie to be reuenged And when they could not get the authors of this shameful fact to be deliuered vnto them for to be punished the wholl Tribe of Beniamin receiuing a great ouerthrowe was punished for it Now in these daies the Priestes are vexed with sundrie iniuries they are when no other crime is obiected vnto them but mariage racked with moste horrible torments and so put to death their miserable wiues and litle children being throwne out of house and home wander vp and downe as banished persons without anie certaine place of abode or house to dwell in Paull calleth The forbidding of mariage the Doctrine of Deuilles which to be true not onelie these filthie vices which the single life hath brought into the Church but also the crueltie which by reason of this lawe is exercised vpon Priestes and their wiueâ— and Children doe testifie plainelie For the Deuil is a murtherer and he is chiefelie delighted with the miseries of the godlie But the deuisers of such counsell shall one day haue their iust reward from God We iudge that such crueltie is not worthie for Christians to vse nor profitable to the Church of God Whereas they obiect the authoritie of the Popes lawe whie doe they not alledge the authoritie of the Canons against those shamefull examples of vncleane single life and those vilanies that were worthie of moste seuere punishment The authoritie of the Popes decree which is contrarie to the lawe of nature and the commaundement of God should be of no waight Men are so made by nature that they should be fruitfull Whereupon the lawiers saie That the coniunction of man woman is by the law of nature And the same the first book of Moses teacheth in the first second Chapters Againe when Saint Paull saith To auoide fornication let euerie man haue his wife it is certaine that he biddeth all which are not apt for a single life to ioyne in mariage And Christ doth admonish that all are not fit for a single life when he saieth All men doe not reeeiue this thing Moreouer neither mens lawes nor anie vowes are of force which are against the commaundement of God And the euent it selfe doth testifie that nature cannot be chaunged by mans lawe For we see what vile filthines this single life doth bring forth and if there be anie honest men which endeuour to keepe themselues chaste they preceiue right wel how great a burden how great daunger there is in this thing and they doe especiaâ—llie bewail this slauery of their order Certaine men went about in the Nicen Synod to make a lawe to forbid Priestes the vse of their wiues This law was refused by the holie
Synod and the Latine Churches in the olde time was not so seuere in this pointe for they did put from the ministerie onelie such as when they had taken vpon them anie Ecclesiastical function did afterwards marrie wiues yet they did not forbid mariage But this is a new law of the Pope vnknowne to the auncient Churches and Synods which doth whollie forbidde mariages and breaketh of such as are contracted But it is euident that either part of this decree is flat contrarie to the Gospell They alledge against vs the authoritie of the Church and of synodes which the Popes them selues that were authors of this decree did impudentlie contemne and godlie Priestes did euidentlie withstand this new lawe For the Ecclesiasticall histories doe testifie that it was neuer laied vpon the Churches without great contentions and resistance The Bishoppe of Tarracon writeth to Syricius the Pope That the Priestes of Spaine could not be brought to admit that lawe which for bad them the vse of their wiues What a stirre doth Syricius keepe there How sharpelie doth he write For these are the wordes of Syricius which are vnmeete for a Pope Let him tell me whosoeuer he be a hunter after lustes and a Master of vices And thereupon he wresteth the words of S. Paull to his cause which are most farre from it They which liue in the flesh can not please god A man may doubt suerelie whether it maie better be attributed to his ignorance or his impudencie that he speaketh so disdainefully of mariage For he goeth about nothing else but to forbidde Priestes the vse of their wiues which then they had maried But the Popes that succeeded after were yet more harde and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting awaie of wiues in Germanie the Priestes were so kindled in their anger that they threatned to set vpon the Archbishoppe himselfe And it was in deed both an vnworthie and cruell thing to put awaie their wiues which they then had But at last either force or superstition got the vpper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marrie then that they should fall into the fire through their importune lusts In any wise let them giue no offence to the breethren or sisters Besides this vniust lawes are not wonte to be perpetuall Wee doe therefore intreat the moste excellent Emperour that among manie other enormities of the Church he will also consider the faultes of this law in which case that also is to be weighed The nature of man doeth as it were waxe olde and is become weaker Wherefore there must be care had that vices doe not increase Neither must the lawes themselues be seedes of vices Plato saith verie wiselie that Lawes must be made for vertues sake Now whether this tradition of single life be mainteined for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especiallie commended the care of the ministers of the Gospell to the godlie wee desire therefore that the moste excellent Emperour would restraine this crueltie which hath a long time bin exercised vpon godlie Priestes and would rather consult with the Church then with our aduersaries in that behalfe Surelie loue and mercifull dealing should florish in the Church Wherfore the true church doth greatlie abhorre vnnecessarie crueltie and would not haue the Priestes put to death for a tyrannicall tradition She would also haue the poore Wiues Children of Priests fauourablie dealt with All whose liues saftie the Church doth commend vnto thee O most mercifull Emperour All the godlie wheresoeuer are touched with their miseries doe in heart desire Christian lenitie in this