doe proceed from one beginning and therefore we detest the Manichees Maâ—cionites who did wickedly imagine two substances and natures the one of good the other of euill and also two beginnings and two gods one contrarie to the other a good and an euill Amongest al the creatures the Angels and men are most excellent Touching Angells the holie scripture saith Who maketh his Angells spirites and his ministers a flame of fire Also Are they not ministering spirites sent forth to minister for their sakes which shal be the heires of saluation And the Lord Iesus him selfe testifieth of the Deuill saying He hath bene a murtherer from the beginning and abode not in the trueth because theâ—e is no trueth in him When he speaketh a lie he speaketh of his owneâ— for he is a lier and the Father thereof We teach therefore that some Angels persisted in obedience were appoâ—nted vnto the faithfull seruice of god men and that other some fell of their owne accord and ranne headlong into destruction so became enimies to all good to all the faithfull c. Now touching man the spirit saieth that in thâ— beginning he was created good according to the image and likenes of God that god placed him in paradise and made all thinges subiect vnto him which Dauid doth most noblie set forth in the 8 Psal Moreouer God gaue vnto him a wife and blessed them VVee saiâ— also that man doth consist of two and those diuers substances in one person of a soule immortall as that which being separated from the bodie doth neither sleepe nor die and a bodie mortal which notwithstanding at the last iudgement shall be raised againe from the dead that from thenceforth the wholl man maie continue for euer in life or in death VVe condemne all those which mocke at or by subtill disputations call into doubt the immortality of the soules or say that the soule sleepeth or that it is a part of God To be short we condemne all opinions of al men whatsoeuer which thinke otherwise of the creation of Angels deuils and men then is deliuered vnto vs by the scriptures in the Apostolike Church of Christ OVT OF THE CONFESSION OF BASILL WE also beleeue that God made all thinges by hiâ— euerlasting word that is by his onelie begotten sonneâ— and that he vpholdeth and worketh all thinges by his spirit that is by his owne power And therefore that God as he hath created so he foreseeth and gouerneth all thinges And albeit man by the same fall became subiect to damnation so was made an enimie to god yet that God neuer laid aside the care of mankinde The Patriarks the promises before and after the flood likewise the law of God giuen by Moses the holie Prophets do witnes this thing OVT OF THE FRENCH CONFESSION THis one onelie God hath reuealed himselfe vnto men first both in the creation and also in the preseruation and gouernement of his workes c. Looke the rest in the first Section of the scripture and the second Section of God WE beleeue that God the three persons working together by his vertue wisdome and incomprehensible goodnes hath made all thinges that is not onelie heauen and earth and all thinges therein contained but also the inuisible spirits of which some fell head long into destruction and some continued in obedience Therefore we saie that they as they are through their owne malice corrupted are perpetuall enimies to all good and therfore to the whol Church but that these preserued by the meere grace of God are ministers for his glorie and for the saluation of the Elect. We beleeue that God hath not onlie made al things but also ruleth and gouerneth them as he who according to hiâ— will disposeth and ordereth whatsoeuer happeneth in the world Yet we denie that he is the author of euill or that anie blame of thinges done amisse can be laid vpon him seing his will is the soueraigne and moste certaine rule of all righteousnes but he hath wonderfull rather then explicable meanes by which he so vseth al the deuiles and sinnefull men as instruments that whatsoeuer they doe euillie that he as he hath iustlie ordeined so he also turneth it to good Therfore while we confes that nothing at all is â—o be done but by the meanes of his prouidence and appointment we doe in al humility adore his secrets that are hid frâ—â— vs neither doe we search into those thinges which be without the reach of our capacitie Nay rather we applie to our owne vse that which the scripture teacheth for our quiâ—â—nes â—nd â—ontentation sake to wit that God to whome all thingâ— are subiect with a Fatherlie care watcheth for vs so that 〈◊〉 â—o much as a haire of our head fâ—lleth to the ground 〈◊〉 out his will and that he hath Satan and all ouâ— aduersarie so fast bound that vnles leaue be giuen them they cannot do vs anie litle harme OVT OF THE CONFESSION OF BELGIA WE know God by two manner of waâ—â—◠〈◊〉 by the making preseruing and gouerning 〈…〉 worlde For that to our eies is as a moste excellent bâ—oke in which al creatures from the least to the greatest 〈◊〉 grauen as it were characters and certaine lâ—â—ters by which the inuisible things of God may be seene and kâ—â—wâ—e of vâ— namelie his euerlasting power and godheade as Paull â—he Apostle speaketh Rom. 1. Chap. 10. 〈…〉 sufficeth to conuince and make all men without 〈…〉 c. Looke for the rest in the first Section of the scripture 〈◊〉 in the second Section of God Artic. 12. WE beleeue that the father by his worde that is by the sonne made heauen 〈◊〉 and al other creatures of nothing when he saw it 〈◊〉 and conuenient and gaue to euerie one his beeing forâ—â— and diuers offices that they might serue their creator that he doth now cherish vpholde and gouerne them al according to his euerlasting prouidence and infinite power and that to this ende that they might serue man and man might serue his God He also made the Angels all good by nature that they might be his ministers and might also attend vpon the elect of which notwithstanding some fel from that excellent nature in which God had created them into euerlasting destruction but some by the singular grace of God abode in the first state of theirs but the Deuills and those wicked spirits are so corrupted and defiled that they be sworne enemies to good all goodnes which as theeues out of a watch towe lie in waite for the Church and al the members thereof that by their iuglings and deceits they may destroie and laâ—e waste all things Therefore beeing through their owne malice addicted to euerlasting condemnation they looke euerie daie for the dreadful punishments of their mischeifes We therefore in this place reiect the errour of the Saduceâ— who denied that there were any spirits or Angels as also the
of the Church We therefore disalow them which haue taken from the faithfull one part of the sacrament to wit the Lordes cuppe For these doe verie grieuouslie offend against the institution of the Lorde who saith drinke you all of this which he did not so plainlie saie of the bread VVhat manner of Masse it was that the Fathers vsed whether it were tollerable or intollerable we doe not now dispute But this we saie freelie that the Masse which is now vsed throughout the Romish Church for manie and moste iust causes is quite abolished out of our Churches which particularlie we will not now recite for breuities sake Truelie we could not like of it because that of a moste wholsome action they haue made a vaine spectacle also because it is made a meritorious matter and is said for monie likewise because that in it the Priest is saide to make the verie bodie of the Lorde and to offer the same reallie euen for the remission of the sinnes of the quicke and the dead Adde this also that they doe it for the honor worship and reuerence of the sainctes in heauen c. OVT OF THE FORMER CONFESSION OF HELVETIA Of the Lords Supper WE saie that the supper is a mystical thing wherein the Lord doth in deede offer vnto those that are his his body blood that is himselfe to this end that he may more more liue in them and they in him not that the bodie blood of the Lord are either naturallie vnited to bread and wine or be locallie here inclosed or be placed here by anie carnall presence but that bread and wine by the institution of the Lord are signes whereby the true communication of his bodie and blood is exhibited of the Lord himselfe by the ministerie of the Church not to be meate for the bellie which doth perish but to be nourishmet vnto eternal life We doe therefore vse this holie meat oftentimes because that beeing admonished hereby we doe with the eies of faith beholde the death and bloode of Christ crucified and meditating vpon our saluation not without a taste of heauenlie life and a true sense of life eternall we are refreshed with this spirituall liuelie inward foode with an vnspeakeable sweetnes and we doe reioyce with a ioye that cannot be expressed in wordes for that life which we haue found and â—e doe whollie and with al our strength powre out thankesgiuing for so wonderfull a benefit of Christ bestowed vpon vs. Therfore we are most vnworthelie charged of some who think that we do attribute very lâ—â—le to these holy signes For these thinges be holie and to be reuerenced as those which were instituted receiued of our high Priest Christ exhibiting vnto vs after their manner as we haue said the things signified giuing witnes of the things done representing verie difficult things vnto vs and by a certaine wonderfull Analogie of thinges signified bringing light to those moste euident mysteries Moreouer they minister aide helpe euen to faith it selfe and to conclude they doe serue in stead of an othe to binde him that is entered into the profession of Christianitie Thus holilie doe we thinke of the sacred signes But we doe alwaies attribute the force and vertue of quickning and sanctifying to him whoe is life it selfe to whome be praise for euer Amen Out of the declaration of the same confession Of the holie Supper of the Lord. THe Supper of the Lord is a Sacrament to wit the holie institution of the Lorde whereby he doth renue and witnes vnto vs his bountifullnes to wit the communion of his bodie and bloode and that by a visible signe For by bread and wine he doth declare vnto vs what he giueth namelie himselfe to be the nourishment of our life for he by his bodie and bloode doth feede vs to life eternall Therefore the verie gift of God that is the bodie and bloode of the Lord to wit the bodie of the Lord deliuered vnto death for vs and his blood shed for the remission of sinnes is the chiefest parte of this Sacrament For the bodie and bloode of Christ is thus made or prepared to be the liuelie meate of our soules The Sonne of god doth die in the flesh for vs that he might quicken vs he poureth out his bloode that he might clense vs from our sinnes To conclude he raiseth vp his bodie from the dead that our bodies maie receiue hope and strength to rise againe Thus therfore doth the Lorde offer himselfe to be eaten and possessed of vs and not a certaine false imagination of a man or an idle picture in his steade For beside him there is nothing in heauen or in earth that maie feede and satiate our soules Now we do indeed eat the bodie and we do indeed drink the blood of our Lorde but not so rawlie as the Papistes haue hitherto taught to wit the breade being chaunged into naturall flesh substantiallie that is corporallie or carnallie or the bodie being included in the bread but