ordinary and lawfull discipline of the Church to be brought into the way againe and to be chastised but if he will not repent nor be healed then he ought first to be remooved from the executing of his charge and from the ministerie and afterward as an unprofitable servant as a member which causeth offence a dry branch and unsavoury salt to be cast out or banished from the fellowship of the Church and injoying of salvation of whom the Lord saith that this salt is henceforth good for nothing that which Matth. 5. Joh. 15. Matth. 5. 1 Tim. 5. Paul also teacheth when he saith Those that offend meaning those that are Elders reproove or chastise before all men that the rest also may stand in feare But the people ought so to behave themselves toward such Teachers either growne out of kinde or entangled with errors or toward other Elders also not repenting and excommunicated as the holy Scripture sheweth and first Christ saith Take ye heed of false Prophets which come to you in Matth. 7. sheeps cloathing but inwardly are ravening woolves ye shall know them by their fruits and Paul Now I beseech you brethren marke Rom. 16. those diligently which cause division and offences contrary to the doctrine which ye have learned and avoyd them for they that are such serve not our Lord Iesu Christ but their own bellies Of the Keyes of Christ CHAP. 14. THE fourteenth Chapter of Ecclesiasticall doctrine is of the Lords Keyes of which he saith to Peter I will give thee the Matth. 16. Keyes of the kingdome of heaven and these Keyes are the peculiar Function or Ministerie and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospell although they should doe this especially that is should shew forth that word of true comfort and the joyfull message of peace and new tidings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make knowne to wit to them his favour to these his wrath and that to all in generall or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their ministerie hold in their hand the Scepter of Christ his kingdome and use the same to the government of Christ his sheepe Therefore the condition and proper office of the Keyes is first first to open and loose that is in Christ to appease and still the conscience of the faithfull ones and of those that turne againe by repentance to make it knowne unto them that their sins be forgiven and to strengthen them in a sure hope of salvation and by this means to open the kingdome of heaven unto them to give them courage against all temptations and to stirre upstedfastnesse and cheerefulnesse in them And all these things are done by the faithfull Shepheards of souls in the Lords stead not doing this of themselves but upon Christ his commandement not by their own and proper vertue but by Christs and by the efficacie of his Word and Sacraments as those that are Stewards and Dispensers of the mysteries of God and Ministers onely In the administration of which things they may use some seemely and indifferent ceremonies that is which are no way necessary such as are * Looke the 6. observation 1 Cor. 4. 2 Cor. 3. 5. to lay on hands or to reach out the right hand or else they may omit them On the other side the office and proper worke of the Keyes of Christ is to shut and binde that is by the commandement of Christ and the authoritie of this office given by him to the Church which is his power and scepten to denounce against all stubborne impenitent unbeleeving and other such like sinners Gods horrible judgement and his intollerable wrath which no nature carrabide and his severe sentence and so by the word of Christ according to the qualitie of the offence to reproove sinne to sever them from the fellowship of Christ our Saviour and from the fruit and participation of the Sacraments and to cast them out of the Christian Church and in a word to shut the kingdome of heaven upon them and at the length to deliver them to Sathan This power of his Scepter and spirit hath the Lord granted and delivered to the holy Apostles and in them to all Ministers of Churches lawfully ordained that they might exercise in hisstead and he granted it to them by these words As the Father hath John 20. sent me so doe I send you also And by and by he addeth these words Receive ye the holy Ghost If ye forgive any men their sins they are forgiven them and if ye retaine any mans sins they are retained Moreover a manifest example of using the power of the Keyes is layed out in that sinner of Corinth and others whom St. Paul together with the Church of that place by the power and 1 Cor. 5. authoritie of our Lord Iesu Christ and of his spirit threw out from thence and delivered to Sathan and contrariwise after that God gave him grace to repent he absolved him from his sins he tooke him againe into the Church to the communion of Saints and Sacraments 2 Cor. 2. and so opened to him the kingdome of heaven againe By this we may understand that these Keyes or this Divine Function of the Lords is committed and granted to those that have charge of souls and * Looke the 7. observation to each severall Ecclesiasticall Societies whether they be small or great Of which thing the Lord saith to the Churches Verily I say unto you whatsoever things ye binde on earth Matth. 18. shall be bound in heaven And straight after For where two or three be gathered together in my name there am I in the middest of them Moreover this is likewise taught * Look the 8. Observation that every Christian so often as he needeth these Keyes of the Lord ought to require them particularly for himself of the Pastors of souls of that Church or fellowship of which himselfe is a part and to which he belongeth and that he use them with full confidence no otherwise then if he received them of Christ himselfe seeing that Christ hath delivered them unto the Pastours and that he by no meanes doubt that by the ministerie of these keyes through the vertue and power of Christ his sins are forgiven him and that he is freed from them according John 20. Luke 10. Matth. 10. John 13. to Christ his own saying whose sins you forgive c. And He that heareth you heareth me and he that receiveth you in the behalfe to wit of the Ecclesiasticall ministerie and
THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN The latter Confession of HELVETIA CHAP. 14. THe Gospel hath the doctrine of repentance joyned with it for so said the Lord in the Gospel In my name must repentance and remission of sinnes be preached Luke 24 among all nations By repentance we understand the change of the minde in a sinfull man stirred up by the preaching of the Gospel and by the holy spirit received by a true faith by which a sinfull man dothest soones acknowledge his naturall corruption and all his sinnes seeing them convinced by the word of God and is heartily grieved for them and doth not onely be waile and freely confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriously of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holily all the rest of his life And surely this is true repentance namely an unfeigned turning unto God and to all goodnesse and a serious returne from the devill and from all evill Now we doe expresly say that this repentance is the meere gift of God and not the worke of our owne strength For the Apostle doth will the faithfull Minister diligently to Instruct those which withstand the truth if that at any time the Lord will give them repentance that 2 Tim. 2. they may acknowledge the truth Also the sinnefull woman in the Gospel which washed Christs feet with her teares and Peter which bitterly wept and be wailed his deniall of his Master doe manifestly shew what minde the penitent man should have to wit very earnestly lamenting his sins committed Moreover the Prodigall sonne and the Publican in the Gospel that is compared with the Pharisie doth set forth unto us a most fit patteme of confessing our sinnes to God The Prodigall sonne said Father I have sinned against heaven and against thee I am not worthy to be called thy sonne make me as one of thy hiped servants The Publican also not daring to lift up his eyes to heaven but knocking his brest he cryed God be mercifull unto me a sinner And we doubt not but the Lord received them to mercy For Iohn the Apostle 1 Iohn 2. saith If we confesse our sinnes he is faithfull and iust to forgive us our sinnes and to purge us from all iniquitie If we say we have not sinned we make him a lyar and his word is not in us We beleeve that this sincere confession which is made to God alone either privately betweene God and the sinner or openly in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessary for the obteining of remission of sinnes that any man should confesse his sinnes unto the Priest whispering them into his cares that the Priest laying his hands on his head he might receive absolution because that we finde no commandement nor example thereof in the holy Scripture David protesteth and saith I made my fault knowne to thee Psal 32. and my unrighteousnesse did I not hide from thee I said I will confesse my wickednesse to the Lord against my selfe and thou hast forgiven the hainousnesse of my sinne Yea and the Lord teaching us to pray and also to confesse our sinnes said So shall you pray Our Father Matth. 