behalfe and doe also with teares iointlie commend learned and honest men that are profitable to the Church together wth their wiues and children vnto thee whome they se both to be indued with an excellent and heroiâ—all goodnes and kindenes and also to haue vsed in this cause verie notable moderation which doth let vs vnderstand that thou art carefull of bringing some remedie vnto the common wealth The Church would not haue thee to be a minister of another mans crueltie The greatest honour of Kings is that which Esaie giueth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane society should not onlie serue for the profit of the bodie but also should further the gospel namelie when as they both rule the Priests and also graunt peace quietnes to Cities that the youth might be trained vp in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godlie Priests as of certeine nourslings lieth vpon thee It belongeth vnto this calling to be a succour for innocencie to saue from iniuries especially such as are weake which are not able to defend themselues as namelie godlie women children and orphanes or the fatherles Among which you maie well thinke that the wiues and children of Priests which are right orphanes in deed are left vnto your charge by the Lorde The Church as moste full of naturall affection and loue doth not onelie approoue of the mutuall loue of maried folkes one to another and of the loue of parents to their children but is also touched with the miseries of those that are forlorne and fatherles And surelie shee iudgeth in so great goodnes of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wiues and children doe grieue thee not a litle The Church also doth giue thee warning to looke to it lest manie points of Christian doctrine the vnfolding and laying open whereof is verie necessarie be smothered vp whiles godlie and learned ministers are put to death and whiles men are driuen from the studie of Christian doctrine VVhat else do our aduersaries seeke but that all good learning true doctrine may be rooted out or oppressed men maie onlie depend vpon the authoritie of such as do bear rule that they might esteem the dreams of vnlearned men though neuer so impious neuer so absurd for oracles Our aduersaries imagine that this barbarous bondage is the best and surest for their Lordlie rule And in deed it is verie euident how the Church in manie places iâ— oppressed with this bondage Now though libertie maie not be graunted to disanull such determinations as be receiued by good authoritie and though men ought not to depart either from the scriptures or from the decrees of the ancient Synods wherin they haue determined of Christian doctrine yet is it not meet that the authority
one may see that our Churches deale well in abolishing and condemning that law of the Pope And we beseech the moste renowmed Emperour that he wil not defile himself wirh defending that vncleane single life and with the blood of the Priests for it is written Blessed is he that hath pittie oâ— the poore and needie the Lorde shall deliuer him in the cuill day This article we found elsewhere placed in the second place amongest those wherein the abuses that are chaunged be mentioned Of the mariage of Priests Art 2. THere was a common complaint of the examples of such priests as were not coÌ„tinent For which cause also Pope Pius is reported to haue said that there were certaine causes for which marriage was forbiddeÌ„ to priests but there were many waightier causes why it should be permitted again For so Platina writeth VVhen as therefore the Priests among vs sought to auoide these publike offences they married wiues and taught that it was lawfull for them selues to ioyne in marriage First because that Paull saith To auoid fornication let euerie man haue his wife Againe It is better to marrie then to burne Secondlie Christ saith All men doe not receiue this worde where he sheweth that all men are not fitte for a single life because that God created man for procreations sake Gen. 1. It is not in mans power without a speciall gifte and worke of God to alter his creation Therefore such as are not meet for a single life ought to ioyne in matrimonie For no lawe of man no vowe can take away the commaundement of god and his ordinance By these reasons our Priests doe prooue that they maie lawfully marrie wiues And it is wel knowne that in the auncient Churches Priests were married For Paull saith that a Bishop must be chosen which is a husband And in Germanie about 400. yeares ago the Priests were by violence compelled to liue a single life who then were so wholy beÌ„t against the matter that the Archbishop of Mentz being to publish the Pope of Rome his decree in that behalfe was almoste murdered in a tumult by the Priests in their anger And the matter was handled so contrarie to law that they did not onlie forbid mariages for the time to come but also such as were then contracted contrarie to all lawes diuine and humane contrary to the Canons themselues that were before made not onelie by Popes but also by moste famous Councels And seing that the world decaying mans nature by litle and litle waxeth weaker it is behoouefull to looke well to it that no more vices doe ouerspread Germanie Furthermore God ordained mariage to be a remedie for mans infirmitie The Canons themselues doe saâ—e that the olde rigour is now then in latter times to be released for the weaknes of men Which it were to be wished might be done in this matter also It is verie like that if mariage be forbidden any longer we shall at length want Pastours in the Church Seing then that there is a plaine commaundement of God seeing the vse of the Church is well knowne seing that the impure single life bringeth forth verie many offences adulteries and other enormities worthie to be punished by the godlie magistrate yet it is a maruell that greater crueltie should be shewed in no other thing then against the marriage of Priests God hath commaunded to honour marriage the lawes in all well ordered common welthes euen among the heathen also haue adorned marriages with verie great priuileges But now men are cruellie put to death