spirituallie that is after a spirituall manner and with a faithfull minde The Lorde is eaten indeed and with fruite by faith that now he maie liue wholie in his and his in him Moreouer these holie gifes of God which are not giuen of anie other then of the Lorde himselfe according to the institution of the Lord are represented vnto vs by visible signes to wit breade and wine and offered to our senses not that we should rest in them but that our weakenes maie be helped and we maie lift vp our heartes vnto the Lorde knowing that here we must thinke vpon greater thinges to wit not of eating bread or drinking wine but of receiuing the Lord himselfe with all his giftes by a faithfull minde Therefore when the guestes see the bread on the borde they set their 〈◊〉 vpon the bodie of Christ when they see the cuppe they set their mindes vpon the bloode of Christ when they see the breade broken and the wine poured out they consider how that the bodie of Christ was tormented and his bloode poured out for their sakes as by breade the bodies are nourished and strengthened as by wine the mindes are made merie so the godlie doe beleeue that by the bodie of the Lorde deliuered vnto death for them they are fed to euerlasting life also that by his blood poured out vpon the crosse their consciences are renewed to conclude they do feel the quickning power of Christ which doth confirme them In this sorte is the supper of the Lord accomplished spirituallie thus are the bread and wine a sacrament vnto vs and not bare and naked signes Hereupon now ariseth a verie great reioycing and thankesgiuing for so great benefits also apraising and confessing of the name of God here those workes which the Lorde once finished are renued and represented but especiallie the death of the Lorde is repeated which although it once hapned and now is past yet vnto the faithfull it is
the Gospell But if they will not doe it let this publique and euerlasting monument witnes to all that come after that we and all of our side are shall be free not onelie from the grieuous reproches with which wee are vndeseruedlie laden but also without blame of all the hurlie burlies and dissentions that haue beene hitherto and that which God forbid are peraduenture like tobe more greeuous vnles it be speedelie preuented on both sides And seeing in this Harmonie we speake not onlie with our owne but euen with the mouth of all those nations whose confessions we haue brought into one forme of one and the same doctrine we hope it will come to passe that not so much the seuerall names of the French Belgia and other Confessions shal hereafter be heard as that one onlie vniuersall simple plaine and absolute Confession of all Churches speaking as it were with one the same tongue of Chanaan shall be seene and that they who were thought to be farre wide as hath hitherto not altogether without desert by reason of ouer many mens priuate writings beene thought of vs and the brethren of the Confession of Auspurge if so be that men keepe within the boundes of the Confessions and all cauilling and sophistrie be laide aside and as well faithfull as fauourable exposition be admitted shall be thought very neerelie to agree in al things And this was the cause why we desired to put the confession of Auspurge together also with that of Saxony Wirtemberge in this Harmonie that it might be the more easilie known that both we agree with them in all particular points of faith and that there are verie few matters hanging in controuersie betweene vs. For concerning that doubt about the Lords Supper in the thing and of the thing i◠selfe there is no strife we differ in certaine adiuncts and circumstances of the thing In the thing it selfe I saie we agree although as the gifts of God are diuers so some do more plainly some do not so plain lie and perhaps not so fitlie vtter that which they thinke For we all acknowledge that the holie signes haue not a bare signification but that by the ordinance of God they assure our consciences that the things themselues are as truelie and certainlie giuen of God to all that come as the signes themselues are giuen by Gods minister But this questiō remaineth whether as the signe so also the present thing it selfe be giuen to the body or rather the present signe be giuen to the bodie but the present thing giuen onelie to the minde and faith Againe whether as both be giuen to al so both be receiued of al of some vnto life and of other some vnto death In like sort we all beleeue the true Communication of the true bodie and the true bloode of our Lord Iesus Christ The controuersie standeth in the manner of communicating but who may therefore of right thinke that the holie vnitie of the Churches is to be plucked a sunder That they of our side were alwaies desirous of peace and agreement the historie of the conference at Marpurge and such things as were afterward done in the yeare 1536. doe sufficientlie witnes Moreouer so often as there appeared any hope of agreement it is cleare that there was no other cause but the importunitie of some certaine men why new and sudden braules beeing raised the matter could not come or long continue in that agreement which was hoped for For that we may let passe very many other things although in the beginning it were openlie knowne among all that there was no controuersie betweene vs no not so much as the verie Papists excepted in the opinion about worshipping the mysterie of the holie Trinitie loe about the latter end that vnhappie monster of Vbiquitie came forth which if it be admitted will quite ouerthrow the true doctrine of Christs person and his natures Hence then come the distractions of Churches hence come so deadlie quarrellings But seeing this wholl matter hath beene often handled by verie learned men it is no time for vs to deale any farther therein For it is sufficient for vs to shew in few wordes that our men so farre as was possible alwaies prouided for the peace of the Church Neither truelie hath any man cause after the example of certain moderators such as not long since haue beene why he should perswade himselfe that we would here of this hotch-potch of opinions make a certaine medlie as it were of contrarie qualities But we leaue all thinges wholl that euerie one may so know his owne words beeing compared with the sayings of others that he shall finde nothing forged nothing taken away nothing put to or wrested And to conclude the forme and drift of this wholl work if it be more narrowlie vowed shal not vnworthily be iudged a sound body of christian doctrine framed and alowed by the writings and as it were by ◠common councell of the godlie Churches well nigh of all Europe For here all the chiefe points of our Religion beeing discussed and approoued are by the publique authoritie of all the chiefe nations in Christendome with one consent published and knit together yet we must confesse as we afore touched that through the manifolde and busie braulings of priuate persons and glosses as men commonly speak the matter was brought farre from the groundes thereof to things cleane besides the purpose and impertinent For first there beganne to be dealing onely about the supper then it came to Christs Ascension and sitting in heauen and within a while after to the personall vnion of both his natures and what stay will there be in the ende for many by all mens leaue be it spoken seeme to be delighted with this continual striuing that howsoeuer and whatsoeuer it might coste them they might not be vnknowne But it becommeth the Disciples of Christ to seeke peace and to despise glorie For as Bernard saith They that despise peace and seeke after glorie they lose both peace and glorie A way therefore with those speaches I am of Paull I am of Cephas let that one saying be heard I am Christs I am the Churches There is something that may be misliked yet there are verie manie things that may wel be liked the same ground work of faith abideth let therfore the same loue continue and let vs not think much to take them for brethren whome God vouchsafeth to take for sonnes neither let vs despise those for whome Christ despised him-selfe That thing is assuredlie true and very much liked of vs that nothing in holy doctrine is to be thought of smal importance but rather that euen in the least pointes thereof a certeine faith and full assurance is required flat contrarie to the wauering of the Academikes yet we can not like of too too much peeuishnes through which some do straight waie vpon verie smal occasion cal their brethren heretikes schismatikes vngodlie Mahumetanes let these speeches be
of the lawe the office of Christ and his blessed Euangell his corrupted doctrine concerning original sinne our naturall inabâ—lâ—tiâ— and rebellion to Gods law our instification by faith onelie our imperfect sanctification and obedience to the lawe the nature number and vse of the holie Sacraments his fine bastard sacraments with all his rites ceremonies and false doctrine added to the administration of the true Sacraments without the word of God his cruell iudgement against Infants departing without the Sacrament his absolute necessitieâ— Baptisme his blasphemous opinion of transsubst antiatioâ— or reall presence of Christes bodie in the elements and receiuing of the same by the wicked or bodies of men his dispensations with solemne othes periuries and degrees of mariage forbidden in the word his crueltie against the Innocent diuorced his deuilish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quick his Canonization of men calling vpon Angells or Saintes departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vowes to creatures his Purgatorie praiers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Aduocates or Mediatours his manifolde orders Auricular confession his dispersed vncertaine repentance his generall and doubt some faith his satisfactions of men for their sinnnes his iustification by workes Opus Operatum woorkes of supererogation merites pardons peregrinations and stations his holie water Baptiâ—â—ng of Belles Coniuring of spirites Crossing Saâ—ing Annointing coniuring Hallowing of Gods good Creatures with the superstitious opinion ioyned therewith his worldlie Monarchie and wicked hierarchâ—e his three solemned vowes with all his shaâ—eliâ—gs of sundrie sortes his erronious bloodie decrees made at Trent with all the subscribers and approouers of that cruell and bloody band coniured against the Church of God And finallie â—e detest all his vaine allegories rites signes and traditions brought in the Church without or against the worde of God and doctrine of this true reformed Church to the which we toyne our selues willinglie in doctrine faith religion discipline and vse of the holie Sacraments as liuelie members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our liues vnder the paines contained in the law and danger both of bodie and soule in the date of Gods fearefull iudgement And seeing that manie are stirred vp by Satan and that Romane Antichrist to promise sâ—â—are subsâ—râ—â—â— and for a time vse the holy Sacraments in the Church deceitfully against their owne conscience minding hereby first vnder the externall cloake of Religion to corrupt and subuert secretlie Gods true Religion within the Church and afterward when time maie serue to become open enemies and persequuters