beginning of euill vnto man beeing good came from his free will We condemne also the Pelagians who affirme that an euill man hath free will sufficientlie to performe a good preâ—ept Both these are confuted by the scripture which saâ—â—â—h to the former God made man vâ—right and to the latter If the sonne make you free then are yâ—â— free indeede OVT OF THE FORMER CONFESSION OF HELVETIA MAâ— being the moste perfect Image of God in earth and hauing the chiefdome of all visible creatures consisting of soule and bodie whereof this is mortall that immortall after he was made holie of the Lorde he by his owne fault falling into sinne drue wholl mankinde with him into the same fall and made him subiect to the same calamitie And this infection which men tearme Originall hath so inuaded the wholl stocke that the childe of wrath and the enemie of God can by none other then by the diuine help of Christ be cured For if there be anie sparke of good fruit remaining here it being weakned dailie by our sinnes declineth tothe worsse For the force of euil doth get the vpper hand neither doth it suffer reason to beare the sway nor the most deuine faculty of the minde to haue the preheminâ—ce Whereupon we doe so atâ—ribute free will to man as that knowing and hauing a will to doe good and euill we finde notwithstanding by experience that of our owne accord we maie doe euill but we can neither imbrace nor follow anie good thing except being illuminated by the grace of Christ we be stirred vp and effectually mooued thereunto For God is he which worketh in vs both to will and to bring to passe according to his good will And Saluation is of the Lord destruction of our selues OVT OF THE CONFESSION OF BASIL Art 2. Of man WE confesse that in the beginning man was made of god in righteousnes and true holines after the true Image of God but he fel into sinne of his owne accord by the which fall wholl mankinde is made corrupt and subiect vnto damnation Hence is it that our nature is defiled and become so prone vnto sinne that except it be renued by the holie Ghost man of himselfe can neither doe nor will anie good OVT OF THE CONFESSION OF BOHEMIA OR THE WALDENSES Of the knowledge of a mans selfe Also of sinne the causes and fruites thereof and of the promise of God CHAP. 4. FOurthlie touching the knowledge of himselfe man is taught and that after two sortes First the knowledge of his estate yet being in his innocencie or voide of all fault that is of his nature being perfect from whence he fell Secondlie the knowledge of his sinne and mortalitie into which he fell The estate and condition of his innocencie and righteousnes consisteth in these points that the Lorde in the beginning made man after his owâ—â— Image and likenes and adorned him with the giftes of his grace or bountie that he engraffed in him righteousnes and his spirit a soule and a bodie togither with all the faculties and powers thereof and so made him holie iust wise immortall and a moste pleasant temple for his heauenlie spirit in the minde will memorie and iudgement and bestowed vpon him cleare light of vnderstanding integritie and a verie ordinate or lawfull loue towardes God and all his creatures also a full and absolute obedience or habilitie to obey God the true feare of God and a sincere heart and nature that man might be his owne possession and his proper and peculiar workemanship created vnto the praise of his glorious grace Man being placed in this estate had left vnto him free will so that if he would he was able to fulfill that commandement which god gaue him and thereby to retaine righteousnes both for himselfe and for all his posteritie after hiâ— and euerie waie to enioy a spirit soule bodie and an estatâ— moste blessed and further also to make a waie vnto a faâ—re more excellent glorie by considering that fire and water life and death were set before him which if he would not consider nor doe his endeuour therein by choosing of euill he might loose all those good giftes The second part of the knowledge of a mans selfs namelie before iustification standeth in this that a man acknowledge aright the state of his fal sinne and morâ—aâ—â— For that free liberty of choice which God permitted to the wil of man he abused and kept not the lawe of his iustice but swarued therefrom and therein transgressed the commaundement of God insomuch as he obeyed the deuillâ— those lying speaches of his and gaue credit vnto them and performed to the deuill such faith and obedience as was dâ—â— to God alone whereby he stripped and bereaued himselfe and his posteritie of the state of perfection and goodnes of nature and the grace of God and those good giftes of iustice and the Image of God which in his creation were engreffed in him he partlie lost them and partlie corrupted defiled them as if with horrible poyson one should corrupt pure wine and by this meanes he cast headlong both himselfe and all his ofspring into sinne death and all kinde of miseries in this