yea and Priests also contrarie to the minde of the Canons for no other cause but onelie for marriage Paul calleth that a doctrine of Diuells which forbiddeth mariage 1. Tim. 4. which may now verie well be seene when as the forbidding of mariage is mainteined by such punishments But as no law of man can take awaie the law of God no more can anie vow whatsoeuer Therfore Cyprian giueth counsel that those women should marry which do not keep their vowed chastity His words are these in the first book the 11. Ep. If they wil not or are not able to indure it is far better they should marrie then that they should fall into the fire by their importune desire In any wise let them giue no offence to their brethren or sisters Yea and the Canons vse a kinde of equitie towards such as before their ripe yeares did vowe chastitie as hitherto the vse hath beene To this place also belongeth the 6. Art Of the vowes of Monkes WHat is taught amongest vs touching the vowes of Monkes shall be better vnderstoode if you call to minde what was the state of Monastaries and how many thinges were euerie daie committed in the Monasteries contrarie to the Cannons In Augustines time Colledges were free but afterward when discipline was corrupted euerie where vowes were laid vpon them that as it were by a new deuised prison the discipline might be restored againe Ouer and besides vowes by litle and litle many other obseruations were added And these bands and snares were cast vpon many before they came to ripe yeares contrarie to the Canons Many through errour fell into this kinde of life vnawares who though they wanted no yeares yet they wanted discretion to iudge of their strength and abilitie They which were once got within these snares were constrained to abide in them though by the benefit of the Canon some might be set at libertie And that fell out rather in the Nonneries then in the Colleges of Monks because the weaker sexe was more to be spared This rigour seuerity misliked many good men hertofore when they saw young maides and young men thrust vp into Monasteries there to get their liuing and saw what an vnhappie successe this counsell had what offences it bred and what snares it laide vpon mens consciences They were grieued that the authoritie of the Canons was wholly neglected and contemned in a thing most dangerous To all these euills there was added such a perswasion of vowes which as it is well knowen did in former times mislike the Monks themselues if any of them were somewhat stouter then the rest They taught forsooth that vows were equal to B aptisme touching single life they taught that it merited remission of sinnes iustification before God yea farther that the Monkes life did not onelie merit righteousnes before God but more then that because it obserued not onelie the commaundements but also the Counsells in the Gospell And thus they taught that the Monkes profession was better then Baptisme that the Monkes life did merit more then the life of Magistrates of Pastours and such like which in the obedience of Gods commaundement followed their calling without any such religion of mans making None of these things can be denied they are to be seene in their writings What fell out afterwarde in the Monasteries In olde time there were Schooles for the studie of Diuinitie and other artes which were profitable
saieth They worshippe me in vaine with the traditions of men and also wicked because the obedience of Christ alone which he performed to god his Father hath purged our sins and reconciled vs with god By all these things it is manifest that the kinde of vowing single life pouertie and obedience doeth not agree with that doctrine which is indeede Catholique especiallie seeing that certaine men are not afraid to make this kinde of vowing equall with Baptisme OVT OF THE CONFESSION OF SVEVELAND Of Monkerie CHAP. 12. AND for the same cause that all our Iustification doth consist in faith in Iesus Christ whereupon we haue libertie giuen to vs in all externall things we haue permitted the bondes of Monkerie to be released among vs. For we saw that this libertie of Christians was vehementlie challenged in euerie place by S. Paull whereby euerie christian man doth assure himselfe that alrighteousnes and saluation is to be sought for onelie in Christ Iesus our Lorde and is also assured that he must at all times vse all the things of this life as to the profitte of our neighbours so to the glorie of God and that all which he hath is to be arbitrated and moderated by the holie Ghost who is the giuer of true adoption and true libertie and that he ought freelie to permitte them to be appointed and bestowed both to the reliefe of his neighbours and also to the aduancement of the glorie of God Seing that we retaine this libertie we shew ourselues to be the seruants of Christ when we betray it to men addicting our selues to their inuentions we doe like runnagates forsake Christ and flie to men The which thing wee doe so much the more wickedlie because that Christ hath freed vs by his blood not by a vile or common price and hath redeemed vs to himselfe from the deadlie slauerie of Sathan And this is the cause why S. Paul writing to the Galathians did so much detest it that they had addicted themselues to the ceremonies of the law though they were commaunded of God whereas notwithstanding as we declared before that might be farre better excused then to submit themselues to the yoke of those ceremonies which men haue feigned of their owne braine For he did write and that trulie that they which admitte the yoke of those ceremonies despise the grace of God and count the death of Christ as a thing of nothing and thereupon he saith That he is afraid lest that he had bestowed his labour among them in vaine and he exhorteth them That they would stand steadfast in that libertie wherewith Christ hath made vs free and not to be intangled againe with the yoke of bondage Now it is euident that Monkerie is nothing els then bondage of traditions deuised by men and in deede of such as Paule hath by name condemned in the places which we alledged For vndoubtedlie they which professe Monkerie