of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the daie of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the sâ—archer of all heartes for witnes that our mindes and heartes do fully agree with this our confession promise oth and subscription So that we are not mooâ—ed for anie worldlie respect but are persuaded onelie in our conscience through the knowledge and loue of Gods true religion printed in our heartes by the holie spirit as we shall answer to him in the daie when the secrets of all heartes shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church doth depend vpon the safetie and good behauioâ—r of the Kings maiestie as vpon a comfortable Instrumenâ— of Gods mercie graunted to this countrie for the manteining of his Church and ministration of Iustice amongst vs we protest and promise with our heartes vnder the same oth hand writ and paines that we shall defend his person and authoritie with our goods bodies and liues iâ— the defence of Christes Euangell Libertie of our countrie ministration of iustice and punishment of iniquity against all enemies within this realme or without as we desire our God to be a strong and mercifull defender to vs in the daie of our death and comming of our Lord Iesus Christ To whome with the father and the holy spirit bâ— all honour and glory eternallie Amen THE ESTATES OF SCOTLAND VVITH THE INHABITANTS OF THE SAME PROfessing Christ Iesus and his ho lie gospell To their naturall countrie men and to all other Realmes and nations professing the same Christ Iesus with them wish grace mercie and peace from God the Father of our Lord Iesus Christ with the spirit of righteous iudgement of saluation LOng haue wee thirsted deare brethren to haue notified vnto the worlde the summe of that doctrine which wee professe and for the which we haue sustained infamie and daunger But such hath beene the rage of Sathan agaist vs and against Christ Iesus his eternall veritie latelie borne amongest vs that to this daie no time hath beene graunted vnto vs to cleare our consciences as moste gladlie we would haue done For how we haue beene tossed at times heretofore the moste parte of Europe as we suppose doth vnderstand But seing that of the infinite goodnes of our God who neuer suffereth his afflicted vtterlie to be confounded aboue expectation we haue obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed vnto vs and as we beleeue and professe partlie for satisfaction of our brethren whose hearts we doubt not haue beene and yet are wounded by the despitefull railing of such as yet haue not learned to speake well and partlie for stopping of the mouthes of the impudent blasphemers who boldelie damne that which they haue neither heard nor yet vnderstoode Not that we iudge that the cankred malice of such is able to be cured by this our simple confession No we knowe the sweete sauour of the Gospell is and shall be death to the sonnes of perdition but we haue chiefe respect to our weake and infirme brethren to whome we woulde communicate the bottome of our hearts lest that they be troubled or carried awaie by diuersitie of rumours which Satan spreads abroad against vs to the defacing of this our moste godlie enterprise protesting that if anie man shall note in this our confession anie article or sentence repugning to Gods holie worde and doe admonish vs of the same in writing we by Gods grace doe promise vnto him satisfaction from the mouth of God that is from his holie Scriptures or else reformation of that which he shall prooue to be amisse For God we take to record in our consciences that from our hearts we abhorre all sectes of heresie and all teachers of
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
are no searchers of the heart Epiphanius saith Maries bodie was holy indeed but yet not god shee was indeed a Virgin honorable but shee was not propounded for adoration but her selfe worshipped him who as coÌ„cerning his flesh was borne of her Austine saith Let not the worship of dead men bâ— any religion vnto vs because if they haue liued holily they are not sâ— to be accounted of as that they should seeke such honour but rather they will haue him to be worshipped of vs by whom themselues being illuminated reioyce that we should be fellowe seruantes of their reward They are therefore to be honoured for imitation not to be worshipped for Religion sake And againe in the same place We honour them with loue not with seruice Neither doe we erect temples vnto them for they will not haue themselues so to be honoured of vs because they know that we our selues being good are the temple of the high God And againe Neither doe we consecrate templeâ— Priesthoodes holie rites ceremonies and sacrifices vnto the same Martyrs seeing not they but their God is our God c. We neither ordaine Priestes for our Martyrs nor offer sacrifices Ambrose vpon the Romans Chap. 1. They are wont to vse a miserable excuse saying that by these men maie haue accesse vnto God 〈◊〉 to a king by Earles Goeto is anie man so madde I praie you that being forgetfull of his owne saluation he will challenge as fit for 〈◊〉 Earle the roialtie of a King And streight after These meâ— thinke them not guiltie that giue the honour of Gods name to a creature and leauing the Lord worshippe their fellow seruants But we saie they worshippe not the saints but onely desire to be holpen afore God by their praiers But so to desire as the seruice of Letanies sheweth and is commonlie vsed is nothing else but to call vpon and worshippe saintes for such desiring requireth that he whoe is desired be euerie where present and heare the petition But this Maiestie agreeth to god alone and if it be giuen to the creature the creature is worshipped Some men faine that the Saints see in Gods word what thinges God promiseth and what things seeme profitable for vs which thing although it be not impossible to the maiestie of God yet Esai plainlie auouâ—cheth That Abraham knoweth vs not and Israell is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen saints know not what the liuing do c. For that the auncient writers often times in their praiers turne themselues to Saints they either simplie without exact iudgement followed the errour of the common people or vsed such manner of speaking not as diuine honour bur as a figure of Grammar which they call Prosopopaeia VVherby godlie and learned men doe not meane that they worship and praie to Saints but doe set out the vnspeakeable groaning of the Saints and of al creatures for our saluation and signifie that the godlie praiers whichi Saints thorough the holie ghost powred out in this world before God doe as yet ring in gods eares as also the bloode of Abell after his death still cried before god and in the Reuelation the soules of the Saints that were killed cry that their bloode may be reuenged not that they now resting in the Lord are desirous of reuenge after the manner of men but because the Lord euen after their death is mindefull of the praiers which while they yet liued on earth they powred out for their owne and the wholl Churches deliuerance Epiphanius himselfe against Aerius doth also somewhat sticke in the common error yet he teacheth plainelie that the saints are mentioned in the church not that they should be praied vnto but rather that they should not be praied vnto nor matched in honour with Christ We saith he make mention of the righteous Fathers Patriarches Prophets Apostles Euangelists Martyrs Confessours Bishops Anachoretes and the wholl companie that we may single out the Lord Iesus Christe from that companie of men by the honour which we giue vnto him and that we may giue him such worship as by which we may signifie that we thinke that the Lord is not to be made equall with any among men although euerie of them were a thousand times and aboue more righteous then they are OVT OF THE CONFESSION OF SVEVELAND Artic. 1. ss 2. SInce sermons began with vs to be taken out of the holie scriptures of God and those deadlie contentions ceased so manie as were led with anie desire of true Godlines haue obteined a farre more certaine knowledge of Christes doctrine and farre more feruentlie expressed it in the conuersation of their life And euen as they declined from those thinges which had peruerselie crept into the doctrine of Christ so they were more and more confirmed in those thinges which are altogether agreeable thereunto Of which sort are the Articles which the Christian Church hath hetherto stedfastlie beleeued touching the holie Trinitie to wit that God the father the sonne and the holie ghost are one essence and three persons and admit no other diuision or difference then the distinction of persons Artic. II. Of Inuocating and worshipping of Saints MOreouer that abuse also was reprooued and conâ—â—â—ed by which some thinke they can so by fastings and praiers winne and binde vnto themselues both the blessed Virgine Marie that bare God and other Saints that they hope by their intercession and merites they may be deliuered from all aduersities as well of soule as of bodie and be enrâ—â—â—hed with all kinde of good thinges For our Preachers haue taught by the commaundement of Christ the sauiour that that heauenly father alone is by the same Christ in the holy spirite to be praied vnto as he who hath promised that he will neuer denie vs any of those thinges which we by a true faith aske of him thorough his sonne And seeing the scripture it selfe setteth before vs one onelie Mediatour betweene God and men to wit the man Iesus Christ 1. Tim. 2. who both loueth vs moreentirelie and can by authoritie doe more with the father then any other they rightlie thinke that this onelie intercessour and aduocate ought to suffice vs. Yet they do therewithall teach that the most holie mother of God and Virgine Marie and other beloued Saints are with great diligence to be honoured But that that thing can not otherwise be done then if we studie to be conuersant in those things to which they especiallie gaue themselues namelie to innocencie and sanctification and of which they set before vs so worthie examples For sith they with all their heart soule with al their strength doe loue God we can in nothing please them better then if we also with them loue God from the heart and by all meanes possible to make our selues conformable to him so farre of are they from ascribing their owne saluation to their merites how therefore should they
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