6. which art in heaven forgive us our debts even as we forgive our debters It is requisite therefore that we should confesse our sins unto God and be reconciled with our neighbour if we have offended him And the Apostle James speaking generally of confession saith Confesse each of you your sinnes one to another If so Iames 5. be that any man being overwhelmed with the burthen of his sins and trouble some temptations will privately aske counsell instruction or comfort either of a Minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fully allow that generall and publike confession which is wont to be reheatsed in the Church and in holy meetings whereof we spake before being as it is agreeable with the Scripture As concerning the keies of the kingdome of heaven which the All these things which are spoken of the keies doe properly pertaine to the 10. Sect. Lord committed to his Apostles they prate many strange things and of these keies they make swords spears scepters and crowns and full power over mightie kingdomes yea and over mens souls and bodies But we judging uprightly according to the word of God doe say that all Ministers truely called have and exercise the keies or the use of them when as they preach the Gospel that is to say when they doe teach exhort reprove and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lord promise to the Apostles in the 16. Chapter of Matthew and delivered them in John 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commanded them To preach the Gospel in all the world and to forgive sinnes The Apostle in the Epistle to the Corinthians saith That the Lord gave to his Ministers the ministery of reconciliaiton 2 Cor. 5. And what this was he straight way maketh plaine and saith The word or doctrine of reconciliation And yet more plainly expounding his words he addeth that the Ministers of Christ Do as it were goe an embassage in Christ name as if God himselfe should by his Ministers exhort the people to be reconciled to God to wit by faithfull obedience They use the keies therefore when as they perswade to faith and repentance Thus doe they reconcile men to God thus they forgive sinnes thus doe they open the kingdomne of heaven and bring in the beleevers much differing herein from those of whom the Lord spake in the Gospel Wo be unto you Lawyers for ye have taken away the key of knowledge You have not entred in your selves and those that would have entered ye forbad Rightly therefore and effectually doe Ministers absolve when as they preach the Gospel of Christ and thereby remission of sinnes which is promised to every one that beleeveth even as every one is baptized and doe testifie of it that it doth particularly appertain to all Neither doe we imagine that this absolution is made any whit more effectuall for that which is mumbled into some priests care or upon some mans head particularly yet we judge that men must be taught diligently to seek remission of sinnes in the bloud of Christ and that every one is to be put in minde that forgivenesse of sinnes doth belong unto him But how diligent and carefull every penitent man ought to be in the endevour of a new life and in slaying the old man and raising up the new man the examples in the Gospel doe teach
sigh and are sorry because that errours are established Therefore chiefly by the voyce of the Doctrine we may and ought to judge which and where the true Church is which by the voyce of the true doctrine and then by the lawfull use of the Sacraments is distinguished from other nations And what is the voice of the true doctrine the writings of the Prophets and Apostles and the Creeds doe declare In these the doctrine is not doubtfull touching the foundation to wit touching the Articles of faith the essence and will of God the Sonne the Redeemer the Law the Promises the use 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 delivered of God Now what the Church is the Sonne of God sheweth saying My kingdome is not of this world Also As my Father sent me so doe I send you By the voice of the Ministers of the Gospell an eternall Church is gathered to God and by this voice God is effectuall and turneth many to himselfe This exceeding great benefit of God we ought to acknowledge and thankfully to extoll And although the Church be a companie that may be seene and heard yet it is to be distinguished from Politicall Empires or those that beare the sword Bishops have not authoritie by the Law of God to punish the disobedient neither doe they possesse the kingdomes of the world and yet in the Church there is an order according to that saying He ascended he giveth gifts to Men Apostles Prophets Evangelists Pastors and Teachers The Sonne of God is the high Priest anoynted of the eternall Father who that the Church might not utterly perish hath given unto it Ministers of the Gospell partly called immediatly by himselfe as the Prophets and Apostles partly chosen by the calling of men For he doth both allow of the choise of the Church and of his infinite goodnesse he is effectuall even when the Gospell doth sound by such as are chosen by voices or in the name of the Church Therefore we doe retaine in our Churches also the publique rite of Ordination whereby the ministerie of the Gospell is commended to those that are truely chosen whose manners and doctrine we doe first throughly examine And touching the worthinesse of the ministery we doe faithfully teach our Churches No greater thing can be spoken then that which the Sonne of God saith As my Father sent me so doe I send you He also declareth what commandements he giveth Preach ye the Gospell and he affirmeth that he will be effectuall by their voice as the Father sheweth himselfe to be effectuall by the Son Also we set before men the commandements of God He that heareth you heareth me and he that despiseth you despiseth me Also Obey them that have the oversight of you And yet these sayings doe not erect a kingdome without the Gospel but they command an obedience which is due to the voice of the Gospel And these things pertaine to the ministery To teach the Gospell to administer the Sacraments to give Absolution to them that aske it and doe not persevere in manifest offences to ordaine Ministers of the Gospell being rightly called and examined to exercise the judgements of the Church after a lawfull manner upon those * Looke the 1. Observat upon this confession which are guiltie of manifest crimes in manners or in doctrine and to pronounce the sentence of excommunication against them that are stubborne and againe to absolve and pardon them that do repent That these things may be done orderly there be also Consistories appointed in our Churches We said in the description of the Church that there be many in this visible Church which be not holy who notwithstanding in outward profession doe imbrace the true Doctrine We condemne the Donatists who feigned that their ministerie is not effectuall which are not holy Also we condemne that Anabaptisticall filth which feigned that to be the visible Church wherein all are holy And we confesse that we are so to thinke of the visible Church in this life as our Lord saith Matth. 12. The kingdome of God is like unto a draw net cast into the sea wherein fishes 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 this saying If any man teach another Gospell let him be accursed Out of the Confession of WIRTEMBERGE Of the chiefe Bishop THere be those that attribute this to the Bishop of Rome that he is the head of the Vniversall Church and that he hath power in earth not onely to ordaine civill kingdomes and to governe all Ecclesiasticall persons and matters but also to command the Angels in heaven to deliver souls out of Purgatorie and to blesse or deliver 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 and Apostles then he had a ministery of high authoritie in this earth to wit a ministery of remitting and retaining 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 lawfull calling doe preach the Gospell of Christ For the ministerie of remitting or retaining sins which otherwise is called the Key of the kingdome of heaven is not given to the free power of the person of men but it is so neerely annexed to the word of the Gospell that so many as doe preach the Gospell may truly be said to remit and to retaine sins to wit to remit their sins who by faith do receive the Gospell to retaine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to every creature He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned Hilarie De Trinit lib. 6. saith The Father revealed it to Peter that he should say thou art the Sonne of God Therefore upon this rocke of Confession is the Church builded this faith is the foundation of the Church whatsoever this faith shall loose or binde in earth shall be loosed or bound in heaven Chrysostome saith They which beare the keyes be the Priests to whom the word of teaching and interpreting the Scriptures is committed Now the key is the word of the knowledge of the Scriptures by which key the truth is opened to men Augustine De Doctr. Christ Lib. 1. Cap. 18. saith These keyes did he give to the Church that whatsoever it looseth in earth should be loosed in heaven to wit that whosoever would not beleeve that his sinnes are forgiven him in the Church they should not be forgiven to him but whosoever should beleeve and being corrected doth turne from his sins being placed in the lap of the Church should
