AN HARMONY OF THE CONFESSIONS OF THE FAITH OF THE CHRISTIAN AND REFORMED CHVRCHES which purelie professe the holy doctrine of the Gospell in all the chiefe Kingdomes Nations and Prouinces of Europe the Catologue and order whereof the Pages following will declare There are added in the ende verie shorte notes in which both the obscure thinges are made plaine those thinges which maie in shew seeme to be contrarie each to other are plainelie and verie modestlie reconciled and if anie points doe as yet hang in doubt they are sincerelie pointed at All which things in the name of the Churches of Fraunce and Belgia are submitted to the free and discrete iudgement of all other Churches Newlie translated out of Latine into English Also in the end is added the Confession of the Church of Scotland Alowed by publique authoritie Imprinted by THOMAS THOMAS Printer to the Vniuersitie of Cambridge 1586. A PREFACE IN THE NAME OF THE CHVRCHES OF FRAVNCE AND BELGIA VVHICH PROfesse the reformation of the Gospell â‚ AMbrose in a certaine place saith notablie There ought to be no strife but conference among the seruants of Christ. For seeing the dulnes of mans vnderstanding especiallie in heauenlie matters is such that we can not oft times perceiue matters otherwise verie plaine it can by no meanes be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to verie great light And that especiallie seemeth profitable and needful that some should be set on edge by others that those thinges which the Lord hath particularlie bestowed vpon seuerall members of the Church may redound to the common benefit of the wholl bodie and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and teacher of the Church may be heard and as he is the Prince of peace may so by his spirit ioyne together our mindes that if it be possible we maie all thinkâ— one and the same thing in the Lorde But to striue braule and fiercelie and frowardlie to contend as fensers doe is so farre from becomming men that are taught of god as that it is not seemely for modest or ciuill persons And if so be that in all yea euen in the verie least affaires of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surelie holie things are holily and deuoutly to be handled in the feare of god loue of our neighbour Who if he goe out of the way is by the Spirit of meâ—kenes to be called backe againe but if he take the right waie he is more and more to be instructed therein to the end it may appeare that we are not driuen by any motion of man but that in all things our mindes are ruled and gouerned by God Yet alas such is the spot and staine of our times that the euill custome of writing whatsoeuer and euen of railing hath seised vpon the wits mindes not of meane men onely but euen of those whom iâ— most of all behooued to doe the cleane contrary The roble of Iesuites and such other like fellows whose verie rewarde is the earnest of bondage and cursed speaking how shameleslie and outragiouslie they are caried against vs and the trueth woh what bitternes they cast out against vs such things as they haue bin taught in the schoole of shamelesnes it maâ—e be sufficientlie perceiued of any man For thâ—y when they feele them selues pressed with moste strong reasons and ouercome with expresse places of scripture they runne to cauills and slaunders as to the onelie refuge of their errours They say wee haue reuolted from the Catholique Church that we might follow the diuers imaginations of men they crâ—e aloud that we are heretikes schisâ—atiques and sectaries and they oft times in mockage cal vs Confessionists and moreouer they laâ—e in our dish that wee neither agree with our selues nor with others whoe detest the bishoppe of Rome but there are as many Religions among vs as there are Confessions of Faith And that they may seeme to procure credit to themselues and to giue a check to the Germane Churches especiallie they bring forth both certeine other writings and especiallie that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those auncient Confessions of Faith which the Churches of the Gospell haue euen since the beginning giuen out But let them so thinke that the fault of heresie is not to be laide vpon those whose faith altogether relieth on moste sure grounds of scripture that they are no schismatiques who intierly cleaue to Gods Church such an one as the Prophets Apostles doe describe vnto vs nor to be accounted sectaries who embrace the truth of God which is one and alwaies like it selfe What doe they mean I praie you by the name of Confessionists so often repeated For if euerie man be commaunded to make confession of his Faith so often as Gods glorie and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Prouinces if wholl kingdomes haue made profession of their faith when they were falsely charged by the Popish sorte that they had gone from the doctrine of the true beleeuing Church but they will saie there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they saie to our ancetours who when they had the Apostles Creede yet for all that set out the Nicene Chalcedonian and manie moe such like Creedes Those Creedes saie you were generall Yea surelie but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godlie forefathers by setting forth those Creedes desired to bring home into the Church againe The trueth saith Hilarie was by the aduise and opinions of Bishops many waies sought a reason of that which was meant was rendered by seuerall confessions of faith set downe in writing And a litle after It ought to seeme no maruell right welbeloued breethren that mens faiths began to be declared so thick the outrage of heretiques laieth this necessitie vpon vs. Thus much saide Hilarie What that Athanasius Augustine and many other auncients set forth their Creedes also that the puritie of Christian faith might more and more shine sorth Therefore if Kingdoms Cities and whole prouinces haue priuatelie made confession of their faith this was the cause therof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed religion might be holden But if it once come to passe and the Lord graunt that the Churches maie at length inioy so great a benefit then there may be one onelie confession of faith extant
latter confession of Heluetia Basill the French and that of Belgia which alone haue expresse titles of these chiefe points of doctrine But these foure to wit the former confession of Heluetia the English that of Auspurge and Wirtemberge do by the waie make mention both of the prouidence of God and also of the creation of the world in the article of God as is to be seene in the 2. Section And the others to wit those of Bohem. Saxonie and Sueueland haue altogether omitted this part of doctrine THE 4. SECTION pag. 59. OF the fall of man of sinne and of free will This Section consisteth of 10. Confessions to wit Of the former and latter confessions of Heluetia of that of Basil Bohemia or the Waldenses the French English that of Belg. Auspurge Saxony and Wirtemb THE 5. SECTION pag. 84. OF eternal Predestination This Section consisteth of foure Confessions onely to wit Of the lâ—tter Confession of Heluetia that of Basil the French and that of Belgia THE 6. SECTION pag. 88. OF the reparing or deliuerance of man from his fall by Iesus Christ alone Also of his Person names office and the workes of Redemption This Section consisteth of 12. confessions to wit Of the former and latter Confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge Sueueland THE 7. SECTION pag. 1â—0 OF the lawe and the Gospell This Section consisteth of 7. confessions onely to wit Of the former and latter confessions of Heluetia that of Bohemia the French that of Belgia Saxony and Wirtemberge THE 8. SECTION pag. 212. OF Repentance and the Conuersion of man Tihs Section consisteth of 6. Confessions onely to wit Of the latter confession of Heluetia that of Bohem. Auspurge Saxony Wirtemb and Sueueland THE 9. SECTION pag. 242. OF Iustification by faith and of good works and their rewards This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge and Sueueland THE 10. SECTION pag. 306. OF the holie Catholique Church This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 11. SECTION pag. 337. OF the Ministers of the Church and of their calling and office This Section consisteth of 9. confessions to wit Of the former and latter confessions of Heluet. that of Bohemia the French the English that of Belgia Auspurge Wirtemberge and Sueueland THE 12. SECTION pag. 377. OF true and false Sacraments in generall This Section consisteth of 11. confessions Of the former confession of Heluetia and the declaration thereof the latter confess of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 13. SECTION pag. 395. OF the Sacrament of holie Baptisme This Section consisteth of 10. confessions to wit Of the former confession of Heluetia and the declaration thereof of the latter conâ—es of Heluet. that of Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 14. SECTION pag 411. OF the holie Supper of the Lord. This Section consisteth of 11. confessions to wit of the former confession of Heluetia and the declaration thereof of the latter confes of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 15. SECTION pag. 464. OF Ecclesiasticall Meetings This Section consisteth of 8. confessions to wit the former and latter confessions of Heluetia that of Bohemia the F eâ—ch the English that of Saxonie Wirtemberg and Sueueland THE 16. SECTION pag. 47â— OF Holie daies fasts and the choise of meats and of the visiting of the sicke and the care that is to be had for the dead This Sect. consisteth of 9. Confess to wit of the latter confession of Heluet. that of Basill Bohemia the French the English that of Auspurge Saxonie Wirtemberge and Sueueland THE 17. SECTION pag. 516. OF Ceremonies and rites which are indifferent in general This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 18. SECTION pag. 540. OF Wedlock single life and Monasticall Vowes This Section consisteth of 8. confessions to wit of the former and latter confessions of Heluetia that of Bohemia the French the English that of Auspurge and Sueueland THE 19. SECTION pag. 578. OF the Ciuill Magistrate This Section consisteth of 10 confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French that of Belgia Auspurge Saxonie Wirtemberge and Sueueland A GENERAL CONFESSION OF THE TRVE CHRISTIAN FAITH AND RELIGION ACCORding to Gods word and actes of our Parliaments subscribed by the Kings Maiestie and his household with sun drie others To the glory of God and good example of all men At Edinborough the 28. day of Ianuarie The yeare of our Lord. 1581. And in the 14. yere of his Maiesties Raigne WE all and euerie one of vs vnder written protest that after long due examination of our owne consciences in matters of true and false Religion are now throughlie resolued in the truth by the word and spirit of God And therefore we beleeue with our hartes confesse with our mouthes subscribe with our handes and constantlie affirme before God and the whole world that this onelie is the true Christian faith and religion pleasing God and bringing saluation to man which is now by the mercie of God reuealed to the world by the preaching of the blessed Euangell and is receaued beleeued and defended by manie and sundrie notable Churches realms but chiefely by the Church of Scotland the Kings Maiestie three Estates of this Realm as Gods eternal trueth onely ground of our saluation as more particularlie is expressed in the confession of our Faith established and publikelie confirmed by sundrie actes of Parliaments and now of a long time hath beene openlie professed by the Kinges Maiestie and wholl bodie of this Realme both in burgh and land To the which confession and forme of Religion we willinglie agree in our consciences in all pointes as vnto Gods vndoubted trueth and veritie grounded onelie vpon his written word And therefore we abhorre and detest all contrarie religion doctrine but chiefelie all kinde of Papistrie in generall and particular heades euen as they are now damned and confuted by the word of God Church of Scotland but especiallie we detest andrefuse the vsurped authority of that Romane Antichrist vpon the Scriptures of God vpon the Church the ciâ—â—ll magistrate and conscience of men all his tyranous Lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficienâ—â— of the written word the perfection
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
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined in this scripture and that the right of expounding this scripture lyeth so in the power of chiefe Bishops that what they according to their owne wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer shall be Pope must needs rightly expound the scripture but the true meaning of the scripture is to be sought in the scripture it selfe and among those that being raised vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
and eternall death but this freeâ—â—me and conuersion of man vnto God and this spirituall newnes wrought by the sonne of God quickning â—s by his holie spirit as it is saide If any man hath not the spirites Christ the same is not his the wil hauing receiued the holie Ghost is not now idle And we giue God thankes for this vnspeakeable benefite that for the sonne his sake and thorough him he giueth vs the holie Ghost and doth gouerne vs by his spirit And we condemne the Pelagians and the Manichees as we haue at large declared in another place Of the difference of sinne Artic. 10. SEeing it is said that sinnes remaine in the regenerate it is necessarie to haue a difference of sinnes deliuered vnto vs. For out of that saying Luc. 11. He went and tooke vnto him seauen other spirites worsse then himselfe and they enter in and dwell there c. And of such like sayings it is manifest that some who are regenerate doe greeue and shake of the holie ghost and are againe reiected of God and made subiect to the wrath of God and eternal punishments And Ezech. 18. it is written when the righteous man shall turâ—â— from his righteousnes and commit iniquitie he shall die therein and when the wicked man shall turne from his wickednes and dâ—â— iudgement and iustice he shall liue therein Therefore it is necessarie that those sinnes which remaine in holie men in this mortall life and yet doe not shake of the holie Ghost be distinguished from other sinnes for the which man is againe made subiect to the wrath of God and to eternall punishments So Paull Rom. 5. distinguisheth betweene sinne that raigneth and sinne that raigneth not And Rom. 8. he saith If yee liue after the flesh yee shall die but if yee morâ—ifiâ— the decdeâ— of the bodie by the spirit yee shall liue And in the first Epistle to Timothie Chap. 1. he giueth a rule Fight a good fight keeping faith and a good conscience Therefore when a man doth not keepe the faith but either wittinglie or by some error looseth some part of the foundation that is some article of faith or alloweth Idoles as manie doe which are deceiued with false opinions or doe not vpholde themselues by the comfort of faith but are ouercome by doubting or by dispaire or against their conscience doe breake anie commaundement of God he doth shake of the holie Ghost and is made againe subiect to the wrath of Gâ— and to euerlasting punishments Of these men saith Paull Rom. 8. If ye liue according to the flesh ye shal die And 1. Cor. 6. Neither fornicatours nor adulterers nor Idolaters c. shall inherit the kingdome of God And that the oth Ezech. 18. doth clearely saie As I liue saith the Lord I doe not desire the death of a sinner but rather that he be conuerted and liue In this oath two parts are ioyned together conuersion life God doth desire and that with an oath the couersion of man therefore they doe not please him which retaine a purpose to sinne Now in this number we comprise both the sinnes of assectate omission that is affectate negligence in a duetie which is contrarie to that saying This is required that we be faithfull And also affectate ignorance such as is Pharisaicall and is to be seene in an infinite multitude which endeuoreth not to search out the doctrine of the Church and ignorantlie retaineth Idolls or doth also further the rage which is vsed in the defence of Idolls Thus much of those falls whereby the holie Ghost is shaken of There be also other sinnes in the regenerate who keepe faith a good conscience which doe not corrupt the foundation neither are sinnes against the conscience but are the reliques of Originall sinne as darkenes doubting carnall securitie wandring flames of vitious affections and omissions or ignorances not affected Some extenuate these euills and name them deformities beside the lawe of God But this blindnes is greatlie to be reprooued and we muste consider both the greatnes of the euill in this wholl pollution which is contrarie to the lawe and will of God and also the greatnes of the mercie and benefit of the Sonne of God whoe couereth these great and lamentable woundes in this miserable nature And Paull commaundeth vs to Resist those euilles by the spirit that is Atticus and Scipio doe bridle their corrupt affections by reason but loseph and Paull doe bridle them by the spirit that is by the motions of the holie Ghost by true griefe true faith feare of God and inuocation Paull feeling in him selfe doubtes and other wandring motions is sorowfull and by faith perswaded that this pollution is couered by the Mediatour and by the feare of God â—oth staie himselfe that he giue no place to anger or to oâ—â—er wandring motions and there withall he doth inuocate God and desire his helpe saying O Lord create in me a new heart When we doe after this sorte withstand that corruption which as yet remaineth in the regenerate these euills are couered it is called sinne that doth not raigne or veniall sinne and the holie Ghost is not shaken of It is euident that this doctrine concerning the difference of sinnes is true plaine and necessarie for the Church And yet manie know what manner of intricate disputations are to be found in the bookes of our a duersaries touching the same c. Hauing thus brieflie declared the summe of the doctrine of iustification we should now also declare and confute the arguments which are obiected against this iudgement of ours but because diuers men doe obiect diuers things we haue onelie recited our confession and offer our selues to larger declarations in euerie member of the confession OVT OF THE CONFESSION OF WIRTEMBERGE Of sinne CHAP. 4. WE beleeue and confesse that in the beginning man was created of God iust wise endued with free will adorned with the holie Ghost and happie but afterward for his disobedience he was depriued of the holie Ghost and made the bondman of Satan and subiect both to corporall and eternall damnation and that euill did not state in one onelie Adam but was deriued into all the posteritie And whereas some affirme that so much integritie of minde was left to man after his fall that by his naturall strength and good workes he is able to conuert and prepare himselfe to faith and the inuocating of God it is flatlie contrarie to the Apostolike doctrine the true consent of the Catholike Church Rom. 5. By one mans trespasse euill was deriued into all men to condemnation Eph. 2. When ye were deade in trespasses and sinnes wherein in times past ye walked according to the course of this world and after the prince c. And a litle after We were by nature the children of wrath as well as others He saith Deade in sinnes and the children of wrath that is straungers from the grace of God But as a
substance and laying holde on thinges to be hoped for from the good will of God doth send out of it selfe charitie and then verie excellent fruites of all vertues yet doe we not attribute anie thing to these workes although they be the workes of godlie men but that saluation which we haue obteined wee doe whollie attribute to the verie grace of God And this indeed is the onelie true worship of God to wit a faith moste fruitfull of God workes and yet not putting anie confidence in workes OVT OF THE CONFESSION OF BASILL WE confesse the remission of sinnes through faith in Christ crucified and though this faith doeth without intermission exercise and shew forth it selfe in the workes of charitie and by this meanes is tried yet we doe not attribute righteousnes and satisfaction for our sinnes vnto workes which are fruites of faith but onelie to a true confidence and faith in the blood of the lambe of God shed for vs. For we doe vnfeignedlie professe that all thinges are giuen vs freelie in Christ who is our righteousnes holines redemption waie trueth wisdome and life Therefore the faithfull doe worke not to satisfie for their sinnes but onelie that they maie in some sorte shewe them selues thankefull vnto God our Lorde for great benefits bestowed vpon vs in Christ And in the margent vpon the word Thankfull Thankefullnes consisteth in requiting of benefites receiued but we can requite nothing to God because he wanteth nothing Therefore we haue an eie to those thinges which he requireth of vs and those aâ—e faith and the workes of charitie he requireth Faith toward him selfe Charitie toward our neighbour OVT OF THE CONFESSION OF BOHEMIA Of Christ our Lorde and of Iustification by Faith CHAP. 6. THE sixth point of Christian doctrine in our Churches is as touching sound and liuelie faith in Iesus Christ our Lorde and of true Iustification by this Faith And a little after Our men are taught to acknowledge this grace and truth and in all the sauing and wonderfull works which Christ brought to effect by faith to beholde those things which according to the meaning of the holie scripture are in a steadfast faith to be beeleeued and professed such are these The comming of Christ from heauen his conception natiuitie torments death buriall resurrection ascending into heauen his sitting at the right hand of God and his comming againe from thence to iudge the quicke and the dead In these principall effectes as in a chest wherein treasure is kept are all those sauing fruites of true iustification laide vp and from thence they are taken for the elect and faithfull that in spirit and conscience by faith they maie be made partakers thereof all which shall hereafter be perfectlie and fullie giuen vnto them in the daie of that ioyfull resurrection These thinges are also 〈◊〉 in the sixth Section so farre soorth as they describe the workes of Christ and the fruites thereof Out of this foundation of this iustifying faith and of true and perfect iustification thereby according to euident cleare testimonies in the scriptures we are further taught First that no man by his owne strength or by the power of his own wil or of flesh bloode can attaine vnto or haue this sauing or iustifying faith except God of his grace by the holy ghost by the ministerie of the gospell preached do plant it in the heart of whome he list and when he list so that that heart maie receiue all things which are offered to saluation and made knowne touching the same by the publike preaching of the worde and by the sacraments instituted of Christ Hereof holie Iohn Baptist saith Man can take nothing to himselfe except it be giuen him from aboue Also our Lord Christ himselfe saith No man commeth to me except the Father which sent me do drawe him And a litle after Except it be giuen him of my Father that is from aboue by the holie ghost And to Peter Christ said Flesh blood hath not reueiled this vnto thee Now this faith properlie is an assent of a willing heart to the wholl trueth deliuered in the Gospell whereby man is lightned in his minde and soule that he may rightly acknowledge and receiue for his onelie Sauiour his God and Lord Iesus Christ and vpon him as on a true â—ocke he maie builde his wholl saluation loue followe and enioie him repose all his hope and confidence in him and by this valiant confidence he maie lift vp him selfe and trust that for him and his onelie merite God is become to him louing gentle bountifull also that in him and for him he assuredlie hath and shall haue for euer eternall life according to his true promise which he confirmed with an othe saying Verelie I saie vnto you he that beleeueth in me hath eternall life And This is the will of him that sent me that he which seeth the sonne and beleeueth in him should haue eternal life and I wil raise him vp in the last daie Also This is life eternall that they know thee the true God and whome thou hast sent Iesus Christ And Isaiah saith By his knowledge shall my righteous seruant iustifie manie This faith alone and this inward confidence of the heart in Iesus Christ our Lord doth iustifie or make a man iust before God without any workes which he maie adde or anie merite of his of which faith Saint Paull saith But to him which worketh not at all but beleeueth in him that iustifieth the wicked man his faith is imputed for righteousnes And before he saide But now is the righteousnes of God made manifest without the lawe hauing witnes of the law and of the Prophetes to wit the righteousnes of God by the faith of Iesus Christ vnto all and vpon all that beleeue And in another place He that beleeueth in him is made righteous And this righteousnes or iustification is the remission of sinnes the taking awaie of eternall punishment which the seuere iustice of God doth require and to be clothed with Christs righteousnes or with imputation thereof also it is a reconciliation with God a receiueing into fauour whereby we are made acceptable in the beloued and fellow heires of eternall life For the confirming of which thinges and by reason of our new birth or regeneration there is an earnest added to wit the holie Ghost who is giuen and bestowed freelie out of that infinite grace for Christ his death blood shedding and his resurrection All these thinges hath Paull described verie excellentlie in his Epistle to the Romanes where he bringeth in Dauid speaking in this wise Blessed are they whose iniquitie is forgiuen whereof he speaketh in that wholl Chapter And to the Galathians he saith God sent forth his Sonne that we might receiue the adoption Now because ye are sonnes God hath sent forth the spirit of his Sonne crying in your hearts Abba Father For whomesoeuer God doth
our sinnes he is faithfull iust to forgiue our sinnes And Christ saith When ye haue done all that ye can saie ye we are vnprofitable seruants After that the person is reconciled and become iust by faith that is acceptable to god his obedience pleaseth God and is accounted for a kinde of iustice as Iohn saith Euerie one that abideth in him sinneth not and 2. Cor. 1. our reioycing is this the witnes of our conscience This obedience must striue against euill desires and dailie by spirituall exercises become more pure alwaies watching and carefull to doe nothing against conscience according to that saying The summe of the lawe is loue out of a pure heart and a good conscience and faith vnfained But they which obey their wicked lustes and doe against their owne consciences liuing in mortall sinne doe neither retaine or holde the righteousnes of faith * nor the righteousnes of good workes according to the saying of Paull they which doe such thinges shall not inioy the kingdome of God These things are thus set downe in an other edition ALso they teach that this faith must bring forth good fruites and that it is behoouefull to doe the good workes commaunded of God because god requireth them and not vpon anie hope to merit iustification by them For remission of sinnes and iustification is apprehended by faith as Christ himselfe witnesseth When you haue done 〈◊〉 these things saie we are vnprofitable seruants the same also doe the auncient writers of the Church teach for Ambrose saith This is ordained of God that he that beleeueth in Chriâ—â— shall be saued without worke by faith alone freelie receiuing remission of sinnes Hitherto also appertaineth the 20. Article THat our aduersaries doe accuse vs to neglect the doctrine of good works â—t is a manifest slaunder for the books of our diuines are extant wherin they do godly profitably teach touching good works what works in euery calling do please god And whereas in moste Churches there hath bin of a long time no word of the moste speciall works namely of the exercises of faith and of the praise of such workes as pertaine to Ciuill gouernment but for the moste parte they spent all their sermons in setting forth praises of humane traditions and in commending holie daies fastings the state of Monkes Fraternities Pilgrimages the worship of Saints Rosiers other vnprotable seruices now by the goodnes of God the Church is reclaimed vnto the true profitable worship which god doth require and approoue The Prophets doe bewaile this calamity of the Church in very vehement sermons that the true worship of god being forgotteÌ„ mens ceremonies a wicked confidence in ceremonies should haue place the chiefe in the Church From this error they reuoke the Church vnto the true seruice of God vnto good works in deed What can be more forceablie spoken then that sermon in the 49. Psal The God of Gods the Lord hath spoken and called the earth Here god doth preach vnto al mankinde condemning their vaine trust in ceremonies and propoundeth an other worship giuing them to vnderstand that he is highlie displeased with them that in the Church doe so preach ceremonies that they ouerturne the true worship of God Manie such like sermons are to be found in the Prophets as Esay Cap. 58. and Zachar. 7. Michah Cap 6. and Hosea crieth I will haue mercie and not sacrifice and the knowledge of God rather then burnt offerings And it is not vnknowen that many godlie and learned men haue heretofore greatlie wished that the doctrine touching the comfort of consciences and the difference of workes had beene more sound For both these parts of doctrine ought alwaies to be in the Church namelie the Gospell of faith for to instruct and comfort the consciences and also the doctrine that declareth which are good workes in deede and which is the true worship of god As for our aduersaries seeing that they doe corrupt the doctrine of faith they cannot afforde any sounde comforte to the consciences for they will haue men to stand in doubt of the remission of their sinnes yet afterwards they bâ—d men seeke remission of sinne by their owne workes they deuâ—â— Monkeries and other such workes and then they abolish the true worship of God for prayer and other spirituall exercises are laide aside when mens mindes are not established iâ— a sure trust in Christ Moreouer their workes of the second table cannot please god except faith goe with them For this obedience that is but begonne and is vnperfect doth please God for Christ sake alone Thirdlie they debase the workes commaunded of God and preferre mans traditions farre before them These they set out with moste goodlie titles calling them the perfection of the Gospell but in the meane time they speake so coldelie of the duetie of a mans calling of magistracie of marriage c. that many graue men haue doubted whether these states of life did please God or no. Therefore our preachers haue with great care and studie set forth both these kindes of doctrine teaching the gospell concerning faith and adioyning therewith a pure and holie doctrine of workes Of Faith FIrst touching faith and iustification they teach thus Christ hath fitly set downe the summe of the gospell wheÌ„ as in the last of Luke he willeth that repentance remission of sinnes should be preached in his name For the gospel reproueth and conuinceth sinnes requireth repentance and withall offreth remission of sinnes for Christ sake freelie not for our owne worthines And like as the preaching of repentance is generall euen so the promise of grace is generall and willeth all men to beleeue and to receiue the benefit of Christ as Christ him selfe saith Come vnto me all yee that are laden and Saint Paule saith He is riche towards all c. Albeit therefore that contrition in repentance be necessarie yet we must know that remission of sinnes was giuen vnto vs and that we are made iust of vniust that is reconciled oâ— acceptable and the sonnes of God freelie for Christ and not for the worthines of our Contrition or of any other workes which either go before or follow after But this same benefite must be receiued by faith whereby we must beleeue that remission of sinnes and iustification is giuen vs for Christs sake This knowledge and iudgement bringeth sure consolation vnto troubled mindes and how necessarie it is for the Church consciences that haue had experience can easilie iudge There is in it no absurditie no difficultie no craftie deceite Here needeth no disputations of predestination or such like for the promise is generall and detracteth nothing from good workes yea rather it doth stirre vp men vnto faith and vnto true good workes For remission of sinnes is remooued from our workes and attributed vnto mercie that it might be an vndoubted benefit not that we shoulde be idle but much more that wee shoulde knowe how greathe
our obedience doth please god euen in this our so great infirmitie Now for any man to dispise or mislike this doctrine whereby both the honour of Christ is extolled and most sweete sure comfort offered vnto godlie mindes and which conteineth the true knowledge of gods mercie and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnes Before time when as this doctrine was not set forth many fearefull consciences assaied to ease themselues by workes some fled to a monasticall life others did chuse out other workes thereby to merit remission of sinnes and iustification But there is no sure comforte without this doctrine of the gospell which willeth men to beleeue that remission of sinnes and iustification are freelie giuen vnto vs for Christs sake and this wholl doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paull Rom. 3. We are iustified freelie by his grace through redemption that is in Christ Iesus whome god hath set forth to be a reconciliation thorough faith in his bloode Rom. 4. But to him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Ephes 2. By grace ye are saued through faith and not of your selues In these and such like sentences Paull doth plainlie teach that remission of sinnes and iustification are giuen vs freelie and not for the worthines of our workes And in the 4 to the Rom. he disputeth at large why this consolation is needefull for vs for if the promise did depend vpon the worthines of our works it should be vncertaine Wherefore to the end that we may haue sure and firme comforte against the feares of sinne and death and that our faith maie stand fast it is needefull that it leane onelie vpon the mercie of God and not vpon ouâ— worthines Therefore Paul saieth Therefore it is by faith according to grace that the promise might be sure For our works cannot be set against the iudgement of God according to that saying If thou markest our iniquities who shall indureâ—t And therefore Christ is giuen for a Mediatour to vs and this honour is not to be transfered vnto our workes When therefore we doe saie that we are iustified by faith we do not meane that we are iust for the worthines of that vertue but this is our meaning that we doe obteine remission of sins and imputation of righteousnes by mercie shewed vs for Christs sake But now this mercie can not be receiued but by faith And Faith doth not here signifie onelie a knowledge of the historie but it signifieth a beleefe of the promise of mercie which is graunted vs through our Mediatour Christ Iesus And seeing that faith is in this sorte vnderstoode of a confidence or trust of mercie Saint Paull and Saint Iames doe not disagree For where as Iames saith The Deuills beleeue and tremble he speaketh of an historicall faith now this faith doth not iustifie For the wicked and the deuill are conning in the historie But Paull when he saith Faith is reckoned for righteousnes he speaketh of a trust and confidence of mercie promised for Christs sake and his meaning is that men are pronounced righteouse that is reconciled through mercie promised for Christs sake whome we must receiue by faith Now this noueltie of this figuratiue speach of Saint Paull We are iustified by faith will not offend holie mindes if they vnderstand that it is spoken properlie of mercie and that herein mercie is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great greefes then to heare that this is the commaundement of God the voice of the bridgrome Christ Iesus that they should vndoubtedlie beleeue that remission of sinnes or reconciliation is giuen vnto them not for their owne worthines but freelie through mercie for Christs sake that the benefite might be certaine Now Iustification in these sayings of Saint Paull doth signifie remission of sins or reconciliation or imputation of righteousnes that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his epistles the holie fathers also doe teach the same For so saith Ambrose in his booke de â—â—at Gent. If so be that iustification which is by grace were due vnto former merittes so that it should not be a gift of the giuer but a â—warde of the worker the redemption by the bloode of Christ would growe to be of small account and the prerogatiue of mans works would not yeald vnto the mercies of God And of this matter there be many disputations in Saint Augustine And these are his wordes Forsomuch as by the law God sheweth to man his infirmitie that flying vnto his mercie by faith he might be saued For it is saide that he carieth both the law and mercie in his mouth The law to â—onuict the proude and mercie to iustifie those that are humbled Therefore the righteousnes of God through saith in Christ is reuealed vpon al that beleeue And the Mâ—leuitan Synode writeth Iâ— not this sufficientlie declared that the Law worketh this that sinne should be knowen and so against the victorie of sinne men should flie to the mercie of god which is set forth in his promises that the promises of God that is the grace of God might be sought vnto for deliuerance and man might beginne to haue a righteousnes howbeit not hiâ—â—â—ne but Gods Of good works WHen as we do teach in our Churches the most necessary doctrine and comforte of faith we ioyne therewith the doctrine of good workes to wit that obedience vnto the law of God is requisite in them that be reconciled For the Gospell preacheth newnes of life according to that saying I will put my lawes in their heartes This new life therefore must be an obedience towardes God The Gospell also preacheth repentance and faith cannot be but onlie in them that doe repent because that faith doth comfort the heartes in contrition in the feares of sin as Paul saith Being iustified by faith we haue peace And of repentance he saith Rom. 6. Our olde man is crucified that the bodie of sinne might be abolished that we might no more serue sinne And Esaie saith Where will the Lorde dwell In a contrite and humbled spirit c. Secondly among good works the chiefest that which is the chiefest worship of God is faith which doth bring forth manie other vertues which could neuer be in men except their hearts had first receiued to beleue How shall they call 〈◊〉 him in whome they doe not beleeue So long as mens mindes are in doubt whether God heareth them or not so long as euer they thinke that God hath reiected them they doe neuer truelie call vpon God But
place we adde how they maie be done Albeit that men by their owne strength be able to doe outward honest deedes in some sort and must also performe this ciuill obedience yet so long as men are voide of faith they are in the power of the Deuill who driueth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Deuil Moreouer nature by it selfe is weake cannot without gods helpe strengthen it sâ—lfe to the performaunce of anie spirituall workes And for that cause are men taught that in the Gospell the holie spirit is promised who shal aide and gouerne the mindes of them who do repent beleeue the Gospel Wherfore in so great infirmitie of nature in the middest of these assaultes of Sathan and in all daungers faith must be exercised in calling vpon God euen throughout our wholl life that we maie continue alwaies in the faith in our obedience towards God Therfore Zacharie saith I will poure forth the spiâ—it of grace of praier vpon the house of Dauid upon the inhabitans of Ierusalem He calleth him the spirit of grace because the holie spirit doth confirme and comforte troubled mindes and beareth record that God is pleased with vs. He calleth him the spirit of praier to the end we should dailie exercise our faith in praier that by these exercises our faith might be confirmed and a new life grow vp and increase in vs. There is no doubt but true vertues are the giftes of Go such as are faith clearenes of iudgement in discerning of pointes of religion courrage of minde such as is requisite in them which teach professe the Gospel true care paines in gouerning of Churches true humilitie not to hunt after preferment not to be puft vp with populare praise nor cast downe with their disliking and ill will true charitie c. These Princelie vertues Paull calleth Gods gifts Rom. 12. Hauing diuers giftes according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit distrubuting to euerie one according c. Vnto these giftes we must ioyne our exercise which maie both preserue the same and deserue an increase of them according to the saying To him that hath shal be giuen And it is notably said of Augustine Loue deserueth an increase of loue to weet when t is put in vse For good workes haue rewardes as in this life so also after this life in the euerlasting life Now because that the Church in this life is subiect to the crosse and to the death of the bodie therefore many rewardes are differred vntill the life to come which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ yet there is also a rewarding of good workes according to that saying your rewarde is great in heauen By this it is euident that the doctrine of good workes is through the goodnes of God purelie and truelie taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godlie mindes know full well There was none that put men in minde of the difference of mans traditions and the lawe of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull vnto remission of sinnes But now that these matters be opened and vnfolded godlie consciences lay holde of comforte and of certaine hope of saluation and doe vnderstand which is the true worship and seruice of God and know how it pleaseth god and howe it doth merit at his handes This article is thus set downe in an other edition OVr diuines are falselie accused to forbid good workes For their writinges extant vpon the tenne commaundements and others of the like argument do beare witnes that they haue to good purpose taught concerning euerie kinde of life and duties what trades of life and what workes in euery calling doe please God Of which thinges preachers in former times taught litle or nothing onely they did vrge certaine childish and needles workes As keeping of holie daies set fasts fraternities pilgrimages worshipping of Saints friaries Monkeries and such trash wherof our aduersaries hauing had warning they do now forget them do not preach so concerning these vn profitable works as they were wont to doe Besides they begin now to make mention of faith which they were wont to pas ouer with silence But yet they cease not to obscure darken this doctrine of faith while they leaue the conscience in doubt would haue men to merit remission of sins by their workes and teach not that we doe by faith alone vndoubtedlie receiue remission of sinnes for Christes sake When as therfore the doctrine of faith which should be especially aboue others taught in the Church hath bene so long vnknowen as all men must needes graunt that there was not a word of the righteousnes of faith in all their sermons and that the doctrine of workes onelie was vsuall in the Churches for this cause our diuines did thus admonish the Churches First that our workes cannot reconcile God vnto vs or deserue remission of sins grace iustification at his hands But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace doth despise the merit and grace oâ— Christ and seeketh by his owne power without Christ to come vnto the father whereas Christ hath said expresselie of himselfe I am the waie the trueth and the life This Doctrine of faith is handled by Paule almoste in euerie Epistle Eph. 2. ye are saued freelie by faith and that not of your selues it is the gift of God not of workes c. And lest anie here should cauill that we bring in a new found interpretation this wholl cause is vnderpropped with testimonies of the Fathers August doth in manie volumes defend grace the righteousnes of faith against the merit of works The like doth Ambrose teach in his booke De vocaâ— Gent. and els where for thus he saith in the forenamed place The redemption made by the bloode of Christ would be of small account and the prerogatiue of mans workes would not giue place to the mercie of God if the iustification which is by grate weere due to merites going before so as it should not be the liberalitie of the giuer but the wages or hire of the labourer This doctrine though it be contemned of the vnskilfull sorâ— yet â—ne godlie and fearefull conscience doth finde by experience that it bringeth verie great comfort because that the consciences cannot be quieted by anie workes but by faith alone when