of life if we communicate with Christ and he be oures and we his by a true faith Let this comfort vs in the temptation touching predestination then which there is none more daungerous that the promises of God are generall to the faithfull in that he saith Aske and ye shall receiue Euerie one that asketh receiueth and to conclude in that we praie with all the Church of God Our father which art in heauen and for that in baptisme we are ingrafted into the bodie of Christ and are fedde in his Church often times with his flesh and bloode vnto euerlasting life Thereby we being strengthned we are commaunded to worke our saluation with feare and trembling according to that precept of Paul OVT OF THE CONFESSION OF BASILL HEreupon we confesse that God before he had created the worlde had chosen all those to whome he would freelie giue the inheritance of eternall blessednes OVT OF THE FRENCH CONFESSION WE beleeue that out of this vniuersall corruption damnation wherein by nature all men are drowned God did deliuer and preserue some whome by his eternall and immutable counsell of his owne goodnes and mercie without anie respect of their workes he did chuse in Christ Iesus and others he left in that corruption and damnation in whome he might as well make manifest his iustice by condemning them iustlie in their time as also declare the riches of his mercie in the others For some are not better then others til such time as the Lord doth make a difference according to that immutable counsell which he had decreed in Christ Iesus before the creation of the worlde neither was anie man able by his owne strength to make an entrance for himselfe to that good seeing that of our nature we can not haue so much as one right motion affection or thought till God do freelie preuent vs and fashion vs to vprightnes OVT OF THE CONFESSION OF BELGIA WE beleeue that God after that the wholl ofspring of Adam was casâ—e headlong into perdition and destruction thorough the fault of the first man hath declared and shewed himselfe to be such a one as he is indeed namelie both mercifull and iust Mercifull by deliuering and sauing those from condemnation and from death whome in his eternall counsell of his owne free goodnes he hath chosen in Iesus Christ our Lord without any regard at all of their worke but Iust in leauing others in that their fall and perdition whereinto they had throwen themselues headlong OVT OF THE CONFESSION OF AVSPVRGE THe confession of Auspurge doth so mention predestination in the 20. article the title wherof is De fide Of faith that it affirmeth it to be a needles thing to dispute of predestination in the doctrine of iustification by faith Which in what sorte it may be said we haue declared in the. 6. obseru vpon this confess sect 9. where these wordes of the confess are rehearsed Also the SAXON CONFESSION Doth in the same sense by the way make mention of Predestination and Election about the end of the third Article where it treateth of faith which parte we haue therefore placed in the 9. section THE SIXTH SECTION OF THE REPAIRING OR DELIVERANCE OF MAN FROM HIS FALL BY IESVS CHRIST ALONE AND OF HIS PERSON NATVRES OFFICE and the workes of Redemption THE FORMER CONFESSION OF HELVETIA Of Iesus Christ being true god and man and the onely sauiour of the world CHAP. II. MOreouer we beleuee and teach that the Sonne of God our Lord Iesus Christ was from all eternitie predestinated and foreordâ—ined of the father to be the Sauiour of the world And we beleeue that he was begotten not onely then when he tooke flesh of the Virgine Mary nor yet a litle before the foundations of the world were laide but before all eternity that of the father after an vnspeakeable manner For Isaiah saith Who can tâ—l his generation And Micheah saith Whose egresse hath bin from euerlasting For Iohn saieth In the beginning was the worde and the worde was with God and God was the worde c. Therefore the Sonne is coequall and consubstantiall with the father as touching his diuinitie true God not by name onelie or by adoption or by special fauour but in substance nature Euen as the Apostle saith elsewhâ—re This is the true God and life euerlasting Paul also saieth He hath made his sonne the heire of al things by whom also he made the world The same is the brightnes of his glorie the ingraued fâ—â—me of his person bearing vp al things by his mighâ—â—e worde Likewise in the Gospell the Lorde himselfe saith Father glorifie 〈◊〉 me with thy selfe with the glorie which I had with the before the worlde was Also else where it is written in the Gospeli The â—eweâ— tought how to kill Iesus because he saide that God was his father making himselfe equal with God We therefore doe abhorre the blasphemous doctrine of Arrius and all the Arrians vttered against the Sonne of God And especiallie the blaspemies of Michaell Seruetus the Spanyarde and of his complices which Sathan by them hath as it were drawen out of hell moste boldelie and impiouslie spread abroade throughout the worlde against the Sonne of God We teach also and beleeue that the eternal sonne of the eternall God was made the sonne of man of the seede of Abraham Dauid not by the meane of any man as Hebion affirmed but that he was moste purely conceiued by the holie Ghost and was borne of Marie who was alwaies a Virgine euen as the historie of the Gospel doeth declare And Paul saith He took in no sort the Angels but the seed of Abraham And Iohn the Apostle saith He that beleeueth not that Iesus Christ is come in the flesh is not of god The flesh of Christ therefore was neither flesh in shew onelie nor yet flesh brought from heauen as Valentine and Marcion dreamed Moâ—eouer our Lord Iesus Christ had not a soule without sense and reason as Apollinaris thought nor flesh without a sâ—â—le as Eunomius did teach but a soull with it reason and flesh with it senses by which senses he felt true griefes in the time of his passion euen as he himselfe witnesseth when he said My soule is heauie euen to death And My soule is troubled c. We acknowledge therfore that there be in one the same Iesus Christ our Lord two natures the deuine and the humane nature we say that these two are so conioyned or vnited that they are not swallowed vp confounded or mingled together but rather vnited or ioyned together in one person the proprieties of ech nature being safe and remaining still so that we do worship one Christ our Lord and nâ—â— two I say one true god man as touching his diuine nature of the same substance with the father as touching his humane nature of the same substance with vs
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
effect and fulfilled al things and that for that cause he said when he gaue vp the Ghost It is finished as though he would signifie that the price and râ—nsome was now fully paide for the sinne of mankinde If there be any that thinke this sacrifice not sufficient let them goe in Gods name and seeke a better We verelie because we know this to be the Onely sacrifice are well content with it alone and looke for none other and forasmuch as it was to be offered but once we commaunde it not to be renewed againe and because it was full and perfit in all points and partes we doe not ordeine in place thereof any continuall succession of offerings To conclude we beleeue that this our selfesame flesh wherein we line although it die and come to dust yet at the last shall returne againe vnto life by the meanes of Christes spirit which dwelleth in vs and that then verilie whatsoeuer we suffer here in the meane while for his sake Christ will wipe awaie all teares and heauines from our eyes and that we through him shall enioie euerlasting life and shall for euer be with him in glorie So beit OVT OF THE CONFESSION OF BELGIA WE beleeue that out moste mightie and gracious God when he saw that man had thus throwen himselfe into the damnation both of spirituall and corporal death and was made altogether miserable and accursed by his wounderfull wisdome and goodnes was induced both to seek him when through feare he had fled from his presence and also most louingly to comfort him giuing vnto him the promise of his owne sonne to be borne of a woman which should breake the head of the serpent and restore him to selicitie and happines Moreouer we confesse that God did then at the length fullfill his promise made vnto the Fathers by the mouth of his holie Prophetes when in his appointed time he sent his onelie and eternall sonne into the world who toke vpon him the forme of a seruant beeing made like vnto men and did truelie take vnto him the nature of man with all infirmities belonging thereunto sinne onelie excepted when he was conceiued in the wombe of the blessed Virgine Mary by the power of the holie ghost without anie meanes of man The which nature of man he put vpon him not onely in respect of the bodie but also in respect of the soule for he had also a true soule to the intent he might be true and perfect man For seeing that as well the soule as the bodie of man was subiect to condemnation it was necessarie that Christ should take vpon him aswell the soule as the bodie that he might saue them both together Therefore contrarie to the heresy of the Anabaptists which denie that Christ did take vpon him the flesh of man we confes that Christ was partaker of flesh blood as the rest of his bretheren were that he came from the loines of Dauid according to the flesh I saie that he was made of the seede of Dauid according to the same flesh that he is a fruit of the Virgins wombe borne of a woman the branch of Dauid a flower of the roote of lesse comming of the Tribe of Iuda of the Iewes themselues according to the flesh to conclude the true seed of Abraham Dauid the which seede of Abrahame he tooke vpon him being made in all thinges like vnto his brethren sinne onelie excepted as hath beene saide before so that he is indeede our true Emmanuell that is God with is We beleeue also that the person of the sonne was by this conception inseperablie vnited and coupled with the humane nature yet so that there be not two Sonnes of God nor two persons but two natures ioyned together in one person both which natures doe still retaine their owne proprieties So that as the diuine nature hath remained alwaies vncreated without beginning of daies and terme of life filling both heauen and earth so the humane nature hath not lost his proprieties but hath remained still a creature hauing both beginning of daies a finite nature For whatsoeuer doth agree vnto a true bodie that it still retaineth and although Christ by his resurrection hath bestowed immortalitie vpon it yet notwithstanding he hath neither taken awaie the trueth of the humane nature nor altered it For both our saluation and also our resurrection dependeth vpon the trueth of Christes bodie Yet these two natures are so vnited and coupled in one person that they could not no not in his death be seperated the one from the other Wherefore that which in his death he commended vnto his father was in deed a humane spirit departing out of his bodie but in the meane season the diuine nature did alwaies remaine ioyned to the humane euen then when he laâ—e in the graue so that his deitie was no lesâ—e in him at that time then when as yet he was an infant although for a small season it did not shew forth itselfe Wherefore we confesse that he is true God and true man true god that by his power he might ouercome death â—ane true man that in the infirmitie of his flesh he might dâ— for vs. We beleeue that God which is both perfectlie mercifull and perfectlie iust did send his sonne to take vpon him that nature which through disobedience had offended that in the selfe same nature he might satisfie for sinne and by his bitter death and passion pare the punishment that was due vnto sinne God therefore hath declared and manifested his iustice in his own sonne being loaden with our iniquities but hath most mercifullie powred forth and declared his gracious goodnes vnto vs guilty wretches and worchie of condemnation whilest that in his incomprehensible loue towards vs he deliuered vp his sonne vnto death for our sinnes and raised him vp againe from death for our iustification that by him we might obtaine immortalitie and life euerlasting We beleeue that Iesus Christ is that high priest appoâ—â—ed to that office eternallie by the oath of his Father according to the order of Melchisedeâ—h which offered himselfe in our name before his Father with a ful satisfaction for the paâ—ifying of his wrath laying himselfe vpon the alâ—ar of the crosse and hath shed his blood for the clensing of our sinnes as the Prophets had foreâ—olde For it is written that the chastisment of our peace was laide vpon the sonne of God and by his woundes we are healed Also that he was carried as a sheepe vnto the slaughter reputed amongst sinners and vniust and condemned of Pontius Pilaâ—e as a male factour though before he had pronounced him guiltles Therefore he payed that which he had not taken and being iust suffred in soule and bodie for the vniust in such sorte that feeling the horror of those punishments that were due vnto our sinnes be did sweate water and blood and at length cried out My God â—y God why hast