that he will vouchsafe to rule preserve purge and increase his Church which he hath purchased and redeemed by the blood of his Sonne Amen The faithfull and subiects to the Emperours Maiestie Iohn Duke of Saxonie Elector George Marques of Brandembrough Ernest Duke of Luneborough Philip the Lantgrave of the Hesses Iohn Frederick Duke of Saxonie Francis Duke of Luneborough Wolfgang Prince of Anhalt The Senate and Magistrates of Nurnborough The Senate of Reutling Out of the Confession of SAXONY Artic. 23. Of the civill Magistrate BY the benefit of God this part also of doctrine of the authoritie of the Magistrate that beareth the sword and of the authoritie of Laws and Iudgements and of the whole civill state is godlily set forth and by great travell and many writings the manifold and great furies of the Anabaptists and other fantasticall men are refuted We teach therefore that in the whole doctrine of God delivered by the Apostles and Prophets and degrees of the civill state are avouched and that Magistrates Laws order in judgements and the lawfull societie of mankinde are not by chance sprung up among men And although there be many horrible confusions which grow from the Devill and the madnesse of men yet the lawfull government and societie of men is ordained of God and whatsoever order is yet left by the exceeding goodnesse of God it is preserved for the Church sake as it is said Rom. 13. and Psal 126. Except the Lord keepe the Citie in vaine he watcheth that keepeth it c. Therefore in themselves they are things good to beare the authoritie of a Magistrate to be a Iudge to be a Minister to execute judgements to make lawfull warres and to be a souldier in lawfull warres c. And a Christian man may use these things as he useth meat drinke medicines buying and selling Neither doth he sinne that is a Magistrate and dischargeth his vocation that exerciseth judgement that goeth to warre that punisheth lawfully those that are condemned c. And subiects owe unto the civill Magistrate obedience as Paul saith Romanes 13. Not onely because of wrath that is for feare of corporall punishment wherewith the rebellious are rewarded by the Magistrate but also for conscience sake that is rebellion is a sinne that offendeth God and withdraweth the conscience from God This heavenly doctrin we propound unto the Churches which establisheth lawfull authoritie and the whole civill state and we shew the difference of the Gospell and the civill government God would have all men to be ruled and kept in order by civill government even those that are not regenerate in this government the wisdome justice and goodnesse of God toward mankinde is most clearely to be seene His wisdome is declared by order which is in the discerning of vertues and vices and in the societie of mankinde under lawfull government and in contracts guided and disposed by marvellous wisdome Then the justice of God appeareth in civill government in that he will have open sinnes to be punished by the Magistrates and when they that are in authoritie doe not take punishment on offenders God himselfe miraculously draweth them unto punishment and proportionably doth lay upon grievous sins grievous punishment in this life as it is said Matth. 26. Whosoever taketh the sword shall perish with the sword and Heb. 3. Whoremongers and adulterers God will iudge In these punishments God will have to be seene the differences of vertues and vices and will have us learne that God is wise just true and chaste The goodnesse of God also toward mankinde is seene in that he preserveth the societie of men after this order And for that cause doth he maintaine it that from thence his Church may be gathered and he will have Common-wealthes to be places for the entertainment of his Church And the civill government is one thing which keepeth in order all men even those that are not regenerate and forgivenesse of sins and righteousnesse in the heart which is the beginning of life and of eternall salvation which by the voice of the Gospell is effected in the hearts of them that beleeve is another thing Both these benefits God hath bestowed upon mankinde and will have us to understand the difference of civill justice and light in our hearts Neither doth the Gospell condemne or overthrow Common-wealths or families And although it belong not to those that teach in the Church to give particular laws of politique government yet the word of God doth generally teach this of the power of the Magistrate First God would that the Magistrate without all doubt should sound forth the voice of the morall law among men touching discipline according to the ten commandements or the law naturall that is he would have by the voice of the Magistrate first soveraigne and immutable laws to be propounded forbidding the worship of Idols blasphemies perjuries unjust murders wandring lusts breach of of wedlock theft and fraud in bargains contracts and judgements The second dutie Let the Magistrate be an observer of these divine and immutable lawes which are witnesses of God and chiefe rules of manners by punishing all those that transgresse the same For the voyce of the law without punishment and execution is little availeable to bridle and restraine men Therefore it is said by Saint Paul Rom. 13. The Magistrate is a terrour to him that doth evill and giveth honour to them that doe well And well hath it beene said of old The Magistrate is a keeper of the Law that is of the first and second Table as concerning discipline and good order The third dutie of the civill Magistrate is to adde unto the law naturall some other lawes defining the circumstances of the naturall law and to keep and maintaine the same by punishing the transgressours but at no hand to suffer or defend lawes contrary to the law of God or nature as it is written Isa 10. Woe be to them that make wicked lawes For kingdomes are the ordinance of God wherein the wisedome and justice of God that is just lawes ought to rule even as the wise King and one that feared God Jehosaphat said 2 Chron. 19. Ye exercise not the iudgement of men but of God who is with you in iudgement Let the feare of God be with you and doe all things diligently For although many in kingdomes doe despise the glory of God yet notwithstanding this ought to be their especiall care to heare and imbrace the true doctrine of the Sonne of God and to cherish the Churches as the second Psalme speaketh And now ye Kings understand and be learned ye that iudge the earth And Psal 23. Ye Princes open your gates that is open your kingdomes to the Gospel and give entertainement to the Sonne of God And Isa 49. and Kings and Queenes shall be thy nurces that is let common wealths be nurces of the Church let them give entertainement to the Church and to godly studies Let Kings and Princes
THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches VVhich purely profess the holy doctrine of the Gospel in all the Kingdoms Nations and Provinces of EUROPE with the order of time when they were written and an exact Table of the principal Articles of Faith which in every Confession is debated Wherein the obscure and difficult places are explained and those things which may in shew seem to contradict each other are plainly and modestly reconciled and such points as yet hang in suspence are sincerely pointed at Freely submitted to all Reformed Churches as a means to knit and unite all the Churches of Christ in one bond of love for the avoiding of Heresies Discords and Schismes in these dangerous times 1 Pet. 3. 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear LONDON Printed for Austin Rice and are to be sold at his Shop at the Sign of the Three Hearts in St Pauls Church-yard near the West end 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia which professe the reformation of the Gospell AMbrose in a certaine place saith notably There ought to be no strife but conference among the servants of Christ. For seeing the dulnesse of mans understanding especially in heavenly matters is such that we cannot oft-times perceive matters otherwise very plain it can by no means be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to very great light And that especially seemeth profitable and needfull that some should be set on edge by others that those things which the Lord hath particularly bestowed upon severall members of the Church may redound to the common benefit of the whole body and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and Teacher of the Church may be heard and as he is the Prince of peace may so by his spirit joyne together our minds that if it be possible we may all thinke one and the same thing in the Lord. But to strive braule and fiercely and frowardly to contend as fensers doe is so farre from becoming men that are taught of God as that it is not seemely for modest or civill persons And if so be that in all yea even in the very least affairs of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surely holy things are holily and devoutly to be handled in the feare of God and love of our neighbour Who if he goe out of the way is by the spirit of meeknesse to be called backe again but if he take the right way he is more and more to be instructed therein to the end it may appeare that we are not driven by any motion of man but that in all things our mindes are ruled and governed by God Yet alas such is the spot and staine of our times that the evill custome of writing whatsoever and even of railing hath seised upon the wits and mindes not of meane men onely but even of those whom it most of all behooved to doe the cleane contrary The rable of Iesuits and such other like fellows whose very reward is the earnest of bondage and cursed speaking how shamelesly and outragiously they are carried against us and the truth and with what bitternesse they cast out against us such things as they have been taught in the schoole of shamelesnesse it may be sufficiently perceived of any man For they when they feele themselves pressed with most strong reasons and overcome with expresse places of Scripture they run to cavils and slanders as