his time Ceremonies were appointed for this cause that they should be admonitions of the Mediatour of the Doctrine of Faith of free remission for the Mediatours sake But they feigned that sinnes were forgiuen for those rites and sacrifices and by this superstition they heaped vp sacrifices and forgot the Mediatour and were without true comfort and without true inuocation The same thing hapned also after the Apostles time the light of the gospell being lost wherein is propounded free remission for the Mediatours sake and that to be receiued by Faith They sought remission by Monasticall exercises by single life by diuers obseruations by the offering in the Masse by the intercession of dead men and manie monstrous superstitions were deuised as the histories of the wholl Church which succeeded the Apostles doe declare Against these errours the infinite mercie of God hath oftentimes restored the voice of the Gospell And as among the people of Israell he did often raise vp Prophets which should purge the doctrine diligentlie so in the Church after the Apostles time when the writings of Origen and Pelagius and the superstition of the people had corrupted the puritie of the gospell yet notwithstanding as in a mist the light of the gospell was againe kindled by Augustine and him followed Prosper Maximus and others who reprooued the false opinions touching this Article Afterward when the Monkes were sprong vp and that opinion which faigneth men to merit by their workes was a fresh spread abroad yet there were some of a better iudgement although they added stable to the foundation as Hugo Bernard Gilbert William of Paris Tauler Ambrose Wesell and others in other places And now by the voice of Luther the doctrine of the gospell is more cleered and more euidentlie restored and the Lambe shewed vnto vs as the Baptist saith Beholde the lambe of God that takâ—â—â— awaie the sinnes of the world He that beleeueth in the Sonne hath eternall life he that beleeueth not the wrath of God abideth on him This same voice of the Gospell our Churches doe puâ—lâ—â—â— and that without corruption and we doe discerne that discipline or righteousnes which a man not regenerat maie performe from the righteousnes of faith and that newnes whereof the gospell doth preach We saie that all men are to be restrained by discipline that is by that righteousnes which euen the vnregenerate ought and after a sorte maie performe which is an obedience in externall actions according to all the commaundements of God apperterning to all men Because that God left this libertie in man after his fall that the outward members might after a sorre obeie reason and the will in stirring vp or omitting outward motions as Achilles maie draw his sword or put it vp into the sheath Scipio maie restraine his members so that he meddle not with another mans wife as in their place these thinges are trulie and copiouslie declared Now it is moste certaine that this discipline is commaunded of God and that the breaking thereof is punished with present and eternall punishments euen in those which are not conuerted vnto god according to those sainges The law was made for the vniust He that taketh the sword shall perish with the sword Also Forniâ—atours and adulterers the Lorde will iudge Also Woe vnto thee which spoilest because thou shalt be spoiled And although all men ought to gouerne their manners by this discipline and God doth seuerelie commaund that all kingdomes should defend this discipline and he by horrible punishmentes doth declare his wrath against this outward contumacie yet this externall discipline euen where it is most honest is not a fulfilling of the law neither doth it deserue remission of sinnes neither is it that righteousnes wherby we are accepted before God nor that light shining in the nature or men as righteousnes shined in vs in our creation or as new righteousnes shall shine in vs in the life eternall But all this discipline is an externall gouernment such as it is like vnto the leafe of a figge tree wherewith our first parentes after their fall did couer their nakednes neither doth it anie more take awaie sinne and the corruption of nature and death then those figge leaues did Hence it is that Paul doth so often crie out that sinne is not taken awaie by the law Rom. 3. By the workes of the law no flesh shall be iustified in his sight And Rom. 8. When it was impossible to the law to iustifie c. And Gal. 2. If righteousnes doth come by the law then Christ died in vaine And Tit. 3. Not by the workes of righteousnes which we haue done but according to his mercie he hath saued vs. And it is a reproch vnto the Sinne of God to imagine that anie our workes are merittes or the price of remission of sinnes and that they are propitions for sinnes Therefore we do openlie condemne those Pharisaical Pelagian doting dreames which faâ—gne that that discipline is a fullfill ng of the law of god also that it doth deserue remission either of congreitie or of conâ—â—gnity or that it is a righteousnes whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised vp by this faith it is certaine that remission of sinnes reconciliation and imputing of righteousnes is giuen for the ment of Christ alone and that Christ is effectuall in vs and doth by his holie spirit quicken the beleeuers and deliuer vs from eternall death and withall make vs heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the lawe Also we are iustified freelie by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his blood And Act. 10. To him giue all the Prophets wiâ—nes that all that beleeue in him shall receiue remission of sinnes Now the wordes are knowne and manifâ—st Faith doth signifie not onelie the knowledge of the historie for that is also in the Deuilles of whome it is said The deuilles do beleue and tremble but it doth signifie to embrace al the Articles of Faith and among those this article I do beleâ—e the remission of sinnes neither do I beleue that it is onelie giuen to others but to me also This faith is also a confidence resting in the Mediatour according to that Beeing instified by faith we haue peace So that Paull speaketh of faith which consenting to all the articles of the Creede doth beholde and imbrace the promise for it ioyneth together faith and the promise Rom. 4. Therefore it is by faith that the premise might be sure In expounding the word Iustified it is vsuallie said To is iustified doth signifie of vnrighteous to be made righteous which beeing rightlie vnderstood doth agree also to our purpose Of vnrighteous to be made righteous that is acquitted from the guilt for the sonne of
Moreouer to giue an euident token of his confession he found fault with the other which cursed Christ These thinges are done by him because this verie Messias beeing partner with him in his punishment in a woâ—de doth teach his minde and by 〈◊〉 some comfort the Worde is effectual in him and through 〈◊〉 the eternall Father doth poure the holie ghost into the heart of this hearer that he may kindle in him ioye loue inuocation hope of eternall life and other vertues Of Rewardes PAull saith Rom. 6. Eternall life is the gift of God through Iesus Christ our Lorde and they that are reconciled or iustified Are heires annexed with the Sonne of God and that for his sake not for their owne merittes Faith receiuing remission of sinnes and iustification and the hope of eternall life doe relie vpon the Sonne of god the Mediatour as it is said Ioh. 6. This is the will of the Father that â—â—erie one that beleeueth in him should haue eternall life And Rom. 5. Beeing iustified by faith we haue peace with God through our Lord Iesus Christ by whom we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of eternall life He ioyneth faith and hope together and affirmeth that either of them doth relie vpon the Mediatour And it is manifest that hope ought not to relie on our workes because it is saide Psal 142. No man liuing shall be iustified in thy sight But as they which repent are accounted iust by faith for the onelie Sonne of god his sake and for him and thorough him are quickned so for him and not for our merites is eternall life giuen vnto vs as the theefe on the crosse heareth this promise To daie thou shalt be with me in Paradise Luc. 23. Neither must we dreame that the Sonne of god did merit or giue vnto vs a preparation onelie to eternall life but let that most comfortable saying of Hosee be alwaies in our sight O death I will be thy death O hell I wil be thy destruction For the Sonne of God thorough him we are deliuered form eternal death translated into life eternall as he saith I giue vnto them eternall life And. 1. Ioh. 5. He that hath the Sonne hath life And let hope be sure firme as Peter saith 1. Pet. 1. Hope perfectlie that is looke for eternall life not with doubtfull opinion in an assured hope to wit for the Mediatours sake And Augustine saith well in his booke of meditations The certainetie of our whole confidence consisteth in the blood of Christ Let vs holde both these points assuredlie that he which repenteth doth freelie by faith receiue remission of sinnes and iustification for the Sonne of god his sake and that he is an heire of eternall life as Paull saith Rom. 8. As many as are led by the spirit of God they are the Sonnes of God And if they be children they are also the heiresof God Yet notwithstanding this also is true that they which doe shake of the holie ghost falling from faith or sinning grieuouslie against their conscience and doe not returne vnto God by repentance are not heires as it is saide Gal. 5. They which do such things shall not inherit the kingdome of God And. 1. Tim. 2. Fight a good fight hauing faith and a good conscience which some haue put awaie and as concerning faith haue made shipwracke And Math. 25. I was hungrie and ye gaue me not to eate And These shall goe into euerlasting punishment but the righteous shall goe into life eternall Now although life eternall life is giuen to the regenerate for the Sonne of god yetwithall it is also a rewarde of good workes as it is said Your reward is plentifull in heauen as a patrimonie is the reward of the laboures of a sonne although it be giuen to the sonne for an other cause Moreouer god hath added vnto good workes certaine promises of his and therefore euen for the good workes of holie men God doth giue spirituall and corporall gifts euen in this life and that diuerselie as it seemeth good to his vnspeakable wisedome 1. Tim. 4. Godlines hath the promises of the life present of that that is to come Marc. 10. They shall receiue a hundred folde in this life but with tribulation and after this life eternall life Mat. 10. Whosoeuer shall giue vnto one of these little ones to drinke a cup of colde water onelie in the name of a disciple he shall not loose his rewarde Luc. 6. Giue and it shall be giuen to you Exod. 20. Honoure thy Father and thy Mother that thou maiest liue long vpon earth Isa 33. Bread shal be giuen him and his waters shal be sure they shall see the King in his glorie that is for obedience and good workes God doth giue quiet common weales an honest meeke gouernement c. Isa 58. Breake thy breade to the hungrie and thou shalt be as a garden that is watered c. The example of the widow at Sarepta is well knowne and the Psalmist saith Substance and riches are in his house For seeing that God in this mortall and miserable life doth gather his Church and will haue it to be an honest congregation he giueth there unto many places of entertainement he giueth nestes to godlie poore families for the bringing vp of their children and for the spreading abroad of doctrine to conclude he will preserue the societie of mankinde householdes and common weales and that to this ende that a Church may be gathered Therefore he giueth sometime a gouernment not troublesome peace a fruitfull land other good thinges for the prayers of holie men for their diligence and for common necessities sake as for Ioseph Naaman Daniel those kingdomes wherein they liued â—lorished the more And Ierem. 19. The banished in Babylon are commaunded to praie for the peace and holsome gouernment of that place where they were intertayned So also often times punishments are heaped vp for the sinnes of the Chuch as is to be seene in the punishment of the tribe of Beniamin Dauid and others Now god will haue vs to vnderstand that these benefits are necessarie for the bodie and to know that they be giuen of god in asking of them he will haue our faith to be exercised as we shall declare more at large in a fit place At this time we haue therefore added these few thinges that in this confession there might be also a Testimonie in our Churches that this true and necessarie doctrine touching good workes is faithfullie laide open OVT OF THE CONFESSION OF WIRTEMBERGE Of Iustification CHAP. 5. WE beleeue and confesse that to do and practize such righteousnes as is acceptable to God these vertues be necessarie Faith hope and loue and that man can not of him-selfe conceiue these vertues but doth receiue them of the fauour and grace of God and that faith doth worke by loue But we think that their iudgement doth
hypocrites mingled with this companie and shal be to the daie of iudgement Now the Church properlie so called hath her notes and markes to weete the pure and sounde Doctrine of the Gospell and the right vse of the Sacraments And for the true vnitie of the Church it is sufficient to agree opon the Doctrine of the Gospell and the administration of the sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike euerie where according as Saint Paul teacheth There is one Lorde one faith one Baptisme one God and Father of all These things are thus set downe in another edition ALso they â—each that there is one holy Church which is to continue alwaies Now the Church is a congregation of Saints in which the Gospell is purelie taught and the Sacraments rightlie administred And vnto the true vnitie of the Church it is sufficient to agree vpon the Doctrine of the Gospell and the administration of the Sacraments Neither is it necessarie that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paull saith There is one saith one baptisme one God and Father of all OVT OF THE CONFESSION OF SAXONY Of the Church GOd will haue vs to vnderstand that mankinde is not â—orne by chaunce but that it is created of God and created not to eternall destruction but that out of mankinde he might gather vnto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnes and ioy and he will haue his Sonne to be seene for whome and through whome by his vnspeakeable wisdome and infinite mercie he hath repayred this miserable nature of men Therefore amongst men he woulde at all times haue a companie whereunto he deliuered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserue a ministerie to keepe and spread abroad that doctrine by the which he hath bin is and wil be effectuall â—nd hath conuerted manie to himselfe as Paull doeth manifestlie teach The Gospell is the power of God to saluation to euâ—â—ie one that beleeueth But it is to be 〈…〉 at and to be lamented that the greatest part of mankinde being carried awaie with a horrible rage should contemne this voice and testimonie of God and the Sonne of God and that in this companie which hath the name of the Church there haue bin alwaies many diuisons and that the true Church hath bin ouercome by forrein domesticall enemies When men do looke vpon these dissentions and doe see that they which imbrace other doctrines repugnant to the gospell doe get the vpper hand in kingdomes multitude and glorie they doubt whether there be anie Church of God which it is what manner of Church it is and where it should be And for prophane men it is a hard matter to iudge hereof but the true Church doth certeinlie know out of the diuine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God is preserued and doth discerne it from other nations and knoweth which is it what manner of one it is where to be found Therefore that all godlie men might be the better confirmed against these doubtes this Article is set before them in the Creede I beleeue the holie Catholike Church By this profession we affirme that all mankinde is not reiected of God but that there is and shall remaine a certeine true Church that the promises of God are sure and that the Sonne of God doth as yet reigne receiue and saue those that call vpon him And being raised vp by this comforte we doe giue God thankes and inuocate him we doe desire receiue and looke for eternall good thinges at his hand By reason of this admonition and comfort the Article in the Creede is rehearsed seing that the selfe same doctrine touching the preseruing of the Church is verie often repeated in sundrie Sermons in the booke of God as Isa 59. This is my couenant with them saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart â—â—t of thy mouth nor out of the mouth of thy seed saith the Lorde from henceforth euen for euer And Christ saith I am with you for euer euen to the ende of the worlde Also this is a sweete comforte that the heires of eternall life are not to be found elswhere then in the companie of those that are called according to that saying Whome he hath chosen them he hath also called Let not therefore mens mindes goe astraie beholding this ragged bodie of the Church and peraduenture dreaming that in other places some which doe not know the gospell are notwithstanding holie and the dwelling house of God as Fabius Scipio Aristides and such like But turne thou thy eies hether Knowe for a certaintie that in this companie of those which are called some be chosen and ioyne thy selfe to this companie by confession and Inuocation as Dauid saith Psal 26. One thing haue I desired of the Lord and that I doe still require that I maie dwell in the house of the Lorde all the daies of my life to beholde the will of the Lorde anâ— to visitte his temple We do not therefore speake of the Church as if we should speake of Plato his Idea but we speake of such a Church as maie be seene and heard according to that saying Theâ— sound is gonne forth into all the earth The eternall father wil haue his sonne to be heard among al mankinde as he saith Heare him And Psal 2. I haue set my king vpon the holie hill Sion I will declare the decree The Lord said to me thou art 〈◊〉 Sonne this daie haue I begotten thee Be wise now therfore ye King We say therfore that the visible Church in this life is companie of those which doe embrace the Gospell oâ— Christ and vse the sacramentes aright wherein God by the ministerie of the Gospell is effectuall and doth renâ—â— manie to life eternall And yet in this companie there be manie which are not holie but do agree together concerning the true doctrine as in the time of Marie these were the Church to wit Zacharie Simeon Ioseph Elizabeth Marie Anne the teachers and manie other who agreed with them in the pure doctrine and did not heare the Sadduces and the Pharisees but Zacharie Simeon Anne Marie and such like c. For when the companie is very small yet God doth reserue some remnants whose voice and confession is heard and he doth oftentimes renue the ministerie according to that saying Except the Iord had left a seed â—n to vs we had beene like to Sodome c. Therefore this description taken out of the manifest testimonies of the scriptures doeth declare which is the Church what it is and where it is We maie not doubt that the Church is tied to the Gospell as Paull saith If anie man teach another
for them which was a sacrament of Christ to come Furthermore that which circumcision did performe to the people of the Iewes the same doth Baptisme performe to the children of the faithfull For the which cause Paull calleth Baptisme The circumcision of Christ OVC OF THE CONFESSION OF AVSPVRGE COncerning baptisme they teach that it is necessarie to saluation as a ceremonie ordeined of Christ Also that by baptisme the grace of God is offered And that young infantes are to be baptized and that they being by baptisme commended vnto God are receiued into Gods fauour and are made the sonnes of God as Christ witnesseth speaking of litle children in the Church Mat. 18. It is not the will of your heauenlie father that anie of these litle ones should perisâ— They condemne the Anabaptistes which allow not the baptisme of infantes and holde that infantes are saued though they die without baptisme be not within the Church of God This in another edition is set downe in this sort TOuching baptisme they teach that it is necessary to saluation and that by baptisme the grace of God is offered That children are to be baptized and such as by baptisme be presented to God are receiued into his fauour They condemne the Anabaptistes that allow not of childrens Baptisme and holde that Children are saued without baptisme OVT OF THE CONFESSION OF SAXONY BAptisme is an entire action to wit a dipping and the pronouncing of these wordes I baptize thee in the name of the Father and of the Sonne and of the holie Ghost We doe often expound the summe of the doctrine of the Gospell comprehended in these wordes I baptise thee that is I doe witnes that by this dippin thy sinnes be washed awaie and that thou art now receiued of the true God who is the Father of our Lord Iesus Christ who hath redeemed thee by his Sonne Iesus Christ and doth sanctifie thee by his holie Spirit I baptise thee into the name that is inuocating of this true god whome thou shalt acknowledge and inuocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are giuen to thee which he promised in the gospell that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holie Ghost Let them remember this meaning of this couenant who by reason of their age are capable of doctrine and being confirmed by this testimonie let them beleeue that their sinnes be forgiuen them and that they are in deede members of the Church of God and let them in a true faith inuocate the true God as Abraham considedering of circumcision did beholde the promise of the seed to come vnderstand that he was a member of the Church of God and that the cursse was taken awaie from him also by that seede of whome it was said in the promise Gen. 12. In thy seed shall all nations be blessed So also doth Peter teach 1. Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh vnto God by the resurection of Iesus Christ which is at the right hand of God He doth namelie call it a stipulation whereby God doth make a couenant with thee and receiueth thee unto fauour the woundes of thy conscience being healed and thou in like sorte doest make a couenant with God to inuocate this true God and to beleeue that thou art saued by the Sonne of God who is raised vp from death and now doth raigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paull saith to the Gal. You that are baptized haue put on Christ And that the holie Ghost is giuen in Baptisme Paull affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holie Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he can not enter into the kingdome of heauen Therefore we teach that Baptisme is necessarie and we do once onelie baptize euerie one as euerie one was but once onelie Circumcised but we do often make mention of the most profitable doctrine touching the signification thereof and the mutuall couenant We do also baptise infants because it is most certeine that the promise of grace doth perteine also of infants and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come vnto me because that to such apperteineth the kingdom of heauen And Origen writeth vpon the sixth to the Romanes That the Church receiued the custome of baptizing infants from the Apostles Neither do we thinke that this custome is onelie an idle ceremonie but that the infants are then in deede receiued and sanctified of God because that then they are grafted into the Church and the promise perteineth to such And of this matter there be manie thinges written and published in our Churches whereby the Anabaptistes are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oile was magicall and execrable and therefore these annointings wherein there is vse of oile are not to be tollerated and in old time they vsed these ceremonies otherwise then now they be vsed In the ceremonie of confirmation there was a triall of doctrine wherin euery one did rehearse the forme of doctrine and did openlie professe that they did mislike the madnes of the Heathen and of Heretikes and that they would be and remaine members of the true Church and neuer forsake that true opinion which they did then professe This custome was profitable to instruct men and to keep them in the true knowledge of god And in out Churches the like thinges be done in Catechizing the younger sorte and in priuate confession wherein the Pastoures do examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishoppes doe now reteine what else is it but a vaine shadowe OVT OF THE CONFESSION OF WIRTEMBERGE Of Baptisme CHAP. 10. WE acknowledge that Baptisme is to be ministred as well to infants as to those that are growne to full age and that it is to be vsed in the Church euen to the end of this worlde in the name of the Father and of the Sonne and of the holie Ghost according to Christ his institution Also we beleeue and confesse that Baptisme is that sea into the bottome whereof as the Prophet saith God doth casâ— all our sinnes and forgiue them for Christ his Sonnes sake thorough faith But whereas some affirme that sinne remaining in man after baptisme is not indeed sinne of it owne nature we think it to be a more pernitious errour then the common sort of men doth iudge it to be For although wee doe not doubt but that sinne which remaineth after baptisme is forgiuen to the faithfull for Christ and by
by applying of masses it should be very vncertaine and our faith trust should be transferred from Christ vnto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is whollie condemned These arguments with sundry other do witnes for vs that the opinion of the merit and applying of the masse for the quick and the dead was for good causes misliked and reprooued Now if we would stand to consider how farre this error is spread in the Church how the number of masses increased and how through this sacrifice forgiuenes both of the fault and of the punishment is promised to the quick and the dead it wil appeare that the Church is disfigured with shameful blots by this prophanation Ther neuer fell out a waightier cause in the Church O noble Emperour or more worthy for good and learned men to debate of it is the dutie of all the Godlie with most feruent praiers to craue at gods hand that the Church might be deliuered from these foule enormities All Kings and Bishops must with all their might endeuour that this wholl matter maie be rightlie laid forth and the Church purged Sixtlie the institution of a sacrament is contrarie to that abuse For there is not a word set downe of anie oblation for the sinnes of the quick and the dead but a commaundement to receiue the bodie and bloood of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the historie as it were in a shew as they dreame that are the Patrons of merit by reason of the worke wrought but it signifieth by faith to remember the promise benefit to comfort the conscience and to render thankes for so great a blessing For the principall cause of the institution was that our faith might then be stirred vp and exercised when we doe receiue this pledge of Gods grace Besides the institution ordeineth that there should be a communication that is that the ministers of the Church should giue vntoothers the bodie and blood of the Lord. And this order was obserued in the primitiue Church Saint Paull is witnes to the Corinths when as he commaundeth That one should stâ—â— for another that there might be a common partaking of the Sacrament Now that the abuses of the priuate Masse be discouered for as much as they all for the most part were vsed for the application for the sinnes of other men and do not agree with the institution of Christ therefore they are left of 〈◊〉 our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches do consecrate themselues and giue vnto others the sacrament of the bodie and blood of Christ and this kinde of masse is vsed euerie holie daie and other daies also if anie be desirous to vse the sacrament Yet none are admitted to the communion except they be first tried and examined We adioyne moreouer godlie sermons according as Christ commaunded that there should be sermons when this ceremonie is vsed And in such sermons men are both taught diligentlie in other articles and precepts of the Gospel and also put in minde for what vse the sacrament was instituted to weet not that this ceremonie could merit for them remission of sinnes by the work done but that the sacrament is a testimonie and a pledge whereby Christ witnesseth vnto vs that he performeth his promises And in our sermons as men are taught diligently concerning other articles and precepts of the gospell so are they also put in minde for what vse the sacraments were instituted to weete not that the ceremonie should merit remission of sinnes by the bare work wrought but that the sacrament should be a testimonie and a pledge wherby Christ doth testifie that he performeth his promise and that his promises pertaine vnto vs that Christ giueth vs his bodie to testifie that he is effectuall in vs as in his members and his blood for a witnes vnto vs that we are washed with his blood The sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie do beleue that remission of sinnes is giuen them indeede and are thankfull vnto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans work but by euery mans own faith and his owne vse of the sacrament For when we in in our owne persons vse the Sacrament Christes institution of it doth belong vnto vs. This kinde of vse of the sacrament is holie and to be taught in the Churches which doth giue light vnto the doctrine of faith and of the spirituall exercises and true worship and bringeth vnto the consciences of the godlie verie great comfort and strength of faith Before these daies the Church hath beene farre otherwise taught touching the vse of the sacrament there was no word of anie thing but that this work was to be done But no man spake anie thing of faith or the comfort of consciences And mens consciences were racked with ouer great care paines of confessing themselues This they tooke to be the puritie which the gospell requireth whereas the gospell doth require true feare true faith and trust comforteth vs by the vse of this sacrament that they which do truelie repent maie assuredlie beleeue that God is become merciful vnto them by Christ though that our nature be fraile and vncleane and though that this our imperfect obedience be farre from the perfection of the law By all this that hath bene said it is cleare that the masse that is in vse amongst vs doth a gree with the institution of Christ and the manner of the primitiue Church And besides it doth notably lay open the true vse of the sacrament Such a common work was there in the Church of old time as Chrysostome doth witnes who saith that the Priest did stand at the aultar cal some vnto the communion put back others And by the decrees of the Nicen Synode it is euident that some one did celebrate the Liâ—urgie as the Grecians cal it and did minister the bodie and blood of the Lord to allthe rest For these are the words of the decree Let the Deacons in their order after the Priestes receiue the holy communion of a Bishop or of a Priest Here he doth expresselie say that the Priestes did receiue the sacrament of some one that ministred it And before Gregories time there is no mention of anie priuate Masse But as oft as the olde writers speake of a Masse it is euideÌ„t that they speak of a Masse that was common Seeing therefore that the rite and manner of the masse vsed with vs hath authority out of scripture example from the olde Church and that we haue onelie reiected certaine intollerable abuses we hope that the vse of our Churches
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
no daunger of giuing offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that olde torture and racking And yeâ— it bringeth great commendation to traditions because it sheweth the true vse of them All modest men will more willinglie obey the tradititions after they vnderstand that their consciences are set free from daunger in priuate that they must so farre obey as that the common peace be not disturbed nor the weake ones hurte Againe this interpretation doth defend and preserue publique good manners and discipline because it commaundeth to auoid offences Also to obserue publike holie daies the meetings in the Churches readinges c. doe serue for examples and to accustome the youth and the common sorte thereto Therefore such ordinances are not to be broken but rather with common care and trauell to be furthered These be the true and meete commendations of traditions which no doubt doe greatlie stirre vp such as are godlie and staied to loue defend and adorne the publique orders The Gospell teacheth to thinke reuerentlie not onelie of other ciuill lawes and orders but also of Ecclesiasticall and seeketh the true vse of them Yet notwithstanding it appointeth degrees and will haue the doctrine touching Christ and thinges that are heauenlie and euerlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not vnknowne to the Fathers For Augustine saith This whol kinde of thinges hath free obseruations and to this purpose he discourseth at large Irenaeus saith The disagreement in Fasting doth not breake of the agreement in Faith The Tripartite history gathereth together manie examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles minde to prescribe anie thing touching holie daies but to preach godlines and a good conuersation But in so manifest a matter it is needles to heap vp manie testimonies But our aduersaries doe here make great outcries That by this doctrine publike discipline and order is ouerthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Iouinians surmise These slaunders we haue partlie refuted alreadie there is no confusion or anarchie brought in nor the publique discipline ouerthrowne when as wee teach that traditions which haue a ciuill end and vse ought to be obserued And we teach also that offences must be foreseene and auoided But touching mortification we answere thus True and vnfeigned mortification is to beare the crosse to indure daungers troubles and afflictions This kinde of obedience is the worship of God and a spirituall worke as the Psal teacheth A sacrifice to God is a troubled spirit c. We teach moreouer that another kinde of exercise is necessarie It is the dutie of euerie Christian to bridle his flesh euen by bodelie discipline labours temperancie meditation of heauenlie thinges and such other exercises fitte for his age The neerest and proper end whereof must be this that fulnes and idlenes doe not prick him forward to sinne and that his minde maie be stirred vp and made more apt for heauenlie affections It is not to be thought that these exercises are a worship of God that deserue remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certaine daies be sette and appointed equallie for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfeting Againe This kinde of Deuills doth not goe out but by fasting and praier And Paull saith I chastice my bodie and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreouer these exercises when as they are referred vnto that ende that we maie haue our bodies fitte for spirituall thinges and to doe our duties according to a mans calling c. they are good in the godlie and meritorious workes as the example of Daniell doeth testifie For they be works which God requireth to this end that they maie subdue the flesh This former article we found placed elsewhere in the fift place amongst those wherein the abuses that are changed are reckoned vp Of the difference of meates IT hath beene a common opinion not of the common sorte alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are workes auaileable to merit remission both of the faulte and of the punishment And that the world thus thought it is apparant by this that dailie new ceremonies new orders new holie daies new fastes were appointed and the teachers in the Churches did exacte these workes at the peoples handes as a seruice necessarie to deserue iustification by and they did greatlie terrifie their consciences if aught were omitted * Of this perswasion of traditions manie discommodities haue followed in the Church For first the doctrine of grace is obscured by it and also the righteousnes of faith which is the moste especiall point of the Gospell and which it behoueth moste of all to be extant and to haue the preheminence in the Church that the merit of Christ maie be well knowen and faith which beleueth that sinnes are remitted through Christ and not for anie workes of ours maie be exalâ—ed farre aboue workes For which cause also Saint Paull laboureth much in this point he remooueth the law and humane traditions that he may shew that the righteousnes of Christ iâ— a farre other thing then such workes as these be namelie a faith which beleeueth that sinnes are freely remitted through Christ But this doctrine of Saint Paull is almost wholie smothered by traditions which haue breade an opinion that by making difference in meates and such like seruices a man must merit remission of sinnes and iustification In their doctrine of repentance there was no mention of faith onelie these satisfactorie works were spoken of Repentance seemed to stand whollie in these Secondlie these traditions obscured the Commaundements of God that they could not be knowne because that traditions were preferred far aboue the commaundementes of God All Christianitie was thought to be an obseruation of certeine holie daies rites fastes and attire These obseruations caried a goodlie title and name that they were the spirituall life and the perfect life In the meane season Gods commaundements touching euerie mans calling were of small estimation That the father brought vp his children that the mother bare them that the prince gouerned the common wealth these were reputed worldly affaires and vnperfect and farre inferior to those glistering obseruations orders And these errors did greatly torment good mindes which were grieued that they were hande-fasted to an vnperfect kinde of life in mariage in Magistracy and in other ciuill functions They had the Monkes and such like men in admiration and falselie imagined that their orders did more
deserue remission of sinnes and iustification Thirdlie traditions brought great daunger to mens consciences because it was not possible to keepe them all and yet men thought the obseruation of them to be necessarie duties Gerson writeth that manie fell into despaire and some murthered themselues because they perceiued that they could not keepe the traditions and all this while they neuer heard the comforte of the righteousnes of faith or of grace We see the Summistes and diuines gather together the traditions and seeke qualifications of them to vnburden mens consciences and yet all will not serue but som times they bring more snares vpon the conscience The schooles and pulpits haue bene so busied in gathering together the traditions that they had not leisure once to touch the scripture and to seeke out a more profitable doctrine of faith of the crosse of hope of the dignitie of ciuill affaires of the comfort of consciences in perilous assaultes Wherfore Gerson and some other diuines haue made grieuous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of obseruations doth verie wiselie warne Ianuarius to know that they are tobe obserued indifferentlie for so he speaketh Wherefore our ministers must not be thought to haue touched this matter vnaduisedlie for hatred of the Bishops as some do falselie surmise There was great need to admonish the Churches of those errours which did arise from mistaking of traditions for the Gospell driueth men to vrge the doctrine of grace and of the righteousnes of faith in the Church which yet can neuer be vnderstord if men suppose that they can merit remission of sinnes and iustification by obseruations of their owne choice Thus therefore they haue taught vs that we can neuer merit remission of sinnes and iustification by the obseruation of mans traditions and therefore that we must not thinke that such obseruations are necessarie dueties Hereunto they adde testimonies out of the scriptures Christ excuseth his disciples Math. 15. which kept not the receiued tradition which yet seemed to be about a matter not vnlawfull but indifferent and to haue some affinitie with the washings of the lawe and saith They worshippe me in vaine with the precepts of men Christ therefore requireth no vnprofitable worship and a litle after he addeth All that entreth in at the mouth deâ—ileth not the man Aagine Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meate or drinke in a Sabboth or in an holie daie Againe If ye be dead with Christe from the rudiments of the world why as though yee liued in the world are ye burdened with â—raditions Touch not tast not handle not Act. 15. Peter saith why tempt ye God laying a yoke vpon the neâ—ks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lorde Iesus Christ we hope to be saued as did also they Here Peter forbiddeth to burthen the consciences with manie rites whether they be of Moses or of anie others appointing and 1. Tim. 4. he calleth the forbidding of meates a doctrine of deuills because that it is flat against the gospel to appoint or do such workes to the end that by them we maie merit remission of sinnes or iustification or because that there could be no Christianitie without them Here our aduersaries obiect against vs that our ministers hinder al good discipline and mortification of the flesh as Iouinian did But the contrarie maie be seene by our mens writings For they haue alwais taught touching the crosse that Christians must suffer afflictions This is the true earnest and vnfeigned mortification to be exercised with diuerse afflictions and to be crucified with Christ Moreouer they teach that euerie Christian must so by bodilie discipline or bodely exercises and labour exercise and keepe vnder himselfe that fulnes and slouth do not prick him vp to sinne nor that he maie by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onelie in a few and those sette daies according to the commaundement of Christ Take heede that your bodies be not oppressed with surfeting Againe This kinde of deuill is not cast out but by fasting and praier And Paul saith I chastâ—â—e my bodie and bring it vnder subiection Where he plainlie sheweth that he did therefore chastice his bodie not that by disscipline he might merit remission of sinnes but that his body might be apt and fit for spirituall things to do his dutie according to his calling Therfore we do not condemne fasts themselues but the traditions which prescribe certeine daies and certeine meates with daunger to the consciences as though such workes as these were necessary duties Yet many of the traditions are obserued among vs which tend vnto this end that things may be done orderlie in the Church as namelie the order of lessons in the Masse and the chiefest holie daies But in the meane time men are admonished that such a seruice doth not iustifie before god and that there is no sinne to be put in such thinges if they be left vndone so it be without offence This libertie in humane rites ceremonies was not vnknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of schisme for this diuersity they were admonished by others that such fashions should not be alike euerie where And Ireneus saith the dissagreement about fasting doth not breake of the agrement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diuersitie doth not hurt the vnitie of the Church and in the Tripartite historie lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to giue precepts of holie daies but to preach godlines and a good conuersation What is then to be thought of the Lords day and of such like rites vsed in Churches Hereunto they answer that it is lawful for the Bishops or Pastors to appoint ordinances wherby things may be done in order in the Church not that by them we should merit remission of sinnes or satisfie for sinnes or that mens consciences should be bound to esteme them as necessarie seruices and thinke that they sinne when they violate any one of them though it be without the offence of others So Paull ordeined that weomen should couer their heads in the congregation that the Interpreters of scripture should be heard in course or order in the Church Such like ordinances it behooueth the Churches to kepe for charitie and quietnes sake so farre forth that one offend not another that all thinges maie be done in order and without tumult in