do addict themselues to those inuentions of men for hope of merits And hereupon it is that they make it so hainous an offence to forsake those inuentions and to imbrace the libertie of Christ Therefore seing that as well our bodie as our spirit belong vnto God and that in a double respect to wit of our condition and Redemption it can not be lawfull for Christians to make themselues slaues to this Monasticall seruitude much les then for prophane seruants to chaunge their Masters Moreouer it can not be denied but that by such like bondage and vowes to liue after the commaundement of men a certaine necessitie as it alwaies vseth to be of transgressing the law of God is brought in For the law of God doth require that a Christian man should as much as lieth in him imploie his seruice to the benefit of the Magistrate his parents kinred and others and of all those whome the Lord hath made his neighbours and brought to him to be deliuered in what place time or manner soeuer their necessitie shall require it Then let him imbrace that kinde of liuing whereby he may chiefly prouide for the affaires of his neighbours neither let him chuse a single life but let him know that to renounce marriage and to make himselfe an Eunuch for the kingdom of heauen that is to further godlines and the glory of God it is a peculiar and a speciall gift of God For that edict which Paull did publish standeth firme and stedfast neither can anie vowes of men make it frustrate For the auoiding of whordome let euerie man he excepteth none haue his owne wife and euerie woman hir owne husband For all men doe not receiue that worde of taking vpon them a single life for the kingdome of heauen as Christ himselfe doth witnes then whome no man did more certenly know and more faithfully teach either of what force mans nature is or what is acceptable to his Father Now it is certaine that by these Monasticall vowes they which doe make them are bound to a certaine kinde of men so that they thinke it not lawful to shew themselues obedient and dutifull any longer either to the Magistrate or to their parents or to anie men onely the chiefe gouernour of the Monasterie excepted nor to releeue them with their substance and least of all to marrie a wife though they be greatlie burned and therefore they doe necessarilie fall into all kindes of dishonesties of life Seeing therefore that it is euident that these Monasticall vowes doe make a man which is freed from the seruice of Christ to be in daunger not so much of the bondage of men as of Sathan and that they doe bring in a certaine necessitie of transgressing the law of god according to the nature of all such traditions as are deuised by men and that therefore they be manifestlie contrarie to the commaundements of god we doe not without cause beleeue that they are to be made frustrate seeing that not onelie the written law but also the law of nature doth commaund to disanull a promise if beeing kept it be a hindrance to good manners not onelie to religion Therefore we could not withstand any which would change a monastical life which is vndoubtedlie a bondage to Sathan for a Christian life as also we could not withstand others of the Ecclesiasticall order who marrying wiues haue imbraced a kinde of life wherof their neighbours might looke for more profitte and greater honestie of life then of that kinde wherein they liued before To conclude neither did we take vpon vs to driue them from the right of wedlocke who among vs haue perseuered in the ministerie of the worde of god whatsoeuer chastitie they had vowed for the causes before specified seeing that Saint Paull the chiefe mainteiner of true chastitie doth admit euen a Bishop to be a married man For we haue lawfully preferred this one law of god before all lawes of men For the auoiding of whoredome let euerie haue his owne wife Which law truelie for that it hath beene
WE beleeue that the most gratious and mighty God did appoint Kings Princes and Magistrates because of the corruption and deprauation of mankinde and that it is his wil that this world should be gouerned by laws by a certein ciuill gouernment to punish the faults of mâ—n and that all things may be done in good order among men Therefore he hâ—th armed the Magistrates wiâ—h the sword that they may punish the wicked and defend the good Moreouer it is their duetie not onelie to be carefull to preserue the ciuil gouernment but also to endeuour that the ministerie maie be preserued that all Idolatrie and counterfeit worship of God maie be cleane abolished that the kingdom of Antichrist maie be ouerthrowne and that the kingdome of Christ maie be enlarged To conclude it is their dutie to bring to passe that the holie word of the gospell maie be preached euerie where that all men maie serue and worship God purelie and freelie according to the prescript rule of his word Moreouer all men of what dignitie condition or state soeuer they be ought to be subiect to their lawful Magistrates and paie vnto them subsidies and tributes and obey them in all thinges which are not repugnant to the word of God Also they must poure out their praiers for them that God would vouchfafe to direct them in all their actions and that we maie lead a peaceable and quiet life vnder them with all godlines and honestie Wherefore we condemne the Anabaptists and all those troublesome spirites who doe reiect higher powers and magistrates ouerthrow all lawes and iudgements make all goods common and to conclude doe abolish and confound all those orders and degrees which God hath appointed among men for honesties sake OVT OF THE CONFESSION OF AVSPVRGE COncerning ciuill affaires they teach that such ciuill ordinances as be lawfull are the good workes and ordinances of God As Paull witnesseth The powers which are be ordained of God They teach therefore that it is lawfull for Christians to beare offices to sit in iudgement and to determine of matters by the Princes lawes or by the lawes of the common wealth to appoint punishmentes according to lawe to make lawfull warres to goe to warre to deale in bargaines and contractes by lawes to holde his owne to take an othe at the