life and into punishments eternall after this life Wherefore the spring and principall author of all euill is that cruell and detestable deuill the tempter lyer and manslayer and next the free will of man which notwithstanding being conuerted to euil through luste and naughtie desires and by peruerse concupiscense chooseth that which is euill Hereby sinnes according to these degrees and after this order maie be considered iudged of The first and weightiest or moste greiuous sinne of all was without doubt that sinne of Adam which the Apostle calleth Disobedience for the which death reigneth ouer al euen ouer those also which haue not sinned with like trangression as did Adam A second kinde is originall sinne naturallie ingendered in vs and hereditarie wherein we are all conceiued and borne into this world Behold saith Dauid I was borne in iniquitie and in sinne hath my mother conceiued me And Paull We are by nature the children of wrath Let the force of this hereditarie destruction be acknowledged and iudged of by the guilt and fault by our prones and declination by our euill nature and by the punishment which is laide vpon it The third kinde of sinnes are those which are called Actuall which are the fruites of originall sinne and doe burste out within without priuilie and openlie by the powers of man that is by all that euer man is able to doe and by his members trangressing all those thinges which God commaundeth and forbiddeth and also running into blindnes and errors worthie to be punished with all kinde of damnation This doctrine of the true knowlede of sinne is of our men diligentlie handled and vrged and to this end were the first and second tables of the law deliuered to Moses of
will whereby he is mooued to this or that yet insomuch as that is altogether capâ—iuated vnder sinne it hath no liberty at al to desire good but such as it hath receiued by grace and of the gift of god We beleeue that all the ofspring of Adame iâ— infected with this contagion which we call Originall some that is a steine spreading it selfe by propagation and not by imitation onelie as the Pelagians thought all whose errors we doe detest Neither doe we thinke it necessarie to search how this sinne may be deriued from one vnto an other For it is sufficient that those thinges which God gaue vnto Adam were not giuen to him alone but also to all his posteritie and therefore we in his person being depriued of all those good giftes are fallen into all this miserie and cursse We beleeue that this steine is indeed sinne because that it maketh all and euerie man not so much as those litle ones excepted which as yet lie hide in their mothers wombe guiltie of eternall death before God We also affirme that this staine euen after baptisme is in nature sin as concerning the fault howbeit they which are the children of God shall not therfore be condemned because that God of his gracious free goodnes and mercie doth not impute it to them Moreouer we saie that this frowardnes of nature doth alwaies bring forth some fruites of malice and rebellion in such sorte that euen they which are moste holie although they resist it yet are they defiled with manie infirmities and offences so long as they liue in this world OVT OF THE ENGLISH CONFESSION WE saie also that euerie person is borne in sinne and leadeth his life in sinne that no bodie is hable trulic to saie His heart is cleane That the moste righteous person is but an vnprofitable seruant That the law of God is perfect and requireth of vs perfect and full Obedience That we are hable by no meanes to fulfill that law in this worldlie life that there is no mortall creature which can be iustified by his owne desertes in Gods sight OVT OF THE CONFESSION OF BELGIA WE beleeue that God of the slime of the earth created man after his Image that is to saie good iust and holie who had power by his owne free will to frame and conforme his will vnto the will of God But when he was aduanced to honour he knew not neither did he wel vnderstand his excellent state but wittinglie and willinglie dâ—d make himselfe subiect to sinne and so consequentlie vnto eternall death and malediction whilst that giuing eareâ—o the wordes and subtelties of the deuill he did transgreâ—â—e that commaundement of life which he had receiued of the Lord and so did withdraw and alienate him-selfe from God his true life his nature being altogether defiled and corrupted by sinne whereby it came to passe that he made him selfe subiect both to corporall and to spirituall death Wherefore being made wicked and peruerse and also corrupt in all his waâ—es and endeauours he lost those excelleâ—â— giftes wherewith the Lord had adorned him so that there were but a few litle sparkes and small steps of those graces left in him the which notwithstanding are sufficient to leaue men without excuse because that what light soeuer we haue is turned into palpable darkenes euen as the scripture it selfe teacheth saying The light shined in