the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to saluation and thinke they did sinne when they break anie one of them without offence of others as no man would saie that a woman doth offend if she come abroade with his head vncouered without the offence of anie Of this sort is the obseruation of the Lords day of Easter of Pentecost and such like holie daies and rites For they that thinke that the obseruation of the Lords daie was appointed by the authoritie of the Church in stead of the Sabboth as necessarie they are greatlie deceiued The scripture requireth that the obseruation of it should now be free for it teacheth that the Mosaicall ceremonies are not needful after â—he gospel is reuealed And yet because it was requisite to appoint a certeine daie that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords daie which daie for this cause also semed to haue better liked the Church that in it men might haue an example of Christian liberty and might know that the obseruation neither of the Sabboth nor of any other daie was of necessitie There are extant certeine monstrous disputations touching the chaunging of the law and the ceremoies of the new law and of the change of the change of the Sabboth which did al spring vp of a false persuasion that there should be a worship in the Church like to the Leuiticall worship and that Christ gaue the charge of deuising new ceremonies which should be necessarie to saluation to the Apostles and Bishops These errors crept into the Church when as the doctrine of faith was not plainly inough taught Some dispute that the obseruation of the Lords daie is not in deed of the law of God but as it were of the lawe of God and touching holie daies they prescribe how farre it is lawfull to worke in them What else are such disputations but snares for mens consciences OVT OF THE CONFESSION OF SAXONY Of Anointing MOre ouer that which now is called Extreame anointing was in times past a kinde ofhealing as it is euident out of the Epist of Saint Ieames cap. 5. Now it is become a shew full of superstition They saie that sinnes be forgiuen through these anointinges and they adde there-unto inuocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in ouâ— Churches neither in times past did the Church thinke thaâ— they were necessarie But for the sicke we doe make godlie praiers publiquelie and priuatlie as also the Lorde hath promised that he will asswage euen corporall griefes in theâ— that aske it of him according to that saying Psalme 49 Call vpon me in the daye of trouble and I will deliuer thee Also we vse burialles hauing there at a decent assemblie godlie admonitions and songes c. The first part of this .19 Article which is of confirmation was placed in the thirteenth Section Hitherto also pertaineth the beginning of the 20. Article so farre as it speaketh of a certaine time appointed for the seruice of God NAtural reason doth know that there is an order and the vnderstainding of order is an euident testimony of god neither is it possible that men should liue without any order as we see that in familes there must be distinct times of labour rest meate and sleepe and euerie nature as it is best so doeth it chiefelie loue order throughout the whole life Also Paull commaundeth That all things in the Church be done decently and in order Therefore there hath beene at al times euen from the beginning of mankinde a certaine order of publique meetinges there hath beene also a certaine distinction of times and certaine other ceremonies and that without doubt full of grauitie and elegancie among those excellent lightes of mankinde when as in the same garden or cottage there satte together Sem Abraham Isaac and their families and when as that Sermon which Sem made concerning the true God the Sonne of God the distinction of the Church and other nations being heard afterwarde they together vsed inuocation That which followeth because it treateth of indifferent Traditiditions in generall is placed in the next Section OVT OF THE CONFESSION OF WIRTEMBERGE Of Fasting WE think that Fasting is profitable not to this end that either by the merit of it worke it might purge sinnes before God or applie the merit of Christ to him that doth Fast but that by sobrietie it maie bridle the flesh lest that man being hindered by surfeting and dronkennes he be the lesse able to obeie the calling of God and discharge his duetie negligentlie But we shall haue a fitte place hereafter to speake of Fasting Also Article 28. Of fasting FAsting hath it praise and vse But now we do not speake either of necessarie fasting when as a man must needs fast for want of meat or of an allegoricall fasting which is to abstaine from all vices but we are to speake of two vsuall kindes of fasting whereof the one is a perpetuall faste and this is a sobrietie which is alwaies to be kept in meate and drink throughout the wholl course of a mans life for it is neuer lawfull for vs to rauine and to follow surfeting and dronkennes There is another fast which is for a daie when as sometimes we abstaine from meate the wholl daie such as was vsed in the olde Testament Leuit. 16. Also the examples of Iosaphat of the Niniuites and others doe witnes the same thing This kinde of fasting was also vsed after the publishing of the Gospell as appeereth Act. 13. and 14. But afterward there folowed a great difference in Churches touching the obseruation of such a kinde of fasting and as this difference brought no discommoditie to the Church so it testified that the vse of this fasting was free And there is a worthie saying among the auncient fathers touching this varietie The difference saie they of fastings doeth not break of the agreement of faith Now although some men doe thinke that Christ by his example did consecrate the fast of Lent yet it is manifest that Christ did not commaunde this fast neither can the constitution of our nature abide it that we should imitate the example of Christ his fasting who did abstaine full 40. dates and 40. nightes from all meate and drinke Also Eusebius doth declare and that not obscurelie That the vse of this Lenten fast was very free in the Church Moreouer Chrysostome in Gen. cap. 2. Hom. 11. saith If thou canst not fast yet thou maist abstaine from sinnes and this is not the least thing nor much differing from fasting but fit to ouerthrow euen the fury of the Deuill Neither was there anie choise of meates appointed because the Apostle had saide To the cleane all thinges are cleane But in the obseruation of such fastes we must chiefely marke the
at anie time perfourmed yet for all this wee must confesse that we are vnprofitable seruantes Therefore what meritte can wee dreame of THE SEVENTEENTH SECTION OF CEREMONIES AND RITES WHICH ARE INDIFFERENT in generall THE LATTER CONFESSION OF HELVETIA Of Rites Ceremonies and indifferent things CHAP. 27. VNto the ancient people in olde time were giuen certaine ceremonies as a kinde of schooling or pedagogie to those which were kept vnder the law as vnder a Schole master or Tutor but Christ the deliuerer being once come and the law taken awaie we which beleeue are no more vnder the law the ceremonies are vanished worne out of vse And the Apostles were so far from reteining them in the Church of Christ or reparing them that they witnessed plainelie that they would not laie any burden vpon the Church Wherefore we should seeme to bring in and set vp Iudaisme againe if so be we should multiplie Ceremonies or Rites in the church according to the manner of the old church Therefore we are not of their iudgement who would haue the Church of Christ kept in with many and diuerse Rites as it were with a certaine schooling or pedagogie For if the Apostles would not thrust vpon the Christian people the ceremonies and rites which were appointed by God who is there I praie you that is well in his wiâ—tes that will thrust vpon it the inuentions deuised by man The greater that the heape of ceremonies is in the Church so much the more is taken not onelie from Christian libertie but also from Christ and from faith in him whilest the people seeke those things in ceremonies which they should seeke in the onelie Sonne of God Iesus Christ through faith Wherefore a few moderate simple rites that are not contrarie to the word of God do suffice the godly And that there is found diuersitie of rites in the Churches lâ—t no man saie therefore that the Churches doe not agree Socrates saith That it were not possible to set downe in writing all the ceremonies of the Churches which are thoroughout Cities and Countries No Religion doeth keep euerie where the same ceremonies although they admitte and receiue one and the selfe same doctrine touching them for euen they which haue one and the selfe same faith doe disagree among them selues about ceremonies Thus much faith Socrates we at this daie hauing diuerse rites in the celebration of the Lordes Supper and in certeine other things in our Churches yet we doe not disagree in doctrine and faith neither is the vnitie and societie of our Churches rent a sunder For the Churches haue alwaies vsed their libertie in such rites as beeing things indifferent which we also doe at this daie But yet notwithstanding we admonish men to take heede that they count not among things indifferent such as indeed are not indifferent as some vse to count the Masse the vse of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor euill so that whether you doe it or doe it not you are neuer the more iust or vniust thereby Therefore when things indifferent are wrested to the confession of faith they cease to be free as Paull doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to Idolls for then it is vnlawfull because he that eateth it doeth seeme to approoue Idolatry by eating of it OVT OF THE FORMER CONFESSION OF HELVETIA Of things indifferent THose things which be called are properlie things indifferent although a godlie man may in al places at all times vse them freelie yet he must onely vse all things according to knowledge and in charitie to wit to the glorie of God and to the edifying of the Church and his neighboures OVT OF THE CONFESSION OF BASIL IN this Section also may the tenth Article of this confession be placed which we haue partlie referred to the first Section where mention is made of humane Traditions partlie to other Sections as occasion serued OVT OF THE CONFESSION OF BOHEMIA Of accessories or things indifferent to wit of Ecclesiasticall traditions constitutions rites and ceremonies and of Christian libertie CHAP. 15. TOuching this accessorie kinde humane traditions constitutions and ceremonies brought in by a good custome men are taught that these be things inferior in degree and lesse necessarie then are the gifts of the ordinarie Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministerie and to serue thereunto and yet that they are with an vniforme consent to be reteined in the Ecclesiasticall assemblies of Christian people at the common seruice of God according to the doctrine of the holy Apostles Let al things be done in your meeting to wit in the Church decently in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caueat within these boundes that they be not taken for foundations whereupon saluation must stey it selfe or for a worship which is appointed of God without any difference that they doe not rather or more straigthly binde the consciences of men then the commaundements of God doe and that they be not lifted vp or preferred before them but that they be taken for an ornament decency honest shew and laudable discipline and so that they doe not violate the Christian libertie of the Spirit of God and of faith nor disturb charitie and on the other side that no man by pretending a shew of Christian libertie doe withdraw himselfe from such constitutions as be godly serue to a good vse Now by the name of Christian libertie is chiefly vnderstood that libertie wherby through Christ we are freed from sinne and the curse and the yoke of the law secondlie the receiuing of the Spirit of a readie will or of the voluntarie Spirit of the Sonnes of God whereby they doe earnestlie and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards their neighbour and by the law of charitie the minde is stirred vp to performe these things rather of loue then of debt or any compulsion Also whereby we are made free from all bond of conscience to any humane traditions that a man may not be tied in such sorte or rather more strictlie vnto these then to the commaundements of God And lastlie that no man may fuffer his conscience to be seared thereby as with an hot iron Therefore according to these things al those humane traditions and ceremonies which do obscure or take awaie the glorie honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a worde in respect whereof the commaundements of God are broken neglected and lightlie regarded the word of God is not exercised or handled according to it owne sinceritie and trueth they are not onelie not
beleeue that it is expedient that they which be chosen to be gouernours in anie Church do wiselie looke vnto it among them selues by what meanes the wholl bodie maie conuenientlie be ruled yet so that they do neuer swarue from that which our Lord Iesus Christ hath instituted Yet this doth not hinder but that euerie place maie haue their peculiar constitutions as it shall seeme conuenient for them But we exclude all humane deuises and all those lawes which are brought in to binde mens consciences vnder pretence of the word of God and we do onelie like of those which serue for the nourishing of concord and to keepe euerie one in due obedience wherein we think that we are to follow that which our Lord Iesus Christ appointed touching excommunication which we do allow of and together with it additions thinke to be necessarie OVT OF THE ENGLISH CONFESSION AS touching the multitude of vaine and superfluous Ceremonies we know that Saint Augustine did greeuouslie complaine of them in his owne time and therefore haue we cut of a great number of them because we know that mens consciences were encombred about them and the Churches of God ouerladen with them Neuerthelesse we keepe still and esteeme not onely those Ceremonies which we are sure were deliuered to vs from the Apostles but some others too besides which we thought might be suffered without hurt to the Church of God for that we had a desire that all thinges in the holy congregation might as Saint Paull commaundeth be done with comelines and in good order But as for all those thinges which we saw were either verie susuperstitious or vtterlie vnprofitable or noisome or mockeries or contrarie to the holie scriptures or else vnseemelie for sober discreet people wherof there be infinite numbers now a daies where the Roman Religion is vsed these I saie we haue vtterlie refused without all manner exception because we would not haue the right worshiping of God to be anie longer defiled with such follies OVT OF THE CONFESSION OF BEGIA IN the meane time we beleeue that it is in deede profitable that the Elders which doe gouerne in Churches should appoint some order among them-selues so that they do diligently take heed that in no case they do swarue or decline from those things which Christ himselfe our onelie master hath once appointed Therefore we do reiect all humane inuentions and all those lawes which were brought in to be a worship of God that mens consciences should anie waie thereby be snared or bound and we receiue those onelie which are fit either to cherish or manteine concord or to keepe vs in the obedience of God And hereunto excommunication is chiefelie necessarie being vsed according to the commaundement of the word of god and other additions of Ecclesiasticall discipline annexed thereunto OVT OF THE CONFESSION OF AVSPVRGE Art 15. COncerning Ecclesiasticall rites which are ordeined by mans authoritie they teach that such rits are to be obserued as maie be kept without sinne do tend to quietnes and good order in the Church as namelie set holidaies and certein godlie psalmes and other such like rits But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnes before God or do deserue remission of sinnes or are dueties necessarie vnto the righteousnes reuealed in the gospel But this is to be thought of them that they are indifferent thinges which without the case of offence may be omitted But such as breake them with offence are faultie as those which doe rashlie disturbe the peace of the Churches Such traditions therefore as cannot be obserued without sinne are reiected of vs as the tradition of single life We reiect also that impious opinion of traditions and vowes wherein they feign that worships inuented by mans authority do merit remission of sinnes are satisfactions for sinne c. Of which like false opinions touching vowes and fastings not a few haue beene spread abroade in the Church by vnlearned men This Article is thus to be found in another edition COncerning Ecclesiasticall rites they teach that those rites are to be obserued which maie be kept without anie sinne and are auaileable for quietnes and good order in the Church such as are set holiedaies feastes and such like Againe out of the 7. Article touching abuses of the same confession These wordes that follow perteine to this place and the rest vno the eleuenth section Of the authoritie of the ministers BEsides these things there is a controuersie whether Bishops or Pastors haue power to ordeine ceremonies in the Church to make lawes of meates and holie daies and degrees or orders of ministers They that ascribe this power to the Bishops alledge this testimonie for it I haue yet manie thinges to saie vnto you but you cannot beare them away now But when that spirit of trueth shall come he shall teach you all trueth They aledge also the examples of the Apostles which commaunded the Christians to absteine from blood and that which was strangled They alledge the change of the Sabboth into the Lords daie contrarie as it seemeth to the morall law they haue no examples so oft in their mouthes as they change of the Sabboth They will needes haue the Churches power authoritie to be very great because it hath dispensed with a precept of the moral law But of this questiō our men do thus teach that the Bishops haue no power to ordeine anie thing contrarie to the Gospel as was shewed before The same also do the Canons teach distinct 9. Moreouer it is against the scriprure to ordeine or require the obseruation of anie traditions to the ende that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christes merit receiueth a blow when as we seeke by such obseruations to merit remission of sinnes and iustification And it is verie apparant that through this persuasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnes of faith was quite smoothered for euer and anone there were new holiedaies made new fastes appointed new ceremonies new worshippes for Saints ordeined because that the authors of such geare supposed by these works to merit remission of sinnes and iustification After the same manner heretofore did the penitential Canons increase wherof we still see some footings in satisfactions Againe manie writers imagine that in the new testament there should be a worship like to the Leuitical worship the appointing whereof god committed to the Apostles and Bishops wherein they seeme to be deceiued by the example of the law of Moses as if the righteousnes of the new testament were the outward obseruing of certeine rites as the iustice of the law was Like as therefore in the lawe
sinnes yet it pleased god and was a seruice acceptable vnto God With this colour certaine of late haue learned to paint traditions which yet striue not about these indifferent matters but go about to establish other foul errours and the opinion of the power of Bishops But it is necessarie for the godlie here to beware of deceitfull doctrine There is a great errour euen in this colourable reason neither is that example well alledged out of Moses The workes ordeined and commaunded by God doe farre differ from workes not commaunded nor ordeined by God but onely deuised by mans inuention The works ordeined in the law of god were seruices of god although they deserued forgiuenes of sins But wilworships deuised by men neither haue bin nor are any seruice of god God doth not alow this boldnes of men which notwithstanding hath alwaies been vsuall to deuise new worship that is such as is immediatlie intended to honour God withall Therefore the worde of God crieth out Math. 15. In vaine do they worship me after the ordinances of men And euerie where in the Apostles and in Paull this boldnes is reprooued But the true seruice of God are those workes that he hath commaunded which are done in the acknowledgement and confidence of the Mediatour to the end that God maie be obeyed and that we maie professe him to be the true God whome we so worship So also Ezec. 20. he calleth vs back to the commaundement of God saying Walke not after the ordinances of your fathers but walke in my commaundements And often are such warnings repeated And Psal 118. Thy word is a lanterne vnto my feete And Num. 15. Let them not follow their owne imaginations The third errour is this Hypocrites do imagine that such workes are a kinde of perfection as Monkes doe preferre their vowes ful of vanitie before the ciuill and householders life whereas God by his wonderfull prouidence hath so ioyned mankinde together in fellowshippe and in these trauels and daungers would haue our faith praier and confession or liberallity one toward an other or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessarie and other things are arbitrarie Neither is it onelie a tormentâ—of conscience to iudge that he is no Christian nor member of the Church of God that eateth flesh on the Satursdaie or obserueth not the faste of Lent but it is also an errour that darkneth great matters as the doctrine of the righteousnes of the Gospell and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meate and drinke but by faith praier and other vertues And against the opinion of necessitie it is expressely said Col. 2. Let no man iudge you in meat or drinke And Galat. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies breade great discord as in time past there was great contention about Easter daie about leuen and now also many such like contentions haue risen The fift errour To the former opinions this errour also is added that the Bishops take to themselues authoritie to ordaine new kindes of worshipe to binde consciences as Gregory hath ordeined That maried men translated to the order of priesthoode should forsake the companie of their wiues and the constitution of confession commaundeth to reckon vp sins and decrees haue beene made of differences of meates and fasting and such like Of such traditions there are also late books setforth full of labyrinths wherin it is written that the transgressions of such ceremonies are mortall sinnes yea though they be committed without giuing offence to others Gerson sought for some mitigations but the true comfort is the voice of the Gospel which would haue the vnderstanding of this liberty to be made known and mainteined in the Church namely by remoouing those errours whereof hath beene spoken But ceremonies inuented by man such as are seemelie deuised for order may be obserued without any opinion of merit worship or necessitie as hath beene aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why doe ye tempt God laying vpon the neckes of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errours beeing remooued whereof the Church must needes be admonished afterward we both obserue certeine ceremonies which are comelie and made for good order and also teach that they ought to be obserued euen as men can not liue without order And Paull saieth 1. Cor. 14. Let all things be done decentlie and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the trueth and in measure It is plaine that this last word is opprossed to superstition which then also dailie increased ceremonies and darkened the trueth and burdened consciences and the Churches But we thanke God the euerlasting Father of our Lord Iesus Christ who for his Sonne and by him gathereth an eternall Church for that euen from the first beginning of mankinde he hath preserued the publique ministerie of the Gospell and honest assemblies who himselfe also hath set a part certeine times for the same and we pray him that henceforth he will saue and gouerne his Church And we diligentlie teach that al men ought to help to mainteine the publike ministerie auoid offences dissentions that scatter the Church as in it proper place more at large is declared OVT OF THE CONFESSION OF WIRTEMBERGE Of Ecclesiasticall ceremonies WE acknowledge that by Christ the Sonne of God two ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be obserued according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decentlie and in order as Paull speaketh such as they be that are set downe 1. Cor. 14. and 1. Timoth. 2. The Apostles also in ordaining Ministers of the Church vsed laying on of hands which beeing reteined out of the custome of the olde law and not beeing commaunded to the Church may be freely obserued They ordeined also in the Acts of the Apostles That the gentils should beware of eating of that which was strangled and of bloode not that this obseruation should be for euer among the Gentiles but for a time and so long to continue till this eating were no more offensiue We confesse this also that it is lawfull for the Bishops with the consent of their Church to appoint holie daies lessons and Sermons for edifying and for instruction in the true faith in Christ But it is not lawfull for them to thrust vpon the Church the ceremonies of the olde law for the holie seruice wherewithall God alone is worshipped Neither
vse yet notwithstanding this doth nothing hinder but that euery church as it knoweth what is expedient may appoint a certeine kinde of Censure or Ecclesiasticall discipline which it may vse where need so requireth that the Church maie be satisfied as we haue noted before in the first obseruation vpon the Confession of Bohemia and hereafter in the 10. Sect. and in the third obseruation vpon the Confession of Bohemia Vpon the same WE giue men warning of this also c. How temporall punishments may be said sometime to be differred and some time to be mitigated by good workes we haue declared a litle before to wit in the third obseruation vpon this confession Moreouer the word merit both in the words which follow Repentance deserued that God should alter his purpose touching the destruction of Niniuie and also in other places wheresoeuer either this or other Confessions doe vse it it is without doubt thus to be taken for that which we saie to obteine and to get as it is often times vsed among the auncient Latine deuines And whereas God here is said to haue chaunged his minde we do not doubt but that our bretheren do vnderstand it as spoken after the manner of men as when he is said to Repent him of some thing or else it is to be referred to the outward preaching of Ionas For as concerning God himselfe it was onelie a threatning and not a sentence decreed Vpon the confession of Saxonie WE affirme that the Ceremonie of priuat absolution is to be reteined in the Church How farre we thinke that this priuate confession and absolution is to be reteined in the Church we haue declared a litle before to wit in the first obseruation vpon the Confession of Bohemia Vpon the same In true Confession there must be these chaunges a mortification and a quicking Rom. 6. c. This is moste truelie saide but in a diuers sense For neither is contrition or a sense of sinne which is a fruit of sinne common to al signified by the name of mortification insomuch as it is a gift of the holie Ghost proper to the Elect but an abolishing of the olde man or of the flesh or of that natural corruption which taking it beginning of that contrition or sorow which is according to God whereof that place Psal 5. 19. and Esa 66. 2. is vnderstood is by litle and litle perfited in the elect and is the beginning of true conuersion whereunto on the other side quickning is answerable that is a certeine restoring as it were from death vnto life of the minde which was before in a manner dead in that corruption and being persuaded of the free remission of sinnes in Christ by faith it beginneth to hate sinne wherewith it was delighted to loue God whome it hated and to conclude to will well and to do vprightlie Vpon the same To shake of God and againe to loose c. Looke those things which are noted in the first obseruation of the 4. Section vpon this Confession Vpon the same This wholl custome was appointed for examples sake and is politicall c. We doe thinke that this custome of publious satisfaction before the Church is in such sorte politicall that notwithstanding it maie be referred to the Ecclesiasticall order and maie altogether be distinguished from those punishmentes which are meerelie ciuill and from those which are to be inflicted by the ciuill Magistrate For although such a publique kinde of acknowledging and dâ—teâ—â—ing of sinnes being made in the Church is in no case to be thought to be of anie value before God for the ransom of our sinnes such lesse that it should be a Sacrament yet we doe not doubt but that this abasing is both acceptable to God and commodious for the edifying of the Church and that in such places wherein it maie be fruitfullie vsed Vpon the same Hath no commaundement to inioyne such punishmentes c. But it hath a commaundement lawfullie to binde and to loose and to trie by diligent search which is true repentance Concerning which thing looke what we haue spoken a litle before in the 2. obseruation vpon the confession of Auspurge and is hereafter taught more at large in the 11. Section where we doe expresselie intreat of the power of the keies Vpon the same Are cheefelie mitigated for the Sonne of God c. Where the question is of the Church of God we saie that all blessings without any exception are bestowed vpon it and the members thereof not chiefelie but onelie for the Sonne of God his sake And these wordes Euen for the very conuersions sake our punishmentes are mitigated because that in the Saintes the legall promises being added to their workes are not without their effect but haue their rewardes c. ought as they seeme to be thus taken by adding to them this interpretation They are not without their effect but that must be of meere grace and in respect of Christ alone in whome God doth vouchsafe euen to rewarde both the Saintes themselues and also good workes hauing no regard to the blemishes of their workes as we haue saide before in the 3. and 7. obseruatious vpon the confession of Auspurge Vpon the same Iâ— doth onely proâ—unce this sentence c. To wit according to the Ecclesiasticall iudgementes and censures whereof we 〈…〉 before and not by anie ciuill authoritie 〈…〉 as they beâ—â—armed in Papacie vse to doe Vpon the Confession of Wirtemberge ALthough we thinke that it is not necessarie to saluation to reckon 〈…〉 c. yet we endeauour that a generall confession of 〈…〉 be reteined in our Churches c. Seeing that these thinges perteine not to the Doctrine of faith but vnto the vse of Ecclesiastical discipline of the libertie wherof in particular Churches we haue oftentimes spoken elsewhere we doe not thinke it good that this lawe should be brought into our Churches being made and receiued in other places beside the word of God and the custome of the auncient pure Church which did neuer require priuate confession of euerie one of those which did professe the Christian Religion but onelie of them of whose sinnes knowledge was taken in the assemblie IN THE 9. SECTION Vpon the Confession of Bohemia BVT such works as are taught of men what shew soeuer they haue euen of goodnes are in no case to be so highlie esteemed as those whieh are commaunded of God Vnderstand this of those workes which yet are not willworship and deuises of mans braine For such are wholly to be reiected as is also saide of such a little after that are not of faith but contrarie to faith Vpon the same By taking heede that they fall not into mortall sinne Looke the 2. obseruation vpon the Saxonie Confession in the 4. Sect. Vpon the same First for this cause that is for diuerse causes whereof this is one Lest that the grace of faith which we haue
conceiued in the same wordes if the state of the Churches shal seeme to require it Let them therefore leaue of in mockage to terme vs Confessionistes vnles perhaps they looke for this answere at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the trueth For euen as moe smal streames may flow from one spring so moe confessions of faith may issue out from one and the same truth of faith Now to speake somewhat also of those who while they will seeme to embrace the trueth of the Gospell and renounce popish errours shew themselues more vniust towards vs then was meet they should we are compelled to finde want of Christian charitie inthem This one thing in deed was remaining that after so many daungers losses banish ments downefalles woes without number griefes and torments we should also be euill intreated by those of whome some comforte was rather to be looked for But that ancient enimie of the Church is farre deceiued by whose subtilties this euil is also wrought for vs while he hopeth that we maâ—e by his craftes be ouerwhelmed But bearing our selues bolde on that loue which the mercifull God through Iesus Christ our Lord beareth vnto vs and whoe hath planted a loue and feare of him in our mindes we leape for ioye in these verie thinges and boast with the Apostle that it will neuer be the same grace of God alwaies preuenting vs that tribulation anguish hunger nakednes the sword false accusation or cursed speaking shall withdraw vs from the trueth once knowne and vndertaken For we knowe that saying of Chrysostome to be true It is not euill to suffer but to doe euill Neither are we anie whit disgraced hereby but they whom I know not what distemperature whetteth against vs hauing deserued nothing to repaie them like for like quitting rayling with rayling far be it from vs whom God vouchsafeth this honour that being fashioned like to the image of his Sonne we might through good reporte and euill reporte walke on vpholden with the staie of a good conscience yea we haue resolued with our selues not only to abide the open wronges of our enimies but euen the disdaine of our bretheren although neuer so vniust And what we furthermore think of the doctrine of our Lord Iesus Christ the confession of our faith set forth manie yeares agoe hath made it knowen to the wholl world and we haue God and Angells together with men witnesses of that sincere endeuour by which we laboured and doe as yet to the vttermoste of our power labour to set vp againe and maintaine the pure worshipe of God among vs out of Gods word And euen as we shewed our selues to be readie at all times to render a reason of the hope that is in vs so we thought it a matter worth the paines to make all men priuie to that bonde which one our parte is verie straight with the holie and truelie Catholike Church of God with euerie Saint and sounde member thereof that so farre as we câ—n we might deliuer partlie our selues partly the Churches ioyned with vs from those moste greeuous crimes by which some mens speaches bookes are laid to our charge And when we be thought our selues by what means it might best be done this especiallie for the present time seemed a meet waie vnto vs which would giue offence to no man might satisfie al that would yeald vnto reason namelie to publish this Harmonie of confessions whereby it might sufficientlie be vnderstood howe falselie we are charged as though we that haue reiected popish errors agreed not at al among our selues For to beginne with those stout maintainers of the Romish tyranny who wil yet seeme to be defenders of the truth this conference of confessions will plucke euery visard from their faces when as itshal plainely appeere that al the opinions in these confessions of faith were in other sondrie words so laid down that yet the same truth alwaies abideth there is none at al or very litle difference in the thinges themselues And how narrow must they needs perceiue the boundes of that their Catholique Churche to be when it shal be openlie knowen that so many kingdomes prouinces cities peoples nations professing the truth of the Gospell doe with common consent renounce the abuses and orders of the Romish Church As for those whome without anie desert it pleaseth to count vs among the Arrians and Turkes they shal see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse vs of sedition shall perceiue how reuerentlie we thinke of the dignitie of kings and the Magistrates authoritie and they to conclude that not being content with those publique confessions of the Churches of Germanie may by laying against vs that forme of new agreement seem worthelie more and more to seuer them selues from vs and who haue alreadie very pithilie been refuted by moste learned writings they also shall if true agreement be earnestlie sought be satisfied with this Harmonie For that we maie freelie saie as it is in deede that long rancke of names sealed and written at that booke is such that it seemeth rather to stand idlelie in the field then to fight manfullie And if it had pleased vs to followe this pollicie we might haue set downe the names not of seuen or eight thousand meane men most famous Princes and some other excepted of whome it maie worthelie be doubted whether there euer were anie such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namele beeing bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of moste gracious Kinges moste renoumed Princes of noble nations and peoples of moste mightie common wealthes and Cities of which a great parte hath not bin vsed to dispute in corners or to trifle but hath knowen these manie yeares how euen vnto bloode to suffer manie and greeuous thinges for Gods trueth sake But we know that the truth hath not it warrant from men nor by men it is simple it wil be simplie published and taught Therfore we are purposed for this time not to deale by any long disputation with anie man but barâ—lie to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherlie loue to keepe peace with all men and so farre as it ought to be done to iudge well of all men yea and to intreat those whoe thinke somwhat too hardlie of vs that if we disagree from the confession of no Church that doth truelie beleeue they would themselues also beginne to be of the same minde with vs and quietlie and soberlie conferre with their bretheren of what thinges they shall thinke good rather then themselues to slaunder giue the aduersaries occcasion to rayle vpon
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
time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefites which we reape by him 11 The drift of the doctrine of the Gospell 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges Indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 THE ARTICLES OF THE CONFESSION OF Basill Of God 1 Of man 2 Of the care of God toward vs. 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the Creation of the world 7 Of the eternal Prouidence of God 8 Of the fall of man and his free will 9 Of Originall sinne 10 Of the propagation of Originall sinne and of the effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
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
neither true faith neither anie portion of the spirit of the Lord Iesus so long as obstinatlie they continue in their wickednes For how soone that euer the spirit of the Lord Iesus which Gods elect children receiue by true faith taketh possession in the heart of euerie man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loued and beginneth to loue that which before he hated And from thence cometh that continual baâ—tel which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to the owne corruption lusteth for thinges pleasing and delectable vnto it selfe grudgeth in aduersitie is lifted vp in prosperitie and at euerie moment is prone and readie to offende the maiestie of God But the spirit of God which giueth witnessing to our spirit that we are the sonnes of God maketh vs to resist filthie pleasures and to grone in Gods presence for deliuerance from this bondage of corruption And finallie so triumpheth ouer sinne that it raigneth not in mortall bodies This battell haue not the carnall men being destitute of Gods spirit but doe follow and obeie sinne with greedines and without repentance euen as the Deuill and their corrupt lusts do pricke them But the Sonnes of god as before is saide doe fight against sinne doe sobbe and mourne when they perceiue themselues tempted in iniquitie and if they fall they rise againe with vnfained repentance and these things they do not by their owne power but by the power of the Lord Iesus without whome they were able to doe nothing What workes are reputed good before God WE confesse and acknowledge that God hath giuen to man his holie law in which not onlie are forbidden all such workes as displease and offend his godlie maiestie but also are commaunded all such as please him and as he hath promised to reward And these workes be of two sortes The one are done to the honour of God the other tâ— the profit of our neighbours and both haue the reuealed will of God for their assurance To haue one God to worship and honoure him to call vpon him in all our troubles to reuerence his holie name to heare his word to beleue the same to communicate with his holie Sacraments are the workes of the first table To honour father mother Princes Rulers and superior powers to loue them to support them yea to obey their charges not repugning to the commaundement of God to saue the liues of innocentes to repreâ— tyranny to defend the oppressed to keep our bodies cleanâ— and holie to â—ue in sobernes and temperance to deale iâ—stlie with all men both in word and deede and finally to repres all appetite of our neighbours hurt are the good works of the second table which are most pleasing and acceptable to God as those workes that are commaunded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and prouolâ—eth him to anger As not to caâ— vpon him alone when we haue need not to heare his worâ—â— with reuerence to contemne and despise it to haue orâ—â— worship Idolls to mainteine and defend idolatrie lightlie 〈◊〉 esteeme the râ—uâ—râ—nt name of God to prophane abuse oâ— contemne the Sacraments of Christ Iesus to disobey or resist any that God hâ—th placed in authoritie whilest theâ— passe not ouer the â—o indes of their office to murther orâ—o consent thereto to be are hatred or to suffer innocent blooâ— to be shed if we may withstand it and finallie the transgression of any other commaundement in the first or second table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proude vnthankfull world So that good workes we affirme to be those onelie that are done in faith and at Gods commaundement who 〈◊〉 his law hath expressed what the things be that please him And euill workes we affirme not onelie those that expresselie are done against Gods commaundement but those also that in matters of religion and in worshipping of God haue no other assurance but the inuention and opinion of man which God from the beginning hath euer reiected as by the Prophet Esaie and by our Master Christ Iesus we are taught in these wordes In vaine doe they worship me teaching the doctrines and precepts of men The perfection of the law and imperfection of man THe law of God we confesse and acknowledge moste iust most equall most holie and most perfect commaunding those things which being wrought in perfection were able to giue light and able to bring man to eternall felicitie But our nature is so corrupt so weake and so vnperfit that we are neuer able to fullfil the workes of the law in perfection Yea if we saie we haue no sinne euen after we are regenerated we deceiue our selues and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction who is the ende and accomplishment of the law by whome we are set at this libertie that the cursse and malediction of God fall not vpon vs albeit we fulfil not the same in al points For God the Father beholding vs in the body of his son Christ Iesus accepteth our imperfit obedience as it were persit and couereth our workes which are defiled with many spottes with the iustice of his Sonne we doe not meane that we are so set at libertie that we owe no obedience to the law for that before we haue plainlie confessed but this we affirme that no man in earth Christ Iesus onelie excepted hath giuen giueth or shall giue in worke that obedience to the law which the law requireth But when we haue done al things we must fall downe and vnfeinâ—dly confesse that we are vnprofitable seruantes And therefore whosoeuer boaste themselues of the merites of their owne workes or put their trust in the workes of supererogation boast themselues of that which is nought and put their trust in damnable Idolatrie Of the Church AS we beleeue in one God Father Sonne and the holie Ghost so doe we most constantlie beleeue that from the beginning there hath bene and now is and to the ende of the worlde shall be one Church that is to saie a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onelie head of the same Church which also is the bodie and spouse of Christ Iesus which Church is Catholike that is vniuersall because it conteineth the elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who haue communion and societie with god the father and with his Sonne Christ Iesus through the sanctification of his holie spirit and therefore it is called the communion not of prophane persons but of Saints who as