request of the Magistrates to contract lawfull marriage and to follow such craftes and sciences as are approoued by law They condemne the Anabaptistes which forbid Christians these ciâ—ill offices They likewise condemne them which haue placed perfection vnder the Gospell in the renouncing of ciuill offices whereas it is spirituall that is it consisteth in the motions of the heart in the feare faith loue and obedience of God For the Gospell speaketh of a certeine eternall righteousnes of the heart yet doth it not take awaie Ciuill or domesticall gouernement but requireth most of all to haue them preserued in this bodelie life as the ordinances of God and that we should exercise loue and charitie in such ordinances Wherefore Christians most of necessitie obeie the magistrates lawes that now aâ—e saue onelie where they commaund and set forth anie sinne For in such case they must obeie god rather then men Act. 4. These thinges are thus found in another edition COncerning ciuill thinges they teach that such ciuill ordinances as are lawfull arâ— the good works of god that christians may lawfully beare office sit in iudgements determine matters by the Princes or countrie lawes lawfullie appoint punishmentes lawfullie make warre be souldiours make bargaines and contractes by law holde their owne take an oth when the magistrates require it marrie a wife or be giuen in marriage They condemne the Anabaptistes which forbid Christians to meddle with ciuil offices as also those that place the perfection of the Gospell not in the feare of God and saith but in forsaking ciuill offices For the gospel teacheth an euerlasting righteosnes of the heart In the meane time it doth not dissalow order and gouernement of common wealths or families but requireth especiallie the preseruation and maintenance thereof as of Gods owne ordinance and that in such ordinances we should exercise loue and charitie Christians therefore must in anie wise obeie their Magistrates and lawes saue onelie then when they commaund anie sinne For then they must rather obeie God then men We condemne the Anabaptistes which doe spread Iewish opinions a fresh They imagin that the godlie before the resurrection shall possesse the kingdomes of the world and the wicked and vngodlie in all places be destroied and brought vnder For we are sure that seeing the godlie must obeie the Magistrates that be ouer them they must not wring their rule and authoritie out of their handes nor ouerthrow gouernmentes by sedition forasmuch as Paul willeth euerie soule to be subiect to the Magistrates We know also that the Church in this life is subiect to the crosse and that it shall not be glorified till after this life as Saint Paull saieth We must be made like to the image of the Sonne of God And therefore we doe condemne and detest the follie and deuilish madnes of the Anabaptistes THE CONCLVSION THese are the principall articles that seeme to haue anie doubt or controuersie in them For though we might haue spoken of manie more abuses yet to auoid tediousnes we haue onelie set downe the chiefest by which it is easie to iudge of the rest There haue bin great complaints of Indulgences and Pilgrimages and of the abuse of excommunication Parishes haue beene diuerse waies molested by Catchpoles therehaue beene manie braules and bickerings berweene parish Priestes and Monkes about this whoe had greater right to the parish and about commissions burials extraordinarie sermons other innumerable things such like matters we haue pretermitted that fuch as are the principall in this cause being shortlie set downe might the better be vnderstood Neither haue we here spoken or written anie thing to anie mans reproch Onelie we haue rehearsed such thinges as seemed necessarie to be spoken to the ende that it might be seene that nothing is receiued among vs in doctrine or ceremonies contrarie to the scripture or the Catholique Church For it is euident that we haue moste diligentlie taken heede that no new or wicked opinions should creepe into the Church These articles aboue written we thought good to exhibit according to the Emperours his highnes edict wherein our confession might be extant and the summe of that doctrine which our teacher doe deliuer among vs might be seene and knowen If any thing be wanting in this confession we are readie if God permit to yeald a more full information thereof according to the scriptures Another edition hath it thus VVE haue set downe the summe of the doctrine of the Gospell that is needfull for the Churches And wee are out of doubt that this our iudgement in these pointes is in deede the doctrine set forth in the writinges of of the
earth And Psal 23. Yâ—e Princes open your gates that is open your kindomes to the gospell and giue entertainment to the Sonne of God and Esa 49. And Kings and Queenes shallhe thy nurces that is let common-welthes be nurces of the Church let them giue entertainment to the Church and to godlie studies Let Kinges and Princes themselues be members of the Church and rightlie vnderstand the doctrine thereof and giue no help vnto those that establish false doctrine and exercise vniust crueltie and remember this saying I will honour them that honuor me And Daniell in the 4. Chap. exhorteth the King of Babylon to acknowledge the wrath of God and to shew mercie to the bannished Church when he saieth Redeeme thy sinnes with righteousnes and with mercie toward the poore and there shall be a healing of thy transgression And since they are among the principall members of the Church let them prouide that iudgement be rightlie exercised in the Curch as Constantine Theodosius Arcadius Martian Charles the great manie godlie Kinges haue prouided that iudgement in the Church should be sincerely executed But of the difference of both states namely of the ministerie of the gospell and the ciuill magistracie there are many writinges in our Church which declare that we teach no fantasticall nor seditious opinions but doe shew the necessarie doctrine deliuered in the gospell touching both degrees profitable to godlines and common peace Thankes be to God THis is the summe of that doctrine which by