darkenes 〈◊〉 the darkenes comprehended iâ— not For there Iohn doth manifestlie call men daâ—kenes Therefore whatsoeuer things are taught as touching mans free will we do worthelie reiect them seeing that man is the seruant of sinne neither 〈◊〉 he do anie thing of himselfe but as it is giuen him from heauâ—â— For who is so bolde as â—o bragge that he is able to performe whatsoeuer he listeth when as Christ him-selfe saith No man can come vnto me except my father which hath sent me dâ— draw him Who dare boast of his will which heareth that All the affections of the flesh are enmities against God Whoe will vaunt of his vnderstanding which knoweth that The naturall man can not perceiue the thinges of the spirit of God To conclude whoe is he that dare bring forth anie one cogitation of his owne which vnderstandeth this that we are not Able of our selues to thinke anie thing but That we are sufficient it is altogether of God Therefore that saying of the Apostle must needs remaine fiâ—me and steadfast It is God which worketh iâ— vs both to will and to doe euen of his good pleasure For no mans minde no mannes wil is able to rest in the wil of God wherin Christ himselfe hath wrought nothing before The which also he doth teach vs saying Without me ye can do â—â—thing We beleeue that thorough the disobedience of Adam the sinne that is called Originall hath beene spred and poured into all man kinde Now Originall sinne is a corruption of the whol nature and an hereditarie euill wherewith euen the verie infantes in their Mothers wombe arâ— polluted the which also as a moste noysome roote dâ—tâ—â— branch out moste aboundanlie all kinde of sinne in man and is so filthie and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeue that this sinne is by baptisme vtterlie extinguished or pluâ—ked vp by the rootes seeing that out of it as out of a coâ—rupt fountaine continuall floâ—des riuers of iniquitie do dailie spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere fauour and mercie of God it is remitted vnto them not to this end that they trusting vnto this remission should be rocked a sleepe in securitie but that it may stirre vp often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestlie desire To bedeliuered from this bodie of death Therefore we doe condemne the error of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that after the fal of Adam al men descended one from another after a naturall manner haue originall sinne euen when they are borne We meane by originall sinne that which the holie fathers and all of sounde iudgement and learning in the Church doe so call namelie that guilt whereby all that come into the world are through Adams fall subiect to Gods wrath and eternall death and that verie corruption of mans nature deriued from Adam And this corruption of mans nature comprehendeth both the defect of originall iustice integritie or obedience and also concupiscence This defect is horrible blindnes and disobedience that is to witte to want that light and knowledge of God which should haue beene in our nature beeing perfect and to want that vprightnes that
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
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
by his latter kinde of presence being not visible but spirituall is present in the ministers of the Church in the word and in the sacraments euen so also by the selfe same ministers worde and sacraments he is present with his Church and by these meanes doe the elect receiue him through inwarde faith in their heart and doe therefore ioyne themselues together with him that he maie dwell in them and they in him after such a sorte as is not apparent but hidden from the world euen by that faith spirituallie that is to saie in their soules and hearts by the spirit of truth of whome our Lord saith He abideth with you and shall be in you And I will come againe vnto you This iudgement declaration of our saith is not new or now first deuised but verie ancient Now that this was commonhe taught and meant in the Church of olde it is plaine and euident by the writinges of the auncient Fathers of the Church and by that decree wherein it is thus written and they are the wordes of Saint Augustine Our Lorde is aboue vntill the end of the worlde but the trueth of the Lorde is here also for the bodie of the Lorde wherein he rose againe must of necessitie be in one place but his truth is dispersed euerie where OVT OF THE FRENCH CONFESSION WE beleeue that whatsoeuer is requisite to our saluation is offered and communicated vnto vs now at length in that one Iesus Christ as he who beeing giuen to saue vs is also made vnto vs wisdome righteousnes sanctification and redemption in so much as whosoeuer doth swarue from him doth renounce the mercie of the Father that is our onelie refuge We beleeue that Iesus Christ being the wisdome and eternall sonne of the father tooke vpon him our nature so that he is one person God and man Man I saie that might suffer