a general councell for plaine it is as they were men so haue some of them manifestlie erred and that in matters of great weight and importance So farre then as the Councel prooueth the determination and commaundement that it giueth by the plaine worde of God so soone doe we reuerence and embrace the same But if men vnder the name of a Councel pretende to forge vnto vs newe Articles of our faith or to make constitutions repugning to the worde of God then vtterlie we must refuse the same as the doctrine of Deuils which draweth our soules from the voice of our onelie God to follow the doctrine and constitutions of men The cause then why that generall Councels came together was neither to make anie perpetuall lawe which God before had not made neither yet to forge new articles of our beliefe neither to giue the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holie will expressed in his word But the cause of councels we meane of such as merit the name of Councels was partlie for confutation of heresies for giuing publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by anie opinion of prerogatiue that they could not erre by reason of their generall assemblie And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute obserued in the Church wherein as in the house of God it becommeth all things to be done decentlie and in order Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men haue deuised are but temporall so maie and ought they to be changed when they rather suffer superstition then that they edifie the Church vsing the same Of the Sacramentes AS the fathers vnder the law besides the veritie of the sacrifices had two cheefe Sacramentes to wit Circumcision and the Passeouer the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospell haue two chiefe Sacraments onelie instituted by the Lord Iesus and commaunded to be vsed of all those that will be reputed members of his bodie to wit Baptisme and the Supper or table of the Lord Iesus called the communion of his bodie and his bloode And these Sacramentes as well of the olde as of the new Testament now instituted of god not onelie to make a visible difference betwixt his people those that were without his league but also to exercise the faith of his children and by participation of the same Sacramentes to seale in their heartes the assurance of his promise and of that most blessed coniunction vnion and societie which the elect haue with their heade Christ Iesus And thus we vtterlie damne the vanitie of those that affirme sacramentes to be nothing else but naked and bare signes No we assuredlie beleeue that by baptisme we are ingrafted in Christ Iesus to be made partakers of his iustice by which our sins are couered and remitted And also that in the Supper rightlie vsed Christ Iesus is so ioyned with vs that he becommeth the verie nourishment food of our soules Not that we imagine any transâ—ubstantiation of the bread in Christs naturall bodie and of wine in his naturall blood as the Papists haue perniciously taught and damnablie beleeued but this vnion and coniunction which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacramente is wrought by operation of the holie Ghost who by true faith carieth vs aboue all things that are visible carnal and earthlie and maketh vs to fâ—â—de vpon the bodie and bloode of Christ Iesus which was once broken and shed for vs which now is in heauen and appeareth in the presence of his father for vs and notwithstanding the farre distance of place which is betwixt his bodie now glorified in the heauen and vs now mortall in this earth yet we must assuredlie beleeue that the breade which we breake is the communion of Christs body and the cup which we blesse is the communion of his bloode so that we confesse and vndoubtedlie beleeue that the faithfull in the right vse of the Lords table doe so eate the bodie and drinke the bloode of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godheade giueth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs giue vnto vs the same prerogatiues Which albeit we confesse are neither giuen vnto vs at this time onelie neither yet by the proper power and vertue of the Sacrament onelie yet we affirme that the faithfull in the right vse of the Lordes table haue such coniunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the verie instant action of the Supper yet shall it after bring fruite forth as liuelie seede sowne in good ground For the holie spirit which can neuer be deuided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruite of that mysticall action but all this we saie commeth of true faith which apprehendeth Christ Iesus who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs as that we affirme or beleeue Sacraments to be onely naked and bare signes doeth iniury vnto vs and speaketh against the manifest trueth But this liberallie and frankelie we confesse that we make distinction betwixt Christ Iesus in his eternal substance and betwixt the elementes in the sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise interpret them as vnprofitable and vaine but doe vse them with all reuerence examining our selues diligentlie before that so we doe Because wee are assured by the mouth of the Apostle that such as eate of that bread drinke of that cup vnworthelie are guiltie of the bodie and of the bloode of Christ Iesus Of the right administration of the Sacramentes THat sacraments be rightlie ministred we iudge two thinges requisite the one that they be ministred by lawful ministers whome we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some sermon of exhortation they being men lawfullie chosen there to by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that
iustice Secondlie in the generall iudgement there shal be giuen to euerie man and woman resurrection of the flesh For the sea shal giue her dead the earth those that therein be inclosed yea the eternall god shall stretch out his hand on the dust and the dead shall arise vncorruptible and that in the substance of the same flesh that euerie mâ—n now beareth to receiue according to their workes glorie or punishment For such as now delight in vaâ—itie crueltie filthines superstition or idolatrie shall be adiudged to the fire vnquencheable in which they shall be tormented for euer as well in their owne bodies as in their â—oâ—les which now they giue to serue the deuill inall abhomination But such as continue in well doing to the ende bâ—ldlie professing the Lord Iesus we constantlie beleene that they shall receiue glorie honour and immortalitie to raigne for euer in life euerlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shalll appeare againe in iudgement and shall render vp the kingdome to God his Father who then shal be and euer shal remaine all in all things God blessed for euer to whome with the Sonne and with the holie Ghost be all honour and glorie now and euer So be it THE KINGS MAIESTIES CHARGE TO ALL COMMISSIONERS AND MINISTERS within his Realme SEeing that we and our houshold haue subscribed and giuen this publike confession of our faith to the good example of our Subiectes we commaund and charge all Commissioners Ministers to craue the same confession of their parishioners and proceede against the refusers according to our lawes and order of the Church deliuerine their names and lawfull processe tothe Ministers of our house with al haste and diligence vnder the paine of 40. pound to be taken from their stipend that we with the aduise of our counsell â—aie take order with such proud contemners of God and ourlawes Subscribed with our hand At Holâ—â—udhous 1581. the 2. daie of March the 14 yeare of our reigne TO THE READER I am to desire the Godlie and Christian Reader for whose sake onelie this worke was taken in hand as to accept friendlie and brotherlie of these laboures and to beare with some light faults which might easily escape in the translating so to pardon me a great ouersight committed especiallie and onelie in the obseruations wherein is was verie requisite to haue vsed greater diligence This ouâ—rsight is of two sâ—râ—es one in certain obseru set downe in the margent but yeâ— in latine the other in such as should haue bin placed in the margent and are cleane left out These things because they be of some great weight and moment I thought it good to admonish thee thereof and to desire thee before thou readest the booke either to place euerie obseruation in it proper page or in reading â—o haue recourse to this place lest otherwise thou maist think hardly of some parts of doctrine or other matter set downe in this Booke THE LATINE OBSERVATIONS are thus to be translated In the 12. page against the 24 line read the obseruation in the margent thus Looke the 1. obseru vpon this Confession both in this and also in the second Section Pag. 13. 1. Looke the 1. obseruat vpon this Confession Pag. 19 2. Looke the 1. obseru vpon this Confess Pag. 44. 21. Of the wasting of the gifts of the holie Ghost looke the 1. obseru vpon this Confess Sect. 4. Pag. 45. 25. Looke the first obseru vpon the Confession of Saxonie THE OBSERVATIONS WHICH are cleane left out in the margent are thus to be placed in their seuerall pages Pag. 7. against the 28. line read in the margent Looke the first obseruation vp in this Confess Pag. 20. 2. Looke the second obseruation vpon this Confess Pag. 23. 11. Looke the first obseruation vpon this Confess Pag. 26. 1. Looke the first obseruation vpon this Confess Pag. 27. 31. Looke the second obseruation vpon this Confess Pag. 27. 38. Looke the third obseruation vpon this Confess Pag. 37. 16. Looke the first obseruation vpon this Confess Pag. 43. 33. Looke the first obseruation vpon this Confess Pag. 44. 21. Looke the second obseruation vpon this Confess Pag. 94. 23. Looke the first obseruation vpon this Confess Pag. 103. 23. Looke the first obseruation vpon this Confess Pag. 223. 32. Looke the first obseruation vpon this Confess Pag. 223. 33. Looke the second obseruation vpon this Confess Pag. 232. 2. Looke the second obseruation vpon this Confess Pag. 223. 29. Looke the third obseruation vpon this Confess Pag. 336. 27. Looke the fift obseruation vpon this Confess Pag. 523. 28. Looke the first obseruation vpon this Confess In the 105. page put out in the margent looke the 2. obseru c. Now vnto the King euerlasting immortall inuisible vnto God only wise be honour and glorie for euer and euer Amen THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS FIRST SECTION OF the holy Scripture THE LATTER CONFESSION OF Heluetia touching the holie Scripture being the true word of God CHAP. 1. WE beleeue and confesse the Canonicall scriptures of the holie Prophets and Apostles of both Testaments to be the verie true worde of God and to haue sufficient authoritie of them selues not of men For God him selfe spake to the Fathers Prophets Apostles and speaketh yet vnto vs by the holie scriptures And in this holie scripture the vniuersall Church of Christ hath all things fully expounded whatsoeuer belong both to a sauing faith and also to the framing of a life acceptable to God in which respect it is expresselie commaunded of God that nothing be either put to or taken from the same Wee iudge therefore that from these scriptures is to be taken true wisdome and godlines the reformation and gouernment of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of error with all exhortations according to that of the Apostle â— scripture inspired of God is profitable for doctrine for reproofe â— Againe These thinges I write vnto thee saith the Apostle â— Timothie 1. Chap. 3 that thou maist know how it behooueth 〈◊〉 to be conversant in the house of God c. Againe the selfe saâ— Apostle to the Thessalonians When saith he yee receiued the word of vs â—â—receiued noâ— the worde of men but as it was indeeâ— the word of God c. For the Lord himselfe hath said in the gospell It is not ye that speake but the spirit of my father speeketh in you therefore he that heareth you heareth me and 〈◊〉 that despiseth you despiseth me Wherefore when this worâ— of God is now preached in the Church by preachers laâ—fâ—lliâ— called we beleeue that the verie word of God is preâ—ched and receiued of the faithfull and that neither anieâ—ther worde of God is to be fayned or to be expected froâ— heauen and that now the worde it selfe which
is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
purely vpholden in the Church for the corrupting of which the Deuill euen since the beginning of mankinde hath and will diuers waies scatter seedes Wherfore we ought to be the more watchefull and with greater care to reteine the manner of inuocation or adoration set downe in Gods word according to that saying whatsoeuer yee shall aske the father in my name he will doe it In these words there is an order established which we ought most coÌ„stantly to mainteine not to mingle therewith other 〈◊〉 contrarie to gods word or which are warranted by no example approoued in the scriptures There is no greater vertue no comfort more effectuall then true inuocation They therefore must needs be reprooued who either neglect true inuocation or corrupt it as there be diuers corruptions Manie doe not discerne their owne inuocation from that which is heathenish neither indeede consider what it is which they speake vnto Of these the Lord saith Iohn Chapter 4. Yeâ— worship yee know not what He will haue the Church to consider whereto it speaketh saying We worship that we know Manie consider not whether or wherefore they shall be heard They recite praiers and yet they doubt although it be written Let him aske in faith without wauering Of these matters we will speake else where In this place we reprooue this heathenish corruption whereby the custome of those that call vpon men departed out of this life is defended and helpe or intercesson is sought for at their handes Such inuocatino swarueth from God and giueth vnto creatures vertue helpe or intercession For they that speake somwhat modestlie speake of intercession alone But humane superstition goeth on farther and giueth vertue to them as manie publike songes declare O Marie Mother of grace defend thâ— vs from the enimie receiue vs in the houre of death These shore verses haue we heard a Monke of their diuinitie saie before one thatlaie a dying and often repeating them whereas he made no mention of Christ and manie such examples might be rehearsed There are yet also other brainsick opinions Some are thought to be more gracious with such or such images these fraâ—tike imaginations seeing they are at the first sight like heathnish conceipts do vndoubledlie both greatlie prouoke the wrath of God and are to be reprooued by the teachers and sharpelie to be punished by Godlie magistrates which reproofe conteineth these three manifest reasons To ascribe vnto creatures omnipotencie is impietie Inuocation of a creature which is departed from the societie of this life ascribeth vnto it omnipotencie because it is a confession that it beholdeth all mens hearts and discerneth the true sighes thereoffrom feined and hypocriticall These are onelie to be giuen to the eternall father to his sone our Lord Iesus Christ and to the holie Ghost Inuocation therefore is not to be made to men that are departed out of this life It is to be lamented that these euils are not perceiued but looke to thy selfe and weigh what thou doest in this inuocation thou forsakest God and doest not consider what thou doest inuocate and thou know est that those patrones which thou seekest as Anne and George see not the motions of thy heart who if they knew themselues to be inuocated they would euen tremble and would not haue this honour due to God giuen to anâ—e 〈◊〉 But what kinde of inuocation is there of the 〈◊〉 Albeit we know what answer the Aduersaries make for â—hâ—y haue coyned cauills to delude the trueth yet Gods â—â—stâ—monies are wanting to their answere and praier which â—s without faith that is when thou canst not be resolued whether God allow and admit such kinde of praying is in vaine We remember that Luther often said that in the olde testament it is a cleere testimonie of the Messiah his Godhead which affirmeth that he is to be inuocated by this propertie is the Messias there distinguished from other Prophets he complained that that most weightie testimonie was obscured and weakened by transferring praier to other men And for this onelie cause he said that the custome of praying to other was to be misliked The second reason is Inuocation is vaine without faith no worship is to be brought into the church without gods commaundement but there is no one sentence to be seene which sheweth that this praier made to meÌ„ which they man teine pleaseth God and is effectuall the praier therefore is vaine For waht kinde of praying is it in this sort to come vnto Anne or George I praie vnto the but I doubt whether thy intercession do me good I doubt whether thou hearest me or healpest me If men vnderstood these hidde sinnes they would cursse such kinde of praiers as they are indeede to be cursed and are heathenish Afterward of such faultes what outrages ensue flocking and praying to particular images crauing certaine benefits of euerie one of Anne riches are begged as of Iuno of George conquests as of Mars of Sebastian Paul freedome from the plague of Anthonie sauegard for swine although the aduersaries saie they like not these things yet they keepe them still for gaine sake as plainelie appeareth Now let vs adde the third reason it is expresselie writteâ— there is one Mediator betweene God and men the man Christ Iesus on him ought we in all praier to cast our eies and to know the doctrine of the Gospell concerning him that no man can come vnto God but by confidence in the Mediator who together maketh request for vs as himselfe saith No 〈◊〉 commeth to the father but by the sonne And he biddeth vs flâ—e vnto him-selfe saying Come vnto mee all ye that labour and are heauie loaden and I will refresh you and he him selfe teacheth the manner of Inuocation when he saith Whatsoeuer ye shall aske the father in my name he will giue it you He nameth the father that thou maiest distinguish thy inuocation from heathenish and consider what thou speakest vnto that thou maist consider him to be the true God who by sending his sonne hath reuealed himselfe that thy minde maie not wander as the heathenish woman in the tragedie speaketh I praie vnto thee O God whatsoeuer thou art But that thou maiest knowe him to be the true God whoe by the sending crucifying and raising vp againe of his sonne hath reuealed himselfe and maiest knowe him to be such a one as he hath reuealed himselfe Secondlie that thou maiest knowe that he doth so for a certaintie receiue and heare vs making our praiers when we fly to his sonne the mediator crucified and raised vp againe foâ— vs and desire that for his sake we maie be receaued heard helped and saued neither is anie man receiued or hearâ— of God by anie other meanes Neither is this praying vncertaine but he biddeth those that praie on this sort to be resolued through a strong faith that this worship pleaseth God and that they who praie on this manner are assured lie receiued and heard therefore
presume to helpe anie other with their merits Nay rather euerie one of them while they liued here said with Paull the life which I now liue in the flesh I liue by the faith of the sonne of God who loued me and gaue himselfe for me For I despise not the grace of God seeing therfore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ we can please them no way better then if we also wholly rest in the same things alone which very thing Saint Augustine also teacheth toward the ende of his booke De vera religione CHAP. 22. Of Images AS touching Images our preachers reprooued this especiallie out of the holie scriptures that adoring and inuocating of them is so openlie graunted to the simple people against the expresse commaundement of God Secondly that so great coste is bestowed for their worship ornament by which rather the hungry thirsty naked fatherles sicke and those that are in bonds for Christ ought to haue beene relieued Lastlie because the moste part are so perswaded that with such worship and cost bestowed vpon Images both which things God abhorreth they deserue much at gods hand that they obteine special help by this meanes Contrariewise the same men doe teach that the auncient writers so long as christian faith remained somewhat pure vnderstood the scriptures which forbid worshiping praying to Images in this sense that they thought it an abhominable thing to admit any Images either grauen or painted in the Church although they were not otherwise ignorant what our libertie is as in all externall things so likewise in Images For they nothing douted but that it was flat contrarie both to the commaundements of scripture also to the holie religion Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himself in an epistle to Iohn Bishop of Ierusalem which also S. Ierome turned out of Greeke into Latine because he thought it both Christian profitable to be read these are Epiph. his own words When we went together to the holy place which is called Bethâ— that there I might make a collectioÌ„ with thee after the custome of the Church and was come to the village which is called Anablotha and passing by sawe there a lampe burning and had asked what place iâ— was and had learned that it was a Church and was gone in to praie I found there a vaile hanging at the ent y of the same Church stained and painted and hauing the image as it might be of Christ or some saint for I doe not well remember whose picture it was when therefore I had seene this in Christs Church contrary to the commaundement of the scriptures that there hong a mans picture I 〈◊〉 it 〈…〉 ouâ—r I counseled the keepers of that place that they shoâ—â—â—â—inâ—â— and 〈◊〉 some poore bodie in it And a lâ—le after when 〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised he addeth And now I have sent that I could finde and I praie thee bed the Elders of the same place takâ— the vaile that we haue sent of the bearer and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉 hanged vp in thâ— Church of Christ. Loe this godlie Bishope writeth that it is against thâ— holy scriptures Christian religion to haue euen Christs owne picture in the Church and â—hâ—t in so plaine words that it may appeare to them that as well the bishop of Ierusalem himselfe Ierome as al other mâ—n of that age thought the sâ—me that thâ—t faith custome of 〈◊〉 images hath beene alwaies of olde in the Church of Christ brought in by the Apostles themselues Whereas some say further that Images be profitable for the instruction of the Lay people it appeareth first of all that almost all Images were set vp for pompe and superstition rather then for any other vse Secondlie neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes farre more dull then becommeth Christians to be by diuerse outward ceremonies pâ—dagogies yet he was so farre from thinking that the vse of Images was fitte and conuenient for that purpose that he did euen by name forbid it vnto them For whoesouer is not instructed stirred vp to the worship of God by the word of God and by so excellent works of his which he laâ—eth before vs both in heauen and earth and which are continuallie before our eies and at hand and which to conclude we so plentifullie enioy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettalls and other like matter doe no longer retaine their owne shape such as they receiued it of God but carie the countenance either of men or of beastes or of other thinges will doe him no good Yea it is certaine that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inuentions so that they doe not euerie where thinke alike of God but keepe in religious cogitations vntill such time as they light vpon some Image But surelie if a man marke it well the heauen and the earth and whatsoeuer is conteined in them are excellent and worthie Images of God The heathens also vsed a pretence of instruction teaching to mainteine their Idolls but the holie fathers rested not in such excuses Of which matter Lactantius treateth at large in his second booke of Institut neither could the heathens better abide to be vpbraided for that they worshipped stones and stockes then can the men of our age as they which oftentimes confidentlie affirmed that they tooke the Images to be nothing els but Images and that they sought nothing els but to be instructed and admonished by them And these thinges doth Athanasius controll in these words Go to let them tell me how God is knowne by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the matter serue the turne what neede is there I praie you of the forme For God himselfe shineth forth euen in the matter before that anie thing be framed thereof by mans handes for all things shew forth gods glorie But if the forme is selfe which is fitted to the matter giueth occasion to knowe God what neede such Images might not God be knowne farre more excellentlie by the things themselues whereof Images be made surelie the glorie of God might much more visiblie be seene by the liuing creatures themselues either reasonable or vnreasonable set before our eies then by dead Images which can not mâ—oue And if anie man shall saie these things might well be brought against Images by which men thinke they maie come to the
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
sinnes But he offering a sacrifice for sinnes sitteth for euer at the right hand of God c. And although we doe not see as yet in this our infirmitie the causes of this wonderfull counsell why mankinde was to be redeemed after this sort but we shall learne them hereafter in all eternitie yet these principles are now to be learned In this sacrifice there are to be seene iustice in the wrath of God against sinne infinite mercie towards vs and loue in his Sonne towards mankinde The seueritie of his iustice was so great that there could be no reconciliation before the punishment was accomplished His mercie was so great that his Sonne was giuen for vs. There was so great loue in the Sonne towards vs that he deriued vnto himselfe this true and exceeding great anger O Sonne of God kindle in our hearts by thy holie spirit a consideration of these great and secret things that by the knowledge of this true wrath we may be sore afraide and that againe by true comforte we may be lifâ—ed vp that we may praise thee for euer OVT OF THE CONFESSION OF WIRTEMBERGE WE beleeue and confesse that the Sonne of God our Lord Iesus Christ be gotten of his eternal Father is true and eternal God consubstantial with his father and that in the fullnes of time he was made man to purge our sinnes and to procure the eternall saluation of mankinde that Christ Iesus being verie God and verie man is one person onelie and not two and that in this one person there be two natures not one onelie as by testimonies of the holie scripture the holie Fathers haue declared in the Councells held at Nice Ephesus and Chalcedon Therfore we detest euerie heresie which is repugnant to this doctrine of the Sonne of God OVT OF THE CONFESSION OF SVEVELAND ALSO we beleeue that our Sauiour Iesus Christ being true God was also made true man his natures not beeing confounded but so vnited in one and the same person that they shall neuer hereafter be dissolued Neither do we differ any thing in those points which the Church being taught out of the holie Gospells doth beleeue concerning our Sauiour Iesus Christ conceiued of the holie Ghost borne of the Virgine Marie and who at the length after he had discharged the office of preaching the Gospell died on the crosse and was buried and descended into hell and the third daie he was called backe from the dead vnto life eternall the which life when he had by diuers arguments prooued vnto witnesses hereunto appointed he was caried vp into heauen to the right hand of his Father from whence we looke that he should come to iudge the quick and the dead In the meane time let vs acknowledge that he is neuer thelesse present with his Church that he doth renew and sanctifie it and as his onelie beloued spouse beutifie it with all sortes of ornaments of vertues and in these things we doe nothing varie from the Fathers nor from the common consent of Christians we thinke it sufficient after this sorte to testifie our faith THE SEVENTH SECTION OF THE LAVV AND THE GOSPELL THE LATTER CONFESSION OF HELVEITA Of the lawe of God CHAP. 12. WE teach that the will of God is set downe vnto vs in the lawe of God to wit what he would haue vs to doe or not to doe what is good and iust or what is euill and vniust we therefore confes that the lawe is good and holie and that this lawe is by the finger of God either written in the heartes of men and so is called the lawe of nature or ingrauen in the two tables of stone and more largelie expounded in the bookes of Moses For plainnes sake we deuide it vnto the morall lawe which is contained in the commaundementes or the two tables expounded in the books of Moses and into the ceremoniall which doth appoint ceremonies and the worshipâ— of God and into the iudicial law which is occupied about politicall and domesticall affaires VVe beleeue that the wholl will of God and all necessarie precepts for euerie part of this life is fullie deliuered in this lawe For otherwise the Lord would not haue forbidden That anie thing should be either added or taken away from this law Neither would he haue commaunâ—â—d vs to goe straight forward in this and Not to decline out of the waie either to the right handor to the left We teach that this lawe was not giuen to men that we should be iustified by keeping it but that by the knowledge thereof we might rather acknowledge our infirmitie sinne and condemnation and so dispairing of our owne strength might turne vnto Christ by faith For the Apostle saith plainlie The law worketh wrath and by the law commeth knowledge of sinne And If there had bene a law giuen which could haue iustified and giuen vs life surely righteousnes should haue bene by the law But the spirit to wit of the law hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them which beleue Therfore the law was our schoolemaster to Christ that we might be iustified by faith For neither could there euer neither at this daie can anie flesh satisfie the law of God fullfill it by reason of the weaknes in our flesh which remaineth and sticketh fast in vs euen to our last breath For the Apostle saith againe That which the law could not performe in as much as it was weake through the flesh that did God performe sending his own sonne in similitude of flesh subiect to sinne Therfore Christ is the perfiter of the law and our fullfilling of it who as he tooke awaie the cursse of the law when as he was made a cursle for vs so doth he coÌ„municate vnto vs by faith his full filling thereof his righteousnes obedience is imputed vnto vs. The law of God therefore is thus farre abrogated as that it doeth not henceforth condemne vs neither work wrath in vs. For we are vnder grace and not vnder the law Moreouer Christ did fulfill all the figures of the law Wherefore the shadow ceased when the bodie came so that in Christ we haue now all trueth and fullnes Yet we do not therefore disdaine or reâ—ect the law We remember the wordes of the Lord saying I came not to destroie the law and the Prophets but to fullfill them We knowe that in the law are described vnto vs the kindes of vertues vices We know that the scripture of the lawe if it be expounded by the Gospell is very profitable to the Church and that therefore the reading of it is not to be banished out of the Church For although the countenance of Moses was couered with a vaile yet the Apostle affirmeth that the vaile is taken awaie and abolished by Christ We condemne al thinges which the olde or new heretikes haue taught against the lawe of God
when as once we doe acknowledge his mercie through faith then we flie vnto God we loue him we call vpon him hope in him looke for his helpe obeie him in afflictions because we doe now know our selues to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These seruices doth faith bring forth Verie well therefore saide Ambrose Faith is the mother of a good wil and of iust dealing Our Aduersaries wil seâ—e verie honourablie to set out the doctrine of good workes and yet concerning these spirituall workes to wit faith and the exercises of faith in praier and in all matters counsells and daungers of this life they speake neuer a worde And in deede none can euer speake wel of these exercises if the consciences be left in doubt and if they know not that God requireth faith as a speciall worship of his And when as that huge shew of outward works is cast as a myst before mens eies the mindes especiallie such as be not well instructed are led aware from beholding these inward exercises Now it is verie requisite that men should be taught and instructed concerning these inwarde workes and fruites of the spirit For these they be that make a difference betweene the godlie and hypocrites As for externall worship externall ceremonies and other outwarde workes the verie hypocrites can performe them But these seruices and duties belong onelie to the true Church true repentance feare faith praier c. These kindes of worship are especiallie required and commended in the Scripture Psal 49. Offer vnto God the sacrifice of praise and Call on me in the day of trouble c. Thirdlie by this faith which doth comforte the heart in repentance we doe receiue the spirit of God who is giuen vs to be our gouernour helper that we should resist sinne and the deuill and more and more acknowledge our owne weakenes and that the knowledge and feare of God and faith maie increase in vs wherefore our obedience to God and a new life ought to increase in vs as Saint Paull saith We must be renued to the knowledge of God that the new lawe maie be wrought in vs and his Image which hath created vs be renued c. Fourthlie we teach also how this obedience which is but begunne onelie and not perfect doth please God For in this so great infirmitie and vncleannes of nature the Saints doe not satisfie the law of God The faithfull therefore haue neede of comforte that they maie know how their slender and imperfect obedience doth please God It doth not please him as satisfying his lawe but because the persons themselues are reconciled made righteous through Christ and doe beleeue that their weaknes is forgiuen them as Paull teacheth There is now no condemnation to them which are in Christ c. Albeit then that this new obedience is farre from the perfection of the Lawe yet it is righteousnes and is worthie of a rewarde euen because that the persons are reconciled And thus we must iudge of those works which are indeed highlie to be commended namelie * that they be necessarie that they be the seruice of God and spirituall sacrifices and doe deserue a rewarde Neuertheles this consolation is first to be held touching the person which is verie necessarie in the conflict of the conscience to weere that we haue remission of sinnes freelie by faith and that the person is iust that is reconciled and an heire of eternall life through Christ and then that our obedience doth please God according to that saying Now ye are not vnder the law but vnder grace For our workes maie not be set against the wrath and iudgement of God But the terrours of sinne and death must be ouercome by faith and trust in the mediatour Christ as it is written O death I will be thy death and Iohn 6. Christ saith This is the will of the Father which sent me that euerie one which seeth the sonne and beleeueth in him should haue life euerlasting and S. Paull Being iustified by faith we haue peace with God and the Church alwaies praieth forgiue vs our trespasses And thus do the fathers teach concerning the weaknes of the saints and concerning faith Augustine in his exposition of the 30. Psalm saith Deliuer me in thy righteousnes For there is a righteousnes of God which is made ours when it is giuen vnto vs. But therefore is it called the righteousnes of God lest man should thinke that he had a righteousnes of himselfe For as the Apostle Paull saith To him that beleeueth in him that iustifieth the â—â—ked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth vnto vs he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliuer for he findeth al men to be sinners So saith Paul Al haue sinned stand in need of the glory of god What is this to stand in need of Gods glorie That he should deliuer thee not thou thy selfe For thou canst not deliuer thy selfe Thou hast need of a Sauiour Why doest thou vaunt thy selfe what maketh thee to presume of the law and of righteousnes Seest thou not that which doeth fight within the doest thou not heare one that striueth and confesseth his weaknes and desireth aide in the battell O miserable man that I am c. Now it may easilie be perceiued how needefull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may haue true comforte knowing how their imperfect obedience doth please God This doctrine hath beene horriblie darkened and suppressed heretofore by certeine fond perswasions wherein vnlearned men haue imagined against the authoritie of the scripture that they can fullfill the law of God and that they are iust through the fullfilling of the law c. And that Monkes are perfect and doe performe more notable worthie workes then the law doth require In the meane while there is not a worde how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his own workes But as touching this obedience we doe teach that they which commit mortall sinnes are not iust because god requireth this obedience that we should resist sinnefull lusts They then which striue not against them but obeie them contrarie to the commaundement of God and doe things against their consciences they are vnrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of gods mercie For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fiftlie this point is needfull also to be taught by what meanes men maie doe good workes We shewed a litle before how our workes doe please God In this
as they beleeue assuredlie that God is appeased towards them for Christes sate as Paul teacheth Rom. 5. Beeing iustified by faith we 〈◊〉 peace with God This doctrine doth whollie belong to the conflict of a troubled conscience and can not be wel vnderstood but where the conscience hath felt a conflict Wherefore all such as haue had no experience thereof and al that are prophane men which dreame that Christian righteosnes iâ— naught else but a ciuill and philosophicall iustice are 〈◊〉 iudges of this matter In former ages mens consciences were vexed with the doctrine of works they neuer heard any comfort out of the Gospell Whereupon conscience draue some into Monasteries hoping there to merit fauour by a monasticall life Others found out other workes whereby to merit fauour to satisfie for sinne There was verie great neede therefore to teach this doctrine of faith in Christ and after so long time to renew it to the end that fearefull consciences might not want comfort but might know that grace and forgiuenes of sinnes and iustification were apprehended and receiued by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie which maie be in the wicked and is in the Deuill but it signifieth a faith which beleeueth not onelie the historie but also the effect of the historie to weete the article of remission of sinnes namelie that by Christ we haue grace righteousnes and remission of sins Now he that knoweth that the father is merciful to him through Christ this man knoweth God truelie he knoweth that God hath a care of him he loueth God and calleth vpon him In a worde he is not without God in the world as the gentiles are As for the deuilles and the wicked they can neuer beleeue this article of the remission of sinns And therefore they hate God as their enimie they call not vpon him they looke for no good thing at his handes After this manner doth Augustine admonish his reader touching the name of faith and teacheth that this word faith is taken in the scriptures not for such a knowledge as is in the wicked but for a trust and cofidence which doth comfort and cheare vp disquieted mindes Moreouer our deuines do teach that it is requisite to doe good workes not for to hope to deserue grace by them but because it is the will of God that we should do them And because that the holie spirit is receiued by faith our hartes are presentlie renued and doe put on new affections so as they are hable to bring forth good workes For so saith Ambrose Faith is the breeder of a good wil and of good actions For mans powers without the holie spirit are full of wicked affections and are weaker then that they can do anie good deede before God Besides they are in the deuilles power who driueth men forward into diuers sinnes into profane opinions and into very hainous crimes As was to be sene in the Philosophers who assaying to liue an honest life could not attaine vnto it but defiled themselues with open and grosse faultes Such is the weaknes of man when he is without faith and the holie spirit hath no other guide but the naturall powers of man Hereby euerie man maie see that this doctrine is not to be accused as forbidding good works but rather is much to be commended because it sheweth after what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call vpon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lustes and desires and all humane dâ—uises and counsells doe beare swaie so long as faith and trust in God is absent Wherfore Christ saith Without me ye can do nothing Ioan. 15. and the Church singeth Without thy power there is taught in man and there is nothing but that which is hurtfull OVT OF THE CONFESSION OF SAXONY Of the remission of sinnes and of Iustification WE said before that these controuersies doe pertaine to the interpreting of two Articles of the Creede I beleeue the remission of sinnes and I beleeue the holie Catholike Church Neither doe we speake of not necessarie or sight thinges It is moste necessarie that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an euident difference betweene politâ—call iudgements and the iudgement of God But seing our aduersaries doe not teach aright what sinne is they confirme in men an euill securitie and manie false opinions Againe what can be more miserable then either to obscure or to be ignorant of this great benefit namelie the Remission of sinnes and deliuerance from eternall death seing that there is no difference betwixt the Church and other men when as the light is extinguished concerning free Remission of sinnes for the Sonnes sake and concerning Faith whereby Remission must be receiued neither is there anie other comfort drawing vs back from eternall death neither can there be anie true Inuocation without this comfort God himselfe hath so often commaunded that his Sonne should be heard and the Gospell kepte which is a wonderfull decree brought forth out of the secret counsell of the Godhead when it was hidde from all creatures therefore it is moste necessarie that the true doctrine touching remission of sinnes should be kept vndefiled But in all ages euen from our first fathers time the deuils haue scattered subtill delusions against the true doctrine concerning the Sonne of God and especiallie in this article whome notwithstanding God hath oftentimes refuted good teachers being againe raised vp that the Church might not vtterlie perish Adam Seth Noe Sem Abraham Isaac Iacob and others after them did shewe the true difference betwixt the Church of God and other men and taught that to the Church was giuen the promise touching the Mediatour the Sonne of God and touching Remission of sinnes and that this Remission is to be receiued freelie for the Mediatours sake And they tied Inuocation to this God which had manifested himselfe by giuing a promise concerning the Mediatour and they had externall rites giuen them of God which were signes of the promise and the sinewes of the publike Congregation These rites did a great parte of the multititude imitate omitting the doctrine of the promises faith and when they had deuised this persuasion that men by obseruing these rites might deserue remission of sinnes they heaped vp manie ceremonies and by litle and litle boldnes went so farre as commonlie it commeth to passe that diuers men deuised diuers Gods So the heathen departed from the true Church of god and from the knowledge of the true god and the promise of the Redeemer The same thing also hapned after Moses