thou sorsaken me All which he suffered for the remission of our sinnes Wherefore we doe not without iust cause professe with Paul that we know â—â—thiâ—g but Iesus Chrisâ— and him crucified and that we doe aâ—â—ount all thinges as dung in respect of the excellent knowledge of Iesus Christ our Lord finding in his woundes and stripes all manner of comfort that can be deserued VVherefore there is no neede that oâ— her we should wish for any other meanes or 〈◊〉 any of our owne bâ—aines whereby we might be reconciled vnto God besides this one oblation once offred by the which all the faithfull which are sanctified are consecrated or perfected for euer And this is the cause why he was called of the Angell Iesus that is to saie a sauiour because he should save his people from their sinnes Last of all we do beleeue out of the word of God that our Lord Iesus Christ when the time appoâ—â—ted by God but â—nto all creatures vnknowen shall come and the number of the elect shal be accomplished shall come againe from heauen and that after a corporall and visiâ—â—e mâ—nner as heretofore he hath ascended being adorned with gâ—â—â—t glorie and maiestie that he maie appeare as iudge of the quicke and the dead the olde world being kindelâ—d with fire and flame and puriâ—ied by it Then all creatures and aswell men as women and children as manie as haue bene from the beginning and shall be to the end of the world shall appeare before this high Iudge beeing sâ—mmoned thither by the voice of Archangeils and the trumpet of God For all that haue bene dead shall then rise out of the earth the soul and spirit of euerie one being ioyned and coupled together againe to the same bodies wherein before they liued They moreouer which shall be aliue at the last dare she ll not die the same death that other men haue done but in a moment and in the twinkling of an eie they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namelie the bookes of euerie mans conscience and the dead shal be iudged according to those things which they haue done in this world either good or euill Moreouer then shall men render an account of euerie idle worde which they haue spoken although the worlde doe now make but a sporâ—e and a iest at them Finall e all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest vnto all so that worthelie the onelie remembrance of this iudgement shall be terrible and fearefull to the wicked and reprobate But of the godlie and elect it is greatlie to be wished for and is vnto them exceeding comfort For then shall their redemption be fullie perfited and they shall reape moste sweete fruite and commoditie of all those labours and sorrowes which they haue suffered in this world Then I saie their innocencie shall be openlie acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute vpon those that haue moste tyrannic allie afflicted them in this world with diuers kindes of torments and crosses Furthermore the wicked being conuinced by the peculiar testimony of their owne conscience shal indeed be made immortal but with this condition that they shall burne for euer in that eternal fire which is prepared for the deuil On the contrarie side the elect and faithfull shal be crowned with the crowne of glorie and honour whose names the sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eyes Then their cause which now is condemned of heresie and impietie by the magistrates and Iudges of this worlde shall be acknowledged to be the cause of the sonne of God And the Lorde shall of his free mercie reward them with so great glorie as no mans minde is able to conceiue Therefore we doe with great longing expect that great daâ—e of the Lorde wherein we shall moste fullie enioy all those thinges which God hath promised vnto vs and through Iesus Christ our Lorde be put into full possession of them for euer more OVT OF THE CONFESSION OF AVSPVRGF ALso they teach that the word that is the sonne of God tooke vnto him mans nature in the wombe of the blessed Virgine Marie so that the two natures the deuine and the humane inseperablie ioyned together in the vnitie of one person are one Christ true God and true man who was borne of the Virgine Marie did truelie suffer was crucified dead and buried that he might reconcile his father vnto vs and might be a sacrifice not onely for the originall sinne but also for all actuall sinnes of men The same also descended into hell and did truelie rise againe the third daie Afterward he ascended into heauen that he might sit at the right hand of the father and raigne for euer and haue dominion ouer all the creatures sanctifie those that beleeue in him by sending the holie spirit into their heartes and giue euerlasting life to such as he had sanctified The same Christ shall openlie come againe to iudge them that are found aliue and the dead raised vp againe according to the Creed of the Apostles In the end of this Article after these words by sending his holie spirit into their heartes these wordes are found in some editions BY sending his spirit into their hearts which may reigne comfort and quicken them and defend them against the Deuill and the power of sinne The same Christ shall openlie come againe to iudge the quick and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to iudgement and shall raise vp all the dead and shal giue vnto men to weete to the godlie and elect eternal life and euerlasting ioyes but the vngodlie and the Deuills shall he condemne vnto endles torments Also we condemne the Origenistes who imagined that the deuill and the damned creatures should one daie haue an end of their paines After the first periode of this Article this is thus found else where THey condemne the Anabaptistes that are of opinion that the damned men and the deuillâ— shall haue an end of their torments They condemne others also which now a daies do spread abroade Iewish opinions that before the resurrection of the dead the godlie shall get the soueragintie in the world and the wicked be brought vnder in euerie place OVT OF THE CONFESSION OF SAXONIE Hitherto pertaineth a parte of the third article THe sonne of God our Lord Iesus Christ who is the Image of the eternall father is appointed our Mediator Reconciler Redeemer Iustifier and sauiour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom. 3. Whome he set forth to be a reconciliation through faith in his bloode And Heb. 10. It is impossible that the bloode of Bulls should take away
Christ is and that afterward in the daie of resurrection this soule shall be ioyned againe with the bodie to take full possession of that ioy and eternall glorie which can not be expressed in words For they shall not câ—â—e into condemnation but by making a waie through it they shall passe from death into life The epistle to the Hebrewes to stirre vs vp to vse such exhortations saieth Exhort your selues among your selues exhort ye one another dailie so long as it is said to daie Let no man among you be hardned by the deceit of sinne For we enter into the rest which haue beleeued that is which haue obeied the voice of God while wee had time giuen vs. On the other side we must also holde this moste assuredlie that if anie man beeing polluted with sinnes and filthie deedes manifestlie contrarie to vertue do in dying departe out of this worlde without true repentance and faith that his soule shall certainlie goe into hell as did the soule of that rich man who wanted faith in the bottomeles pit whereof there is no droppe of grace and that in the daie of iudgement that moste terrible voice of the Sonne of God sounding in his eares shall be heard wherein he shall saie Departe from me ye curssed into euerlasting fire which is prepared for the Deuill and his Angells for they which haue done euill shall come forth to the resurrection of iudgement Therefore in teaching they doe continuallie vrge this that no man differ repentance and turning vnto God till he come to be olde or till he lieth sicke in his bed and in the meane time doe boldelie practise his wantonnes in sins and in the desires of the flesh and the world because it is written Doe not saie The aboundant mercie of the Lord will purge my sinnes for mercie and wrath doe hasten with him and his indignation shall lie vpon the sinners Make no tarying to turne vnto the Lord and put not of from daie to daie For suddenlie shall the wrath of the Lorde breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance But that especiallie is a moste daungerous thing if anie man after he hath receiued the gift of the grace of God and that in the testimonie of a good conscience doth of set purpose and wantonlie sinne and contemne and make no account of all those exhortations and allurements proceeding ouâ— of a louing heart and that to this ende that he maie in time thinke on that which is for his health and repent and moreouer doth persist in a bold and blind perswasion of the mercie of God and trusting thereto doth sinne and doth confidentlie abuse it and goeth forward in that sort withouâ— repentance euen vnto the last pinch and then beginneâ—h being forced thereunto by the terrours of death and the feare of infernall punishments so late to conuert himselfe and to call for the mercie of the Lorde as when the seuere and intollerable anger of the Lord waâ—eth hotâ—â— and punishments rush and breake foorth as doth the great violence of floodes which can not be resisted Therefore of such a man which thing we speake with sorowe it is hard to beleeue that he can trulie repent and therefore it is to be doubted lest that be fulfilled in him which the Lord doth threaten by the Prophet Micheas That insteed of grace he shall feele the wrath of God and that it will come to passe that the wrath of God shall sley him For in a fearefull speach doth he saie thus Then shall they crie to the Lord but he will not heare them but he will hide his face foâ— them at that time because they haue continuallie liued wickedlie Yea the Lord himselfe saith Although they crie in mine 〈◊〉 with a loude voice yet will I not heare them seeing they would noâ— heare my voice when as all the daie long I spread out my hands to them and gaue them large time and space for grace For the which cause the holie Ghost crieth out and saith Todaie if ye will heare his voice harden not your hartes as in the giâ—uing in the daie of that tentation in the wildernes Therefore according to all these thinges our men doe diligentlie and out of the