to the onely refuge of their errours They say we have revolted from the Catholique Church that we might follow the divers imaginations of men they cry aloud that we are heretiques schismatiques and sectaries and they oft-times in mockage call us Confessionists and moreover they lay in our dish that we neither agree with our selves nor with others who detest the Bishop of Rome but there are as many Religions among us as there are Confessions of Faith And that they may seeme to procure credit to themselves and to give a checke to the Germane Churches especially they bring forth both certaine other writings and especially that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those ancient Confessions of Faith which the Churches of the Gospell have even since the beginning given out But let them so thinke that the fault of heresie is not to be laid upon those whose faith altogether relieth on most sure grounds of Scripture that they are no schismatiques who intirely cleave to Gods Church such an one as the Prophets and Apostles doe describe unto us nor to be accounted sectaries who embrace the truth of God which is one and alwaies like itselfe What do they meane I pray you by the name of Confessionists so often repeated For if every man be commanded to make confession of his Faith so often as Gods glory and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Provinces if whole kingdomes have made profession of their Faith when they were falsely charged by the Popish sort that they had gone from the doctrine of the true beleeving Church but they wil say there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they say to our Ancestours who when they had the Apostles Creed yet for all that set out the Nicene Chalcedonian and many moe such like Creeds Those Creeds say you were generall Yea surely but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again The truth saith Hilarie was by the advise and opinions of Bishops many waies sought and a reason of that which was meant was rendered by severall confessions of faith set down in writing And a little after It ought to seeme no marvell right well-beloved brethren that mens faiths began to be declared so thick the outrage of heretiques layeth this necessitie upon us Thus much said Hilarie What that Athanasius Augustine and many other ancients set forth their Creeds also that the puritie of Christian faith might more and more shine forth Therefore if Kingdoms Cities and and whole Provinces have privately made confession of their faith this was the cause thereof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed Religion might be
holden But if it once come to passe and the Lord grant that the Churches may at length injoy so great a benefit then there may be one onely confession of faith extant conceived in the same words if the state of the Churches shall seeme to require it Let them therefore leave of in mockage to terme us Confessionists unlesse perhaps they looke for this answer at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the truth For even as moe small 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 truth of the Gospell and renounce popish errours shew themselves more unjust towards us then was meet they should we are compelled to finde want of Christian charitie in them This one thing in deed was remaining that after so many dangers losses banishments down-fals woes without number griefs and torments we should also be evill intreated by those of whom some comfort was rather to be looked for But that ancient enemie of the Church is farre deceived by whose subtilties this evill is also wrought for us while he hopeth that we may by his crafts be overwhelmed But bearing our selves bold on that love which the mercifull God through Iesus Christ our Lord beareth unto us and who hath planted a love and feare of him in our mindes we leap for joy in these very things and boast with the Apostle that it will never be the same grace of God alwaies preventing us that tribulation anguish hunger nakednesse the sword false accusation or cursed speaking shall withdraw us from the truth once knowne and undertaken For we know that saying of Chrysostome to be true It is not evill to suffer but to doe evill Neither are we any whit disgraced hereby but they whom I know not what distemperature whetteth against us having deserved nothing and to repay them like for like quitting rayling with rayling far be it from us whom God vouchsafeth this honour that being fashioned like to the image his Son we might through good report and evill report walke on upholden with the stay of a good conscience yea we have resolved with our selves not only to abide the open wrongs of our enemies but even the disdaine of our brethren although never so unjust And what we furthermore thinke of the doctrine of our Lord Iesus Christ the confession of our faith set forth many yeers agoe hath made it known to the whole world and we have God and Angels together with men witnesses of that sincere endeavour by which we laboured and doe as yet to the uttermost of our power labour to set up againe and maintaine the pure worship of God among us on t of Gods word And even as we shewed our selves to be ready at all times to render a reason of the hope that is in us so we thought it a matter worth the pains to make all men privie to that bond which one our part is very straight with the holy and truly Catholike Church of God with every Saint and sound member thereof that so farre as we can we might deliver partly our selves partly the Churches joyned with us from those most grievous crimes by which some mens speeches and books are laid to our charge And when we bethought our selves by what means it might best be done this especially for the present time seemed a meet way unto us which would give offence to no man and might satisfie all that would yeeld unto reason namely to publish this Harmonie of confessions whereby it might sufficiently be understood how falsely we are charged as though we that have rejected popish errors agreed not at all among our selves For to begin with those stout maintainers of the Romish tyrannie who will yet seeme to be defenders of the truth this conference of confessions will plucke every visard from their faces when as it shall plainly appear that all the opinions in these confessions of faith were in other sundry words so laid down that yet the same truth alwaies abideth and there is none at all or very little difference in the things themselves And how narrow must they needs perceive the bounds of that their Catholike Church to be when it shall be openly known that so many kingdomes provinces cities peoples and nations professing the truth of the Gospel doe with common consent renounce the abuses and orders of the Romish Church As for those whom without any desert it pleaseth to count us among the Arrians and Turks they shall see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse us of sedition shall perceive how reverently we thinke of the dignitie of Kings and the Magistrates authoritie and they to conclude that not being content with those publike confessions of the Churches of Germanie may by laying against us that forme of new agreement seeme worthily more and more to sever themselves from us and who have alreadie very pithily been refuted by most learned writings they also shall if true agreement be earnestly sought be satisfied with this Harmony For that we may freely say as it is indeed that long ranck of names sealed and written at that booke is such that it seemeth rather to stand idly in the field then to fight manfully And if it had pleased us to follow this pollicie wee might have set downe the names not of seven or eight thousand meane men most famous Princes and some other excepted of whom it may worthily be doubted whether there ever were any such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namely being bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of most gracious Kings most renowned Princes of noble nations and peoples of most mighty common-wealths and Cities of which a great part hath not been used to dispute in corners or to trifle but hath knowne these many yeeres how even unto blood to suffer many and grievous things for Gods truth sake But we know that the truth hath not it warrant from men nor by men it is simple it will be simply published and taught Therefore we are purposed for this time not to deale by any long disputation with any man but barely to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherly love to keepe peace with all men and so farre as it ought to be done to judge well of all men yea and to intreat those who think somewhat too hardly of us that if we disagree from the Confession of no Church that doth truely beleeve they would themselves also beginne to be of the same minde with us and