God his sake that is laying holde by faith vpon Christ himselfe who 〈◊〉 our righteousnes as Ieremie Paul do saie because that by his merit we haue remission and God doth impute his righteousnes to vs and for him doth account vs iust and by giuing his holie spirit doth quicken and regenerate vs as it is saide Ioh. 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And. Rom. 3. That he may be iust and a iustifier And although newnes is withall begunne which shall be perfect in the life eternal wherunto we are redeemed yet neither for the new qualities nor for any workes is any man in this life made iust that is acceptable to God and heire of eternall life but onelie for the Mediatours sake who suffered rose againe reigneth and praieth for vs shadowing and quickning vs. For although vertues are here begunne yet be they still imperfect the reliques of sinne do sticke in vs. Therefore we must holde this comfort that the person is accepted for the Sonne of God his sake his righteousnes beeing imputed to vs as it is said Rom. 4. Abraham beleeued God and it was imputed to him for righteousnes Also Blessed are they whose inicâ—ities be forgiuen and whose sinnes be couered Therefore this saying must be vnderstood correlatiuelie We are iustified by faith that is we are iustified by confidence in the Sonne of God not for our quality but because he is the reconciler in whom the heart doth rest in confidence of the promised mercie for his sake Which confidence he doth raise vp in vs by his holie Spirit as Paull saith Ye haue receiued the Spirit of the aâ—â—ption of the sonnes by whom we crie Abba Father Here also we must speake of the exclusiue member Paull doth often repeat the word Freely by which it is moste certaine that the condition of our merites is excluded Therefore it is saide in our Churches We are iustified by Faith alone which we so vnderstand and declare Freely for the onelie Mediatours sake not for our contrition or other our merites we haue our sinnes forgiuen vs and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in vs yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regarde of them according to that saying No man liâ—ing shall be iustified in thy sight but the person hath remission and doth certenlie please God by reason of the Mediatour who must be apprehended by faith as it is saide Eph. 3. Bâ— whome we haue boldnes and entrance with confidence by Faith in him This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie When we are in great feare by the knowledge of the wrath of God this one comfort is fâ—rme and sure to flie to the Sonne of God who saith Come vnto me all ye that labour and are loaden and I will refresh you Also As I liue I will not the death of a sinner but that he returne and liue Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will haue the vpper hand and then follow moste greeuous murmurings against God and desperation and eternall death but if man be taught that doubting is to be ouercome by faith then shall he vnderstand that by the worde Faith is not onelie signified the knowledge of the storie he shall know that confidence doth relie vpon the onelie Mediatour and he shall perceiue what is meant by these wordes Freely for the Mediatour sake remission is receiued by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen manie other â—ritâ—â—s 〈◊〉 sententiaries haue brought forth an impuâ—e kinde of doctrine yet in Augustine and certaine others we â—eede diuers sentences which shew that they also receiued comfort out of th se true fountains Who although they dâ—e 〈◊〉 speake vnproperlie of thinges vnlike because they were 〈…〉 negligent in speaking yet we maie 〈…〉 what was their perpetuall iudgement if we will iudge 〈◊〉 Augustine â—â—on the Psal 31. saith Who be happieâ— not they â—n whome god shall not sinde sinnes for those he findeth in all men For all men haue sinned and are destitute of the glorie of God Therefore if sinnes be found in 〈◊〉 men it is euident that none are happie but those whose sinnes it forgiuen This therefore the Apostle did thus commend Abraâ—aâ— beleeued God and it was imputed to him for righteousnes Here certainlie Augustine by faith doth vnderstand confidence which receiueth remission of sinnes and that which is said in Genesis and in Paull he doth altogether vnsterstand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De 〈◊〉 saith First of all it is necessarie to beleeue that thou canst not haue remission of sinnes but by the mercie of God But aâ—â—â— thereunto that thou maist also beleeue this that through him thy sinnes be forgiuen thee This is the witnes which the holie Ghost doth â—iâ—e in our heart saying Tâ—y sinnes be forgiuen thee For so doth the Apostle thinke that a man is iustified freelie by faith In this sentence the iudgement of our Churches is plainlie and properlie alledged and like testimonies are to be sound in this author Basill also in his sermon of Humilitie doth most properly set forth our iudgement in these wordes He that reioyceth let him reioyce in the Lorde saying that Christ is maie vnto vâ— of God wisedome and righteousnes and sanctification and 〈◊〉 aâ— it is written He that reioyceth let him reioyce in the Lorde For this is perâ—â—ct and sound reioycing in God when as a man is not puffed vp by reason of his owne righteousnes but doth acknowledge that he doth stand in neede of the true righteousnes and that he is iustified by faith alone in Christ Seeing therefore that by this which hoth bin spoken it is manifest what the worde Faith doth signifie in this proposition We are iustified by Faith herereupon we maie vnderstand that the Monkes and others doe daungerouslie erâ—e which doe commaund those that are turned to God to doubt whether they doe please God This common errour of doubting is euidentlie refuted by these wordes Being iustified by Faith we haue peace with God Also Therefore is righteousnes of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call vpon him and the promise becommeth vnto them but a vaine sound because they giue not consent vnto it To conclude it is the eternall and immutable commaundement of God that we should
These rules are often times repeated as Galat. 5. Thy which doe such thinges shall not inherit the kingdome of God Therefore it is necessarie to haue a care to auoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eies doe not mooue some to doe good workes they shew them selues to be of the number of those of whome it is said 1. Ioh. 3. He that committeth sinne is of the Deuill Also If anie man haue not the Spirit of Christ he is not his And there be manie causes of this necessitie First a debte that is an immutable order that the creatures should obeie God Therefore Paull saieth Rom. 8. Ye are debters Also lest the holie Ghost and faith be shaken of let there be a care to auoid present punishments because it is moâ—le certaine that manie falles euen of the Elect are fearefullie punished in this life as the Church speaketh in Micheas cap. 7. I will beare the wrath of the Lord because I haue sinned against him And the histories of all times doe containe fearefull examples of punishments as Dauid Salomon Menasses Iosias Nabuchodonozor innumerable others were greiuoslie punished Wherein this is moste to be lamented that in the verse punishments manie sinnes are heaped vp as in the sedition raised vp against Dauid in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good workes the Lord saith Mat. 5. Except your righteousnes exceed the righteousnes of the Scribes and of the Pharisies ye shal not enter into the kingdome of heauen The necessitie which is manifolde being thus considered these questions insue thereupon what workes are to be done How they maie be done In what sorte they doe please god What rewardes they haue what is the difference of sinnes * what sinnes do shake of the holie Ghost and what not What workes are to be done IT is the will of god that Faith and workes be gouerned by his word Therefore we must keepe the rule touching good workes both internall and externall contained in the commaundementes of god which doe pertaine to-vs as it is said Ezech. 23. Waâ—â—eye in my commaundements And these internall and externall workes doe then become the worship of god when they be done in faith and are referred to this end that god by this obedience may be glorified Now we haue shewed before that euen the vntegenerate maie performe this externall obedience or discipline as â—icero liueth honestlie and for his paines in gouernment deserueth well of all mankinde but his minde is full of doubts touching the Prouidence of god neither doth he knowe nor speake vnto the true god in inuocation neither doth he know the promises and he alwaies doubteth whether he be heard especiallie when he is in miscrie and then is he angrie with god and thinketh that he is vnâ—usâ—lie punished â—eiâ—g he was a honest Citizen profitable for the common wealth Such darkenes in the minde is great sinne such as reason not being i'luminated by god is not 〈◊〉 â—o iudge of Therefore inward obedience true knowledge of god the feare of god sorrowes in repentance trust to obteine mercie promised for the Sonne of god inuocation hope loue joy in god other vertues must be begunne also in the regenerate and they must be referred to a proper ende to wit that God maie be obeied These kindes of true worship cannot be giuen vnto God without the light of the gospel and without faith which our aduersaries who will see me to be ioylie preachers of good workes do neither vnderstand nor require seeing they omitte the doctrine of faith which is a confidence to obtaine mercie resting in the Sonne of god which is an especiall worke and the chiefe worshipe of God Of workes not commaunded of god we shall speake hereafter and we must holde fast that rule Math. 15. In vaine doe they worship me with the commaundements of men And in the Church it falleth out often times that ceremonies deuised by men are more carefullie kept then the commaundements of God yea the authoritie of â— harâ—â—aicall vniust traditions is preferred before the commaundements of God as in manie ages for the vniust and wicked commaundement of single life the commandement of god concerning true chastitie was horriblie violated Therefore we must consider of the difference of the lawe whereof we will speake againe hereafter How good workes maie be done GReat is the infirmitie of man and the deuill a most cruel enemie who for the hatred he beareth to God rageth against mankinde and doth endeuour all that he can especiallie to destroy the Church as it is written of Peter 1. Pet. 5. Watch because your aduersarie the deuill goethabout like a roaring Lyon seeking whome he maie deuour Therefore although men by their naturall strength maie after a sorte performe the externall discipline yet are they often ouercome by this common infirmitie and the deuill also doth often times force men not altogether sauage to commit horrible factes as he deceiued Eue and compelled the brethren of Ioseph Dauid and others innumerable Therefore what diligence or what aduisement can be sufficient for this most subtill enemie Here let vs laie holde vpon that most sweete comfort The sonne of God appeared to destroy the workes of the Deuill 1 Iohn 3. The sonne of God is the keeper of his Church as he saith Ioh. 10. Noman shall take my sheepe out of my handes He doth protect vs and also by his holie spirit doth confirme our mindes in true opinions as he doth beginne eternall life so doth he kindle in our heartes good motions faith the loue of God true inuocation hope chastitie and other vertues We are not Pelagians but we do humblie â—â—e thankes to the eternall God the Father of our Lord Iesus Christ and to his sonne Iesus Christ and to the holie Ghost both for the wholl benefit of saluation restored againe to mankinde and also for this benefit that the Sonne of God doth dwell in the Church and doth defend it with his right hand against the furies of the Deuills and men and doth driue awaie the deuills from vs and doth vpholde vs in this so great infirmitie of ours and by his word doth kindle in our mindes the knowledge of God and doeth confirme and gouerne our mindes by his holie spirit We do certainlie know that these benefits are in deede giuen vnto vs as it is said moste comfortablie in Zacharie cap. 12. I will powre out vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and praiers He nameth the spirit of grace because that in this comfort the sonne of God sealing vs by his holie spirit doth testifie that we are in fauour and that we are deliuered from the paines of hell Secondlie he nameth the spirit of praiers because that when we haue acknowledged the remission of sinnes we do not now fâ—ie
of a Christian man and to what actions he ought chiefelie to giue him selfe namelie to all those wherby euerie one for his parte maie profit his neighbours and that first in things pertaining to life eternall that they also maie begin to know worship and feare god and then in thinges pertaining to this life that they maie want nothing which is necessarie to the sustenance of the bodie For as the wholl lawe of god which is a moste absolute commaundement of all righteousnes is breiflie contained in this one word Thou shalt loue thy neighbour as thy selfe so in the performance of this loue it is necessarie that all righteousnes should be comprised and perfited Whereupon it followeth that nothing at all is to be reckoned among the duties of a Christian man which is not of force and effect to profit our neighbour and euerie worke is so much the more belonging to the dutie of Christian man by how much his neighbour maie the more be profited thereby Therefore next after Ecclesiasticall functions among the chiefe duties of a Christian man we place the gouernment of the Common we ale obedience to Magistrates for these be referred to the common profit that care which is taken for our wife children familie and the honour which is due to parents because that without these the life of man cannot consist and lastlie the profession of good artes and of al honest discipline because that except these be had in estimation we shall be destitute of the greatest good thinges which are proper to mankinde Yet in these and all other duties pertaining to mans life no man must rashlie take anie thing to him selfe but with a right conscience consider whereunto God doth call him To conclude let euerie man account that his duty and that so much the more excellent a duety the more that he shall profit other men thereby THE TENTH SECTION OF THE HOHOLIE CATHOLIKE CHVRCH THE LATTER CONFESSION OF HELVETIA Of the Catholike Church of God and of the heade of the Church CHAP. 17. FOrasmuch as God from the beginning would haue men to be saued and to come to the knowledge of the truth therefore it is necessarie that alwaies from the beginning at this daie and to the ende of the worlde there should be a Church that is a companie of the faithfull called and gathered out of the world a communion I saie of all Saints that is of them who doe truelie know and rightlie worship and serue the true God in Iesus Christ the Sauiour by the worde and the holie spirit and which by faith are partakers of all those good graces which are freelie offered thorough Christ These all are Cytizens of one and the same Citie liuing vnder one Lord vnder the same lawes and in the same fellowship of al good things for so the Apostle calleth them fellow Cytizens with the Saints and of the householde of God tearming the faithfull vpon the earth Saints who are sanctified by the blood of the Sonne of God Of these is that article of our Creede wholly to be vnderstoode I beleeue the Catholike Church the common ion of Saintes And seeing that there is alwaies but one God and one Mediatour between God man Iesus Christ also one shepheard of the wholl flocke one head of this bodie and to conclude one spirit one saluation one faith one Testament or couenant it followeth necessarily that there is but one Church which we therefore call Catholike because it is vniuersall spread abroade thorough al the partes and quarters of the worlde reacheth vnto all times and is not limited within the compasse either of time or place Here therefore we must condemne the Donatists who pinned vp the Church within the corners of Aphricke neither doe wee allowe of the Romane cleargy who vaunte that the Church of Rome alone in a manner is Catholike The Church is diuided by some into diuers partes or diuerse sortes not that it is rent and diuided from it selfe but rather distinguished in respect of the diuersitie of the members that be in it One parte therefore they make to be the Church militant the other the Church triumphant The militant warreth still on the earth and fighteth against the flesh the world and the prince of the world the deuill and against sinne and death The other beeing allready set at libertie is now in heauen and triumpheth ouer al those beeing ouercome and continuallie reioiceth before the Lord. Yet these two churches haue notwithstanding a communion and fellowship betweene them-selues The Church militant vpon the earth hath euer more had in it many particuler Churches which must all notwithstanding be referred to the vnitie of the Catholike Church This militant Church was otherwise ordered gouerned before the law among the Patriarkes otherwise vnder Moses by the law and otherwise of Christ by the gospell There are but two sortes of people for the most parte mentioned to witte the Israelites and the gentiles o◠they which of the Iewes and gentiles were gathered to make a Church There be also two testaments the olde and the new Yet both these sortes of people haue had and still haue one fellowship one saluation in one and the same Messiah in whome as members of one bode they are all ioyned together vnder one heade and by one faith are all partakers of one and the same spirituall meat and drink Yet here we do acknowledge a diuersitie of times and a diuersitie in the pledges and signes of Christ promised and exhibited and that now the ceremonies beeing abolished the light shineth vnto vs more cleerlie our giftes and graces are more aboundant and out libertie is more full and ample This holy Church of god is called the house of the liuing 〈◊〉 builded of liuing and spirituall stones founded vpon a rocke that can not be remooued vpon a foundation besides which none can b◠laied Whereupon it is called the pillar and foundation of the truth that doth not erre so long as it relieth vpon the rock Christ and vpon the foundation of the Prophets and Apostles And no maruell if it do erre so often as it forsaketh him who is the alone trueth This Church is also called a virgine and the spouse of Christ and his onelie beloued For the Apostle saith I haue ioyned you vnto one husband that I might present you a chast virgine vnto Christ The Church is called a flocke of sheepe vnder one shepheard euen Christ Ezec. 34. Ioh. 10. also the bodie of Christ because the faithfull are the liuelie members of Christ hauing him for their head It is the head which hath the preheminence in the body and from whence the wholl bodie receiueth life by whose spirit it is gouerned in al thinges of whome also it receiueth increase that it may grow vp Also there is but one heade of the bodie which hath agreement with the bodie And therfore the church cannot haue any other heade beside Christ For as the
Church is a spirituall bodie so must it needs haue a spiritual heade like vnto it selfe Neither can it be gouerned by any other spirit then by the spirit of Christ Wherefore Paul saith And he is the head of his bodie the Church who is the beginning the first borne of the dead that in al things he might haue the preheminence And in another place Christ saith he is the heade of the Church and the same is the Sauiour of his bodie And againe Who is the heade of the Church which is his bodie euen the fulnes of him which filleth all in all things Againe Let vs in all things grow vp into him which is the heade that is Christ by whome all the bodie being knit together receiueth increase And therefore we do not allow of the doctrine of the Romish Prelates who would make the Pope the generall Pastour and Supreame heade of the Cuhrch of Christ militant here on earth and the verie Vicar of Christ who hath as they saie al fullnes of power and soueraigne authoritie in the Church For we holde and teach that Christ our Lorde is and remaineth fill the onelie vniuersal Pastour and highest Bishop before God his father and that in the Church he performeth all the duties of a Pastour or Bishop euen to the worldes ende and therefore standeth not in neede of any other to supplie his roome for he is said to haue a substitute which is absent But Christ is present with his Church is the head that giueth life thereunto He did straightlie forbid his Apostles their successours al superioritie or dominion in the Church They therefore that by gainesaying set themselues against so manifest a trueth and bring another kinde of gouernement into the Church who seeth not that they are to be counted in the number of them of whome the Apostles of Christ prophesied as Peter 2. Epist 2. and Paull Act. 20. ◠Cor. 11. 2. Thess 2. and in manie other places Now by taking awaie the Romish head we doe not bring any confusion or disorder into the Church for we teach that the gouernement of the Church which the Apostles set downe is sufficient to keepe the Church in due order which from the beginning while as yet it wanted such a Romish heade as is now pretended to keepe it in order was not disordered or full of confusion That Romish head doth mainteine in deede that tyrannie and corruption in the Church which was brought into the Church But in the meane time he hindreth resisteth and with all the might he can make cutteth of the right and lawfull reformation of the Church They obiect against vs that there haue beene great strifes and dissentions in our Churches since they did seuer themselues from the Church of Rome and that therefore they can not be true Churches As though there were neuer in the Church of Rome neuer anie sectes anie contentions and quarrells and that in matters of religion maintained not so much in the schooles as in the holie chaires euen in the audience of the people We knowe that the Apostle said God is not the author of dissention but of peace And Seeing there is amongst you emulation and contention are you not carnall Yet maie we not denie but that God was in that Church planted by the Apostle and that that Apostolike Church was a true Church howsoeuer there were strifes and dissentions in it The Apostle Paull reprehended Peter an Apostle and Barnabas fell at variance with Paull great contention arose in the Church of Antioch betweene then that preached one the same Christ as Luke recordeth in the Actes of the Apostles And there haue at all times bin great contentions in the Church and the moste excellent Doctors of the Church haue about no small matters differed in opinions yet so as in the meane time the Church ceased not to be the Church for all these contentions For thus it pleaseth God to vse the dissentions that arise in the Church to the glorie of his name the setting forth of the truth to the end that such as are approoued might be manifest Now as we acknowledge no other head of the Church then Christ so we do not acknowledge euerie Church to be the true Church which vaunteth her selfe so to be but we teach that to be the true Church indeed in which the markes and tokens of the true Church are to be found First and chiefely the lawfull or sincere preaching of the word of god as it i◠left vnto vs in the writings of the Prophets and Apostles which do all seeme to lead vs vnto Christ who in the gospel hath said My sheep heare my voice I know them they follow me and I giue vnto them eternall life A straunger they doe not heare but flie from him because they know not his voice And they that are such in the Church of God haue all but one faith and one spirit and therefore they worship but one God and him alone they serue in spirit and in truth louing him with all their heartes with all their strength praying vnto him alone through Iesus Christ the onelie Mediatour and intercessor and they seeke not life or Iustice but onlie in Christ and by faith in him because they do acknowledge Christ the onelie head and foundation ofhis Church and being surelie founded on him doe dailie repaire themselues by repentance and doe with patience beare the crosse laid vppon them and besides by vnfeined loue ioyning themselues to all the members of Christ doe thereby declare them-selues to be the disciples of Christ by continuing in the bond of peace and holie vnitie they do withall communicate in the sacraments ordeined by Christ deliuered vnto vs by his Apostles vsing them in no other manner thē as they receiued them from the Lord him-selfe That saying of the Apostle Paul is well knowne to all I receiued from the Lord that which I deliuered vnto you For which cause we condemne all such Churches as straungers from the true Church of Christ who are not such as we haue heard they ought to be howsoeuer in the meane time they brag of the succession of bishops of vnitie and of antiquitie Moreouer we haue in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to haue no fellowship with her vnles we meane to be partakers with her of al gods plagues laid vpon her But as for communicating with the true Church of Christ we so highlie esteeme of it that we saie plainelie that none can liue before God which do not communicate with the true Church of God but separate them selues from the same For as without the Arke of Noah there was no escaping when the world perished in the flood euen so doe we beleeue that without Christ who in the Church offereth him selfe to be enioyed of the elect there can be no certaine saluation and therefore
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
holie Catholike Christian Church And first of all that the foundation and head of the holy Church is Iesus Christ himselfe alone together with the wholl merit of grace and trueth to life eternall vpon whome and by whome this Church is at all times built by the holie Ghost the word of God and the sacramentes according to the meaning of that which Christ saide vnto Peter vpon this rocke to wit wherof thou hast made a true confession I will builde my Church And Saint Paull saith Other foundation can no man laie then that which is laid which is Iesus Christ. And in another place And hath appointed him ouer all thinges to be the head of the Church which is his bodie and the fullnes of him which filleth all in all thinges Out of these thinges it is taught that this is beleeued held and publikelie confessed that the holie Catholike Church beeing present at euerie time militant vpon earth is the fellowshippe of all Christians and is here and there dispersed ouer the wholl worlde and is gathered together by the holie Gospell out of all nations families tounges degrees and ages in one faith in Christ the Lord or in the holie Trinitie according to that saying of Saint Iohn who speaketh thus And I sawe a great companie which no man can number of all nations peoples and tongues standing before the throne and before the lambe This true Church although while it lieth here in the Lords floore to wit in the wide worlde and as it were in one heape confusedlie gathered together containeth in it as yet as well the pure wheat as the chaffe the Godlie children of God and the wicked children of the world the liuing and dead members of the ministers of the people yet where it is least defiled or most pure it maie be knoweÌ„ euen by these signes that follow namelie wheresoeuer Christ is taught in holie assemblies the doctrine of the holie Gospell is purelie and fullie preached the Sacraments are administred according to Christs institution commaundement meaning and will the faithfull people of Christ doth receiue vse them by these gathereth it selfe together in the vnitie of faith and loue and in the bonde of peace and ioyneth it selfe in one and buildeth it selfe hard together vpon Christ There therfore is the holie Church the house of God the temples of the holie Ghost liuelie members the partes of the heauenlie Ierusalem the spirituall bodie of Christ and ioynts knit together the which are ioyned and coupled ech with other by one head Christ one spirit of regeneration one worde of god the same and sincere sacramentes one faith one loue and holie communion one bonde of peace order discipline and obedience whether the number of this people be great or small as the Lorde witnesseth Where two or three are gathered together in my name in what countrie and nation and in what place soeuer this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holie Gospell cannot haue anie place graunted vnto iâ— c. but on the contrarie side manifest errors and 〈…〉 life haue their full course and by getting the vpper hand do spread themselues faite there most also needes be a Church so defiled that Christ will not acknowledge iâ— for his welbeloued spouse seeing that none belongeth to Christ who hath not the spirit of Christ 〈◊〉 Christian is also bound with diligent care to seeke after this and such a true part of the holie Church and after he hath founde it to ioylie and mainteine holie communion and fellowship therewith as the other parte of that point of the Church in our christian Câ—â—â—de doth declare where we doe profelie that we 〈…〉 communion of Saints and ought altogether with this fellowship or spirituall companie of Gods people to 〈…〉 the true vnitie and concord of Christs spirit to Liue and beare good will to all the members to yâ—lde obedience thereunto and endeauour by all meanes possible to procure the profitte and furtherance thereof and in truth to holde agreement therewith and by no meanes thorough sâ—â—bboâ—nnes to mooue schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or behaue your selues as worthie of the place or vocation whereunto ye are called with all humblenes and â—â—ekenes with a quiet minde and long suffering forbearing one another and indeauour ye to keepe the vnitie of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one faith one baptisme ore God and Father of all And againe Let euerie man please his neighbour in in that that is good to edification Also doe nothing through sâ—râ—â—e or for vaine glorie Againe Let there not be dissentions among you He therefore that in this life walketh according to these commaundements he is a true and liuelie member of the holie Church which bringeth forth the fruite of Faith and loue But he that looseth the spirit of Faith and looue in the holie fellowship must needes be a deede member Together with these thinges the ministers of our Churches teach that this is to be thought of their fellowship which is in like manner to be thought of any other Christian fellowship whether it be great or small to wit that it selfe alone is not that holie Catholike Christian Church but onely one part therof as the Apostle writeth of the Church at Corinth Ye are the bodie of Christ and members of him euerie one for his parte They teach also that there must be a platforme and certaine order of gouernment in the holie Church For without a platforme of order and outward gouernement it can not be in good case or go well with it no more then it can with anie other euen the least societie But this platforme of order consisteth chiefelie in this that they be both ordinarilie called and lawfullie ordained who execute due functions in the same beginning at the least proceeding to those that are of a meane sort so sorth euen to the chiefest The next point is that euerie one do wel discharge that place as it were his warde to which he is called vse watchfulnes suffer nothing to be sound wanting in himselfe nor at his owne pleasure do closelie conuey him selfe out of the same or go beyond the bondes thereof and meddle with other mens charges and moreouer that all among them-selues submit them-selues one to an other and al performe obedience from theleast to the greatest euerie man in his owne place whereunto he is called and do it with the affection of loue and of his owne accord not of constraint euen for Christes sake and for the care they haue of eternall saluation according as the Apostles and other holie men haue taught concerning this matter
and after their examples by which they founded their Churches and according to that also that they brought old laws or decreees in to subiection the which thing ourministers among them-selues do in deed declare and practize This laudable order of gouerning the Church together with lawfull discipline that is with the seueritie of punishments appointed by God 〈…〉 vnto it ought diligentlie to be 〈…〉 so that the wicked and such as abide in 〈…〉 without repentance hauing their heartes 〈…〉 as giue not obedience to God and to his word and in the Church are authors of great offences and do not repent or become better after due faithful and 〈…〉 that such I saie may be publiquelie punished and â—e remooued from the holie fellowship by Ecclesiasticall punishment whicâ—â— commonly is called abandoning excommunicatioÌ„ or our sing yet not by the helpe of the ciuil power but by vertue of the word the commaundement of Christ And that this punishment maie indifferentlie be vsed towards all no regard or respect is to be had of persons of what degree soeuer they be whether they be ciuill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee goe reprooue him betweene him and thee alone if he heare thee thou hast wonne thy brother if he heare thee not take yet with thee one or two If he heare not these tell it vnto the Church and if he heare not the Church let him be vnto thee as an heathen man and a Publicane And Saint Paull together with his fellow ministers did in expresse wordes giue a commaundement hereof writing thus We commaund you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euerie brother that walketh vnordinatelie and not after the instruction which he receiued of vs. And in an other place he saieth Put from among your selues that wicked man And yet this is not to be concealed that at all times there haue beene manie in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance that there be and shal be such hereafter euen vnto the end of the world such as are neither chastned by this discipline of Christ neither can easilie be excommunicated or altogether separated from the Church but are to be reserued committed to Christ alone the chiefe Shepheard to his coÌ„ming as the Lord himselfe saith of these men that the Angells in the last daie shal first separate such from the righteous and cast them into the sierie fâ—rnace where shall be wailing and gnashing of teeth Here with all it is also taught that that mischieuous and wicked Antichrist shall sit in the temple of God to wit in the Church of whome the Prophets Christ our Lord and his Apostles haue foretolde vs and warned vs to take heede of him that the simple sort among the faithfull might auoid him and not suffer themselues to be seduced by him Now in Antichrist we are to acknowledge a double ouerthwartnes to witte dishonestie and deceiuing the first is an ouerthwartnes of the minde or meaning or a bringing in of false doctrine cleane contrarie to the meaning of Christ our Lord and of the holie Scripture whereof the Apostle speaketh after this sorte The time will come when they will not suffer anie longer the holie doctrine but hauing their cares â—â—â—â—ing shall after their owne lustes get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables The other euill or offence that we are to consider in Antichrist is a corrupt and naughtie life giuing vnto others a verie ill example and is full of horrible sinnes hurtfull filthines and all kinde of vices which in the Antichristian Church are openlie practized and that freelie without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall come perilous times For men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not louers or desirous of that which is good traiterous headie high minded louers of pleasure more then of God hauing a slâ—ew of godlines but haue denied the power thereof turne awaie therefore from such Of which time also Christ forespake in these words And then many shall be offended at these examples and shal betraie one another and haâ—e one another And many false Prophets shall arise and deceiue many And because iniquitie shal increase many waies the loue of many shal be colde But he that 〈◊〉 to the end he shal be saued These wordes are to be vnderstood of them which do continue in the doctrine of Christ enduring all aduersities wherewith they are assaied And in an other place Christ crieth out Woe to the world because of offences And Blessed is he that shall not be offended in me OVT OF THE FRENCH CONFESSION THerefore we beleeue that it is not lawfull for anie man to withdraw himselfe from the congregations to rest in himselfe but rather that al men are to defende and to preserue the vnitie of the Church submitting themselues to the common instruction and to the yoke of Christ wheresoeuer God doth appoint that true Ecclesiastical discipline although the decrees of Magistrates doe gainesaie it from wich order whosoeuer doe separate themselues they doe resist the ordinance of God We beleeue that verie carefullie and wiselie the true Church the name wherof too manie do abuse is to be discerned Therefore we affirme out of the worde of God that the Church is a companie of the faithfull which agree together in following the word of God and in imbracing pure religion wherein also they do dailie profit growing and confirming themselues mutuallie in the feare of God as they which haue neede dailie to goe forward and to profit and who although they profit neuer so much must notwithstanding of necessitie daielie flie to the remission of sinnes Yet we doe not denie but that manie Hypocrites and reprobates are mingled with the faithfull but their guilefull dealing is not able to take awaie the name of the Church Therfore seing we beleeue this to be so we withal boldlie affirme that where the word of God is not receiued and where there is no profession of that obedience which is due thereunto nor anie vse of Sacramentes there if we will speake properlie we cannot iudge anie Church to be Therefore we condemne the Papisticall assemblies because that the pure trueth of God is banished from them and among them the sacraments of Faith are corrupted counterfeited and falsified or altogether abolished and to conclude among whome all superstitions and Idolatries are in full force And therefore we thinke that all they who ioyne them selues to such actions and communicate therwith doe separate
themselues from the bodie of Christ Yet notwithstanding because that in Papacie there be some small tokens of a Church and the substance especiallie of Baptisme hath remained the efficacie whereof doth not depende vpon him by whome it is ministred we confesse that they which are there baptized neede not to be baptized the second time howbeit by reason of the corruptions which are mingled therewith no man can offer infants there to be baptized but that he must defile him selfe OVT OF THE ENGLISH CONFESSION WE beleeue that there is one Church of God and that the same is not shute vp as in times past emong the Iewes into some one corner or kingdome but that it is Catholike and vniuersall and dispersed throughout the wholl world So that there is now no nation which maie truelie complaine that they be shut forth and maie not be one of the Church and people of God and that this Church is the kingdome the bodie and the spouse of Christ that Christ alone is the Prince of this kingdome that Christ alone is the head of this bodie and that Christ alone is the Bridegrome of this Spouse OVT OF THE CONFESSION OF BELGIA Wâ— beleeue and confesse that there is one Catholike or Vniuersall Church which is the true congregation or companie of all faithfull Christians which doe looke for their whol saluation from Christ alone in as much as they be washed in his bloode and sanctified and sealed by his spirit Furthermore as this Church hath beene from the beginning of the worlde so it shall continue vnto the ende thereof The which appeareth by this that Christ is our eternall King who can neuer be without subiects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be verie little and as it were vtterlie extinguished to the sight of man euen as in the perilous time of Aâ—hab God is saide to haue reserued to himselfe seauen thousand men which bowed not their kâ—â—e to Baall To conclude this holie Church is not situated oâ— limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread ouer the face of the wholl earth though in minde and will by one and the same spirit through the power of faith it be wholly ioyned and vnited together We beleeue that seeing this holie company and congregation consisteth of those that are to be saued and out of it there is no saluation therefore no man of how great dignitie and preheminence so euer ought to separate and sunder himselfe from it that beeing contented with his owne solitarie estate he should liue apart by himselfe But on the contrarie side that all and euerie one are bound to associate themselues to this companie carefullie to preserue the vnitie of the Church to submit himselfe both to the doctrine discipline of the same finallie to put his necke willinglie vnder the yoke of Christ as common members of the same bodie to seeke the edification of their brethren according to the measure of gifts which God hath bestowed vppon euery one Moreouer to the end that these things may the better be obserued it is the part and duety of euery faithful man to separat himselfe according to gods word froÌ„ all those which are without the church to couple himselfe vnto this coÌ„pany of the faithful whersoeuer god hath placed it yea though contrarie edicts of Princes and Magistrates do forbid them vpon paine of corporall death presently to ensue vpon all those which doe the same Whosoeuer therefore doe either depart from the 〈◊〉 Church oâ— refuse to ioyne themselues vnto it doe openlie resist the commaundement of God We beleeue that with great diligence and wisedome it ought to be searched and examined by the worde of God what the true Church is seeing that all the Sectes that at this daie haue sprung vp in the worlde doe vsurpe and falselie pretend the name and title of the Church Yet here we doe not speakâ— of the companie of hypocrites which together with the good are mingled in the Church though properly they â—â—e not pertaine to the Church wherin they are oneliâ—e present with their bodies but onely of the manner how to distinguish the bodie congregation of the true Church from all other Sects which doe falslie boast that they be the members of the Church Wherefore the true Church may be disâ—erned from the false by these notes First if the pure preaching of the Gospell doe florish in it if 〈◊〉 haue 〈…〉 administration of the sacraments according tâ— Christ his institution if it doe vse the right Ecclesiasticall 〈◊〉 for the restraining of vice Finallie to knit vp 〈…〉 word if it do square all thinges to the rule of Gods word refusing whatsoeuer is contrarie to it acknowledgeing Christ to be the onely head of the same By these notes I saie it is certaine that the true Church maie be discerned From the which it is not lawfull for any man to be seuered Now who be the true members of this true Church it maie be gathered by these markes and tokens which be common to al Christians such is faith by the vertue whereof hauing once apprehended Christ the onelie Sauiour they doe flie sinne and follow righteousnes louing the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effectes thereof not as if no infirmity at all remained still within them but because they doe sight al their life long against the flesh by the power of the spirit hauing of ten recourse vnto the bloode death passion obedience of our Lord Christ as vnto a most safe refuge in whome alone they are assured to finde redemption for their sins through faith in him But on the other side the false Church doth alwaies attribute more vnto her selfe to her owne decrees and traditions then to the worde of God and will not suffer her selfe to be subiect to the yoke of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her owne wil and pleasure doth one while adde vnto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoeuer do goe about to leade a holie life according to the prescript rule of gods word whosoeuer doth rebuke and reprooue her faults as her couetousnes and Idolatry those shee doth persecute with a deadlie hatred By these markes therefore it is easie to discerne and distinguish both these Churches the one from the other OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that there is one holy Church that shal continue alwaies Now to speake properlie the Church of Christ is a congregation of the members of Christ that is of the Saintes which doe truelie beleeue and rightlie obeie Christ though in this life there be manie wicked ones and