the blessing of God with one consent we teach in our Churches which to be the sincere meaning of the doctrine deliuered from God in the writings of the Prophets and Apostles and in the Creedes we nothing doubt and it may be vnderstood out of the auncient purer writers to be agreeable to the ancient and puâ—er Churches Now the matter it selfe declareth that we haue not sought to dispute about newfangled curious and subtle questions neither doe striue about authoritie or riches but onelie to vnfolde and bring to light from the great darkenes of traditions and opinions that doctrine which is necessarie to the true inuocation of God to true worship to the right knowledge of the Sonne of God and to the saluation of soules and doe in moste simple and plaine manner propound the same vnto the Churches For all wise men must needes confesse that there was much obscuritie and many errours in the doctrine of the Monkes and many snares of conscience in the Popes traditions and whether doctrine is true plaine euident profitable for consciences and for manners comparison doth declare For we auoide not the iudgements of the Godly yea rather we desire thatthe wholl true Church of God that is al the faithfull learned wheresoeuer they are may vnderstand what we say who we doubt not will be witnesses that this doctrine is the consent of the true Catholique Church of God Also we offer our selues at any time to a more full declaration in in euerie point and we thinke that this rehearsall of our doctrine now made is agreeable to the confession exhibited at Auspurge Anno. 1530. For as much therefore as the doctrine which we here recite is true and necessarie for the Church we intreat that our Churches may not be condemned as if they either imbraced errours or foolishlie or seditiouslie stirred vp strife without any weightie cause The truth and weight of the matters may deliuer vs from this vniust accusation Next after a godly manner we admonish the Councell itselfe They see that olde abuses and many great errours are as yet sticking in the Church because in al ages euen from the beginning of mankinde the deuil coÌ„tinueth scattering his seed of errour and since that time through the ignorance of men by superstition they are either confirmed or do shoote forth againe And now for that the vanitie of many superstitions is known the times require a reformation vnles the gouernours prouide that the trueth may be brought to light great diuision in opinions is like to follow especially because in this last age of the worlde great confusion is to be feared Therfore let the councel see to it that they condemne not a manifest truth And if in a godly sort they wil deliberate how they may prouide for the churches if a more ample declaration shal be demaunded of vs men learned of vnderstanding louing the truth fearing god must be chosen to consult together of these so weighty matters Neither let them only striue with vs in number of vices seeing it is manifest by many preiudices of what opinion the Bishop of Rome and others are that are adicted vnto him who now by the space of many yeares haue not onelie set forth against vs edicts written with bloode but also haue slaine many of our side and there be many that neither vnderstand nor looke after any truth of doctrine but being alreadie corrupted with prophane perswasions doe thinke this to be an especiall parte of politique men to defend the present state and to mainteine their owne authoritie And for this purpose they seeke fit Ministers by sophisticall iugling to â—est out the truth Wherefore now we testifie that we will not reiect the truth although it be condemned by the iudgements of such men And we openlie professe that we consent not to the Councell of Trent which heretofore hath sent abroade decrees partlie false partly captious and sophisticall but doe earnestly request that both we may be heard in the same matter and that the errours before confirmed by the decrees of the Tridentine Councell may be reformed And we reuerently beseâ—ch the most worthy Emperour Carolus Auguâ—â—us that he giue not leaue to the Aduersaries to oppresse the truth by their presumption and to strengthen their crueltie which they exercise against innocents and to stare vp greater dissention by their vniust decrees And now we commend the Church and our selues to the Sonne of God our Lord Iesus Christ who we know by the voice of the Gospell gathereth together to himselfe an euerlasting Church and we praie him that he would gouerne vs and not suffer the light of his Gospell to be extinguished nor the assemblies of them that rightlie call vpon him to be dispersed AN ADDITION AND we request all that teach in the Churches neâ—re adioyning or els where that receiue the Confession exhibited at Auspurge 1530. that when they reade these things if in any point they finde any want they would louinglie admonish vs thereof for that it was not our purpose to bring vp any other kinde of doctrine but plainlie to recite the summe of the Confession of Auspurge and the common consent of these Churches and we desire that we may be fauourablie and not quarrelouslie iudged of We purpose not to stirre vp new contentions but especially we pray to the Sonne of God our Lord Iesus Christ that was crucified for vs and rose againe that praied in his agonie that we might be one