workes are not without their effect but have their rewards Such a promise is this Give and it shall be given unto you And when Paul saith 1 Cor. 11. If we would iudge our selves we should not be iudged he speaketh of whole repentance not of those most vaine shadowes which they reason to prevaile although a man fall againe into mortall sinne And in this matter they have devised new jugling tricks They confesse that these satisfactions are not recompences but they say that we must admit such satisfactions as chastisements as Paul doth punish the Corinthian 1 Cor. 5. That chastisement was excommunication and we confesse that they which are guiltie of manifest hainous deedes are by a lawfull judgement and order to be excommunicated neither is just excommunication a vaine lightning Yet notwithstanding the power of the Church doth not punish by corporall force as by prison or by hunger but it doth onely * Looke the 7. Obsâ—rvat pronounce this sentence The prison and common punishments doe pertaine to civill governours But such is the frowardnesse of certain men that although they see themselves convinced by the evidence of truth yet they seeke to dally by sophistrie lest if they should give place they should be thought to have betrayed their fellowes God which seeth the heart knoweth that with a simple indevour we have sought out the truth Out of the Confession of WIRTEMBERGH Of Repentance CHAP. 12. SEeing that we must alwaies acknowledge our sinnes and beleeve that they be forgiven for Christ his sake we thinke it also meete that men should alwaies repent in this life But divers men expound repentance diversly commonly they make three parts of repentance Contrition Confession and Satisfaction We will severally and briefly runne over these parts that we may declare what we may thinke to be in deed Catholike and Apostolike in this doctrine of Repentance Of Contrition CHAP. 13. VVE call Contrition a feeling of the wrath of God or a sorrow and great feare of the mind raised by the knowledge of the greatness of our sinnes and the weightinesse of the wrath of God And we thinke that such a Contrition as the law of God doth use to stirre up in man is necessarily required in true repentance but to teach that it doth deserve remission of sinnes or that it is a purging of our sinnes before God we thinke in contrary to the Apostolike doctrine God truely doth not despise a contrite and an humble heart as the Psalme saith but therefore he doth not despise it because the Sonne of God our Lord Iesus Christ tooke upon him a contrite and humble heart by whose onely contrition and humiliation our sins are purged before God and his wrath is pacified Now we are made partakers of this pacification when with a contrite and humble heart we beleeve that Iesus Christ alone is our reconciler with the heavenly Father Isa 53. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and by his stripes we are healed 1 Iohn 2. He is the propitiation for our sinnes Act. 10. To him give all the Prophets witnesse that through his name all that beleeve in him shall have remission of their sinnes Also the examples of Cain Esau Saul Judas Iscarioth and such like doe witnesse that Contrition is not a merit of remission of sinnes For these men although they had so great contrition that it seemed to them a thing more tolerable to dispatch their life either by strangling or by thrusting themselves in with swords rather then to suffer those horrible griefes yet could they not obtain remission of their sinnes The Glosse saith If we looke narrowly to the matter remission of sinnes is to be attributed to the grace of God not to contrition Wherefore we confesse that to shew forth true repentance Contrition is necessarie yet not to this end that it should be any merit or purging of our sinnes before God but that man acknowledging the greatnesse of his sinnes should be stirred up to seeke remission of sinnes and salvation in the onely free clemencie and mercy of God and that onely for Iesus Christ our Lord his sake by faith Of Confession CHAP. 14. THey call Confession a reckoning up of sinnes before a Priest Therefore such confession as hath hitherto beene used as it was not commanded of God so it is manifest that the ancient Church did not exact it with such severitie as if it had beene necessary to obtaine eternall salvation And it is not to be doubted but that we ought to acknowledge our selves before God to be sinners and to confesse our sinnes to God yea the ancient Ecclesiasticall writers doe grant that it is free for any one to reckon up his sinnes before man unlesse in some matter man be offended and the truth by lawfull and divine calling is to be declared Chrysostome saith I will thee not to bewraie thy selfe openly nor to accuse Chrysost in cap. 12. ad Heb. in hom 31. In Psal Miserere August lib. 10. Confess cap. 3. thy selfe before others but I counsell thee to obey the Prophet saying Open thy way unto the Lord. And againe If thou art ashamed to shew thy sins to any man then utter them every day in thine heart I say not goe confesse thâ— sinnes to thy fellow servant that may upbraide thee with them but confesse them unto God that is able to cure them Now although these words of Chrysostome use to be expounded of those sins which were before confessed to a Priest yet is this exposition a manifest wresting of the meaning of Chrysostome and the Eecclesiasticall history doth evidently witnesse that this custome of confessing unto a Priest was abrogated in the Church of Constantinople Augustine saith What have I to doe with men that they should heare my confessions as if they were able Ambr. super Luc. de poeniten Dist 1. Cap. Petrus to heale all my griefes They are very curious to know an other mans life and very slow in amending of their owne Ambrose saith Peter sorrowed and wept because he erred as man I doe not finde what he said I know that he wept I reade of his teares I doe not reade of his satisfaction And although * Looke the first observat upon this confession we thinke that it is not necessary to salvation to reckon up sinnes before a Priest and that it is not any merit of of remission of sinnes yet we endevour that a generall confession of sinnes so farre as may be and is lawfull may be retained in our Churches and that for two causes One is that by this private conference the ignorant may be admonished and instructed in necessarie matters the other that by this occasion the Gospel of Christ touching remission of sinnes may be heard privately the which Gospel is the true Key of the Kingdome of heaven and absolution from sinne and that by the hearing of the Gospel
these little ones to drinke a cup of cold water onely in the name of a disciple he shall not loose his reward Luk. 6. Give and it shall be given to you Exod 20. Honour thy father and thy mother that thou maiest live long upon earth Isa 33. Bread shall be given him and his waters shall be sure they shall see the King in his glorie that is for obedience and good works God doth give quiet Common-weales an honest and meeke government c. Isa 58. Breake thy bread to the hungry 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 have it to be an honest congregation he giveth thereunto many places of entertainment he giveth nests to godly poore families for the bringing up of their children and for the spreading abroad of doctrine to conclude he will preserve the societie of mankinde housholds and common weales and that to this end that a Church may be gathered Therefore he giveth sometime a government not troublesome peace a fruitfull land and other good things for the prayers of holy men for their diligence and for common necessities sake as for Joseph Naaman and Daniel those kingdomes wherein they lived flourished the more And Jerem. 19. The Banished in Babylon are commanded to pray for the peace and wholsome government of that place where they were intertained So also oftentimes punishments are heaped up for the sins of the Church as is to be seene in the punishment of the tribe of Beniamin David and others Now God will have us to understand that these benefits are necessary for the body and to know that they be given of God in asking of them he will have our faith to be exercised as we shall declare more at large in a fit place At this time we have therefore added these few things that in this confession there might be also a Testimonie in our Churches that this true and necessarie doctrine touching good works is faithfully laid open Out of the Confession of WIRTEMBERGE Of Iustification CHAP. 5. VVE beleeve and confesse that to doe and practice such righteousnesse as is acceptable to God these vertues be necessary Faith hope and love and that man cannot of himselfe conceive these vertues but doth receive them of the favour and grace of God and that faith doth worke by love But we thinke that their judgement doth farre disagree from the Apostolike and Catholike doctrine who teach that man is made acceptable to God and accounted just before God for those vertues and that when we come to stand before God in judgement we must trust to the merits of these vertues For man is made acceptable to God and counted just before him for the onely Son of God our Lord Iesus Christ through faith and when we appeare before the judgement seat of God we must not trust to the merit of any of those vertues which we have but onely to the merit of our Lord Iesus Christ whose merit is ours by faith And because that before the tribunall seat of God where the question is of true and eternall righteousnesse and salvation there is no place at all for the merits of men but onely for the mercie of God and the merits of our Lord Iesus Christ alone who is received of us by faith therefore we thinke that the ancient Fathers our Elders said truly that we are justified before God by faith alone Rom. 3. All have sinned and are deprived of the glory of God and are iustified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood Galat. 