Gospell let him be accursed And Ioh. 10. My sheepe heare my voice And Ioh. 14 If anie man loueth 〈◊〉 he heareth my word and my Father shall loue him and we will 〈◊〉 to him and will dwell with him And Ioh. 17. Sanctifie them wiâ—â— thy word thy worde is trueth Therfore the Sadduces the Pharisies and such like Bishops and others who set forth an other doctrine differing from the Gospell and do obstinately establish idolatrie are no members of the Church of God althouugh they holde a title and dominions But it is manifest that our aduersaries teach and defend another â—inde of doctrine differing from the Gospell seeing they teach that the law of God maie be fulfilled by our obedience in this life and that this obedience doth deserue remission of sinnes Also that by this obedience men are made righteous before god Also that euill concupiscence is not sinne not an euil resisting the law of God Also that they which are conuerted must doubt whether they be in state of grace and that this doubting is not sinne Also that dead men are to be praied vnto Also that difference of meates monastical vowes and other ceremonies chosen without anie commaundement of God are the seruice of God Also that the sacrifice in the masse doth deserue remission of sinnes and other thinges both for him that maketh it and also for others that are a liue or dead Also other manifold and horrible prophanations of the sacrament Also that Bishops maie appoint seruices of God and that the violating of those seruices which are appointed by them is mortall sinne Also that they maie enioyne the law of single life to anie degree of men Also that the rehearsall of all and euerie offence is necessarie to the obteining of remission of sinnes Also that canonicall satisfactions do recompence the punishments of Purgatorie Also that those Synodes wherein the Bishops alone do giue their iudgement can not erre Also they which do consecrate oyles and other things without the commaundement of God and do attribute thereunto a diuine power against sinnes and Deuills and diseases Also they which allow of praiers made to certâ—ine Images as though there were more helpe to be had Also they which do kill honest men onelie for that they dislike these errours and do proses the trueth These things seing they be altogether heathenish and idolatrous it is manifest that the mainteiners thereof are not members of the Church but do rule and haue soueraigntie as the Pharisies and Saducies did Neuertheles there haue bene are and shall be in the Church of God such men as doe keepe the foundation although some had haue and shall haue more light and others lesse And sometime also euen the verie saints do build stubble vpon the foundation especiallie seeing that the miserie of these times doth not suffer those which haue the beginnings of faith to be instructed and to conferre with the better learned yet these are in the number of those whome the Lord commaundeth to be spared Ezech 9. who sigh and are sorie because that â—rrors are established Therefore chiefelie by the voice of the Doctrine we maie and ought to iudâ—e which and where the true Church is which by the voice of the true doctrine and then by the lawfull vse of the Sacraments is distinguished from other natious And what is the voice of the true doctrine the writings of the Prophets and Apostles and the Creedes doe declare In these the doctrine is not doubtfull touching the foundation to wit touching the Articles of faith the eâ—sence and will of God the Sonne the Redeemer the lawe the promises the vse of the Sacraments and the ministery And it is manifest that it is not permitted to any creature not to Angels nor to men to change that doctrine which is deliuered of God Now what the Church is the Sonne of God sheweth saying My kingdome is not of this world Also As my Father senâ— me so doe I send you By the voice of the ministers of the Gospell an eternal Church is gathered to god and by this voice God is effectuall and turneth manie to himselfe This exceeding great benefit of God we ought to acknowledge 〈◊〉 thankefullie to extoll And although the Church be a companie that maie be seene and heard yet it is to be distingui hed from politicall Empires or those that beare the sworde Bishoppes haue not authoritie by the law of God 〈◊〉 punish the disobedient neither doe they possesse the kingdomes of the worlde and yet in the Church there is an oâ—der according to that saying He ascended he giueth giftes 〈◊〉 men Apostles Prophets Euangelist Pastors and Teachers The Sonne of God is the high Priest annointed of the eternal Father who that the Church might not vtterlie perish haâ—â— giuen vnto it ministers of the Gospell partlie called immediatlie by himselfe as the Prophets Apostles partlie chosen by the calling of men For he doth both allow of the choise of the Church and of his infinite goodnes he is effectuall euen when the Gospell doth sound by such as 〈◊〉 choseâ— by voices or in the name of the Church Therefore we doe reteine in our Churches also the publique rite of Ordination where by the miâ—isierie of the Gospell is commended to those that are truâ—lie châ—â—â—n â—hose manners and doctrine we doe â—iâ—st 〈…〉 And touching the worthines of the 〈…〉 teach ouâ— Churches No 〈…〉 then that which the Sonne of God sâ—â—th As my â—athâ—â— sâ—â—t me odo I send you He also declareâ—h what â—â—â—maundements he giueth preach ye the Gospell and he aâ—â—irmeth that he wil be effectual by their voice as the Father sheweth himselfe to be effectuall by the Sonne Also we set before men the commaundementes of God He that â—eaâ—eth you heareth me 〈◊〉 that despiseth you despiseth me Also Obey them that have the ouer â—â—ght of you And yet these sayings doe not erect a kingdom without the Gospel but they commâ—â—nd an obedâ—ence which is due to the voice of the Gospell And these things pertaine to the ministeâ—ie To teach the Gospell to administer the Sacramentes to giue absolution to them that aske it and doe not perseuere in â—aâ—ifâ—st offences to ordaine ministers of the Gospell beeing â—iâ—hâ—lie called and examined to exercise the iudgements of the Church after a lawfull manner vpon those which are guiltie of manifest crâ—mes in manners of in dâ—câ—â—â—ne and to pronounce the sentence of excommunication against them that are stubborne againe to al solue pardon them that doe repeat That these thinges maie be done 〈◊〉 there be also Consistories appointed in our 〈…〉 We said in the 〈…〉 the Church that there be manie in this visible 〈…〉 who notwithstanding in outward 〈…〉 doe in 〈◊〉 the true Doctrine We condeâ—â—◠〈…〉 who sâ—igned that their ministerie â—s not 〈…〉 Also we condemne that 〈…〉 which 〈◊〉 that to be the visible Church wâ—â—rein â—ll arâ— holie And we confesse that we are so 〈…〉 visible Church
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
iâ— effectuall vnto eternall life Chrysostome in his commentaries vpon Matthew Cap. 24. hom 49. saith Therefore 〈◊〉 this time all Christians must goe to the Scriptures because that 〈◊〉 this time since heresie possessed those Churches there can be no â—riaâ— of true Christianitie neither can there be anie other refuge for Christians that would willinglie know the truth of faith but onelie the â—iâ—ine Scriptures And a little after Therefore he that will knâ—â— which is the true Church of Christ whence maie he know it but onelie by the Scriptures Augustine Tom. 2. Epist 166. saith Iâ— the Scriptures we haue learned Christ in the Scriptures we hauâ— learned to know the Church these Scriptures we haue in common why doe we not in them retâ—ine in common both Christ and the Church And againe Tom. 7. in Epist. contra Epist Petiâ—iani Donatistae cap. 2. 3. 4. It is a question betweene vp and the Donatistes where the Church is What then shall we does shall we seeke the Church in our owne wordes or in the wordes of his head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his bodiâ— Now that which is affirmed that the Church hath authorâ—tiâ— to beare witnes of the holie Scripture to interprete the Scripture and to iudge of all doctrines it is not so to be vnderstoode that the Church hath absolute authoritie to determine what she listeth and also if it please hir to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of hir husband and that she hath receiued of hir husband a certaine rule to wit the Propheticall and Apostolical preaching confirmed by miracles from heauen according to the which she is bounde to interprete those places of the Scripture which seeme to be obscure and to iudge of doctrines Psal 119. Thy worde is a light vnto my feete Rom. 3. Hauing giftes that be diuers according to the grace that is giuen vnto vs whether we haue prophecy according to the proportion of Faith c. 2. Pet. 1. We haue a more surâ—â—orde of the Prophets to the which ye doe well that yee take heede as vnto a light that shineth in a darke place c. Origen vpon Ierem. Hom. 1. It is necessarie for vs to call the holie Scriptures to witnes for our meanings and interpretations haue no creditte without these witnesses Ierome vpon Math. 23. That which is spoken without authoritie of the Scriptures is as easilie contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This contouersie seeketh a Iudge Therefore let Christ iudge and let him shew what thing it is that his death doth profit This saith he is my bloode And a little after Together with him let the Apostle iudge because that Christ himselfe also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his â—wn◠〈◊〉 c. Wherefore the Church hath so farre authoritie to iudge of doctrine that notwithstanding shee must keepe her selfe within the bondes of the holie Scripture which is the voice of hir husband from which voice it is not lawfull for any man no not for an Angell to departe OVT OF THE CONFSSION OF SVEVELAND Of the Church FVrthermore we will shew what is taught among vs â—oth touching the Christian Church and also touching the holie Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this worlde as a stranger from god is the fellowshippe and companie of those which addict them selues to Christ and doe altogether trust and rest in his protection among whome notwithstanding many shall be mingled euen to the end of the worlde who although they professe the Christian faith yet they haue it not in deede This hath our Lorde taught sufficientlie Math. 13. by the parable both of the cockle and also of the Net cast into the sea iâ— the which the bad fishes are caught with the good Also Math. 22. by the parable of the King inuiting all men to the mariage of his Sonne and afterward casting him out beeing bound hand and foote into vtter darkenes which had not a wedding garment Now these places of Scripture wherin the congregation of Christ is commended to be the Spouse of Christ for the which he hath giuen himselfe Eph. 5. The house of God the pillar and ground of trueth 1. Tim. 3. Also The holie hill of Sion the Citie of the liuing God the heauenlie Ierusalem and the congregation of the first borne which are written in heauen I saie all these places of Scripture doe properlie pertaine to them who for their sincere faith are truelie and in the sight of God reckoned among the children of God For seeing that in these alone the Lorde doth fullie reigne these onelie if we will speake properly are called the Church of Christ and the communion of Saints in which sense also the name of the Church is expounded in the common Articles of faith those false Christians beeing excluded which are mingled amongest them Furthermore the holie Ghost himselfe doth gouerne this Church or congregation remaineth with it as Christ doth euen to the ende of the world and doth sanctifie it that at the length he may present it vnto himself without spoâ—or wrinckle as it is saide Eph. 5. Also this is that Church which all men are commaunded to heare and he that will not heare her is to to be counted as an heathen and Publicane And although that to wit faith it selfe can not be seene whereby this Congregation hath obteined to be called the Church and companie of Christ yet the fruites of that faith maie be seene and knowne and of them a certaine Christian coniecture be taken These fruites be cheeflie a bolde profession of Faith a true loue offering it selfe to doe humble seruice to all men a contempt of all things Seeing therfore that these be the proper fruites wheresoeuer the holie Gospell and the Sacraments be exercised thereupon it maie easilie be knowne where and who be the Christian Church so much as is necessary for vs to preserue among vs the christian communion that in the same we may be instructed admonished and helpe one an other according to the commaundement of Christ Furthermore seeing this congregation is the verie kingdome of God wherein all things ought to be appointed in best order she hath all kinde of offices and ministers for â—he is the body of Christ himselfe compacted of many members whereof euerie one haue their proper worke Therefore whosoeuer doe faithfullie discharge such functions and doe earnestlie labour in the worde and doctrine they doe represent the Church and may doe all things in the name thereof so that whosoeuer shall either despise them or refuse
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and how shall they heare without a preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
not with reuerence entertaine as moâ—te beautifull the feete of such is bring tidinges of peace And as for the ciuill power which beâ—reth the sworde it hath beene highlie commended and approoued in our writinges Wherefore it is a vile slaunder that they obiect against vs that we be enemies of gouernment Hitherto also belongeth the ss in the end of this 7. Article THey alledge against vs also other sayings which commaund obedience Obeie those that are set ouer you How 〈◊〉 must we answer that obedience is most necessarie in such things as belong properly to this ministery ordained of god For these sayinges doe not allot vnto Bishops a kingdome without the Gospell Christ gaue them certaine commaundements and those he will haue vs obeie Againe he forbad that anie new found worship should be set vp in the Church and such he will not haue vs yeald vnto There are certaine bonds and limites prefixed within which both the Pastours authoritie our obedience must conteine it selfe But these limits doe those Bishops moste malapertlie remooue who proudlie challenge to themselues a triple power whereby they establish most pernicious errours to wit a princelie and supreame power of interpreting the Scriptures Secondlie a power of erecting new worship and seruice of god Thirdlie a soueraigne power of making lawes And thus they transforme the Church into an humane gouernment They imagine forsooth that as the Prince or highest Iudge in a Realme is to interpret the law and as the Prince hath power to make new lawes so the Bishopes must haue a power in the Church not vnlike that And they cannot abidâ— that the Church should be gouerned by the dumbe writings as they call them of the Prophets and Apostles which because somtime they scarse make the matters plaine inough which they do set downe the ambiguity bredeth dissentions discords Here therfore there must needs be saie they a definitiue voice of some soueraigne or high Iudge to interpret that which is ambiguous and doubtfullie written And except all be tied to stand to their interpretation there will be no end of strife and controuersies Againe vnlesse they maie according as times and occasions require make laws what a disorder would there follow These things are set out with bigge wordes and they carrie a shew of probabilitie in them because they are an imitation of the ciuill gouernement And surelie such conceites as these haue in all ages from the beginning of the worlde hurte the Church greatly and still will hurt it The godlie are therefore to be admonished that they be not ouertaken with these subtilties and sleights God will haue his Church gouerned by his word which Christ and his Apostles haue Ieste vnto the Church and he wil haue this his voice to sound in the Church by the mouthes of his ministers And though it doe conteine a wisdome that is farre from reasons teach yet the word of the Prophets and Apostles is sure and not doubtfull Therefore Peter saith Ye doe well in attending to the worde of the Prophets as to alight in the darkenes Besides the Church hath the gift of interpretation that is the vnderstanding of the heauenlie doctrine but that is not tied to the name or degree of Bishops and therefore it is no power of interpreting like to the power of a Prince or highest Iudge But those that are learned in the word of God borne againe by his spirit in what place soeuer they be they assent vnto the worde of God and vnderstand the same some more some lesse Men must therfore iudge wiselie of those huge Bulwarks of the peoples power Touching laws to be made by the Bishops Petersaith in a word Why doe yea tempt God laying a yoke on them c. OVT OF THE CONFESSION OF WIRTEMBERGE Of Order IT is euident by the holie Scriptures that al they which are in deed Christians are consecrated in baptisme by Christ the sonne of God to be spiritual priests and that they ought alwaies to offer vp to God spiritual sacrifices Neither is it vnknowne that Christ in his Church hath instituted ministers who should preach his Gospell and administer the sacramentes Neither is it to be permitted to euerie one although he be a spirituall Priest to vsurpe a publike ministerie in the Church without a lawfull calling For Paull saith Let all thinges be done honestlie and decentlie among you And againe Laie handes sodenly on no man Wherefore we doe not account it an vnprofitable thing to prooue as it were by certaine steppes the faith of them that are to be admitted to the publike ministerie of the Gospell And it seemeth not a litle to further concordand vnitie to keep a due order among the Ministers of the Church But the holie Scripture doth not teach vs that Christ hath instituted in his Church such Priestes as should be Mediatours betweene God and men and pacifie the wrath of God towards men by their sacrifices and apple the merit of Christ to the quicke and the dead without the preaching of the Gospell and administration of the Sacramentes For if we will speake of the great and true Mediatoure There is but one Mediatour betweene God and men Iesus Christ the Sonne of God If we will speake of the Mediatour of praying euery godly man is made a Mediatour ech for other through Iesus because that their duetie doth require that they should commend one anothers health to God in their praiers the which dutie also then euery one doth performe when they saie the Lordes prater in faith If we speake of the sacrifices which do purge our sinnes and appease the wrath of God then is there one onelie sacrifice which doth purge vs and reconcile God vnto vs to wit the sacrifice of our Lord Iesus Christ which was once made on the Crosse And as Christ doth die no more death hath no more Dominios ouer him so this sacrifice of his shall neuer be made againe but by his one oblation as it is written in the Epistle to the Hebrewes He hath made perfect for euer those that be sanctifie If we speake of the remembrance of this one sacrifice and of the applieng of the merit thereof then the publike ministers of the Church which doe teach the Gospell publikelie and administer the Sacramentes according to the institution of Christ doe not onelie make a true and right remembrance of this purging sacrifice but doe also applie by their dispensation the merit of this sacrifice to all those that doe receiue the Gospell and the Sacramentes by faith Therefore we cannot see what vse there is of those kinde of men in the Church which are ordained for this purpose that they maie haue authoritie to sacrifice for the quicke and the dead Paull when as in his Epistles to the Corinthians and Ephesians he rehearseth those offices and ministeries which are necessarie to the edifying preseruingof the Church he reckoneth Prophettes Apostles Euangelists Pastours Doctours and such like but
that we doe derogate any thing from their authority suing that the thing it selfe doth witnes that we haue attempted and done all those thinges according to the will of God which we haue attempted against the will of Ecclesiasticall persons These therefore be those thinges which we teach touching the office dignitie and power of the Ministers of the Church whome they cal Spirituall the which that we maie credit wee are mooued thereunto by those places of Scripture which for the moste part we rehearsed before THE TWELFT SECTION OF TRVE AND FALSE SACRAments in generall THE LATTER CONFESSION OF HELVETIA Of the Sacraments of Christ CHAP. 19. GOD euen from the beginning added vnto the preaching of the word his sacraments or sacramental signes in his church And this doth the holie scripture plamlie testifie Sacraments be mysticall signes or holie rites or sacred actions ordained of God him selfe consisting of his word of outward signes and of things signified wherby he keepeth â—o continuall memorie and eftsones calleth to minde in his Church his great benefits bestowed vpon man and wherby he sealeth vp his promises and outwardly representeth and as it weare offereth vnto our sight those things which inwardly he performeth vnto vs and therewithall strengthneth and increaseth our faith through the working of Gods spirit in our hartes lastlie whereby he doth separate vs from all other people and religions and consecrateth and bindeth vs wholly vnto himselfe and giueth vs to vndo stand that he requireth of vs. These Sacraments are either of the olde testament or of the new The sacraments of the olde testament were circumcision and the pascall lambe which was offered vp in sacrifice and for that cause isreferred to the sacrifices which were in vse from the beginning of the world The sacraments of the new testament are baptisme and the supper of the Lord. Some there are which reckon seauen sacraments of the newe testament Of which number we graunt that repentance matrimonie and the ordination of ministers we meane not the popish but the Apostolicall ordination are verie profitable ordinances of God but no sacraments As for confirmation and extreame vnction they are meere deuises of men which the Church may verie well want without anie damage or discommoditie at all and therefore we haue them not in our Churches because there be certaine things in them which we can at no hand allow of As for that marchandise which the Romish prelates vse in ministring their sacraments we vtterlie abhor it The author and institutor of al sacraments is not any man but God alone for men can by no meanes ordaine sacramentes because they belong to the worship of God and it is not for man to appoint and prescribe a seruice of God but to embrace and retaine that which is taught vnto him by the Lord. Besides the sacramentall signes haue Gods promises annexed to them which necessarilie require faith now faith staieth it selfe onelie vpon the word of God And the word of God is resembled to writings or letters the sacraments to seales which the Lord alone setteth to his owne letters Now as the Lord is the author of the sacraments so he continually worketh in that Church where they be right lie vsed so that the faithfull when they receiue them of the ministers do know that the Lord worketh in his owne ordinance and therfore they receiue them as from the hand of God and the ministers faults if there be anie notorious in them can not hurt them seeing they do acknowledge the goodnes of the sacraments to depend vpon the ordinance of the Lord. For which cause they put a difference in the administration of the sacraments betweene the Lord and the Lordes ministers confessing that the substance of the sacraments is giuen them of the Lorde and the outward signes by the hands of the ministers Now the principall thing that in all the Sacramentes is offered of the Lorde and chieflie regarded of the godlie of all ages which some haue called the substance and matter of the sacraments is Christ our sauiour That onely sacrifice the lambe of God slaine from the beginning of the world the rocke also of which all our Fathers drank by whome all the elect are circumcised with circumcision made without handes through the holie spirit and are washed from all their sinnes and are nourished with the verie bodie and blood of Christ vnto eternall life Now in respect of that which is the cheife thing and the verie matter and substance of the sacraments the sacraments of both the testaments are equal For Christ the only mediatour and sauiour of the faithfull is the chiefe thing substance in them both one and the same God is author of them both They were giuen vnto both Churches as signes and seales of the grace and promises of God which should call to minde and renew the memorie of Gods great benefits to them and should distinguish the faithfull from althe religions in the world lastly which should be receiued spirituallie by faith and should binde the receiuers vnto the Church and admonish them of their duetie In these I saie such like things the sacraments of both Churches be not vnequall although in the outward signes they be diuerse And in deede we do yet put a greater difference between them for ours are more firme durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is all readie fulfilled performed in Christ whereas the other did onelie signifie that they should be performed And ours are more simple nothing paineful nothing so sumptuous nor so ful of ceremonies Moreouer they belong to a greater people that is dispersed thorough the face of the wholl earth Againe because they are more excellent and do by the spirit of God stirre vp in vs a greater measure of faith therefore a more plentifull measure of the spirite doth follow of them But now since that Christ the true Messias is exhibited vn to vs and the aboundance of grace is powred forth vpon the people of the new testament the sacraments of the olde law are surelie abrogated and ceased and in their steed the sacraments of the new testament are placed namelie for circumcision Baptisme and for the pascall lambe and sacrifices the Supper of the Lord. And as in the olde Church the sacraments consisted of the word the signe the thing signified so euen at this day they stand as it were of the same parts For the word of God maketh them Sacraments which before were none for they are consecrated by the word declared to be sanctified by him who first ordeined them To sanctify or consecrate a thing is to dedicate it vnto god vnto holy vses that is to take it froÌ„ the common and ordinarie vse and to appoint it to some holie vse For the signes that be in the Sacraments are drawne from common vse to thinges eternall and inuisible As
earthlie to heauenlie thinges moreouer they be tokens of Christian brotherhood and fellowshippe Therefore a sacrament is not onelie a signe but it is made of two thinges to wit of a visible or earthlie signe and of the thing signified which is heauenlie the which two although they make but one Sacrament yet it is one thing which is receiued with the bodie another thing which the faithfull minde being taught by the spirit of god doth receiue For the signes and the thinges signified by the signes doe cleaue together onlie by a certaine mysticall meane or as others speake by a Sacramentall vnion neither be they so made one that one in nature is made the other or that one is contained in the other For either of them the which thing also holie Gelasius did acknowledge doth keepe it owne proprietie Therefore the outward signes are not the selfe same thing substantiallie and naturallie which they doe signifie neither do they giue it of themselues and by their owne power no more then the minister doth but the Lord vseth the minister and the signes and the word to this ende that of his meere grace when and so much as pleaseth him he maie represent declare visibilie shew and set before our eies his heauenlie giftes and all this according to his promise Now as it doth derogate nothing from the ministerie of the worde when it is saide that the outwarde preaching of the worde doth profit nothing except the inwarde husband man giue the increase for Paull saith He that planteth and he that watereth is nothing but god that giueth the increase so he doth not make the Sacraments of no effect which saith that not they but God himselfe doth purge vs that is which doth attribute the force of the sacrament to the Creator For Peter saide Baptisme doth saue vs but he addeth Not whereby the filth of the flesh is washed away but in that a good conscience maketh request vnto God For as in other creatures as in the Sunne the Moone the Starres fire pretious stones hearbes and such like things which God doth vse as instrumentes towarde vs we ought not to put any confidence nor admire them as the causes of any benefit so our trust ought not to rest in outwarde signes nor the glorie of God be transferred vnto them as they be outwarde signes howbeit the Lord doth vse their helpe toward vs and they be holie ordinances but by them our trust must lift vp it selfe to him beeing both the author of the sacramentes and the Creator of all thinges And seeing that the Sacraments are the institution and worke of the Lord himselfe the faithfull doe receiue them not as certaine superfluous inuentions of men as at the hand of men but as his heauenlie giftes and that at the hand of the Lorde For as touching the word of the Gospell which he preached the Apostle writeth thus When yee receiued of vs the word whereby ye learned God yee did not receiue it as the word of men but as it was indeed as the worde of God who also worketh in you that beleeue The like reason is there of the Sacramentes Therefore as a little before we testified that we doe and alwaies did receiue these sentences and speaches of Scripture touching the Ministerie of the worde the Minister doth conuert remit sinnes open the eies and heartes of men giue faith and the spirit so being well vnderstood we doe acknowledge also these speaches touching the Sacramentes the Minister through Baptisme doth regenerate and wash awaie sinnes he doth distribute and giue the bodie and bloode of the Lord For Ananias saide to Paull Arise and be baptised wash awaie thy sinnes by calling on the name of Iesus Also Iesus tooke breade gaue it to his Disciples and said this is my bodie Also it is manifest that the auncient Fathers did vse such kinde of speaches because that by this meanes they would propound and commend more royallie the giftes of God Moreouer seeing that the institution and worke of the word and of the Sacraments proceedeth not from men but from God we do here reiect the errour of the Donatistes and of the Anabaptists who esteemed the holie giftes of god according to the worthines or vnworthines of the minister Now in that heauenlie giftes are represented vnto vs by earthlie things it commeth so to passe by a certaine singular goodnes of God who by this meane would helpe our weakenes For the weakenes of mans wit doth vnderstande all things the better if they be resembled by visible things Therefore the Lord would by Sacramentes set before the eies of mortall men his heauenlie gifts and his promises as it were a linelie picture in a certaine table that is those things which are perceiued by the minde he deliuered to vs in sensible things Whereupon we doe gather that the Sacramentes doe apperteine to them which are in the Church For prophane men do scoffe at our Sacramentes insomuch as they esteeme them according to the externall things onely But they which haue faith vnderstand the mysteries of the Sacraments and they which receiue them in a true and liuely faith receiue them with fruit if they be receiued without faith they doe hurt not that the good giftes of God doe hurte of themselues but because that they being not receiued aright doe hurte through our default Furthermore the Sacraments are badges of the people of God For by these we are gathered together into a holie companie and we professe our faith For it pleased the Lord by this meane to gather his people to himselfe and as it were to marke them with this signe whereby also he might put euerie one in minde of his duetie Now of this kinde there be two Sacramentes in the Church of Christ Baptisme which is called the font of regeneration and the supper of the Lord which is called the bodie and blood of the Lord or the communion of the bodie and blood of the Lord. And now we will speake seuerallie of them for hitherto we haue discoursed of the Sacraments in generall as before God we do beleeue and wherein we hope that Luther will not think anie thing wanting OVT OF THE CONFESSION OF BASIL THe same Sacraments are vsed in the Church to 〈◊〉 Baptisme at our entrance into the Church and the supper of the Lord in due time when we are come to typer yeares to testifie our faith and brotherlie charitie as in baptisme was promised OVT OF THE CONFESSION OF BOHEMIA Of Sacraments in genrall CHAP. II. AS touching the Sacraments we teach that they be externall earthlie as they which consist of the elements and visible signes consecrated by the word of God and by his owne mouth appointed hereunto to signifie and witnes to vs that selfe same spirituall and inuisible grace and trueth whereof they haue the name and which they are also sacramentallie These sacraments no man either did or can institute but the Lord and God
himselfe Christ Iesus into whose handes the Father hath deliuered al things And he hath instituted and appointed them for great and sauing causes and such as are necessarie for this Church and all those that beleeue to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the fauourable and well pleased will of God towards vs and that they might giue witnes to that trueth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiuing of them should by faith receiue the grace and trueth whereof they be witnesses and applying it vnto them-selues shoulde make it their owne and confirme themselues therein and on the other side by giuing themselues to God should consecrate and as it were by an othe religiouslie binde them selues to serue him alone and as it were be ioyned together among themselues by the ioyning and knitting as of one spirit so also of one body to wit of the Church of the fellowship of saints and of loue And according to these thinges the Sacraments as in times past Circumcision was may be called the holie couenants of god with his Church and of the Church with God the minsters of faith and loue by which the ioyning and vnion of God and Christ our Lord with these beleeuing people and theirs againe with Christ is made and perfited and that among themselues in one spirituall bodie of the Church by which also euen as by the word Christ and his spirit do cause in the faithfull that is in those that vse them worthelie a pretious participation of his excellent merit neither doth he suffer them to be onelie bare and naked ministers and ceremonies but those things that they signifie and witnes outwardlie that doth he worke inwardlie to saluation profitablie and effectuallie that is he clenseth nourisheth satisfieth looseth payeth remitteth confirmeth They therefore which contemne these Sacraments and through stubbornnes will not suffer them to be of anie force with themselues and making small account of them do esteeme them as trifles or do otherwise abuse them contrarie to the institution will or commaundement of Christ all these do greeuouslie sinne against the author thereof who hath instituted them and make a verie great hazarde of their saluation But if some man would willinglie vse these sacraments according to the institution of Christ and yet cannot haue leaue either entirelie or withourt deceit so to do as he would as if peraduenture one that is taken be kept in prison or if one should be hindred by sicknes or should liue in strange countries among the enemies of the trueth such a man in such a case if he do whollie and truelie beleeue the holie Gospell maie by that faith be saued although he haue not the vse of the Sacramentes whereof Augustine vpon Iohn cap. 16. hath this worthie saying Beleeue and thou hast eaten seeing that the Sacraments are not necessarie to saluation but onelie by the addition of a certaine condition Also we teach this that the sacraments of themselues or by their owne vertue for the workes sake or for the onelie outward action that is for the bare participation receiuing and vse thereof can not giue grace nor a iustifying or quickening faith to any which before was not inwardlie quickened by the holie ghost and hath no good motion within him-selfe I saie the Sacraments can not giue to anie such either grace or iustifying and quickening faith and therefore they can not iustifie anie man nor inwardlie quicken or regenerate anie mans spirit for faith must goe before whereby the holie ghost doth inwardlie quicken and lighten man and stirre vp or cause good motions in the heart Without this faith there is neither anie iustification nor saluation neither do the Sacraments of or by themselues helpe anie whit hereunto as in the holy scripture manifest examples of this matter are found in manie places especially in Iudas who receiued the sacrament of the Lord Christ him-selfe did also execute the function of a preacher and yet he ceased not to remaine a Deuill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the vse thereof neither did this profit his anie thing to saluation Also in Ananias and his wife who had beene baptized of the Apostles and had also without doubt receaued the Lords supper and yet notwithstanding they did continue in their wickednes iniustice and lies against the holy ghost the sacramētes did neither take away their wickednes nor giue thē the sauing or iustifying faith which maketh the heart the better by repenting giueth it to God an vpright and obedient heart and doth appeare the conscience Therefore the Sacramentes did not giue this conscience and this faith vnto them as Circumcision and the Sacrifices of the olde testament did not giue a liuelie and iustifying faith without the which faith those thus auailed nothing to eternall saluation or iustification And so doth Saint Paull speake of all these thinges in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnes that he had faith and righteousnes which is auaileable with God before that he was circumcised 〈◊〉 like sorte he writeth of the people of Israel that they also wer◠baptized and they all did eat one and the same spirituall meat and did all drinke the same spirituall drinke but with manie of the God was not pleased And therfore euen in the aboundance of all these thinges they were thought vnworthie to be receiued they were reiected of God For if a dead man or one that is vnworthie do come to the Sacraments certainlie they do not giue him life and worthines but he that is such a one doth load himselfe with a far greater burthen of fault and sinne seeing that he is vnworthie the which thing the Apostle doth expresselie declare in the doctrine touching the Supper of the Lord where he saith whosoeuer doth eate of this bread or drinke of this cup of the Lord vnworthely he is guiltie of the bodie and blood of the Lord Also He doth eate and drinke iudgement to him-selfe Lastlie this also must be knowne that the veritie of the Sacraments doth neuer faile them so that they shoulde become not effectuall at anie time but in the institution of Christ they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming vnto the worthie receiuers present grace and saluation but vnto the vnworthie their fault and condemnation whether they be administred by a good and honest Priest or by a close sinner For so long as the ouerthwartnes of such wicked hypocrites is not as yet publiquelie knowne neither punished more gentlie or seuerelie by the Ecclesiasticall