groundes of the Scripture exhort that euerie man do in time vse and follow this faithful counsell and necessarie doctrine that so he maie turne awaie the feare of this moste heauie daunger yea that he doe not betraie the health of his owne soule For vndoubtedly this horrible daunger is greatlie to be feared lest whatsoeuer here that doth rashlie or stubbornelie condemne or neglect this time of grace so louinglie graunted of the Lord he doe receiue and that worthelie that rewarde of eternall punishment which is due thereunto euen as saint Ambrose also amongst manie other thinges which he handleth diuerslie to this purpose doth thus write and in these wordes If any man at the verie point of death shall repent and be absolued for this could not be denied vnto him so departing out of this life dieth I dare not saie that he departeth hence in good case I do not affirme it neither dare I affirme or promise it to anie man because I would deceiue no man seeing I haue no certeintie of him Doe I therefore saie that be shall be damned neither doe I saie that he shall be deliuered For what other thing I should say I know not Let him be commended to God Wilt thou then O brother be freed from doubting repent whiles thou art in health If thou will repent when thou canst not sin thy sinnes haue left thee and not thou thy sinnes Yet that no man maie dispaire they teach this also that if anie man in the last hower of his life shew out signes of true repentance which thing doth fall out verie seldome for that is certainlie true which is written in the epistle to the Hebrues And this will we also doe so that God giue vs leaue to doe it that such a one is not to be depriued of instruction comforte absolution or remission of sinnes For the time of grace doth last so long as this lise doth last wherfore so long as we liue here it is meete that we should thinke of that Propheticall and Apostolicall sentence To daie seeing yee haue heard his voice harden not your heartes Now herein doe our men labour and endeuour them selues moste earnestlie that all men maie obeie this louing commaundement and counsell and that they speedelie repent before the sunne be darkened after a strange manner and the hilles be ouerwhelmed with darknes that laying sinne aside they would turne them selues to god by flying vnto him in true confidence and with a constant inuocation from the bottome of the heart and that they do their faithful indeuour that they be not repelled from the glorie of eternall life but that they maie liue with Christ
was sufficientlie confirmed by such miracles as that wounderfull gift of tongues did cease so also the ceremone of laying on of handes whereby that gift was giuen did altogether as touching this thing cease Otherwise of a shadowe we must make a general Sacrament of the Church and those that are sicke must be shadowed ouer because that manie were healed by the shadowe of Peter In like sort we must make a generall Sacrament of the laying one of napkines because that manie were healed of their diseases when Paulls napkins were layde vpon then and we must â—e vpon the dead because that Paule by stretâ—ching himselfe vpon a young man did raise him vp from death And yet the Pastours of Churches must not haue libertie to haue no regard to instruct children and youth iâ— that doctrine which is in deede Godlie but they must be forced hereunto to teach the Catechisme verie diligently OVT OF THE CONFESSION OF SVEVELAND Of Baptisme CHAP. 17. AS touching Baptisme we confesse that which the Scripture doth in diuerse places teach thereof that we by it are buried into the death of Christ made one body and doe put on Christ that it is the fonte of regeneration washeth awaie sinnes and saueth vs. But all these thinges we do so vnderstand as Saint Peter hath interpreted them where he saith To the figure whereof Baptisme that now is â—â—swering doth also saue vs not by putting awaie of the filthe of the flesh but the profession of a good conscience toward God For without faith it is impossible to please God And we are saued by grace and not by our workes And seeing that Baptisme is a Sacrament of that couenant which God hath made with those that be his promising that he will be their god the god of their seede and that he will be a reuenger of wronges and take them for his people to conclude seeing it is a token of the renuing of the Spirit which is wrought by Christ therfore our Preachers do teach that it is to be giuen to Infants also as well as that in times past vnder Moses they were circumcised For we are in deed the Children of Abraham and therefore that promise I will be thy God and the God of thy seed doth no lesse perteine vnto vs then it did to that auncient people THE FOVRTENTH SECTION OF THE HOLIE SVPPER OF the Lord. THE LATTER CONFESSION OF HELVETIA Of the holie Supper of the Lord. CHAP. 21. THE Supper of the Lord which is also called the Lords table and the Eucharist that is a thanksgiuing is therefore commonlie called a supper because it was instituted of Christ in that his last supper and doth as yet represent the same and in it the faithfull are spirituallie fed and nourished For the author of the supper of the Lord is not an Angell or man but the verie sonne of God our Lord Iesus Christ who did first of all consecrate it to his Church And the same blessing consecration doth stil remaine amongst all those who celebrate no other supper but onelie that which the Lord did institute at that do recite the words of the supper of the Lord and in all things looke vnto Christ onelie by a true faith at whose hands as it were they doe receiue that which they do receiue by the ministerie of the ministers of the Church The Lord by this sacred rite would haue that great benefit to be kept in fresh remembrance which he did for mankinde to weet that by giuing vp his bodie to death and shedding his blood he hath forgiuen vs all our sinnes and redemed vs from eternall death and the power of the deuill and doth now feede vs with his flesh and giueth vs his blood to drink which things being apprehended hended spirituallie by a true faith doe nourish vs vp to life euerlasting And this so great a benefit is renued so oft as the supper is celebrated For the Lord said Doe this in remembrance of me By this holy Supper also it is sealed vp vnto vs that the very body of Christ was truelie giuen vp for vs and his blood was shed for the remission of our sinnes lest that our faith might somewhat wauer And this is outwardlie represented vnto vs by the minister in the sacrament after a visible manner and as it were laid before our eies to be seene which is inwardlie in the fonte muisiblie performed by the holie Ghost Outwardlie bread is offered by the minister and the wordes of the Lord are heard Receiue eate this is my bodie take it and deuide it amongest you drink ye all of this this is my blood Therefore the faithfull do receiue that which is giuen by the minister of the Lord do eat the bread of the Lord drinke of the Lordes cuppe But yet by the working of Christ through the holy ghost they receiue also the flesh blood of the Lord and do feede on them to life euerlasting For the flesh blood of Christ is true meat drink vnto euerlasting life yea Christ himselfe in that he was deliuered for vs and is our sauiour is that special thing and substance of the supper and therefore we suffer no thing to be put in his place But that it maie the better and more plainlie be vnderstood how the flesh and blood of Christ are the meat and drink of the faithfull and are receiued by the faithfull to life euerlasting we will adde moreouer these four things Eating is of diuerse sortes for there is a corporall eating whereby meat is taken into a mans mouth chewed with the teeth and is swallowed downe into the bellie After this manner did the Capernaits in times past think that they should eat the flesh of the Lord but they are confuted by him Iohn 6. For as the flesh of Christ can not be eaten bodilie without great wickednes crueltie so is it not meat for the belly as all men do confesse We therfore disalow that Canon in the Popes decrees Ego Berengarius de consecrat Distinct. 2 For neither did godlie antiquitie beleeue neither yet doe we beleeue that the bodie of Christ can be eaten corporallie and essentiallie with a bodilie mouth There is also a spirituall eating of Christs bodie not such a one whereby it maie be thought that the verie meat is changed into the spirit but wherby the Lords body blood remaining in their own essence and propriety those things are spiritually communicated vnto vs not after a corporall butafter a spiritual manner through the holy Ghost who dothapply and bestow vpon vs those things to wit remission of sinnes deliuerance and life euerlasting which are prepared for vs by the flesh and blood of our Lord which were giuen for vs so as Christ doth now liue in vs and we liue in him and doth cause vs to apprehend him by a true faith to this end that he maie become vnto vs such a spirituall meat and drink that is
to saie our life For euen as corporal meat and drinke do not onelie refresh and strengthen our bodies but also do keepe them in life euen so the flesh of Christ deliuered his blood shed for vs do not only refresh strengthen our soules but also do preserue them aliue not because they be corporallie eaten dronken but for that they are communicated vnto vs spirituallie by the spirit of God the Lord saying The bread which I wil giue is my flesh which I wil giue for the life of this world also my flesh to wit corporally eaten profiteth nothing it is the spirit which giueth life And the words which I speake to you are spirit and life And as we must by eating receiue the meat into our bodies to the end that it maie work in vs and shew his force in our bodies because while it is without vs it profiteth vs not at all euen so it is necessarie that we receiue Christ by faith that he maie be made ours and that he maie liue in vs and we in him For he saith I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst anie more And also He that eateth me shall liue through me and he abideth in me and I in him By all which it appeareth manifestlie that by spirituall meat we meane not an Imaginarie but the verie bodie of the Lord Iesus giuen to vs which yet is receiued of the faithfull not corporallie but spiritually by faith in which point we do wholie follow the doctrine of our Lord and sauiour Christ In the 6. of Iohn And this eating of the flesh drinking of the blood of the Lord is so necessary to saluation that without it no man can be saued This spiritual eating drinking is also without the supper of the Lord euen so often as whersoeuer a man doth beleeue in Christ To which purpose that sentence of S. Austin doth happilie belong why dost thou prepare thy teeth belly Beleeue thou hast eaten Besides that former spirituall eating there is a sacramentall eating of the bodie of the Lord whereby the faithfull man is partaker not onelie spirituallie and internallie of the true bodie and blood of the Lord but also outwardlie by comming to the table of the Lorde doeth receiue the visible sacrament of the bodie and blood of the Lord True it is that a faithfull man by beleeuing did before receiue the food that giueth life and stil receiueth the same but yet when he receiueth the sacrament he receiueth something more For he