both in soule and also in bodie and made like vnto vs in all things sinne onelie excepted for that his flesh was indeede the seede of Abraham and Dauid howbeit by the secret and incomprehensible power of the holie Ghost it was conceiued in doe time in the wombe of that blessed Virgin And therefore we detest as contrarie to that truth all those heresies wherewith the Churches were troubled in times past and namelie we detest those deuillish imaginations of Seruetus who gaue to our Lord Iesus Christ an imaginarie deity whom he said to be the Idea patterne of al thinges and the counterfeit or figuratiue sonne of God to conclude he framed him a bodie compacted of three elements vncreated and therfore he did mingle and ouerthrow both his natures We beleeue that in one and the same person which is Iesus Christ those two natures are truelie and inseperablie so conioyned that they be also vnited either of those natures neuertheles retaining it distinct proprietie so that euen as in this diuine coniunction the nature of the word reteining it proprieties remained vncreate infinite and filling all places so also the humane nature remained and shall remaine for euer finite hauing it naturall forme dimension and also proprietie as from the which the resurrection and glorification or taking vp to the right hand of the father hath not taken awaie the trueth of the humane nature Therefore we do so consider Christ in his deitie that we doe not spoile him of his humanitie We beleeue that God did declare his infinite loue and goodnes towards vs in this that he hath sent his sonne who should die and rise againe and fullfill all righteousnes that he might purchase eternall life for vs. We beleeue that by that onelie sacrifice which Iesus Christ offered on the crosse we are reconciled to God that we maie be taken for iust before him because we can not be acceptable to him nor enioy the fruite of our adoption but so farre foorth as he doth forgiue vs our sinnes Therefore we affirme that Iesus Christ is our entire and perfect washing in whose death we obteine full satisfaction whereby we are deliuered from all those sinnes whereof we are guiltie and from the which we could not be acquitted by anie other remedy OVT OF THE ENGLISH CONFESSION WE beleeue that Iesus Christ the onely sonne of the eternall Father as long before it was determined before all beginnings when the fulnes of time was come did take of that blessed and pure virgine both flesh and all the nature of man that he might declare to the worlde the secret and hid wil of his father which wil had bene laide vp from before al ages and generations and that he might finish in his humane bodie the Mysterie of our redemption and might fasten our sinnes to the crosse and also that handwriting which was made against vs. We beleeue that for our sakes he died and was buried descended into hell the third daie by the power of his godhead returned to life and rose againe and that the fourth daie after his resurrection whiles his disciples beheld and looked vpon him he ascended into heauen to fullfill all things and did place in Maiestie and glorie the selfe same bodie wherewith he was borne wherein he liued on earth wherein he was iested at wherein he had suffered most painfull torments and cruell kinde of death wherein he rose againe and wherein he ascended to the right hand of the father aboue all rule aboue all power all force all Dominion and aboue euerie name that is named not onelie in this worlde but also in the worlde to come And that there he now sitteth and shall sit till all things be fully perfited And although the Maiestie and godhead of Christ be euerie where abound antlie dispersed yet we beleeue that his body as Saint Augustine saith must needes be still in one place and that Christ hath giuen Maiestie vnto his bodie but yet hath not taken awaie from it the nature of a bodie and that we must not so affirme Christ to be God that we denie him to be man and as the Martyr Vigilius saith That Christ hath left vs touching his humane nature but hath not lefe vs touching his diuine nature and that the same Christ though he be absent from vs concerning his manhead yet is euer present with vs concerning his godhead From that place also we beleeue that Christ shall come againe to execute that generall iudgement as well of them whome he shall finde aliue in the bodie as of them that shal be alreadie dead And therfore that our onelie succour and refuge is to flie to the mercie of our father by Iesus Christ and assuredlie to perswade our mindes that he is the Obteiner of forgiuenes for â—â—r sinnes And that by his bloode all our spots of sinne be washed cleane That he hath pacified and set at one all things by the bloode of his crosse That he by the same one onely sacrifice which he once offered vpon the Crosse hath brought to