Discipline neither they which haue behaued themselues more stubbornelie haue bin excommunicated those Sacraments which they doe administer maie be receiued of them if so be that they do administer them according to the will minde and institution of Christ the which thing also the constitutions of the auncient Church doe confirme For the vertue and efficacie of the Sacraments doth neither consist in him nor depend on him who doth either administer them whosoeuer he be or doth receiue them but it consisteth in the institution and in the commaundement that was moste absolute and mightie in authoritie and in the worde of the author of the Sacraments to wit of our Lorde Iesus Christ on which one thing they doe relie and haue from thence whatsoeuer they are able to doe Neuertheles the ministers must throughlie looke to it and take good heede lest whilest by their labour they be seruiceable to others They themselues become reprobates or worthie to be reiected and also lest they giue holie thinges to dogges or cast pearles before swine Also the people must endeuour by all meanes to take heede that they doe not in anie case receiue the Sacraments with the offence of the Church and the proper daunger of the saluation of their soules that is to there own fault and iudgement wherof we made mention before OVT OF THE FRENCH CONFESSION WE beleeue that there be Sacraments adioyned to the word for the more ample confirmation therof to wit that they may be pledges tokeÌ„s of the grace of god wherby our weake rude faith may be helped For we confesth at these outwarde signes be such that God by the power of his holie Spirit doth work by them that nothing may there be represented to vs in vaine yet we thinke that the wholl substance and truth of them is in Christ Iesus from whome if they be separated they be nothing else but vaine shadowes and smokes Also Artic. 35. We acknowledge that there be onelie two Sacramentes common to the wholl Church c. That which followeth pertaineth to the 13. Sect OVT OF THE ENGLISH CONFESSION MOreouer we allow the Sacramentes of the Church that is to saie certaine holie signes and Ceremonies which Christ would we should vse that by them he might set before our eies the Mysteries of our Saluation and might more strongly confirme the Faith which we haue in his bloode and might seale his grace in our hartes And these Sacramentes together with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basill Dionysius and other Catholike Fathers we do call Figures Signes Markes Badges Prinâ—s Copies Fourmes Seales Signettes Similiuâ—des paternes Representations Remembrances and Memories and we make no doubt together with the same Doctoures to saie that these be certaine visible words Seales of Righteousnes and Tokens of Grace And we doe expresselie pronounce that in the Lordes Supper there is truely giuen vnto the Beleeuing the bodie and blood of our Lord the Flesh of the Sonne of God which quickeneth our Soules the meate that commeth from aboue the Food of Immortalitie of Grace Trueth and Life and that the same Supper is the communion of the Body and Bloode of Christ by the partaking whereof we be reuiued strengthned and fed vnto Immortalitie and whereby we are ioyned vnited and incorporated vnto Christ that we maie abide in him and he in vs. Besides this we acknowledge that there be two sacraments which we iudge properlie ought to be called by this name that is to saie Baptisme and the Sacrament of thankesgiuing For thus manie we see were deliuered and sanctified by Christ and well allowed of the olde Fathers Ambrose and Augustine and such others OVT OF THE CONFESSION OF BELGIA WE beleeue that God hauing regard to our dulnes and infirmitie did institute Sacramentes for vs that by them his promises might be sealed to vs and that they might be moste certaine pledges of his heauenlie loue towards vs and of his giftes bestowed vpon vs for the cherishing and sustaining of our faith These Sacraments he added to the worde of the Gospel that he might more liuelie set before our externall senses both those thinges which he declareth vnto vs in his worde and those also which he worketh inwardlie in our hartes and to confirme more and more in vs that saluation which he vouchsafeth to communicate vnto vs. For the Sacraments are signes and visible tokens of internall and visible thinges by the which as by certaine meanes God himselfe worketh within vs by the power of the holie Ghost Therefore they be not vaine or idle signes neither yet ordeined of God to deceiue or frustrate vs of our hope For the trueth of our Sacraments is Iesus Christ without whome they are of no value Moreouer that number of Sacraments sufficeth vs which Christ himselfe our true and onelie Doctor hath instituted and those are onelie two to wit the Sacrament of baptisme and the Sacrament of the holie supper of our Lord and sauiour Iesus Christ OVT OF THE CONFESSION OF AVSPVRGE SEeing that in this life manie euill ones and hypocrites are mingled with the Church and haue fellowshippe with it in the outward signes and pleadges the Sacraments administred by such as are euill maie lawfullie be vsed according to the saying of Christ The Scribes and Pharisies sit 〈◊〉 Moses chaire c. For the sacramentes and the word of God are effectual by reason of the institution and commaundement of Christ though they be deliuered by wicked and euil men They condemne the Donatists and such like whoe saide it was not lawfull for the people to vse the minister of euill men in the Church and helde opinion that the ministerie of euill men was quite without fruit and effect The beginnining of this 8. Article is else where thus set downe THough the Church to speake properlie be a congregation of Saintes and true beleeuers yet seeing that in this life manie hypocrites and euill men be mingled with it it is a lawfull thing to vse the sacramentes ministered by the hands of euill men c. Touching the vse of the sacraments they teach that they were instituted not so much to be notes of profession amongst men as to be signes and pleadges of Gods good 〈◊〉 towardes vs set before the eies to sturre vp and confirme faith in them which vse them Therefore we must vse sacramentes so as we must ioyne faith with them which maie beleeue the promises that are offered and declared vnto 〈◊〉 by the Sacramentes By this faith we receiue both the grace promised which is represented by the sacraments and also the holie Ghost Therefore they condemne that Pharisaicall opinion of the Papistes which suppresseth the doctrine of faith and doth not teach that faith which beleeueth that grace is freelie giuen vs for Christes sake is necessarie in the vse of the sacraments but imagineth that men are iust for the verie vse of the sacraments euen by the worke done and
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
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
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
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
procession which hitherto hath beene in vse OVT OF THE CONFESSION OF SAXONY Of the holy Supper of the Lord. BOth Baptisme and the supper of the Lord are pledges and testimonies of grace as was saide before which doe admonish vs of the promise and of our whole redemption and doe shew that the benefites of the Gospell doe pertaine to euery one of those that vse these ceremonies But yet here is the difference by Baptisme euerie one is ingrafted into the Church but the Lord would haue the supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that folow Euen as also in the very words of the supper there is a promise included seing he commaundeth that the death of the Lord should be shewed forth and this supper distributed till he come That the rore we maie vse this sacrament with the greater reuerence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comforte of euerie one The first cause is this The Sonne of God will haue the voice of his gospell to sound in a publique congregation and such a one as is of good behauiour the bond of this congregation he will haue this receiuing to be which is to be done with great reuerence seeing that there a testimonie is giuen of the wonderfull coniunction betwixt the Lorde and the receiuers of which reuerence Paull speaketh 1. Cor. â—1 saying He that receiueth vnworthelie shall be guiltie of the bodie and blood of the Lorde Secondlie God will haue both the sermon and the ceremonie it selfe to be profitable boâ—â— for the preseruation and also for the propagation of the memorie of his passion resurrection and benefits Thirdlie He will haue euerie receiuer to be singularlie confirmed by this testimonie that he maie assure himselfe that the benefittes of the Gospell doe pertaine to him seeing that the sermon is common and by this testimonie and by this receiuing he sheweth that thou are a member of his and that thou art washed in his blood and that he doth make this couenant with thee Ioh. 15. Abide in me and I in you Also I in them and they in me Fourthlie he will haue this publique receiuing to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou doest ioyne thy selfe Also he will haue vs to giue thâ—nkes publiquelie and priuatelie in this verie ceremonie to God the eternall Father and to the Sonne and to the holie Ghost both for other benefits and namelie for this infinite benefit of ouâ— redemption and saluation Also he will that the members of the Church should haue a bonde of mutuall loue among themselues Thus we see that manie endes doe meete together By the remembrance of these weightie causes men are inuited to the reuerence and vse of the sacrament and we teach how the vse maie be profitable We doe plainlie condemne that monstrous errour of the Monkes who haue written that the receiuing doth deserue remission of sinnes and that for the workes sake without anie good motion of him that vseth it This Pharisaicall imagination is contrarie to that saying Habac. ca. 2. The iust shall liue by his faith Therefore wee doe thus instruct the Church that they which will approch to the Supper of the Lorde must repent or bring conuersion with them and hauing their faith now kindled they must here seek the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the vse of this sacrament there is a witnes beating which declareth that the benifits of the Sonne of god doe pertaine to thee also also there is a testimonie that he ioyneth thee as a member to himselfe and that he is in thee as he saide Ioh. 17. I in â—hem c. Therefore we giue counsell that men doe not thinke that their sinnes be forgiuen them for this workes sake or for this obedience but that in a sure confidence they beholde the death and merit of the Sonne of God and his resurrection and assure themselues that their sinnes are forgiuen for his sake and that he will haue this faith to be confirmed by this admonition and witnes bearing when as faith comforte the ioye of conscience and thanksgiuing doe after this sorte increase the receiuing is profitable Neither are anie admitted to the Communion except they be first heard and absolued of the Pastour or his fellow ministers In this triall the ruder sorte are asked and oftentimes instructed touching the wholl doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the vse whereunto they are ordeined the thinges themselues are not to be accounted for a Sacrament but in the vse appointed Christ is present in this communion trulie and substantiallie and the bodie and blood of Christ is in deed giuen to the receiuers â— that Christ doth witnes that he is in them and doth make them his members that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke 〈◊〉 cause both that we may be in Christ and that Christ may be in 〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall order of the wholl auncient Church both Latine Greeke We vse no priuate Masses that is such wherein the bodie and blood of Christ was not distributed as also the auncient Church for many yeres after the Apostles times had no such Masses as the old descriptions which are to be found in Dyoâ—â—sius Epiphanius Ambrose Augustine and others doe shew And Paul 1. Cor. 11. Doth commaund that the Communion should be celebrated when many do meet together Therfore in the publique congregation such as is of good behauiour prayers and the creede are rehearsed or sung and lessons appointed vsualllie for holie daies are read After that there is a sermon of the benefits of the Sonne of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doeth rehearse a thanksgiuing a praier for the whol Church for them that are in authoritie as the present necessitie requireth he prayeth to God that for his Sonnes sake whome he woulâ— haue to be made a sacrifice for vs he would forgiue vs ouâ— sinnes and saue vs and gather and preserue a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receiuers the wholl Sacrament who come reuerentlie thereunto beeing before examined and absolued and there they ioyne theirs with the publique prayers In the ende they doe againe giue thankes All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most
part agree with the writinges of the Apostles and with the custome of the auncient Church euen almoste to Gregories time which thing being so the custome of our Churches is to be approoued not to be disalowed but our Aduersaries misliking our custome doe defend manie errours some more foule and grosse others coloured with new deceites Manie heretofore haue written that in the masse there is an oblation made for the quick and the dead and that it doth deserue remission of sinnes both for him that maketh it and for others euen for the workes sake And thus were most of them persuaded and as yet are like vnto the Pharisies and the heathen For after the same manner the Pharisies and the Heathen did dreame that they for the workes sake did deserue for them selues and for others remission of sinnes peace and manie other good thinges Or although those which were not so blinde did speake more modestlie and saide that they did deserue but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits a raunsome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the marchandise of Masses and the prophanation of the Lordes Supper almost throughout the wholl world But God will haue corrupt kindes of worship to be reprooued and abolished Therefore we 〈◊〉 â—implie and in deede propound the voice of God which doth condemne those errors and with all our heart we affirme before God and the wholl Church in heauen and in earth that there was one onelie sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the wholl obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised vp againe This is that onelie Lambe which taketh awaie the sinnes of the world Ioh. 1. Of thâ—â— onelie sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for euer those that are sanctified And this sacrifice is applied to euerie one by their owne faith when they heare the Gospell and vse the sacraments as Paull saith Rom. 3. Whome God hath set forth to be are conciliation through faith in his blood And Habac. 2. The iust shall liue by his faith And 1. Pet. 1. Being sanctified in the spirit vnto obedience and sprinkling of the blood of Iesus Christ Other sacraments in the old Testament were typicall wherof we shal speake more at large in their place they did not deserue anie remission of sinnes and all the righteousnes of holie men at all times were are and shall be sacrifices of praise which do not deserue remission either for them that did offer them or for others but they are seruices which euerie one ought to performe and are acceptable to God for the Mediatours and our high priest the Sonne of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an vnchangeable and eternal truth it is most manifest And whereas certaine fragments which they call the Canons of the masse are alledged against this so cleare light of the trueth it is also manifest that the Greeke and Latine Canons are verie vnlike the one to the other and that the Greeke Canons do disagree among themselues in a most waightie matter and it appeareth that in the Latine Canon manie iagges peeces were by litle litle patched together of ignorant authors The auncient Church doth vse the names of Sacrifice and oblation but therby it vnderstandeth the whole action prayers a taking of it a remembrance faith a confession and thanksegiuing This wholl inward and outward action in euerie one that is turned to God and in the wholl Church is indeede a sacrifice of praise or thankesgiuing and a reasonable seruice And when the Lord saith Ioh. 4. The true worshippers shall worship the lord in spirit and in trueth he affirmeth that in the new testament outward sacrifices are not commaunded which of necessitie should be made although there were no motions of the holie ghost in the heart as in the law it was necessarie that the ceremonie of the Passe ouer should be kept But touching the supper of the Lord it is said 1. Cor. 11 Let euerie man examine him-selfe c. So the supper of thâ— Lord doth profit him that vseth it when as he bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the wordes of the institution of the Supper wherein it is said Take ye eat ye c. Doe ye this in remembrance of me What doth this apperteine to the dead or to those that be absent and yet in a great part of Europe manie masses are said for the dead also a great number not knowing what they do do read Masses for a reward But seing that all these things are manifestlie wicked to wit to offer as they speake to the end that they maie deserue for the quick and the dead or for a man to do he knoweth not what they do horriblie sinne that retaine and defend these mischieuous deeds And seeing that this ceremony is not to be taken for a sacrameÌ„t without the vse wherunto it was ordeined what manner of Idolworship is there vsed let godlie and learned men consider Also it is a manifest prophanation to carie about parte of the Supper of the Lord and to worship it where a parte is vtterlie transferred to an vse cleane contrarie to the first Institution whereas the text saith Take eat and this shew is but a thing deuised of late To conclude what be the manners of manie Priestes and Monks in all Europe which haue no regard of this saying 1. Cor. 11 Let euerie man examine him-selfe Also Whosoeuer taketh it vnworthelie shall be guiltie of the bodie and bloode of the Lord. Euerie man of him-selfe doth know these things Now although the chiefe Bishopes and hypocrites who seeke delusions to establish these euills doe scoffe at these complaintes yet it is most certaine that God is greeuouslie offended with these wicked deeds as he was angrie with the people of Israell for their prophanations of the sacrifices And we do see euident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turkes doe make in the worlde the confusions of opinions and many moste lamentable dissipations of Churches But O Sonne of God Lorde Iesus Christ which wast crucified and raised vp againe for vs thou which art the high priest of the Church with true sighes we beseech the that for thine and thy eternall Fathers glorie thou wouldest take awaie Idolls errours and abominations and as thou thy selfe didst praie Sanctifie vs with thy trueth and kindle the light of thy Gospell and true inuocation in the heartes of many and bowe our heartes to true obedience that
not an oblation but is so called because it is a remembrance of the oblation which was once made on the crosse Moreouer the application of the merit of Christ is not made by anie other outward instrument then by the preaching of the gospell of Christ and by dispensing those sacraments which Christ hath instituted for this vse the merit of Christ being offered applied is not receiued but by faith Marc. 16. Preach the Gospel to euery creature For by the ministerie of the Gospell the benefits of Christ be offered applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeue and be baptized he shall be saued because that by the receiuing of the sacraments and by faith the benefits offered and applied be receiued Rom. 1. The gospell is the power of God to saluation to euerie 〈◊〉 that beleeueth that is the ministerie of the gospell is the instrument ordeined of God whereby God is able and effectuall to saue all those which beleeue the gospell Therefore the Preaching of the gospell doth offer or if it liketh anie man so to speake doth applie saluation to all men but faith doth receiue saluation offered and applied Now in the priuate Masse bread and wine are so handled that the Priest doth neither publiquely declare the Gospel of Christ but doth softlie mumble vp to him selfe certaine words and especialie the wordes of the Supper or of consecrationâ— neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying 〈◊〉 the merit of Christ in the priuate Masse This did our true Catholique Elders well perceiue who as we haue declared before did so seuerelie require that they which werâ— present at the Masse and did not communicate should bâ— excommunicated The fourth error is this which we haue already touched in that they do require that the wordes of the Supper or oâ— consecration maie be rehearsed softlie in the Eucharist seing that these words are a part of that gospell which according to the commaundement of Christ is to be preached to all creatures For although our ancetors did sometimes calâ— the Eucharist a mysterie yet they did not so call it with thiâ— purpose that they would not haue the wordes of the Suppeâ— to be rehearsed before the Church in the Eucharist publike lie and in a tongue commonlie knowne but because thâ—â— in the Eucharist one thing is seene and another thing vnderstood For Christ him-selfe also is called a mysterie who neuertheles is not to be hidde but to be preached to alâ— creatures And because that in the receiuing of the Sacrament it is necessarilie required that we should haue faith and faith commeth by hearing and hearing by the word of God it is most necessarie that in the Eucharist the word of the supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospell and the shewing forth of the death of Christ Therefore that the Church maie vnderstand what is done in the Eucharist and what is offered vnto her to be receiued and that she maâ—e confirme hir faith it is necessarie that in the Eucharist â—he wordes of the Lordes Supper should be rehearsed publiquelie The 〈◊〉 â—rror is this that one part of the Eucharist is vsed in 〈…〉 a singular worship of God to be caried about and to 〈…〉 vp But the holie Ghost doth forbid that anie worship of God should be appointed without the expresse commaundement of god Deut. 12. You shal not do euery one of you that which semeth good in his owne eies And again That which I commaund thee that onelie shalt thou do to the Lord see that thou adde nothing thereunto nor detract anie thing from it And Math 1â— In vaine doe they worship me teaching for doctrines the preceptes of men Clemens in his second Epiâ—â—le to Iames and in three Chapters De Consecr Dist 2. saith Certeinlie so great buâ—nt offerings are offered on the altar as may be sufficient for the people if so be that any thing remaine till the next â—aie let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they vse to delude these wordes of Clemens by feigning a difference betwixt the worke of those that are readie to die and those that be readie to consecrate But it is euident that the bread which vseth to be caried about and to be laide vp to be adored is not reserued for those that be weake but in the ende is receiued of them that doe consecrat Cyrill or â— others thinke Origen vpon the 7. Chap. of Leuit. saith For the Lord concerning that breade which he gaue to his Disciples saide vnto them Take it and eat it c. He did not differ it neither did he commaund it to be reserued till the next daie Peraduenture there is this Mâ—steriâ— also conteined therein that he doth not commaund the bread to be caried in the high waie that thou maist alwaies bring forth the fresh loaues of the worde of God which thou cariest within thee c. OVT OF THE CONFESSION OF SVEVELAND Of the Eucharist CHAP. 18. AS touching this reuerent Sacrament of the bodie bloode of Christ all those things which the Euangelists Paul and the holie Fathers haue left in writing therof our men doe sincerelie teach commend and inculcate and thence they doe with a singular indeauour alwaies publish this goodnes of Christ towardes his whereby he doth no lesse at this day then he did in that his last supper vouchsafe to giue by the Sacraments his true bodie and his true bloode to be eaten and to be drunke in deede as the meate and drinke of their soules whereby they may be nourished vnto life eternall he giueth it I saie to all those who from their heartes haue giuen their names to be reckoned among his disciples when as they doe receiue this Supper according to his institution so that now he may liue and abide in them and they in him and be raised vp by him in the last day to a new and immortall life according to those wordes of eternall trueth Take and eate This is my bodie c. Drinke ye all of this This â—uppe is my bloode c. Now our preachers doe most diligentlie withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie vnto that which onelie is profitable whereunto onely Christ our Sauiour had respect to wit that beeing fed with him we may liue in him and through him and leade such a life as is acceptable to God holie and therefore euerlasting blessed and with all that we among our selues may be one bread and one bodie which are partakers of one bread in that holie Supper Whereby it commeth to passe that we doe verie religiouslie and with a singular reuerence
moste profitable that children and young men be examined in the Catechisme by the Pastors of their Church and that they be commended if they be godlie and well instructed and that they be amended if they be ill instructed The rest is to be seene in the 14. sect where the confirmation vsed in Papisticall Baptisme is handled Hitherto also perteineth the 16. Art ss 2. Of Praier BY praier god is inuocated and true inuocation is a work of faith and can not be done without faith Now faith doth behold Christ and relie vpon his merites onelie Wherefore except thou shalt applie vnto thy selfe the merit of Christ by faith praier wil stand thee in no stead before God Now praier is necessarilie required for this purpose that by a due consideration of the promises of God faith may be stirred vp kindled in vs. Therfore it is not absurdly saide that sinnes are cleane taken away by praier yet must it not so be vnderstoode as though the verie worke of praier of it owne merit were a satisfaction for sinnes befor God but that by praier faith is stirred vp and kindled in vs by which faith we are made partakers of thâ— merit of Christ and haue our sinnes forgiuen vs onelie for Christ his sake For before that we doe by praier inuocate God it shall be necessarie to haue the merit of Christ applied to vs and receiued by faith Therefore it can not be that praier should be such a worke as that for the merit thereof we might obteine remission of our sinnes before God Psalme 108. Lette his praier be turned into sinne But it is not possible that praier should be turned into sinne if of it selfe it were so worthie a worke as that sinne thereby should be purged Isa 1. When you shall stretch out your hands I will turne my eies from you and when you shall multiplie your praiers I will not heare you But God would not turne awaie is eies from praier it of it owne worthines it were a satisfaction for our sinnes Augustine vpon the 108. Psal saith That praier which is not made through Christ doth not onelie not take awaie sinne but also it selfe is made sin Bernard de Quadrages Ser. 5. saith But some peraduenture doe seeke eternall life not in humilitie but as it were in confidence of their owne merites Neither doe I saie this let grace receiued giue a man confidence to praie but no man ought to put his confidence in his praier as though for his praier he should obteine that which he desireth The giftes which are promised doe onelie giue this vnto vs that we maie hope to obteine euen greater things of that mercie which giueth these Therefore let that praier which is made for temporall things be restreined to these wants onelie also let that praier which is made for the vertues of the soule be free from al filthy vncleane behauiour let that praier which is made for life eternal be occupied about the onelie good pleasure of God and that in all humilitie presuming as is requisite of the onelie mercie of God Of Almes CHAP. 18. WE doe diligentlie commend almes and exhort the Church that euerie man helpe his neighbour by euerie duetie that he may and testifie his loue But whereas it is saide in a certaine place That almes doe take away sinne as water doth quench fire we must vnderstand it according to the analogy of faith Eor what neede was there to the taking away of our sinnes of Christ his passion and death if sinnes might be taken awaie by the merit of almes And what vse were there of the ministerie of the Gospell if almes were appointed of God for an instrument whereby the death of Christ might be applied to vs Therefore that Christ his honour may not be violated and the ministerie of the Gospell may reteine it lawfull vse we teach that almes doth thus take away sinne not that of it selfe it is a worthie worke whereby sinne may either be purged or the merit of Christ applied but that it is a worke and fruite of charitie toward our neighbour by which worke we doe testifie our faith and obedience which we owe vnto God Now where faith is there Christ alone is acknowledged to be the purger of sins Therfore seing that almes doth testifie after their manner that Christ doth dwell in the Godlie it doth also testifie that they haue remission of sinnes For except almes be a worke of charitie which may beare witnes to faith in Christ it is so farre from signifying that man hath remission of sins through Christ that it doth euen stinke in the sight of God If I shall distribute saith Paull all my substance that it may be meate for the poore and shall not haue loue it profiteth me nothing Therfore we teach that good workes must be done necessarilie that God is to be inuocated and that almes is to be giuen that we may testifie our faith and loue and obeie the calling of God But in true repentance we teach that we obteine remission of sinnes onelie for the Sonne of God our Lord Iesus Christ his sake through faith according to that which Peter saith To him doe all the Prophets beare witnes that through his name euerie one that beleeueth in him doth receiue remission of sinnes Of Canonicall howres CHAP. 27. AVgustine writeth in a certaine place that Ambrose the Bishop of Millane did ordaine that the assemblies of the Church should sing Psalmes whereby they might mutuallie comfort themselues whilest they looked for aduersitie and stirre vp them selues to beare the crosse lest the people saith he should pine awaie with the yrckesomnes of mourning This singing because it was vsed in a tongue commonly known it had both a godlie vse deserued great praise And by the Canonical decree it appeereth that those houres which they call Canonicall were an appointment of certeine times wherin the wholl holie Scripture should be publikelie ouerrunne euerie yere as in the schooles there be certain houres appointed for interpreting of authors Such a distribution of houres was peraduenture not vnprofitable for that time in it self it is not a thing to be condemned But to appoint a special kinde of priests to chaunt out those Canonicall hours to sing them in a strange tongue which commonlie is not known to the Church or is not our countrie tongue that in some place in the night in the day time without any intermission new singers very often taking one an others course to make hereof a worship not to this ende that by patience and the comforte of the scripture we might haue hope as Paul saith but that by the merit of this worke a man might mitigate the wrath of God and purge the sins of men before God this is it that is contrary to the meaning of that Church which is in deede Catholike 1. Cor. 14. When ye come together according as euery one of you hath a psalm or hath
doctrine or hath a tongue or hath reuelation or hath interpretation let all things be done vnto edifying Hierom vpon the Epist to the Eph. Cap. 5. saith Singing and making melody to the Lord in your heartes Let yong men heare these things let them heare whose office it is to sing in the Church that we must sing to God not with the voice but with the heart and that the throate and the iawes are not to be greased with some sweete liquore as they vse to doe that play in Tragedies c. Now that which was spoken touching the vse of a tongue that is commonlie knowne it must be vnderstoode nor onlie of the singing of Psalmes but also of all the partes of Ecclesiasticall ministerie For as Sermons and praiers are to be made in a well knowne tongue to the Church so also must the Sacramentes be dispensed in a speach that is knowne For although it be lawfull at some time to vse a strange tongue by reason of the learned yet the consent of the Catholique Church doth require this that the necessarie ministeries of the Church be executed in our countrie speache 1. Cor. 14. I had rather in the Church to speake fiue words with my vnderstanding that I mayalso instruct others then ten thousand wordes in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many partes within one Citie and Diocesse there be people of diuers languages mingled together hauing vnder one faith diuers rites and customes we doe â—â—reictlie commaund that the Bishops of such Cities or Diocesses doe prouide fit men who according to the diuersitie of ceremonies and language may execute among them the diuine dueties and minister the Ecclesiasticall Sacraments instructing them both by the worde and by their example Therefore they are to be said to doe godly and Catholiquelie who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may vnderstand that which is said read or sung and the spirit may receiue fruit therby to comfort the minde to confirme the faith and to stirre vp loue OVT OF THE CONFESSION OF SVEVELAND Of the singing and praiers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not wincke at that offending of God which might be committed vnder a colour of his seruice then which nothing can offend him more greeuouslie our Ministers haue condemned the most of those things which were vsed in the singings and praiers of Ecclesiasticall men For it is too too manifest that these haue degenerated from the first appointment vse of the Fathers For no man which vnderstandeth the writings of the auncient Fathers is ignorant of this that it was a custome among them wisely to rehearse also to expound a few Psalmes with some Chapter of the scripture whereas now adaies many Psalmes are chaunted for the most parte without vnderstanding and of the reading of the Scripture there be onelie the beginnings of Chapters left vnto vs and innumerable things are taken vp one after an other which serue rather for superstition then for godlines Therefore our ministers did first of all detest this that many things which were contrarie to the Scriptures are mingled with holie praiers and songs as that those things are attributed to Saints which are proper to Christ alone namelie to free vs from sinne and other discommodities and not so much to obteine as to giue vs the fauour of God and all kinde of good things Secondlie because they are increased so infinitely that they cannot be sung or rehearsed with an attentiue minde Now it is nothing but a mocking of God whatsoeuer we doe in his seruice without vnderstanding Lastlie because that these things also were made meritorious works to be sold for no smal price that we may say nothing hereof that against the expresse commanndement of the holy ghost al things are there said and sung in that tongue which not onely the people doth not vnderstand but many times also not they themselues which do liue of those kinds of singing and praiers THE SIXTEENTH SECTION OF HOLIE DAIES FASTES AND THE CHOISE OF MEATES AND OF THE VISITATION OF THE SICKE AND THE CARE THAT is to be had for the dead THE LATTER CONFESSION OF HELVETIA Of Holiedaies Fastes and choise of meates CHAP. 24. ALthough religion be not tied vnto time yet can it not be planted and exercised without a due diuiding allotting out of time vnto it Euery Church therfore doth choose vnto it selfe a certaine time for publique praiers and for preaching of the Gospell and for the celebration of the Sacramentes and it is not lawfull for euerie one to ouerthrowe this apointment of the Church at his owne pleasure For except some due time leasure were alotted to the outward exercise of religion out of doubt men would be quite drawne from it by their own affaires In regard hereof we see that in the auncient Churches there were not onelie certaine set howers in the weeke appointed for meetinges but that also euen the Lordes daie euer since the Apostles time was consecrated to the religious exercises and vnto a holie rest which also is now verie well obserued of our Churches for the worshippe of God and increase of charitie Yet herein we giue no place vnto the Iewish obseruation of the daie or to anie superstitions For we doe not account one day to be holier then an other nor thinke that resting of it selfe is liked of God Besides we do celebrate and keepe the Lords daie and not the Saboth and that with a free obseruation Moreouer if the Churches doe religiouslie celebrate the memorie of the Lordes natiuitie curcumcision passion and resurrection and of his ascension into heauen and sending the holie ghost vpon his disciples according to christian libertie we doe verie well allow of it But as for festiual daies ordeined to men or the saintes departed we cannot alow of them For indeede such feastes must be referred to the first table of the lawe and be long peculiarlie vnto God To conclude these festiuall daies which are appointed to saints and abrogated of vs haue in them many grosse things vnprofitable and not to be tolerated In the meanetime we confesse that the remembrance of saintes in due time and place may be to good vse and profit commended vnto the people in sermons and the holie examples of holie men set before their eies to be imitated of all Now the more sharpelie that the Church of Christ doeth accuse surfeting drunkennes al kinde of Iustes andintemperancie so much the more earnestlie it doth commend vnto vs Christian fasting For fasting is nothing els but an abstaining and temperancie of the godlie and a watching and chastising of our flesh taken vp for the present necessitie whereby we are humbled before God and withdrawe from the flesh those thinges whereby it is cherished to the eâ—de it
maie the more willinglie and easilie obaie the spirit Wherefore they doe not fast at all that haue no regarde of those thinges but doe imagine that they faste if they stuffe their bellies on a daie and for a set or prescribed time doe abstaine from certaine meates thinking that by this verie worke wrought they shall please God and doe a good work Fasting is a helpe of the praiers of the saintes and of all vertues But the fastes wherein the Iewes fasted from meate and not from wickednes pleased God nothing at all as we maie see in the booke of the Prophetes Now fasting is either publike or priuate In olde time they celebrated publike fastes in troublesome times and in the affliction of the Church Wherin they abstained altogether from meate vnto the euening and bestowed all that time in holy praiers the worshippe of God and repentance These differed litle from mourninges and lamentations and of these there is often mention made in the Prophetes and especiallie in the second chapter of Ioell Such a fast should be kept at this daie when the Church is in distresse Priuate fastes are vsed of euerie one of vs according as euery one feleth the spirit weakned in him For so far forth he withdraweth that which might cherish and strengthen the flesh All fastes ought to proceed from a free willing spirit and such a one as is truly humbled not framed to win applause and liking of men much lesse to the end that a man might merit righteousnes by them But let euerie one fast to this ende that he maie depriue the flesh of that which would cherish it and that he maie the more zealouslie serue God The fast of Lent hath testimony of antiquity but none out of the Apostles writings and therfore ought not nor cannot be imposed on the faithfull It is certaine that in olde time there were diuers manners and vses of this fast whereupon Ireneus a most auncient writer saieth Some think that this fast should be obserued one daie onelie others two daies but others more and some fourtie daies Which varietie of keeping this fast began not now in our times but long before vs by those as I suppose which not simplie holding that which was deliuered them from the beginning fell shortly after into another custome either through negligence or ignorance Moreouer Socrates the writer of the historie saieth Because no auncient record is founde concerning this matter I thinke the Apostles left this to euerie mans owne iudgement that euery one might worke that which is good without feare or constraint Now as concerning the choise of meates we suppose that in fasting all that should be taken from the flesh whereby it is made more lustie and vntamed and wherin it doth most immoderately delight wherby the flesh is most of al pampered whether they be fish spices dainties or excellent wines Otherwise we knowe that all the creatures of God were for the vse and seruice of men All thinge which God made are good and are to be vsed in the feare of God and due moderation without putting any difference between them For the Apostle saieth To the pure all thinges are pure And also whatsoeuer is solde in the shambles eate ye and aske no question for conscience sake The same Apostle calleth the Doctrine of those which teach to abstaine from meates The doctrine of Deuils His reasons be these that God created meates to be receiued of the faithful such as know the truth with thankesgiuing because that whatsoeuer God hath created it is good and is not to be refused if it be receiued with giuing of thankes The same Apostle to the Colloss reprooueth those which by an ouer much abstinence wil get vnto themselues an opinion of holines Therefore we doe altogether mislike the Tatians and the Encratites and all the Disciples of Eustathius against whome the Councell of Gangrya was assembled Also out of the 25. Chapter towardes the ende Of Comforting and visiting the sicke SEing that men do neuer lie open to more greeuous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooueth the Pastours of the Churches to be neuer more vigilant and carefull for the safetie of the flock then in such diseases and infirmities Therefore let them visite the sicke betimes and let them be quicklie sent for of the sicke if the matter shal so require Let them comforte and confirme them in the true faith Finally let them strengthen them against the daungerous suggestions of satan In like manner let them praie with the sicke person at home in his house and if neede be let them make praiers for the sicke in the publike meeting And let them be carefull that they may haue a more happie passage out of this life As for popish visiting with the extreame vnction we haue said before that we do not like of it because it hath manie absurde things in it and such as be not approoued by the Canonicall scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirites THe scripture willeth that the bodies of the faithful as being temples of the holie ghost which we truelie beleeue shall rise againe at the last daie should be honestly without anie superstition committed to the earth besides that we should make honourable mention of them which haue godlilie died in the Lord performe al duties of loue to such as they leaue behinde them as their widowes and fatherles children Other care to be taken for the dead we teach none Therfore we do greatly mislike the Cynikes who neglected the bodies of the dead or did verie carelesselie and disdainfullie cast them into the earth neuer spake so much as a good word of the deade nor anie whit regarded those whome they left behinde them Againe we condemne those which are too much and preposterouslie officious towarde the deade whoe like Ethnikes doe greatlie lament and bewaile their dead we do not discommend that moderate mourning which the Apostle doth allow 1. Thess 4. but iudge it an vnnaturall thing to be touched with no sorrow do sacrifice for the dead mumble certein praiers not without their pennie for their paines thinking by these their dueties to deliuer these their friendes from torments wherein they being wrapped by death they suppose they maie be ridde out of them againe by such lamentable songs For we beleeue that the faithfull after the bodilie death do go directlie vnto Christ and therefore do not stand in neede of the helpe or praiers for the dead or any other such duty of them which are aliue In like manner we beleue that the vnbeleeuers be cast headlong directlie into hell from whence there is no returne opened to the wicked by any duties of those which liue But as concerning that which some teach concerning the fire of