3. The Scripture hath concluded all under sinne that the promise by the Faith of Iesus Christ should be given to them that beleeve And Chap. 5. We through the spirit waite for the hope of righteousnesse through faith For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Hilarie saith It offendeth the Scribes that man should forgive sinne for they behold nothing but man in Iesus Christ and that he should forgive that which the law could not release For faith alone doth iustifie Ambrose saith They are iustified freely because that working nothing nor requiting any thing by faith alone they are iustified by the gift of God And againe They are evidently blessed whose iniquities are forgiven without any labour or worke and whose sins are covered no helpe of repentance being required of them but onely this that they beleeve Many places might be alleadged as well out of the writings of the Prophets and Apostles as out of the holy Fathers whereby it is prooved that not onely in the beginning through the free mercie of God these vertues to wit Faith hope and love are given unto us but also afterward throughout our whole life and that in our extreame necessitie we are not able to stand before the severe tribunall seat of God but in the confidence of the onely free favour of God shewed unto us in Christ the Son of God For this is that both which Paul teacheth and the Ecclesiasticall writers doe interpret That we are justified before God by faith alone Of good works CHAP. 7. VVE say that good works commanded of God are necessarily to be done and that through the free mercie of God * Looke the 1. observation upon this confession they doe deserve certaine their own either corporall or spirituall rewards But we must not thinke that in the judgement of God where the question is concerning the purging of our sins the appeasing of the wrath of God and the merit of eternall salvation we should trust to those good works which we doe For all the good works which we doe are unperfect neither can they sustaine the severitie of the judgement of God but all our confidence is to be placed in the onely mercie of God for his Son our Lord Iesus Christ his sake Psal 142. Enter not into iudgement with thy servant for no flesh living shall be iustified in thy sight Gal. 5. The flesh lusteth against the Spirit and the spirit against the flesh and these are contrary one to the other so that ye cannot doe those things that ye would Rom. 7. I know that in me that is in my flesh there dwelleth no good Dan. 9. We doe not present our supplications before thee for our own righteousnesse but for thy great tender mercies Augustine saith Woe to the life of man be it never so commendable August confess lib. 9. cap. 13. In Monuali cap. 22. if thou examine it setting thy mercie aside And againe All my hope is in the death of my Lord. His death is my merit my refuge salvation life and my resurrection The mercie of the
cleane contrary to the meaning of Christ our Lord and of the holy Scripture whereof the Apostle speaketh after this sort The time will come when 2 Tim 4. 2 Pet. 3. they will not suffer any longer the holy doctrine but having their cares itching shall after their own lusts get them an heap of teachers and shall turne their eares from the truth and shall be given unto fables The other evill or offence that we are to consider in Antichrist is a corrupt and naughtie life giving unto others a very ill example and is full of horrible sinnes hurtfull filthinesse and all kinde of vices which in the Antichristian church are openly practized and that freely without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall 2 Tim 3. come perilous times For men shall be lovers of their owne selves covetous boasters proud cursed speakers disobedient to parents unthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not lovers or desirous of that which is good traiterous headie high minded lovers of pleasure more then of God having a shew of godlinesse but have denied the power thereof turne away therefore from such Of which time also Christ forespake in these words And then many shall be offended Matth. â—4 at these examples and shall betray one another and hate one another And many false Prophets shall arise and deceive many And because iniquitie shall increase many waies the love of many shall be cold But he that indureth to the end he shall be saved These words are to be understood of them which doe continue in the doctrine of Christ enduring all adversities where with they are assaied And in another place Christ crieth out Woe to the world because Mat. 18. Matth. 11. of offences And Blessed is he that shall not be offended in me Out of the FRENCH Confession THerefore we beleeve that it is not lawfull for any man to Artic 26. withdraw himselfe from the congregations and to rest in himselfe but rather that all men are to defend and to preserve the unitie of the church submitting themselves to the common instruction and to the yoake of Christ wheresoever God doth appoint that true Ecclesiasticall discipline although the Decrees of Magistrates doe gain-say it from which Order whosoever doe separate themselves they doe resist the ordinance of God We beleeve that very carefully and wisely the true Church Artic. 27. the name whereof too many do abuse is to be discerned Therefore we affirme out of the word of God that the Church is a company of the faithfull which agree together in following the word of God and in imbracing pure Religion wherein also they doe daily profit growing and confirming themselves mutually in the feare of God as they which have need daily to goe forward and to profit and who although they profit never so much must notwithstanding of necessitie daily flie to the remission of sinnes Yet we doe not deny but that many Hypocrites and Reprobates are mingled with the faithfull but their guilefull dealing is not able to take a way the name of the Church Therefore seeing we beleeve this to be so we withall boldly Artic. 28. affirme that where the word of God is not received and where there is no profession of that obedience which is due thereunto nor any use of Sacraments there if we will speake properly we cannot judge any Church to be Therefore we condemne the Papisticall assemblies because that the pure truth 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 whom all Superstitions and Idolatries are in full force And therefore we thinke that all they who joyne themselves to such actions and communicate there with doe separate themselves from the body of Christ Yet notwithstanding because that in Papacle there be some small tokens of a Church and the substance especially of Baptisme hath remained the efficacie whereof doth not depend upon him by whom it is ministred we confesse that they which are there baptized need 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 himselfe Out of the ENGLISH Confession VVE beleeve that there is one Church of God and that the same is not shut up as in times past among the Iews into Artic. 4. some one corner or kingdome but that it is Catholike and universall and dispersed throughout the whole world So that there is now no nation which may truely complaine that they be shut forth and may not be one of the Church and people of God and that this Church is the Kingdome the Body and the Spouse of Christ that Christ alone is the Prince of this Kingdome that Christ alone is the Head of this Body and that Christ alone is the Bridegroome of this Spouse Out of the Confession of BELGIA VVE beleeve and confesse that there is one Catholike or Vniversall Artic. 27. Church which is the true Congregation or companie of all faithfull Christians which doe looke for their whole salvation from Christ alone in as much as they be washed in his blood and sanctified and sealed by his spirit Furthermore as this Church hath been from the beginning of the world so it shall continue unto the end thereof The which appeareth by this that Christ is our eternall King who can never be without subjects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be very little and as it were utterly extinguished to the sight of man even as in the perilous time of Achab God is said to have reserved to himselfe seven thousand men which bowed not their knees to Baal To conclude this holy Church is not situated or limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread over the face of the whole earth though in minde and will by one and the same spirit through the power of faith it be wholly joyned and united together We beleeve that seeing this holy Companie and Congregation Artic. 28. consisteth of those that are to be saved and out of it there is no salvation therefore no man of how great dignitie and preheminence soever ought to separate and sunder himselfe from it that being contented with his own solitary estate he should live apart by himselfe But on the contrary side that all and every one are bound to associate themselves to this companie carefully to preserve the unitie of the Church to submit himselfe both to the doctrine and discipline of the same finally to put his necke willingly under the yoake of Christ as common members of the same body to seeke the edification of their