goeth on in continuall communication of the bodie and blood of the Lord and his faith is dailie more and more kindled more strengthened and refreshed by the spirituall nourishment For while we liue faith hath continuall encreasings and he that outwardlie doth receiue the sacraments with a true faith the same doth receiue not the signe onely but also doth enioy as we haue said the thing it selfe Moreouer the same man doeth obey the Lordes institution and commaundement and with a ioyfull minde giueth thankes for his and the redemption of all mankinde and maketh a faithfull remembrance of the Lordes death and doth witnes the same before the Church of which bodie he is a member This also is sealed vp to those which receiue the sacraments that the body of the Lord was giuen his blood shed not onelie for men in generall but particularlie for euerie faithfull communicant whose meat and drink he is to life euerlasting But as for him that without faith commeth to this holy table of the Lord he is made partaker of the sacrament only but the matter of the sacrament from whence commeth life saluation he receiueth not at all And such men doe vnworthilie eat of the Lords table Now they which do vnworthelie eat of the Lords bread and drink of the Lordes cuppe they are giltie of the bodie and blood of the Lord and they eat and drink it to their Iudgement For when as they do not approch with true faith they reproach despite the death of Christ and therefore eat and drink condemnation to themselues We doe not then so ioyne the bodie of the Lorde and his bloode with the bread and wine as though we thought that the bread is the body of Christ more then after a sacramentall manner or that the bodie of Christ doth lie hid corporallie vnder the bread so as it ought to be worshipped vnder the formes of bread or yet that he which receiueth the signe receiueth the thing it selfe The bodie of Christ is in the heauens at the right hande of his Father And therefore our hearts are to be lifted vp on high not to be fixed on the bread neither is the Lorde to be worshipped in the bread though notwithstanding the Lord is not absent from his Church when as they celebrate the Supper The Sonne being absent from vs in the heauens is yet not withstanding present amongst vs effectuallie How much more Christ the sonne of righteousnes though in bodie he be absent from vs in the heauens yet is present amongst vs not corporallie but spirituallie by his liuelie operation and so he himselfe hath promised in his last supper to be present amongst vs. Iohn 14. 15. 16. Wherupon it followeth that we haue not the Supper without Christ and yet haue an vnbloodie and mysticall Supper euen as all antiquitie called it Moreouer we are admonished in the celebration of the supper of the Lord to be mindeful of the body wherof we are made members and that therfore we be at concord with all ourbrethren that we may liue holily not pollute our selues with wickednes and straunge religions but perseuering in the true faith to the ende of our life giue diligence to excell in holines of life It is therefore verie requisite that purposing to come to the supper of the Lord we do trie our selues according to the commaundement of the Apostle first with what faith we are indued whether we beleeue that Christ is come to saue sinners and to call them to repentance and whether each man beleeue that he is in the number of them that being deliuered by Christ are saued and whether he haue purposed to chaunge his wicked life to liue holilie and perseuére through Gods assistance in true religion and in concord with his brethren and to giue worthie thankes to God for his deliuerie c. We think that rite manner or forme of the Supper to be the moste simple and excellent which commeth nearest to the first institution of the Lorde and to the Apostles doctrine VVhich doth consist in declaring the worde of God in godlie prayers the action it selfe that the Lorde vsed and the repeating of it the eating of the Lordes body and drinking of his blood the wholsome remembrance of the Lords death and faithfull giuing of thanks and in an holie fellowship in the vnion of the bodie
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
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
came downe from heauen euen Iesus Christ who nourisheth and sustaineth the spirituall life of the faithfull if he be eaten that is applied and receiued by faith through the Spirit But to the intent that Christ might figurate represent vnto vs this spirituall and heauenlie bread he hath ordeined visible and earthlie bread and wine for the Sacrament of his bodie and â—â—ode whereby he testifieth that as truelie as we doe receiue and holde in our handes this signe eating the same with our mouthes whereby afterwardes this our life is sustained so truelie we doe by faith which is in â—â—eâ—de of our soule hand and mouth receiue the verie bodie and true blood of Christ our onelie Sauiour in our selues vnto the conseruation and cherishing of a spirituall life within vs. And it is moste certaine that Christ not without good cause doth so carefullie commend vnto vs this his Sacrament as one that doth indeede worke that within vs whatsoeuer he representeth vnto vs by these his holie signes although the manner it selfe beeing farre aboue the teach of our capacitie can not be comprehended of any because that all the operations of the holie Ghost are hidden and incomprehensible Neither shall we erre in saying that that which is eaten is the verie natural body of Christ and that which is drunkâ— is the verie bloode of Christ yet the instrument or meanes whereby we doe eate and drinke them is not a corporall mouth but euen our soule and spirit that by faith Christ therefore sitteth alwaies at the right hand of his Father in heauen and yet for al that doth not any thing the lesse communicate himselfe vnto vs by faith Furthermore this Supper is the spiritual table wherein Christ doth offer himselfe to vs with all his benefites to be participated of vs and bringeth to passe that in it we are partakers as well of himselfe as of the merit of his death and passion For he himselfe by the eating of his flesh doth nourish strengthen comfort our miserable afflicted and comfortles soule and in like manner by the drinking of his bloode doth refresh and sustaine the same Moreouer although the signes be coupled with the things signified yet both of them are not receiued of all For an euill man verely receiueth the Sacrament vnto his owne condemnation but the thing or truth of the Sacrament he receiueth not As for example Iudas and Simon Magus both of them did receiue the Sacramentall signe but as for Christ himselfe signified thereby they receiued him not For Christ is communicated to the faithfull onelie Last of al we with great humilitie and reuerence doe communicate the holie Sacrament in that assemblie of Gods people celebrating the memoriall of our Sauiour Christs death with thankesgiuing and making there a publique confession of Christian faith and religion No man therefore ought to present himselfe at this holie Supper which hath not first examined himselfe lest that eating this bread and drinking of this cuppe he doe eat and drinke his owne damnation Moreouer by the vse of this Sacrament a most ardent loue is kindled within vs both towardes God himselfe and also towardes our neighbour Therefore we doe here worthelie reiect as a meere prophanation all the toies and damnable deuises of men which they haue presâ—med to adde and mingle with the Sacramentes affirming that all the godlie are content with that onelie order and rite which Christ and his Apostles haue deliuered vnto vs and that they ought to speake of these mysteries after the same manner as the Apostles haue spoken before OVT OF THE CONFESSION OF AVSPVRGE The 2 Article out of the edition of Wirtemberge Anno. 1531. TOuching the Supper of the Lord they teach that the bodie and bloode of Christ are there present in deede and are distributed to those that eate of the Lord 〈◊〉 Supper and they condemne those that teach otherwise The same 10. article in the edition newlie corrected anno 1540. is thus set downe TOuching the Supper of the Lorde they teach that together with the bread and the wine the bodie and blood of Christ are trulie exhibited to them that eate of the Lords Supper Hitherto also pertaineth the first article of the abuses which are chaunged in the outward rites and ceremonies This article is of the Masse OVr Churches are wrongfullie accused to haue abolished the Masse For the Masse is retained still among vs celebrated with great reuerence Yea almost all the ceremonies that are in vse sauing that with the songes in Latine we mingle certein Psalmes in Dutch here and there which be added for the peoples instruction For therfore we haue need of ceremonies that the may teach the vnlearned that the Preaching of Gods word maie stirre vp some vnto the true feare trust and inuocation of God This is not onlie commaunded by S. Paul to vse a tongue that the people vnderstand but mans law hath also appointed it We vse the people to receiue the sacrament together if so be anie be found fit thereunto And that is a thing that doth increase the reuerence and due estimation of the publike ceremonies For none are admitted except they be first prooued and tried Besides we vse to put men in minde of the worthines and vse of a sacrament what great comforte it offereth vnto them which repent to the ende that men maie learne to feare God and beleeue in him and to vse praier supplication vnto him looking for all good thinges at his hands This is the true worshippe of Christians These seruices of feare faith praier hope c. God doth like of When therfore these seruices are performed and exercised in the vse of ceremonies then doth the vsing of the sacramentes please God So that when as the people is vsed to the ceremonie and aduertised of the true vse thereof the Masses are saide with vs after meet and godlie manner And thus all things are ordered in the Church with greater grauitie and reuerence then in times past It is not vnknowen that these manie ages past there hath beene common and open complaint made by good men of the abuse and prophaning of Masses For it is easie to be seene how farre this abuse hath spread it selfe in all temples and Churches what kinde of men they are that saie the Masses flat contrarie to the prescript of the Canons Also how shamefullie they are turned 〈◊〉 a matter of cursed lucre For manie there be that say Masses without repentance onelie for the bellies sake Theâ— thinges are too open and manifest to be kept anie longer â— hugger mugger Surelie it semeth that neuer anie religion thing since the world began was so commonlie turned 〈◊〉 gaine as the Masse But Saint Paull doth fearefullie threaten them which deale otherwise with the sacraments thee is beseeming the dignitie of them where he saith He that â—â—â—th this bread and drinketh this cup vnworthely is guiltie of the bâ—â—