haue resolued with themselues to suffer all extremitie and many for feare of death doe rather seeke delaies but yet waiting for a fit opportunitie if they should be dealt withalin this matter by authority before they be dealt withall by doctrine and by force before their errour should be made knowne vnto them For of what force a sound perswasion of Religion is and how it maketh men to make no account not onelie of their goods but also of their liues it hath bin seene more then sufficientlie in very many euen within these 10. yeares that we may say nothing of the former ages who haue willinglie suffered not onely banishments and proscriptions but also torments and death it selfe rather then they would suffer themselues to be withdrawne from that iudgement which they had conceiued and which they beleeued to be true If now a daies when as there is contention of those lighter matters there be but a few to be found whom a man may bring to vnfeigned concorde except they may be perswaded of the law or the equitie of conditions how when as the controuersie is of Religion shall we looke for true peace and an vndoubted tranquillitie in these matters to wit such a one as your sacred Maiesty goeth about to establish except that on both sides it be agreed vpon what things they be that God dâ—th approoue and what things be agreeable to the Scriptures For as Religion by right and by the custom of al nations is preferred before all other things so there neuer was any more vehement or sharpe fight among men then that which is vndertaken for Religion But we seeing that your sacred Maiestie hath vsed such an vnspeakeable clemency toward your enemies and those such as haue pretermitted no kinde of hostilitie that we may let passe other things haue not without cause receiued great hope that you will so moderate all things euen in this matter also that you wil much more seeke for the praise of goodnes and courtesie in vs who are most desirous of your safetie and honour as we haue in deed testified and do from the bottome of ourhearts desire yet farther to testifie For we haue dealt so moderately in all points that we haue made it euident enough to all good men that it was neuer in our minde to hurt any man or deceitful to increase our commodities by the discommodities of other men In deede we haue susteined dangers for this cause and spent exceeding much but we haue not gained no not so much as a little thereby this one thing excepted that we being better instructed touching the goodnes of God shewed vnto vs through Christ we haue begun by the grace of God to hope better of those things which are to come and of that we doe by right make so great account that we do not think that we either haue done or suffered any thing as yet worthie therof seing that it is an inestimable thing and to be preferred aboue all things which are in heauen or in earth We haue bin so farre from emparing the riches of Ecclesiasticall men that when the husbandmen were in an vprour we to our great costes and dangers defended them to their vses The Gospell of our Lord Iesus Christ as surelie as we would that he should loue vs is the onelie thing that enforceth vs and hath caused vs to doe all these things which we seeme to haue altered Therefore let it please your sacred Maiestie rather to follow the examples of these most mightie and in deed happy Emperours Constantine Iouinian Theodosius and such like who both by doctrine dailie taught in all meekenes by most holie and vigilant Bishops and also by Councels lawfully assembled and by a wise discussing of al things did deale with them that erred and assaied all meanes to bring them again into the way before that they would determine any thing more sharply against them then to follow those who it is certaine had such counsellers as were most vnlike to those auntient and holy Fathers in deed and receiued an euent nothing answerable to the godlines of those Fathers In consideration hereof let not your sacred Maiesty be withdrawne with this that the chiefest matters which are now in controuersie were decided long since and chieflie in the Councell held at Constance especially seeing you may see that of those innumerable no lesse holie then necessary decrees of the former Councells there is not so much as the least point obserued of our Ecclesiasticall men and that they haue so degenerated in all things that no man which is but endued with common sense doth not cry out that there is need of a Councell to restore Religion and the holines of the Ecclesiasticall order But if that doth like them so well which was decreed at Constance how commeth it to passe that by no meanes at all that decree euer since toke place that Christian Councells should be assembled euery tenth yeare the which thing was at that time decreed For by this meane much godlines and faith might either be recouered or preserued But what is he that will not confesse that so often as the disease waxeth fresh so often the remedy is to be vsed and they which haue the truth in deed do neuer thinke it much both that good men should teach it also defend it against the euill sort where anie fruit thereof may be hoped for Now when as so many thousand are so miserablie intangled in the opinions of our religion who can deny that there is hope of most plentiful fruit and such as hath iustlie enforced al those that are gouerned by the spirit of Christ that omitting all other things whatsoeuer contemning all kinde of labour and cost they may giue themselue wholly to this one thing that the doctrine of Christ which is the mother of all righteousnes and saluation may be worthelie weighed or considered purged from al errors and offerd in it naturall colour to all those that loue godlines and the true worship of God to the end that a peace and and such as may be firme for euen a true setting of al holy things at a stay may be restored and confirmed to the sheepe of Chrtst for whome he hath shed his blood which are now too much troubled and waâ—ering The which peace can by no other mean as we said be restored and confirmed vnto them as being certein that in other things they are in some sort to yeald or to giue place but in the matter of godlines they are so to stick and bend themselues to the word of God that if they had a thousand liues they should offer them to be tormented rather then to yeald one iot or in the least point which they are persuaded to be the word of God Now if one onely soule be of more value then the wholl world what ought we to do for the saluation of many thousands Certeinlie seeing we are allured by so great a hope both by this