brethren according to the measure of gifts which God hath bestowed upon every one Moreover to the end that these things may the better be observed it is the part and dutie of every faithfull man to separate himselfe according to Gods word from all those which are without the Church and to couple himselfe unto this company of the faithfull wheresoever God hath placed it yea though contrary Edicts of Princes and Magistrates doe forbid them upon paine of corporall death presently to ensue upon all those which doe the same Whosoever therefore doe either depart from the true Church or refuse to joyn themselves unto it do openly resist the commandement of God We beleeve that with great diligence and wisdome it ought to be searched and examined by the word of God what the true Artic. 29. Church is seeing that all the Sects that at this day have sprung up in the world doe usurpe and falsely pretend the name and title of the Church Yet here we doe not speake of the company of hypocrites which together with the good are mingled in the Church though properly they doe not pertaine to the Church wherein they are onely present with their bodies but onely of the manner how to distinguish the Body and Congregation of the true Church from all other Sects which doe falsely boast that they be the members of the Church Wherefore the true Church may be discerned from the false by these notes First if the pure preaching of the Gospell doe flourish in it if it have the lawfull administration of the Sacraments according to Christ his institution if it doe use the right Ecclesiasticall discipline for the restraining of vice Finally to knit up all in one word if it doe square all things to the rule of Gods word refusing whatsoever is contrary to it acknowledging Christ to be the onely head of the same By these notes I say it is certaine that the true Church may be discerned From the which it is not lawfull for any man to be severed Now who be the true members of this true Church it may be gathered by these marks and tokens which be common to all Christians such is faith by the vertue whereof having once apprehended Christ the onely Saviour they doe flie sinne and follow righteousnesse loving the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effects thereof not as if no infirmitie at all remained still within them but because they doe fight all their life long against the flesh by the power of the spirit having often recourse unto the blood death passion and obedience of our Lord Christ as unto a most safe refuge in whom 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 unto her selfe to her owne decrees and traditions then to the word of God and will not suffer her selfe to be subject to the yoake of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her own will and pleasure doth one while adde unto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoever doe goe about to lead a holy life according to the prescript rule of Gods Word whosoever doth rebuke and reproove her faults as her covetousnesse and idolatry those she doth persecute with a deadly hatred By these marks therefore it is easie to discerne and distinguish both these Churches the one from the other Out of the Confession of AUSPURGE ALso they teach that there is one holy Church that shall continue alwaies Now to speake properly the Church of Christ is a congregation of the members of Christ that is of the Saints which doe truely beleeve and rightly obey Christ though in this life there be many wicked ones and hypocrites mingled with this companie and shall be to the day of judgement Now the Church properly so called hath her notes and marks to wit the pure and sound Doctrine of the Gospel and the right use of the Sacraments And for the true unitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike every where according as Saint Paul teacheth There is one Lord one Faith one Baptisme one God and Father of all These things are thus set down in another Edition ALso they teach that there is one holy Church which is to continue alwaies Now the Church is a Congregation of Saints in which the Gospel is purely taught and the Sacraments rightly administred And unto the true Vnitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paul saith There is one Faith one Baptisme one God and Father of all Out of the Confession of SAXONY Of the Church GOd will have us to understand that mankinde is not borne by chance but that it is created of God and created not to eternall Artic. 11. destruction but that out of mankinde he might gather unto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnesse and joy and he will have his Sonne to be seene for whom and through whom by his unspeakable wisdome and infinite mercie he hath repaired this miserable nature of men Therefore amongst men he would at all times have a companie whereunto he delivered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserve a ministerie to keepe and spread abroad that doctrine by the which he hath been is and will be effectuall and hath converted many to himselfe as Paul doth manifestly teach The Gospell is the power of God to salvation to every one that beleeveth But it is to be marvelled at and to be lamented that the greatest part of mankinde being carried away with a horrible rage should contemne this voice and testimonie of God and the Son of God and that in this company which hath the name of the Church there have been alwaies many divisions and that the true Church hath been overcome by forreine and domesticall enemies When men doe looke upon these dissentions and doe see that they which imbrace other doctrines repugnant to the Gospell doe get the upper hand in kingdomes multitude and glory they doubt whether there be any 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 judge hereof but the true Church doth certainly know out of the divine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God
iudge and let him shew what thing it is that his death doth profit This saith he is my blood And a little after Together with him let the Apostle iudge because that Christ himself also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his owne Sonne c. Wherethe Church hath so farre authority to judge of doctrine that notwithstanding she must keep her selfe within the bonds of the holy Scripture which is the voice of her husband from which voice it is not lawfull for any man no not for Angell to departe Out of the Confession of SVEVELAND Of the Church FVrthermore we will shew what is taught among us both Artie 15. touching the Christian Church and also touching the holy Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this world as a stranger from God is the fellowship and company of those which addict themselves to Christ and do altogether trust and rest in his protection among whom notwithstanding many shall be mingled even to the end of the world who although they professe the Christian faith yet they have it not in deed This hath our Lord taught sufficiently Matth. 13. by the parable both of the cockle and of the Net cast into the sea in the which the bad fishes are caught with the good Also Matth. 22 by the parable of the King inviting all men to the marriage of his Sonne and afterward casting him out being bound hand and foot into utter darknnes which had not a wedding garment Now these places of Scripture wherein the congregation of Christ is commended to be the Spouse of Christ for the which he hath given himselfe Eph. 5. The house of God the pillar and ground of truth 1 Tim. 3. Also The holy hill of Sion the City of the living God the heavenly Ierusalem and congregation of the first borne which are written in heaven I say all these places of Scripture do properly pertaine to them who for their sincere faith are truely and in the sight of God reckoned among the children of God For seeing that in these alone the Lord doth fully reigne these onely if we will speake properly are called the Church of Christ and the communion of Saints in which sence also the name of the Church is expounded in the common Articles of faith those false Christians being excluded which are mingled amongst them Furthermore the holy Ghost himselfe doth governe this Church or congregation and remaineth with it as Christ doth even to the end of the world and doth sanctifie it that at the length he may present it unto himselfe without spot or wrinckle as it is said Ephes 5. Also this is that Church which all men are commanded to heare and he that will not heare her is to be counted as an Heathen and Publicane And although that to wit faith it selfe cannot be seene wherby this Congregation hath obtained to be called the Church and company of Christ yet the fruits of that faith may be seene and knowne and of them a certaine Christian conjecture be taken These fruits be chiefly a bold profession of Faith a true love offering it selfe to do humble service to all men a contempt of all things Seeing therefore that these be the proper fruites wheresoever the holy Gospell and the Sacraments be exercised thereupon it may easily be known where and who be the Christian Church so much as is necessary for us to preserve among us the Christian communion and that in the same we may be instructed admonished and help one another according to the commandement of Christ Furthermore seeing this congregation is the very kingdome of God wherein all things ought to be appointed in best order she hath all kind of offices and ministers for she is the body of Christ himselfe compacted of many members whereof every one have their proper worke Therefore whosoever do faithfully discharge such functoins and do earnestly labour in the word and doctrine they do represent the Church and may do all things in the name thereof so that whosoever shall either despise them or refuse to heare them he may worthily be said to despise the Church it selfe Now with what spirit or with what spirituall authoritie we do beleeve that they are furnished we have declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices and dignitie For they cannot by any means represent the Church of Christ or doe any thing in the name thereof which are not Christs and therefore propound no Christian things but whatsoever is contrary to the doctrine of Christ For although it may be that even the wicked may teach some good thing and may also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnesse that he will once in time to come say That he never knew them Yet it cannot be that they can discharge the dutie 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 aright of faith and be counted amongst the members of the Church as it doth oftentimes fall out when as the very children of God are wrapped in errours and doe also publish the same For the Church of Christ is wholly addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commandement of the true Church except it be the same with the doctrine precept and commandement of Christ himselfe And whosoever propoundeth any other thing in her name although he were an Angel from heaven he is not to be heard as also the Church in those things doth represent nothing lesse then 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. 