also your eies doe witnes vnto you but that which your faith desireth to learne is this the bread is the bodie of Christ the cup is his blood Now as touching the vse of the Eucharist first although we do not not denie but that whol Christ is distributed as well in the breade as in the wine of the Eucharist yet we teach that the vse of either part ought to be common to the wholl Church For it is euident that Christ beeing nothing at all terrified by any dangers which afterward humane superstition inuented or by other deuises gaue vnto his Church both partes to be vsed Also it is euident that the auncient Church did vse both partes for many yeares And certaine writers doe clearelie witnes that they which doe receiue bread alone doe not receiue the wholl Sacrament Sacramentallie for so they speake that it is not possible to dâ—â—ide one and the selfe same mystery without great sacriledge Wherfore we thinke that the vse of both partes is in deede Catholike Apostolike that it is not lawful for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the auncient and true Church and to take awaie from the laitie as they call them one part of the Eucharist And it is to be marueiled at that they who professe themselues to defend the ceremonies of the auncient church should so farre swarue from the auncient church in this point Moreouer seeing that the worde Sacrifice iâ— verie large and doth generally signifie a holie worship we doe willinglie graunt that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the sacrament of the bodie and bloode of Christ is distributed to the Church and so it is truely called an appliing of the meritte of the passion of Christ to wit to them which receiue the Sacrament Neither doe we condemne godlie lessons and praiers which vse to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for vs to dissemble or to alow of those errours which haue bene added to this holie 〈◊〉 rather by the ignorance of priuate men then by â—nie lawfull consent of the true Catholike Church One 〈…〉 this that of the worship which ought to be common 〈…〉 Church there is made a priuate action of one Priest 〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉 Supper so also he alone doeth receiue the bread 〈…〉 For Christ did institute the Eucharist not that i◠〈…〉 priuate action of one man but that it should be a 〈…〉 of the Church Therefore to the right action of the Eucharist two thinges at the lest are requisite to wit the minister of the Eucharist whoe blesseth he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eat thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anaclâ—â—us in his first Epistle saith After that consecration is finished let aâ—â— communicate except they had rather standâ— without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth is still Also the Antiochian Councell cap. 2. saieth All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in praier and can not abide to receiue the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his booke De Eccles Hierarc saieth The Bishoppe when he hath praised the diuine giftes then he maketh the holie and moste excellent mysteries and those thinges which before he had praised being couered and hid vnder reuerent signes he bringeth into sight and reuerentlie shâ—wing forth the diuine giftes both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holie communion is receiued and deliuered to all he rendering thankes doth make an end of these mysteries Therefore we thinke it necessarie to the retayning of the institution of Christ in the celebration of the Eucharist and that we maie follow the example of the auncient and true Catholique Church that the priuate Masses of the Priestes maie be abrogated and that the publique communion of the Lords Supper maie be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daielie in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefites both corporall and spiritual This error is euidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onelie made hath made perfect for euer those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for vs which also is declared vnto vs by the Gospell in the new Testament therefore it is not lawfull to sacrifice anie more for sinne for the Epistle to the Hebrews saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saieth Doe this in remembrance of me he doth not commaund to offer his bodie and and bloode in the Supper vnto God but to the Church that the Church by eating the bodie and drinking the bloode of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the bodie and bloode of Christ which was made once onelie on the Crosse for the purging of our sinnes For so Paull doeth interpret this saying of Christ saying So often as ye shall eate he doth not saie offer this breade and drinke this cuppe shew ye forth the death of the Lord till he come And truelie we confesse that the auncient Ecclesiasticall writers did call the Eucharist a sacrifice an oblation but they expounde themselues that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer vpon the Crosse as also they call the memoriall of the Passeouer and of Pentecost the Paâ—seouer and Pentecost it selfe The third error is this that manie do thinke that the oblation as they cal it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we haue alreadie shewed that the Eucharist properlie is
both administer and receiue the diuine sacraments that is the holie Supper of Christ By these things which are thus in deede as we haue set them downe your sacred Maiestie O most gratious Emperour doth know how falselie our aduersaries doe boast that our men doe change the wordes of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meree bread and meere wine and also that among vs the Supper of the Lord is contemned and reiected For our men doe verie carefullie teach and exhort that euerie man doe in a simple faith imbrace these wordes of the Lorde reiecting all deuises of men and false glosses and remoouing awaie all kinde of wauering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reuerence as they may receiue the Sacraments to be the liuelie foode of their soules and to stirre vp in them a gratefull rememberance of so great a benefit the which thing also vseth now to be done among vs much more often and reuerentlie then heretofore was vsed Morouer our Preachers haue alwaies hitherto and at this daie do offer themselues with al modestie and trueth to render a reason of their faith and doctrine touching all those things which they beleeue and teach as wel about this Sacrament as about other things and that not onelie to your Sacred Maiestie but also to euerie one that shall demaunde it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hatâ— instituted his Supper which afterward beganne to be called the Masse to wit that therein the faithfull being fed with his bodie and bloode vnto life eternall should shew forth his death whereby they are redeemed our Preachers by this meane giuing thankes and also commending this saluation vnto others could not chuse but condemne it that these things were euerie where neglected And on the other side they which do celebrate the masses do presume to offer vp Christ vnto his Father for the quicke and the deade and they make the Masse to be such a worke as that by it alone almost the fauour of God and saluation is obteined howsoeuer they doe either beleeue or liue Whereupon that most shamefull twise thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this daie is more gainefull then the Masse Therefore they reiected priuate Masses because the Lorde did commende this Sacrament to his Disciples to be vsed in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holie Supper to staie one for another and denieth that they doe celebrate the Lordes Supper when as euerie man taketh his owne Supper whilest they be eating Moreouer whereas they boast that they doe offer vp Christ in steade of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrewes doth plainlie witnes that as men doe once die so Christ was once offered that he might take awaie the sinnes of many and that he can no more be offered againe then he may die againe and therefore hauing offered one sacrifice for sinnes he sitteth for euer at right hand of God waiting for that which remaineth to wit that his enemies as it were a footestoole may be troden vnder his feete For with one oblation hath he consecrated for euer them that are sanctified And whereas they haue made the Masse to be a good worke whereby any thing may be obteined at Gods handes our Preachers haue taught that it is repugnant to that which the Scripture doth teach in euerie place that we are iustified and receiue the fauour of god by the spirit of Christ and by faith for which matter we alledged before manie testimonies out of the Scriptures So in that the death of the Lorde is not commended to the people in the Masse our Preachers haue shewed that it is contrarie to that that Christ commaunded to receiue these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of Christ till he come And whereas many doe commonlie celebrate the Masses without all regard of godlines onelie for this cause that they may nourish their bodies our Preachers haue shewed that that is so execrable a thing before god that if the Masse of it self should nothing at al hinder godlines yet worthely by the commaundement of God it were to be abolished the which thing is euident euen out of Esay onely For our God is a Spirit and trueth therfore he cannot abide to be worshiped but in Spirit and trueth And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord our Preachers would haue men thereby to coniecture that Christ did so sharplie and altogether against his accustomed manner taking vnto himselfe an external kinde of reuengement cast out of the Temple those that bought solde wheras they might seme to exercise marchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the â—iâ—e of the Masse which was wont to be celebrated is so manie waies contrarie to the Scripture of God as also it is in euerie respect diuers from that which the holie Fathers vsed it hath bene verie vehementlie condemned amongst vs out of the pulpit and by the worde of God it is made so detestable that manie of their owne accorde haue altogether forsaken it and elsewhere by the authoritie of the Magastrate it is abrogated The which thing we haue not taken vpon vs for anie other cause then for that throughout the whol Scripture the Spirit of God doeth detest nothing so much neither commaund it so earnestlie to be taken awaie as a feigned and false worship of himselfe Now no man that hath anie sparke of religion in him can be ignorant what an inâ—uâ—â—able necessitie is laid vpon him that feareth God when as he is perswaded that God doth require a thing at his handes For anie man might easilie foresee how many would take it at our hands that we should chaunge aâ—y thing about the holie rite of the Masse neither were there anie which would not rather haue chosen in this point not onelie not to haue offended your sacred Maiestie but euen anie Prince of the lowest degre But when as herewithal they did not doubt but by that common rite of the Masse God was moste grieiouslie prouoked and that his glorie for the which we ought to spend our liues was darkened they could not but take it awaie lest that they also by winking at it should make themselues partners with them in diminishing the glorie of god Trulie if god is to be loued and worshipped aboue all godlie men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine vs to chaunge certaine things in these points we take him to witnes from whome no
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know