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice to maintaine this publique peace to cherish the common wealth and to punish the offenders according to the quantitie of the fault in their riches bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearelie protest that together with all other doctrines which are directlie contrarie to the
onlie sonne to be our brother and giuen vnto vs grace to acknowledge and embrace him for our Mediatour as before is said It behooued farther the Messias and Redeemer to be verie God and verie man because he was to beare the punishment due for our transgressions and to present him selfe in the presence of his Fathers iudgement as in our person to suffer for our transgression and inobedience by death to ouercome him that was author of death But because the onlie godhead could not suffer death neither yet could the onlie manhood ouercome the same he ioyned both together in one person that the imbecillitie of the one should suffer and be subiect to death which we had deserued and the infinite and inuincible power of the other to wit of the godhead should triumph and purchase to vs life libertie and perpetuall victorie and so we confesiâ— and moste vndoubtedlie beleeue Christes death Passion and Bâ—riâ—ll THat our Lord Iesus offered himselfe a voluntarie sacrifice vnto his Father for vs that he suffered contradiction of sinners that he was wounded and plagued for our transgressions that he being the cleane innocent lambe of God was damned in the presence of an earthlie iudge that we should be absolued before the tribunall seate of our God that he suffered not onelie the cruell death of the Crosse which was accursed by the sentence of God but also that he suffered for a season the wrath of his Father which sinners had deserued But yet we auow that he remained the onelie welbeloued and blessed sonne of the Father euen in the midst of his anguish and torment which he suffered in bodie and soule to make the full satisfaction for the sins of the people After the which we confesse and auow that there remaineth no other sacrifice for sinne which if anie affirme we nothing doubt to auow that they are blasphemous against Christes death and the euerlasting purgation and satisfaction purchased to vs by the same Resurrection WE vndoubtedlie beleeue that insomuch as it was impossible that the dolours of death should retaine in bondage the author of life that our Lord Iesus crucified dead and buried who descended into hell did rise againe for our iustification and destroying of him whoe was the author of death brought life againe to vs that were subiect to death and to the bondage of the same we knowe that his resurrection was confirmed by the testimonie of his verâ—e enimies by the resurrection of the dead whose sepulchers did open and they did arise and appeered to manie within the City of Ierusalem It was also confirmed by the testimonie of his Angells and by the senses and iudgements of his â—postles and others who had conuersation and did eate and drinke with him after his resurrection Ascension VVE nothing doubt but the selfe same bodie which was borne of the virgin was crucified dead buried that it did rise againe and asâ—end into the heauens for the accomplishment of al things where in our names for our comforte he hath receiued all power in heauen and earth where he sitteth at the right hand of the Father crowned in his kingdome aduocate and onelie Mediatour for vs. Which glorie honour and prerogatiue he alone amongst the brethren shal possesse till that all his enimies be made his footestole As that we vndoubtedlie beleeue there shal be a finall iudgement to the execution wherof we certainelie beleeue that the same our Lord Iesus shall visibly returne euen as he was seene to ascend And then we firmelie beleue that the time of refreshing and restitution of all thinges shall come in somuch that those that from the beginning haue suffered violence iniurie and wrong for righteousnes sake shall inherite that blessed immortalitie promised from the beginning but contrariwise the stubborne inobedient cruell oppressors filthie persons Idolaters and all sortes of vnfaithfull shal be cast into the dungeon of vtter darkenes where their worme shall not die neithet yet the fire shal be extinguished The remembrance of which daie and of the iudgement to be executed in the same is not onelie to vs a bridle wherby our carnall lustes are refrained but also such inestimable comforte that neither maie the threating of worldlie princes neither yet the feare of temporall death and present daunger mooue vs to renounce and forsake the blessed societie which we the members haue with our head onelie mediatour Christ Iesus Whom we confesse and auow to be the Messias promised the onelie head of his Church our iust lawe giuer our onelie high Priest aduocate and Mediatour In which honours and office if man or Angell presume to intrude themselues we vtterly detest and abhor them as blasphemous to our soueraigne and supreame gouernuor Christ Iesus Faith in the holie Ghost THis faith and the assurance of the same proceedeth not from