Epistles especially in those to Timothie Titus And with the same Apostle we account the doctrine of such as forbid mariage or do openly dispraise or secretlie discredit it as not holie or cleane amongst the doctrines of Deuills And we do detest vncleane single life licentious lusts and fornications both open and close and the continencie of dissembling hypocrites when as they are of all men most incontineut All that be such God will iudge We doe not disalow riches and rich men if they be godly and vse their riches well but we reprooue the sect of the Apostoliques c. OVT OF THE FORMER CONFESSION OF HELVETIA Of holie wedlocke WE thinke that wedlocke beeing appointed of God for all men that be fit for it and are not called to some other thing is nothing repugnant to the holynes of any degree The which as the Church doth consecrate and establish with a solemne exhortation and praier so it is the duetie of the Magistrate to see that it be worthelie kept and mainteined and that it be not dissolued but vpon iuste cause Therefore we doe farre reiect this Monasticall single life and this wholl slothful kinde of life of superstitious men which is nothing else but an abhominable deuise as beeing as much repugnant to the Church as to the common wealth OVT OF THE CONFESSION OF BOHEMIA Hitherto perteineth first that which is set downe in the 19. Chap. of this confession in these wordes FOr this cause it is thought to be good and well standing with wisdome so farre vndoubtedlie as may be done by conscience that Priests to the end that they may so much the more diligentlie exercise them-selues in the studie of the holie Scriptures and may the more readilie and profitablie serue the Church of God be free and exempted from all affaires and burdens of ciuill conuersation seing that it behooueth them to fight valiantlie for the faith of the gospell of God and if it may be to be also free from wedlock to this end that they may be the more ready and free to do that which is for the increase and furtherance of the saluation of the people and that manie harmfull impediments may be turned from them which doe concurre with that kinde of life do often times withhold and hinder the due workes of the ministerie For which causes our ministers think that they are more readie prest and more fit for the Ecclesiasticall Ministerie which are vnmarried yet they meane such vnmarried persons as haue this peculiar gift giuen to them of God that they maie remaine such and so giue them-selues whollie to the Ministerie This thing is so obserued among vs as is meet yet is it neither taken for a sinne neither doth anie man disdaine at it if Priests vpon iust and lawfull causes be married For holy Paull teacheth how such ought to be chosen to this function yea the holie Ghost himselfe doth permit that Byshops and Elders should haue their lawfull and honest wiues and he doth in no case giue them libertie contrarie to order and the discipline of God to entertaine concubines or otherwise so to liue as that they maie thereby giue offence to others And concerning marriage it is thus written It is better to marie then to sinne so manie waies and to burne with so great dishonestie for which sinnes not onely the Priest but also euerie Christan without respect of persons both ought and shall worthelie by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlock COncerning the condition of single life virginitie and widowhead our Preachers do teach that euery man hath free libertie either to chuse it to himselfe or to refuse it for by waie of a law nothing is commaunded of God to men touching these things neither is this thing appointed of God neither is it on the other side forbidden for which cause no man ought to be enforced thereunto against his wil nor be driuen from it And as concerning the Church and certaine men chiefly the ministers of the church our men haue taught from the begâ—nning and do now teach first that the gift of chastitie by the peculiar goodnes of God and of the holie ghost both in times past was giuen at this day also is giuen to some for the singular vse and profit of the Church as Christ his speach doth euidentlie witnes Euerie man saith he doth not receiue these wordes that is that a man should keepe him-selfe single without a wife but they to whome it is giuen And holie Paull also doth both place and celebrate this amongst peculiar giftes and whereunto some are peculiarlie called And moreouer the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Bapist and of many ministers and weomen ministers of the Church do witnes this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remooue and seperate from hence that vnablenes which is in this kinde but of the spirit which is ielous who from his heart hath a care and pleasure in the glorie of God and in his owne and his neighbours saluation and also in the Ministerie of the Church and for this cause he doth of his owne accord absteine from wedlock Therefore the Lord saith Those which haue made them-selues Eunuches for the kingdome of heauen that is who be such as might be maried yet they do omit and absteine from it because of the affection of the inward heart and their loue toward God and his word and for the pleasure and ioy which they receiue thereof and through this gift of the spirit whose vertue and power doth ouercome the motions of nature they do preserue the purenes as well of the spirit as of the bodie howbeit this thing is not in them without labour and difficulty euen as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the vse of other pleasant things and also such as are profitable for this life as friendes riches and monie Thirdlie that single life is to be chosen and taken with a true intent and a godlie meaning that is not to this end or with this purpose that a man would by this meanes merit or get vnto himselfe or to another remission of sinnes and eternall life and so consequentlie saluation it selfe For ther is no continencie or chastitie nor anie humane action or other vertue which can merit the onelie innocencie and death of the onely begotten Sonne of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be receiued with this meaning as to think that some dignitie is added to the holie ministerie of the Church by reason of this gift or that the workes of those that be vnmaried in this ministerie are to be preferred in merit and dignitie before the works of
married men but as the Lord saith that it maie be receiued for the kingdome of heauen that is in such sort as he which for the gift spoken of before is fit to lead a single life As therefore by these things he may with lesse hindrance and more easily and readilie with great leasure and more commodiouslie imploy his labour to the saluation of the Church and holy assemblies euen so he may be a more conuenient minister then others of the same saluation which Christ hath purchased for him and whereof that he may be partaker by faith it is giuen him freelie of grace and wherein he doth keepe and vpholde him selfe seeing that it is certeine that by the state of marriage many lets manie cares and manie thinges whereby necessary quietnes is disturbed are cast in our way And this is it which Paul saith I would that you should be without such cares He that is vnmarried is careful for those things which pertein to the Lord how he may please the Lord. Also I think that this is good for the present necessitie Also to that which is seemlie to performe diligence by seruing the Lord without distraction And before we rehearsed the voice of the Lord who saith that there be some who for the kingdome of heauen do abstaine from marriage And holy Paull saith He that giueth not his virgine to be married doth the better For which cause it is taught that all they who of their owne accord do take and chuse vnto themselues this kinde of life ought carefully to haue regard hereunto that in such a life they may with a singular earnest endeauour exercise godlines and be holie as Paull commaundeth as well in body as in spirit and giue more light then others by the honestie of their actions by the laboures of such trades as beseeme a Christian profession by doing all that they can for the benefit of the Church and by yeelding their seruice to the sicke and to other needy members This gift and purpose of such which do thus in this matter consecrate themselues to God and such an exercise of their godlines is commended of our men and they do faithfully persuade men hereunto but they do persuade as we said and not compell the which thing Paull also doth who writeth thus Concerning Virgines I haue no commaundement of the â—â—rd but I deliuer my iudgement which haue receiued this mercie of the Lord that I maie be faithfull I thinke it good for a man to be such a one and he concludeth after this sort He is more happie in my iudgement if he remaine such a one that is vnmarried then if he marrie and I thinke that I haue the spirit of God In like sorte in comparison of others there be bountifull and peculiar promises and singular rewardes offered vnto those that keepe themselues single to wit that their worthie workes shall be recompensed with a great reward and that no man shall in vaine for sake anie thing as house father brother so also his wife c. as the Apostles did for the Lords cause Furthermore it is taught that they which haue receiued this gift of God and being throughly prooued and tried in this behalfe do of their own accord serue the Lord and the Church they are taught I saie together with other giftes to make great account of this gift and to keepe it diligentlie lest that by anie euill lustes or by anie allurements of occasions they do loose it Yet notwithstanding if anie good faithful and diligent man chaunce to be assaulted with such a tentation as to feare in himselfe the heat and wicked fact of luste then there is no snare laid for such a one neither is there anie daunger of entrapping his conscience but he that is in this case let him be put ouer to take counsell of the Elders and gouernours of the Church who haue the spirit of God that all may be done in the Church in order decentlie with honestie of the example and with the vsing of all due consideration Then verilie if vpon these thinges thus done he doth lawfullie chaunge his kinde of life he doth not sinne seeing that he obeyeth the counsell of the holie Ghost and the holie Church ought not for this cause to contemne him nor to make anie thing the lesse account of his ministerie Notwithstanding if for this cause he should be contemned which the Church can not do without sinne it were certeinly better for him by this meanes to preserue his soule although he should be one of the common sort of Christians onely then by persisting in his ministerie with sinne to loose and condemne it But although it seemeth to come neerer to the example of the Primitiue Church that worthie and honest maried men may be chosen to take the charge of soules in the Church theÌ„ to giue them leaue to change their kinde of life who before being vnmaried did labour diligently in the ministery of the Lord yet notwithstanding our men do not ground the worthines holines and vertue of the Ecclesiasticall ministerie no more then they doe of Christian saluation vpon either of these kindes to wit neither vpon the state of single life nor of wedlocke neither is there any other thing sought or looked for as it is before declared more then that onelie profit and opportunitie which falleth into a single life and is commended of the holie Ghost After these thinges they doe thus consequentlie teach touching wedlocke that such a condition of life though it haue many difficulties punishments and curses ioyned with it wherewith after the fall of man both mankinde and this order is opressed yet that it is in this wise holie and acceptable vnto God because that God himselfe did in the beginning ordaine it and afterward Christ our Lord did confeciate it and doth daily consecrate it in those that are his and that in such sort that their children also be holie and that moreouer God hath offered vnto it peculiarlie singular promises and blessings which are conteined in the Scriptures Thence therefore must al true Christians know that whosoeuer doe chuse this kinde of life so as it becommeth them and with an vpright purpose doe both giue them selues thereunto and be conuersant therein they doe not onelie not sinne but they doe and accomplish that which God would haue them to doe and that they lead such a kinde of life as God doth peculiarlie call some vnto and that they doe serue the selfe same Lord whome the vnmaried men doe serue THE FRENCH CONFESSION doth condemne Monasticall vowes and the forbidding of Mariage Artic. 24. which we haue inserted in the 16. Sect. OVT OF THE ENGLISH CONFESSION VVE saie that Matrimonie is holie and honorable in all sortes and states of persons as in the Patriarchs in the Prophets in the Apostles in the holy Martyrs in the Ministers of the Church and in Bishops and that it is an honest and lawfull thing as
for others that they might be satisfactions for other mens sinnes If anie man wil odiouslie exaggerate these thinges how many things might herehearse whereof the Monks themselues are now ashamed It is no light offence in the Church to propound vnto the people a certein worship deuised by men without the commaundement of God and to teach that such a worship doth iustifie men because that the righteousnes of faith in Christ which ought especiallie to be taught in the Church is obscured when as those maruelous religions of Angells feigning of pouerty and humilitie and of single life are cast before mens eies Moreouer the commaundements of God and the true worship of God are obscured when as men do heare that Monks alone are in that state of perfection because that Christian perfection is this to feare God sincerely and againe to conceiue great faith and to trust assuredlie that God is pacified toward vs for Christ his sake to ask and certainly to look for help from God in al our affaires according to our calling and outwardlie to do good workes dilligentlie and to tend vpon our vocation In these things doth true perfection and the true worship of God consist it doth not consist in singlenes of life in beggarie or in vile apparell The people also doth conceiue many pernitious opinions of those false commendations of the monasticall life They heare that single life is praised aboue measure therefore they liue in marriage with offence of conscience They heare that beggers onelie are perfect therefore they keepe their possessions buy and sell with offence of conscience They heare that the gospel giueth counsell not to reuenge therfore some that lead a priuat life are not afraid to reuenge themselues For they heare that it is a counsell not a commaundement Others do think that all Magistracie and ciuill offices are vnworthie a Christian man VVe read examples of men who forsaking wedlock and leauing the gouernment of the common wealth haue hid themselues in Monasteries That they called to flie out of the world and to seeke a kinde of life which is more acceptable to God neither did they see that God is to be serued in those commaundements which he himselfe hath deliuered not in the commaundements which are deuised by men That is a good and perfect kinde of life which hath the commaundement of God for it warrant It is necessarie to admonish men of these thinges And before these times Gerson did reprehend this errour of the perfection of Monkes and he witnesseth that in his time this was a new or strange voice that the Monasticall life is a state of perfection Thus many wicked opinions doe cleaue fast vnto vowes as that they merit remission of sinnes iustification that they are Christian perfection that they do keepe the counsells and commaundements that they haue works of supererogation All these thinges seing they be false and vaine do make vowes to be of no effect OVT OF THE CONFESSION OF SAXONIE Of Wedlocke THe trueth concerning Wedlocke did at all times remaine sincere in the Church onelie For the Church doth know that God doth moste seuerelie forbid wandring lustes amongst mankinde and that he would haue chastitie so to be vnderstoode and performed as he himselfe hath ordeined it that we also maie know that he is a pure and a chaste minde and maie discerne him from deuils whoe through the hatred they beare to God are delighted with the confusions of lusts doe driue forward this weake nature of man that it maie be horriblie defiled Wherefore both the Heathen did euerie where admitte ceratine foule examples and Heretikes at all times haue spreade abroad monstrous opinions touching wedlocke as Clemens Alexandrinus and Epiphanius doe declare And the Turkish manners and the lawe of the Pope concerning single life haue caused a great deformitie in this last olde age of the world But Paull doth affirme that it is a signe of euill Spirites to forbid marriage Wherefore we doe verie carefullie keepe the sincere doctrine of God touching marriage and by the mercie of God our ciuill Magistrates haue appointed and doe defende iudgements for Marriage matters in their gouernment and they doe seuerelie punish those wicked deeds which are contrarie to the lawe of God and know that by the commaundement of God they are inioyned to haue a care to defende chastitie and wedlocke And we retaine this true definition agreeing with the commaundements of God and the custome of the Apostolique Church Marriage is a lawfull and indissoluble coniunction onelie of one man and of one woman to be kept because of the commaundement of God whoe by this meane will haue mankinde associated chastitie to be vnderstoode and lustes not to wander God in the beginning did consecrate this order saying thus They shall be two in one flesh to wit one man and one onelie woman inseperablie ioyned together And againe this first lawe was established of Christ Math. 19. Now that this coupling together maie be lawfull we doe immutably obserue the differences of persons that we maie not make a mixture of those persons whoe by the lawe of God are not permitted to couple together Also we keepe the rules of the Canon lawe touching other neerer degrees as there be ordinances to be seene deliuered with graue and wise deliberation in our Consistories Moreouer we know it is the will of God that Marriage should not be for bidden to anie persons that be fit thereunto and which without Marriage could not liue without daunger of their conscience as it is written Gen. 2. Math. 19 1. Cor. 7. Therefore we giue leaue to Priestes and other persons to marie which had rather liue godlie in Marriage then in a single life to haue wounded consciences so that they may not inuocate God and liue holilie In affiances euen according to the auncient lawes we will haue the consent of the Parentes also seeing that Parentes are mooued with a probable reason Touching diuorcementes this rule is most firmelie held that they doe sin who either by adultery or by forsaking be the first cause of distraction and adulterers and adultresses and he and shee that doth fosake the other are condemned by the voice of them that preach in our Churches and of the Iudges in our Consistories and they be seuerelie punished of our Magistrates But the innocent person when as the matter beeing well knowne he is set free is not forbid to marrie that he maie inuocate God liue holilie For seing that the Lord doth expresselie set at libertie the innocent person Math. 19. when as the other partie is polluted with adulterie we must vnderstande a setting at libertie not in name onelie but in deede And Paull speaketh after the same manner in the case of forsaking This our custome doth also agree with the auncient Church The other lawes which we haue in our Consistories doe agree with the Canon lawe and we doe trulie propound vnto the people the
dead heaped vp with verie foule superstitions as with the adoring of Images with indulgences and other iugling tricks The studie of doctrine is either none at all or verie corrupt These onely causes are great inough why men which are not prophane ought to depart out of such societies because that the vows which wrap thē in a kinde of life wherein is the worship of Idolls are without doubt frustrate according to the first commaundement which is immooueable eternall and the rule of all other commaundements Thou shalt haue no strange Gods Exod. 20. They do bring a testimonie out of Paull 1. Tim. 5. Concerning widowes They haue lost their first faith But the answer is sure and cleare although Paul should speake of vowes yet would he in no case alow of such vowes as are ioyned with the worship of Idolls and with manie errors But there be also manie other lies in vowes They promise chastitie pouerty but how many of them be fit to lead a single life they themselues doe know And touching pouerty they know that the farre greater part doth there rather seeke kitchins well furnished then for pouertie and hunger Now we must also consider of this let eloquent men excuse and praise the Monasticall life as they list yet alwaies this opinion is confirmed in men that are not prophane by this example that such workes chosen by mans diuise are the worship of God that is such works whereby God doth count himselfe to be honoured This opinion is to be reproued and to be pulled out of the mindes of men and men are to be drawne back to the commaundements of God according to this saying Math. 15. In vaine doe they worship me with the commaundements of men Also walke not after the commaundements of your fathers but walke ye in my commaundements This is a true and notable reprehension of the Monasticall life Now if they do faigne hereunto merites and perfections the gospell of Christ touching the righteousnes of faith and true worship is the more obscured because it is a foule and horrible lie that monastical obseruations should merit remission of sins or be of so great value as is Baptisme as Thomas doth expressely saie Neither was antiquity ignorant of this reprehension There is a narration extant whether it be true or written onelie for doctrines sake yet doth it shew forth the iudgements of godlie men They write that when Antonie desired to know how much he had profited before God in those externall exercises there was shewed vnto him a coblers house at Alexandria being next dore to him He therefore going in speaketh to the goodman of the house questioneth with him concerning doctrine exercises of godlines The cobler answereth sincerely touching doctrine Afterward he saith that in the morning in a short praier he giueth thankes to God both for other benefits and that he sent his sonne then that he doth aske remission of his sinnes for the Sonnes sake and praie that God would preserue the Church and his familie also that he praieth to the Sonne tomake intercession for vs and that he doth rest in this faith and doth his domesticall affaires ioyfullie and prouide that his Children may be well taught And vsest thou no other streighter exercise saith Antonie why saith he doth he labour a litle trow you that prouideth how his familie shall be manteined and many thinges do often times happen which do surelie vex him that gouerneth a house beside other burthens which he hath common with the Citizens Doest thou not see how manie priuate and publique miseries there be in this life and to beare these well and in them to exercise faith patience doest thou not think it a warfare hard inough Antonie went his waie and vnderstood that he was admonished not to preferre his owne exercises before the dueties of this common life These and other like narrations are read which although th ey be so written for doctrines sake yet they do declare the iudgements of learned men Neither is it now needful to ad a longer discourse especiallie seeing that no man is ignorant how that in those places where Monkes be there is much wicked superstition in Monasteries and that the studies of doctrine are either none at all or verie corrupt To deliberate of the meanes how to amend these thinges we leaue it to them that are in authoritie OVT OF THE CONFESSION OF WIRTEMBERGE Of wedlocke CHAP. 21 VVE confesse that wedlock is a kinde of life instituted and approoued of God and that it is a mysterie that is as commonlie it vseth to be expounded a great Sacrament in Christ and his Church as Paull saith And because Christ doth euidentlie affirme that wedlock doth perteine to this present life and the administration of the things of this life doe consist of publique lawes being made vpon right and probable reason therfore we teach that it is lawful to marry in these degrees of consanguinity affinity which the politique lawes which are the ordinances of God do permit Also we teach that those which be young ought not to marie without the authoritie of their parentes and that the marriage which is contracted by a rash and vnlawfull consent of young parties without the authoritie of them in whose power they are is not to be counted as ratified For although there be certaine cases wherein it is lawfull to marrie without the consent of parentes yet it seemeth not good to make a generall rule thereof as though euery consent of young parties should ratifie the contract of mariage and as though priuie mariages were to be approoued For not onelie the commaundement of God doth require that children should honour their Parentes but also natural reason doth commaund that the consent of parentes should be requested in making a marriage hitherto also are children called by the politique lawes And there is a decree of Pope Euarastus extant the wordes whereof be these Marriage as we heaue hard of our Fathers haue found it deliuered vnto vs of the Apostles and their successours is not otherwise made lawfull but when a wife is sought for at their handes and affianced by the neerest Parentes whoe seeme to haue authoritie ouer the maide or woman and in whose custodie shee is Morouer we do not dout but that they which are in deed louers of honestie do thinke that it is not free for the laie men onlie as they call them but also for the ministers of the Church to marrie For the Epistle to the Hebrewes saith Marriage is honourable in all men and the bed that is vndefiled And Paull aloweth of Marriage in a Bishoppe and affirmeth that the forbidding of Marriage is a spirit of errours and a doctrine of Deuilles For though this saying of Paull is commonlie expounded of the Tatians and Eucratians whoe thought that Marriage doth nothing at all differ from whoredome yet notwithstanding seeing that marriage is forbidden in the popish decrees it is forbidden by
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
alreadie c. Vpon the Confession of Auspurge THe Gospell bewraieth our sinne These wordes â—eeme thus to be vnderstood that the Gospell should bewray all kinde of sinne yet not properly by it selfe For the proper difference between the law and the Gospell is to be held fast to wit that the Gospel doth properly reprooue the sinne of infidellity and by an accident all other sinnes also but the law doth properlie reprooue all sinnes whatsoeuer are committed against it Vpon the same And deserueth reward Touching the word of meriting or deseruing which this Confession vseth oft in this Section Looke before in the 8. Sect. the 7. obseruat vpon this same Confession and looke the 1. obseruat vpon the Confess of Wirtemb in this Section And againe after in the 16. Sect. the first obseruat on this Confess Vpon the same Liuing in mortall sinne Looke before in the 4. Sect. the 2. obseruat vpon the Confess of Saxony Nor the righteousnes of workes Looke before in the 4. Sect. the 1. obser vpon the Confession of Saxonie Vpon the same And like as the preaching of repentance is general so the promise of grace General that is offered to all sorts of men indefinitely as wel to one as to another without difference of country sexe place time or age But we can not conceiue how repentance and the promise of grace can be said to be preached vniuersallie to euerie nation much lesse to all men particularlie for as much as experience doth plainly prooue that to be vntrue Vpon the same Here needeth no disputation of predestination Euen as we doe abhorre curious disputations that is such as passe the boundes of Gods worde touching predestination of which sort we take these words to be meant as most dangerous matters for grieuous falls so we affirme that whatsoeuer the holy ghost doth teach touching this point in the holy Scriptures is warilie and wiselie to be propounded and beleeued in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both olde and new did and among the rest Master Luther himselfe in his booke de seruo arbitrio and els where Vpon the same That they be necessarie We take them to be necessarie because they doe necessarilie follow the true faith whereby we are iustified not that they concurre vnto the working of our iustification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not iustifie but onely in as much as it doth apprehend and laie hold on Christ our righteousnes Vpon the same Albeit that men by their owne strength be able to doe outward honest deedes c. Looke in the 4. Sect. the 3. obseruat vpon this Confess Vpon the same Moreouer nature by it selfe is weake Without Christ without regeneration the nature of man can doe nothing but sinne For God by his grace doth create the hability of thinking willing and doing well not helping the old man in that he wanteth but by little little abolishing it According to that saying When we were dead in sinnes c. Ephes 2. But touching the weaknes of our nature looke that which was said in the 1. obseruation vpon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after his fall Here also looke in the 4. Sect. the 1. obseru vpon the Confession of Bohemia and the 3. vpon the Confession of Auspurge Vpon the same Therefore although men by the natural strength Looke here againe the 1. obseruation vpon the Confession of Bohemia in the 4. Sect. also the 9. obser vpon the Confess of Auspurge in this same Sect. Vpon the Confession of Wirtemberge WE teach that good workes are necessarilie to be done and doe deserue c. That is obteine and that as it is â—ell added by and by after by the free mercie and goodnes of God Touching which point looke the 7. obser vpon the Confession of Auspurge in the 8. Section the 2. obser vpon the same Confess in this Sect. Also touching the necessitie of good workes looke the 7. obser vpon the same Confess in this selfe same Sect. IN THE 10. SECTION Vpon the latter Confession of Heluetia ANd no maruell if it erre How and in what respect the visible Church considered vniuersallie is said to erre it is afterward declared more fullie in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the breethren in Bohemia did themselues expound thus vnto vs in their letters to wit that they speake here of the notes of the visible Church which are all ioyntlie to be considered that looke where both the errors of Idolaters and heretikes and impietie of life do openlie ouerflow there it can not safelie be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onelie knowne to God be there hid therfore that there is a Church euen in Poperie as it were ouerwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery neuer was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith maie be loste we haue declared before in the fourth Sect. in the first obseruation of the Confession of Saxony and els where Vpon the same By Ecclesiastical punishment which is commonly called c. We take this to be so meant as that notwithstanding euerie Church hath hir liberty left vnto hir what way to exercise such discipline as is before said in the 1. obser vpon this same confess in the 8. Sect. As for this particular cursing to wit of this or that man if the word be taken for a 〈…〉 vnrepealable casting out from the Church of God 〈…〉 it to God alone and therefore we would not 〈…〉 in our Churches For the Church vseth onelie 〈…〉 as determineth nothing finallie following S. 〈…〉 22. Vpon the same 〈…〉 that is reprooue him admonish him 〈…〉 Vpon the Confession of Saxonie The sentence of excommunication c. Looke before in the 3. obser vpon the confess of Bohemia in this same section Vpon the Confession of Wirtemberge HAth authoritie to beare witnes of the holie scripture This authoritie and right you must vnderstand in this respect that the true Church of God discerning the Canonical bookes of the scripture from al others teacheth defendeth that nothing is to be added to or taken from the canon of the olde Hebrew or the new Scripture of the Christians Vpon the same Authoritie to iudge al doctrines and to interpret scripture To this we yeald with these cautions First that in
farre disagree from the Apostolike and Catholike doctrine who teach that man is made acceptable to God and accounted iust before god for those vertues and that when we come to stand before god in iudgement we must trust to the merittes of these vertues For man is made acceptable to god and counted iust before him for the onelie sonne of God our Lord Iesus Christ through faith and when we appeare before the iudgement seate of God we must not trust to the merit of anie of those vertues which we haue but onelie to the merit of our Lorde Iesus Christ whose merit is ours by faith And because that before the tribunall seat of God where the question is of true and eternal righteousnes and saluation there is no place at al for the merites of men but onelie for the mercie of god and the merites of our Lord Iesus Christ alone who is receiued of vs by faith therefore we think that the auncient Fathers our Elders said truelie that we are iustified before god by faith alone Rom. 3. All haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his bloode Galat. 3. The Scripture hath concluded al vnder sinne that the promise by the Faith of Iesus Christ should be giuen to them that beleeue And Cap. 5. We thorough the spirit waite for the hope of righteousnes through faith For in Christ Iesus neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Hilarie saieth It offendeth the Scribes that man should forgiue sinne for they beheldâ— nothing but man in Iesus Christ and that he should forgiue that which the law could not release For faith alone doth iustifie Ambrose saith They are iustified freelie because that workeing nothing nor requitting any thing by faith alone they are iustified by the gift of God And againe They are euidentlie blessed whose iniquities are forgiuen without any labour or work and whose sins are couered no helpe of repentance beeing required of them but onelie this that they beleeue Manie places might be alledged as well out of the writinges of the Prophettes and Apostles as out of the holie Fathers whereby it is prooued that not onelie in the beginning through the free mercie of god these vertues to wit Faith hope and loue are giuen vnto vs but also afterward throughout our wholl life and that in our extreame necessitie we are not able to stand before the seuere tribunal seat of god but in the confidence of the onelie free fauour of god shewed vnto vs in Christ the Sonne of god For this is that both which Paul teacheth and the Ecclesiasticall writers doe interpret That we are iustified before god by faith alone Of good workes CHAP. 7. WE saie that good workes commaunded of god are necessarilie to be done and that through the free mercie of god they do deserue certaine their own either corporal or spiritual rewardes But we must not think that in the iudgement of god where the question is concerning the purging of our sins the appeasing of the wrath of god and the merit of eternall saluation we should trust to those good works which we do For al the good works which we do are vnperfect neither caÌ„ they susteine the seuerity of the iudgement of god but al our confidence is to be placed in the onelie mercie of god for his Sonne our Lord Iesus 〈…〉 his sake Psalm 142. Enter not into iudgement with 〈…〉 no flesh liuing shall be iustified in thy sight Galat. 5. 〈…〉 luâ—â—eth against the Spirit and the spirit against the flesh and these are contrarie one to the other so that ye cannot doe those 〈…〉 â—e woulde Rom. 7. I know that in me that is in my flesh there dwelleth no good Don. 9. We doe not present our supplications before thee for our owne righteousnes but for thy great tender mercies Augustine saith Woe to the life of man be is neuer so â—ommâ—ndable if thou examine iâ— setting thy mercie aside And againe All my hope is in the death of my Lorde His death is my meriâ—te my refuge saluation life and my resurrection The mercie of the Lorde is my meriâ—te I am not without merit so long as the Lorde of mercies is not wanting And if the mercies of the Lorde he manie I abound in merittes Gregorie saith Therefore our righteous Aduocate shall defend vs in the daie of iudgement because we know and accuse our selues to be vniust Therefore let vs not trust to our teares nor to our actions but to the alledgeing of our Aduocate Bernard saith Our reioycing is this the testimonie of our conscience not such a testimonie as that proude Pharisie had his thought being seduced and seducing him giuing witnes of himselfe and his witnes was not true But then is the witnes true when the spirit beareth witnes with our spirit Now I beleeue that this testimonie consisteth in three thinges For first of all it is necessarie to beleeue that thou canst not haue remission of sinnes but through the fauour of God Secondlie that thou canst haue no good worke at all except the also giue it to thee Lastlie that thou canst not deserue eternall life by anie workes except that also be giuen thee freelie OVT OF THE CONFESSION OF SVEVELAND Of Iustification and of Faith CHAP. 3. OVr preachers doe somewhat differ from the late receiued opinions about those things which the people were commonly taught concerning the meane wherby wee are made partakers of the redemption wrought by Christ and touching the dueties of a christian man Those points which we haue followed we will indeauour to lay open moste plainely to your sacred Maiestie and also to declare verie faithfullie those places of Scripture by which we were forced hereunto First therefore seeing that we were taught of late yeares that workes were necessarily required to iustification our preachers haue taught that this wholl iustification is to be ascribed to the good pleasure of God and to the meritte of Christ and to be receiued by Faith alone To this they were mooued especiallie by these places of Scripture As manie as receiued him to them he gaue power to be the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. Verilie verilie I saie vnto you except a man be borne againe a new he cannot see the kingdome of God Ioh. 3. No man knoweth the Sonne but the Father neither knoweth anie man the Father but the Sonne and he to whome the Sonne will reueale him Mat. 11. Blessed arâ— thou Simon the sonne of Ionas for flesh and blood hath not reuealed this vnto thee but my Father which is in heauen Mat. 16. No man can come to me except my Father draw
flocke and also prouide things necessarie for it The Doctors doe instruct and teach the true faith and godlines Therefore the Church ministers that now are maie be called Bishops Elders Pastors and Doctors But in processe of times there where manie moe names of Ministers brought into the Church For some were created Patriarkes others Archbishoppes others suffragans other Metrapolitanes Archpriests Deacons Subdeacons Acolâ—thes Exorcists Queristers Porters I know not what a rable besides Cardinalls Prouosts and Priors Abbots greater and lesser gouerners higher and lower But touching all these we paâ—â—â— not a rush what they haue beene in time paste or what they are now It is sufficient for vs that forasmuch as concerneth Ministers we haue the doctrine of the Apostles We therefore knowing certeinelie that Monkes and the orders or sortes of them are neither instituted of Christ noâ— ofhis Apostles we teach that they are so farre from being profitable that they are pernicious and hurtfull vnto the Church of God For although in former times they were somewhat tollerable when they liued solytarilie getting their liuings with their owne handes were burdensome to none but did in all places obey their Pastors euen as laie men yet what kind of men they be now al the world seeth perceiueth They pretend I know not what vowes but they lead a life altogether disagreeing from their vowes so that the verie best of them may iustlie be numbred among those of whome the Apostle speaketh We heare saie that there be some among you which walke inordinatelie and worke not at all but are busie bodies c. Therefore we haue no such in our Churches and besides we teach that they should not be suffered to rout in the Churches of Christ Furthermore no man ought to vsurpe the honour of the Ecclesiastical ministerie that is to say greedily to pluck it to him by bribes or anie euill shiftes or of his own accord But let the ministers of the Church be called and chosen by a lawfull and ecclesiasticall election and vocation that is to saie let them be chosen religiouslie of the Church or of those which are appointed thereunto by the Church and that in due order without anie tumult seditions or contention But we must haue an eie to this that not euerie one that wil be elected but such men as are fitte haue sufficient learning especiallie in the Scriptures and godlie eloquence and wise simplicitie to conclude such men as be of good reporte for a moderation and honestie of life according to that Apostlike rule which Saint Paull giueth in the 1. to Timothie 3. cap. and 1. to Titus And those which are chosen let them be ordained of the Elders with publike praier and laying on of handes We do here therfore condemne all those which runne of their owne accord beeing neither chosen sent nor ordained We do also vtterly disalow vnfit ministers such as are not furnished with giftes requisite for a Pastor In the meane time we are not ignorant that the innocent simplicitie of certaine Pastours in the primitiue Church did sometimes more profit the Church then the manifolde exquisite and nice learning of other some that were ouer loftie and high minded And for this cause we also at this daie do not reiect the honest simplicitie of certaine men which yet is not destitute of all knowledge and learning The Apostles of Christ doe terme al those which beleeue in Christ Priests but not in regarde of their ministerie but because that all the faithfull being made Kings and Priests by Christ maie offer vp spirituall sacrifices vnto God The ministerie then and priesthood are thinges farre different one from the other For priesthood as we saide euen now is common to all christians so is not the ministerie And we haue not taken awaie the ministerie from the Church because wee haue thrust the popish priesthood out of the Church of Christ For surelie in the new couenant of Christ there is no longer anie such priesthood as was in the auncient Church of the Iewes which had an externall annointing holie garments and verie manie ceremonies which were figures and tipes of Christ who by his comming fulfilled and abolished them And he him-selfe remaineth the onelie priest for euer and we doe not communicate the name of Priest to anie of the ministers lest we should detract anie thing from Christ For the Lorde himselfe hath not appointed in the Church anie Priests of the new Testament who hauing receiued authoritie from the Suffragane maie offer vp the hoste euerie daie that is the verie flesh and the verie bloode of our sauiour for the quicke and the dead but ministers which maie teach administer the sacraments Paull declaring plainelie and shortlie what wee are to thinke of the ministers of the new Testament or of the Church of Christ and what we must attribute vnto them Let a man saith he thus account of vs as of the ministers of Christ and dispensers of the mysteries of God So that the Apostle his minde is that we shoulde esteeme of ministers as of ministers Now the Apostle calleth them as it were vnderrowers which shoulde onelie haue an eie vnto their master and chiefe gouernour and be as men that liue not to themselues nor according to their owne will but vnto others to wit their Masters at whose commaundement and beck they ought to be For the minister of the Church is commaunded whollie and in all parts of his duetie not to please himselfe but to execute that onelie which he hath receiued in commaundement from his Lorde And in this same place it is expresselie declared who is our Master euen Christ to whome the ministers are in subiection in all the functions of their ministerie And to the ende that he might the more fullie declare their ministerie he addeth further that the ministers of the Church are stewards and dispensers of the mysteries of God Now the mysteries of God Paull in manie places and especiallie in the 3. to the Ephes doth call the gospell of Christ And the Sacraments of Christ are also called mysteries of the auncient writers Therefore for this purpose are the ministers called namelie to preach the gospell of Christ vnto the faithfull and to administer the Sacraments We reade also in another place in the gospell of the faithfull and wise seruant that his Lorde set him ouer his familie to giue foode vnto it in due season Againe in an other place of the gospell a man goeth into a straunge countrie and leauing his house giueth vnto his seruants authoritie therein committeth to them his substance and appointeth euerie man his worke This is now a fitte place to speake somewhat also of the power and office of the ministers of the Church And concerning their power some haue entreated and disputed ouer busilie and would bring al things euen the verie greatest vnder their iurisdiction and that against the commaundement of God who