confession of Belgia AL the operations of the holie Ghost are hidden c. That is to saie both when the proper force of the holie spirit which is incomprehensible is regarded and seeing that his effectes doe exceed our senses Both which doe come to passe in these mysteries Vpon the same That which is eaten c. Namelie by faith as it is often iterated in this confession that is to saie that which is receiued spirituallie by the minde by beleeuing as the signe is eaten and dronken corporallie For the wordes eating and drinking can no otherwise be spoken of the minde and of faith which are the onelie instrumentes of receiuing the verie bodie and bloode of Christ then metaphoricallie or metonymicallie Vpon the same By the eating of his flesh and drinking of his bloode c. That is as hath beene said in the former obseruation by a spirituall participation the which sometimes by reason of the sacramentall receiuing and sometimes by reason of that spirituall life which Christ ingendereth in vs is metaphoricallie signified by the names of eating or drinking Vpon the same Although the sacramentes be ioyned to the thing c. Of the sacramentall vnion we haue spoken before in the second obseruation vpon the Confession of Bohemia Vpon the confession of Auspurge THat the body and blood of Christ are there in deed and are distributed c. We also doe alowe of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly giuen that is according to Christ his institution that then also the thing signified by the signe which is the verie bodie of Christ crucified for vs and the very blood of Christ shedd for vs is also giuen to be receiued But we affirme that the thing signified is no otherwise coupled with the signe then sacramentallie The trueth of which sacramental coniunction doth not consist in this that wheresoeuer the signe is there the thing represented by the signe should also be present but in this that that which God promiseth by the signe he also doth offer to be receiued Therefore we hold that the bodie of Christ is not really present in with or vnder the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his local situation and also hath truly ascended from the earth aboue the heauens that be subiect to our sight and shall there remaine from whence he exerciseth a gouernment ouer al these beneath euen as he is man vntill he come truely from thence to iudge both quicke and dead Moreouer we doe also auouch that as the signes are offered to the bodie so the thinges signified are offered to the minde and therefore that the signes are receiued of euery one with the hand and mouth that come vnto the supper the which vnto some namely to the worthie receiuets do turne vnto saluation but vnto others that is the vnworthy communicants by reason of the profanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truely and effectuallie apprehended onely of those that be indued with a right minde and a true faith and that alwaies vnto saluation whereunto the distance of place is no hinderance by reason of the vnspeakeable operation of the holie Ghost And yet not so as that the substances should be mingled betwixt themselues or cleaue together in any place for Christs flesh abideth in heauen and ours vpon the earth but that these things being mysticallie vnited which in true distance of situation are seperated we might draw from the flesh of Christ all gifts necessary for our saluation and especiallie that liuely iuise wherby we are nourished to eternall life Therefore whatsoeuer they pretend which are of the contrarie iudgement the controuersie is not either of the signe or of the thinges signified or of the truth of the sacraments or of the receiuing of them or of the effectes but of the onely definition of the sacramentall coniunction also of the manner of receiuing the thinges signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once graunted both the truth of Christes bodie his assention into heauen and his second comming is consequentlie ouerthrowne Looke the exposition of this article expressed in the diuers editions of the Auspurge confession though not after the same manner in the same words and for the full declaration therof look in the admonition lately set forth by our bretheren the Neustadians in the 5. chapter out of the which our agreement in this point of doctrine rightly declared doth appeere vpon the same Art 1. Of the abuses For the Masse is retained still amongst vs c. The Princes and Diuines in the assemblie at Newburdge testified in the yeare 1561. as is manifest by the decrees of that assemblie that they by the word Masse doe vnderstand the administration of the Supper and do from the bottome of their hearts detest the Romish Masse And although we doe abhorre all contentions about words and doe acknowledge that the worde Masse is not newlie sprong vp in the latine Church yet seeing that the originall of this tearme namely because almes were sent from the faithfull in their vsuall meetings at their loue feasts is long since abolished and seeing that this worde hath these many yeares broken out into great abhomination and so great that none so grosse or execrable was euer heard of wee doe not with out cause together with the thing abolish the name it selfe out of our Churches As for the holie liturgy there we think that it is most rightly celebrated where it is most simply most nearelie vnto the first institution obserued And seing it is manifest that the ceremonies in the Romane Liturgie are partlie in them selues vnprofitable partlie tending rather to an ambitious shew and pompe then to edification partlie ridiculous and partlie either in themselues superstitious or else readie to be turned into superstition Therfore the moste of them or in a manner all we haue in euery place vtterlie swept awaie Yet so as that the Church hath her liberty leftin things indifferent as it is meet and shall be declared in the 17. Section As for the speaking or singing of any thing in the publique Liturgie in such a tongue as is vnknowne to the common people vnlesse there be an interpreter the Apostle doth plainlie forbid it 1. Cor. 14. Vpon the same A Ceremonie in the new couenant without faith doth merit nothing c. No nor yet in the olde Testament yea neither any ceremonie nor faith it selfe doth merit anie thing but whereas the externall worke being performed with faith according to Gods commaundement is acceptable vnto him all that we teach out of Gods word to be of grace and not of debt Whereof looke the 8.