flesh and bloode that is to saie from no naturall powers within vs but is the inspiration of the holie Ghost whome we confesse God equall with the Father with the sonne whoe sanctifieth vs and bringeth vs into all veritie by his owne operation without whome we should remaine for euer enimies to God and ignorant of his sonne Christ Iesus For of nature we are so dead so blinde so peruerse that neither can we feele when we are pricked see the light when it shineth nor assent to the will of God when it is reuealed vnlesse the spirit of the Lord quicken that which is dead remooue the darkenes from our mindes and bowe our stubborne heartes to the obedience of his blessed will And so as we confesse that God the Father created vs when we were not as his sonne our Lord Iesus redeemed vs when we were enimies to him so also doe we confesse that the holie Ghost doth sanctifie and regenerate vs without all respect of anie merit proceeding from vs be it before or be it after our regeneration To speake this one thinge yet in more plaine wordes as we willinglie spoile our selues of alâ— honour and glorie of our owne creation and redemption so doe we also of our regeneration and sanctification for of our selues we are not sufficient to thinke one good thought but he who hath begone the worke in vs is onelie he that continueth in vs the same to the praise and glorie of his vndeserued grace The cause of good workes SO that the cause of good workes we confesse to be not our free will but the spirit of the Lord Iesus whoe dwelling in our harts by true faith bringeth forth such good workes as God hath prepared for vs to walke in For this we most boldlie affirme that it is blasphemie to saie that Christ abideth in the heartes of such as in whom there is no spirit of sanctification And therefore we feare noâ— to affirme that murtherers oppressers cruell persecuters adulterers whormongers filthy persons Idolaters dronkerds the eues and all workers of iniquitie haue
beleeue in the Son of God according to this saying The spirit shall conuince the world of sinne because they beleeue not in me Also 1. Ioh. 5. He that beleeueth not God maâ—eâ—h him a lâ—er Now it is a foolish cauill when they saie that we musâ—e doubt in respect of our vnworthines and not in respect of mercie For the promise was therefore giuen therefore the Sonne of God was appointed our Mediatour because we are vnworthie and that for his sake hauing suffered being raised vp againe and now â—â—king intercession for vs and dwelling in vs and cloathing vs with his rightâ—â—â—sâ—â—s the Father might vndoubtedlie be mercifull to this 〈◊〉 lumpe of ours being vnworthie and full of 〈…〉 to that saying There is now no condemnation 〈◊〉 them which talke in Christ Iesus Alâ—o it is aâ—sude which they â—ore that we muste doubt by reason of our vnworthines For we are not to doubt whether our vnworthines doe displease God but with true sighes let vs confesse that we are 〈◊〉 and let vs ley to the promise whereunto God heth commaunded vs to assert Neither is that saying Ecclâ—â— 9. â—â—tlie applied to this doubting Man knowâ—th not 〈…〉 worthie of loue or of hatred It is madnes to imagine that Salomon should haue anie such meaning that neither the iust nor the vniust ought to determine with them selues whether they please or displease God seing it is moste certaine that they which perseuere in wicked deedes 〈◊〉 their conscience doe displease God But Salomon doth withdraw vs from externall shewes to the woâ—de of God as though he should saie Doe not determine with thy selfe that by reason of thy prosperity thou art in fauour with god or by reason of thy aduersitie thou art out of fauour with him Alexander doth not therefore please God because he is a Conquerour and enioyeth a large empire Let not Iob in his calamitie nor Dauid in his exile thinke that they be forsaken of God because they be miserable let them not iudge according to these euents or outwarde shewes but by the word of God and then euen in the middest of our misâ—â—ie we shall receiue this comfort As I liue I will not the death of a sinner c. God so loued the worlde that he 〈◊〉 his onelie begotten Sonne that euerie one that beleeueth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the gospel in true conuersion taketh awaie comforte from them that feele the wrath of God Men are rather to be taught that this is vndoubtedlie the voice of the gospell that we shoulde beleeue the Sonne of God and be assured that grace doth abounde much more then sinne and therefore let vs withstand doubting by wrastling get the vper hand and by faith ouercome it that we maie haue accesse to God inuocate him and giue him thankes These cheife pointes of worshippe are fearefullie hindred when mens mindes are shaken with the wanes of doubting as experience teacheth Hereof it is euident why it is necessarie that the decree of the Tridentine councell which confirmeth the errour of doubting should be reprooued Also by all that which hath bin saide it maie be vnderstood that we doe iustlie finde faulte with that Syneâ—doche wherby some interpret Pauls words after this sort We are iustified by Faith that is by a formed loue as they speake For they vnderstand the worde faith onelie of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnes that is to other vertues to wit obedience fulfilling of the law So this is it onelie which they saie Man is righteous for his owne vertues then they will him to doubt whether he be furnished with those habites whereof they speake Now we haue declared before that by Faith is signified a confidence resting in the Sonne of God the reconciler for whome we are receiued and doe please God not for our vertues or fullfilling the lawe And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeede a motion kindled by the holie Ghost whereby the heart is quickned and freed from eternal death this conuersion is called regeneration Ioan. 3. Except a man be borne againe of water and of the spirit And now man is made in deed the dwelling place of God who is effectuall in him as it is saide Ioan. 14. If anie man loue me he will keepe my worde and my Father will loue him and we will come vnto him and will dwell with him The eternall Father and the Sonne by the holie Ghost doe quicken our heartes when as by faith they are raised vp in this comforte as Paull saieth Galat. 3. That ye might receiue the promise of the spirit through faith Therfore we doe not speake of an idle faith and the vnskilful are deceiued whiles they thinke that remission of sinnes doth happen to such as are idle without a certaine motion of the minde without wrastling and without a feeling of comforte in true griefes in that age which now is able to vnderstand the voice of doctrine according to that saying Faith commeth by hearing and hearing by the word of God and because that in repentance we propound comforte vnto the conscience we do not here adde questions of predestination or of election but we lead al readers to the worde of God and exhort them to learne the will of God out of his worde as the eternall Father by expresse voice commaunded Heare him Let them not looke for other reuelations Hitherto also pertaineth the fift Article Of new obedience THe wholl benefit of the Sonne of God is to be considered for he will so take awaie sinne and death and deliuer vs from the kingdome of the Deuill that sinne being altogether abolished and death vanquished he may restore vnto vs eternall life wherein God maie communicate vnto vs his wisedome righteousnes and ioye and wherein God maie be all in all This great benefit he doth beginne in this miserable lumpe of ours in this life as it is written 2. Cor. 5. If so we shal be found clothed and nor naked Also Mat. 10. They that shall continue to the end shal be saued Therefore when we receiue remission of sinnes and are reconciled and sealed by the holie Ghost it is a horrible madnes to waste these good gifts as these wasters are discribed in the parable of the house that was made cleane and in the second Epistle of Peter Cap. 2. it is saide If they after they haue escaped from the filthines of the world are yet tangled againe therein and ouercome the latter ende is worsse with them then the beginning Now these good giftes are wasted or powred out if a man doe not holde the foundation that is the Articles of Faith and either willinglie or being deceiued imbraceth wicked opinions or Idoles also if a man doe fall greiuouslie against his conscience
as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holie then theirs whoe in some prophane banquet are mindfull of their companion when they drinke the wine that he gaue them For among these he that is absent worketh nothing but in this holie supper of the faithfull the Lorde is present and doth worke effectuallie by the spirit in the heartes of them as he whoe according to his promises is in the middest of them By these things it is most euident that in the holie supper we doe not take awaie our Lorde Christ from his Church nor denie that his bodie and bloode is there receiued to be our nourishment vnto life eternal but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this daie doe denie that the verie bodie of Christ is eaten carnallie or that it is present euerie where corporallie and after a naturall manner For we doe openlie confes according to the Scriptures and with al the holy Fathers that Iesus Christ our Lord left this world went to his Father and that he now sitteth at the right hande of his Father in heauenlie glorie from whence he shall neuer descend or be drawne downe into this earthlie and transitorie world For the true presence of Christ in the supper is heauenlie not earthlie or carnall Also we denie that the bread is turned into the bodie of Christ miraculously so that the bread should become the verybody of Christ naturallie and substantially yet after a spiritual manner To conclude we denie that the bodie of Christ is vnited with the signes by anie other then a mysticall meane whereof we haue spoken sufficientlie in the generall consideration of a sacrament Seeing therefore we haue expresselie saide and written with the holie Fathers Tertullian Hierome Ambrose and Augustine that the bread is a figure token and signe of the bodie of Christ and also that by bread and wine the bodie and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the verie bodie of the Lord but a token or a sacrament of his bodie And yet we doe not therefore speake these thinges as though we did simplie denie all kinde of the presence of Christ in the supper for that kinde of presence which now we haue confessed doth remaine true without anie preiudice to these kinde of speaches Morouer the word This in this sentence This is my bodie doth not onelie shew bread vnto our corpâ—rall eies but therewith also it sheweth the verie bodie 〈◊〉 Christ vnto the eies of our minde Also we confesse that this vse of the supper is so holy aâ—â— profitable that whosoeuer shall worthelie that is with â— true faith eate of this bread and drinke of this cuppe of thâ— Lorde he doth receiue heauenlie giftes from the Lord 〈◊〉 Whosoeuer shall eate of this breade and drinke of this cuppe â—â—worthelie that is without faith by which alone we are made partakers of the Lord and of saluation He doth 〈◊〉 and drinke iudgement vnto himselfe as Paull wrote to the Corinthians Wherefore we doe often put this diligentlie iâ—to the heades of our people that they take heede that none of them abuse the Lordes table but that euerie one examine himselfe and then eate of that breade and drinke of thâ—â— cuppe Also the Lords Supper is a badge vnto vs for as one lofe and one wine are made of manie graines and grapes so we being the wholl multitude of the faithfull are gathered together to be one bread and one bodie By this we testifie in an outward profession that we are redeemed by the bloode of Christ and made the members of Christ to whome we giue thankes in whome we are confederates and doe promise to performe mutuall dueties one toward another OVT OF THE CONFESSION OF BASILL Of the Supper of the Lorde WE confesse that the Lord Iesus did institute his holie Supper that his holie passion might be remembred with thankesgiuing his death declared and Christian charitie and vnitie with true faith testified And as iâ— Baptisme wherin the washing away of our sins is offered by the Minister of the Church and yet is wrought onelie by the Father the Sonne and the holie Ghost true water remaineth so also in the Supper of the Lord wherein together with the breade and wine of the Lord the true bodie and the true blood of Christ is offered by the Minister of the Church breade and wine remaineth Moreouer we doe firmelie beleeue that Christ himselfe is the meate of faithfull soules vnto life eternall and that our soules by faith in Christ crucified are fedde and moistned with the flesh and bloode of Christ so that we being members of his bodie as of our onelie head doe liue in him and he in vs wherein at the last daie through him and in him we shall rise againe to eternall ioye and blessednes And in the marginall note vpon these wordes Our soules For it is a spirituall meate and therefore it is receiued of a faithfull soule that is the soules are made full strong mightie peaceable quiet merie and liuelie to all thinges as the bodie is by the corporall meate Also vpon those wordes The members of the heade And so man is made a spirituall member of the bodie of Christ And in the margent vpon these wordes To be present to wit Sacramentallie and by a rememberance of faith which lifteth vp a mans minde to heauen and doth not pull downe Christ according to his humanitie from the right hande of God Now we doe not include into the bread and drinke of the Lord the natural true and substantial body of Christ which was borne of the pure Virgine Mary suffered for vs ascended into heauen Therefore we doe neither worship Christ in the signes of bread and wine which we doe commonlie call the Sacraments of the bodie and bloode of Christ but in heauen at the right hand of god the Father from whence he shall come to iudge the quicke and the deade OVT OF THE CONFSSION OF BOHEMIA Of the holie Supper of the Lord. CHAP. 13. IN the thirteenth place we teach touching the Supper of the Lord instituted in the new Testament that we must beleeue with the heart and professe with the mouth that it is a Sacrament instituted of Christ our Lord in his last Supper and that in expresse forme of wordes that is that concerning breade and wine he hath pronounced thaâ— they be his bodie and his bloode and that they were deliuered to his Apostles and so in like sort to the whol vniuersall Church for a monument of his death and that all men should lawfullie vse the participation thereof euen to the ende of the worlde Of this Sacrament the Euangelists doe write and especiallie Saint Paull whose wordes euen tâ— this daie are thus read in the