18. GOD hath alwaies used his Ministers for the gathering or erecting up of a Church to himselfe and for the governing and preservation of the same and still he doth and alwaies will use them so long as the Church remaineth on the earth Therefore the first beginning institution and office of the Ministers is a most ancient ordinance of God himselfe not a new devise appointed by men True it is that God can by his power without any meanes take unto 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 themselves alone but as the Ministers of God even such as by whose meanes God doth work the salvation of mankinde For which cause we give counsell to beware that we doe not so attribute the things that appertaine to our conversion and instruction unto the secret vertue of the holy Ghost that we make frustrate
Observat upon this confession Artic. 6. Lucifer which preferreth himselfe before his Brethren that he hath forsaken the faith and is the forerunner of Antichrist Further we say that the Minister ought lawfully duely and orderly to be preferred to that office of the Church of God and that no man hath power to wrest himselfe into the holy Ministerie at his owne pleasure Wherefore these persons doe us the greater wrong which have nothing so common in their mouthes as that we doe nothing orderly and comely but all things troublesomely and without order And that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures Moreover we say that Christ hath given to his Ministers power Artic. 7. to binde to loose to open to shut And we say that the office of loosing consisteth in this point that the Minister either by the preaching of the Gospell offereth the merits of Christ and full pardon to such as have lowly and contrite hearts and doe unfainedly repent themselves pronouncing unto the same a sure and an undoubted forgivenesse of their sins and hope of everlasting salvation Or else that the same Minister when any have offended their brothers mindes with some great offence or notable and open crime whereby they have as it were banished and made themselves strangers from the common followship and from the body of Christ then after perfit amendment of such persons doth reconcile them and bring them home againe and restore them to the companie and unitie of the faithfull We say also that the Minister doth execute the authoritie of binding and shutting as often as he shutteth up the gate of the kingdome of heaven against unbeleeving and stubborne persons denouncing unto them Gods vengeance and everlasting punishment Or else when he doth quite shut them out from the bosome of the Church * Looke the 1. observation upon this confession by open excommunication Out of doubt what sentence soever the Minister of God shall give in this sort God himselfe doth so well allow it that whatsoever here in earth by their means is loosed and bound God himselfe will loose and binde and confirme the same in heaven And touching the Keyes wherewith they may either shut or open the kingdome of heaven we with Chrysostome say They be the knowledge of the Scriptures with Tertullian we say They be the interpretation of the Law and with Eusebius we call them the word of God Moreover that Christs Disciples did receive this authoritie not that they should heare the private confessions of the people and listen to their whisperings as the common massing Priests doe every where now a dayes and doe it so as though in that one point lay all the vertue and use of the Keyes but to the end they should goe they should teach they should publish abroad the Gospell and be unto the beleeving a sweet savour of life unto life and unto the unbeleeving and unfaithfull * Looke the 2. observation upon this confession a savour of death unto death and that the mindes of godly persons being broght low by the remorse of their former life and errours after they once begun to looke up unto the light of the Gospel and beleeve in Christ might be opened with the word of God even as a doore is opened with a Key Contrariwise that the wicked and wilfull and such as would not beleeve nor returne into the right way should be left still as fast locked and shut up and as Saint Paul saith waxe worse 2 Tim. 3. and worse This take we to be the meaning of the Keys and that after this sort mens consciences be either opened or shut We say that the Priest in deed is a judge in this case But yet hath no manner of right to challenge an authoritie or power as Ambrose * Looke the 3. Observavation saith And therefore our Saviour Iesus Christ to reproove the negligence of the Scribes and Pharisees in teaching did with these words rebuke them saying Woe be unto you Scribes and Luk. 11. Matth. 21. Pharisees which have taken away the Keyes of knowledge and have shut up the kingdome of heaven before men Seeing then the Key whereby the way and entry to the kingdome of God is opened unto us is the word of the Gospel and the expounding of the Law and Scriptures we say plainly where the same word is not there is not the Key And seeing one manner of word is given Matth. 16. to all and one onely key belongeth to all we say there is but one onely power of all Ministers as concerning opening and shutting And as * Looke the 4. Observat upon this confession touching the Bishop of Rome for all that his flattering Parasites sing these words in his eares To thee will I give the keyes of the kingdome of heaven as though these keyes were sit for him alone and for no body else * Looke the 4. Observat upon this confession except he goe so to worke as mens consciences may be made pliant and be subdued to the word of God we deny that he doth either open or shut or hath the keyes at all And although he taught and instructed the people as would God he might ofice truely doe and perswade himselfe it were at the least any piece of his dutie yet we thinke his key to be never a whit better or of greater force then other mens For who hath severed him from the rest Who hath taught him more cunningly to open or better to absolve then his brethren Out of the Confession of BELGIA VVE beleeve that this Church ought to be ruled and governed Artic. 30. by that spirituall regiment which God himselfe hath delivered in his word so that there be placed in it Pastours and Ministers purely to preach and rightly to administer the holy Sacraments that there be also in it Seniours and Deacons of whom the Senate of Church might consist that by these means true Religion might be preserved and sincere doctrine in every place place retained and spread abroad that vicious and wicked men might after a spirituall manner be rebuked amended and as it were by the bridle of discipline kept within their compasse that the poore is like manner and those that be afflicted may be releeved either with aide or comfort according to the severall necessitie of every one For then shall all things in the Church be done in due and convenient order when faithfull and godly men are chosen to have the government of the same even as St. Paul hath prescribed in the first to Timothie the 3. and the first to Titus We beleeve that the Ministers Senours and Deacons ought Artic. 31. to be called to those their functions and by the lawfull election of the Church to be advanced into those roomes earnest prayer being made unto God and after the order and manner which is set downe unto us
and is consecrated by the word and is now of full force by and for the first blessing of God upon it Wee teach that Baptisme should not be ministred in the Church by women or midwives For Paul secludeth women from Ecclesiasticall callings but Baptisme belongeth to Ecclesiasticall offices We condemne the Anabaptists who deny that young infants borne of faithfull parents are to be baptized For according to the doctrine of the Gospel theirs is the kingdome of God And they are written in the covenant of God And why then should not the signe of the covenant be given to them Why should they not be consecrated by holy baptisme who are Gods peculiar people and in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarly doe hold against the word of God We therefore are not Anabaptists neither doe we agree with them in any point that is theirs Out of the former Confession of HELVETEA Of Baptisme BAptisme according to the institution of the Lord is the font Artis 21. of Regeneration the which the Lord doth give to his chosen in a visible signe by the ministery of the Church in such sort as we have declared before In which holy font we doe therefore dippe our infants because that it is not lawfull for us to reject them from the company of the people of God which are borne of us who are the people of God so long as they be not pointed out by the voyce of God especially seeing that we ought godly to presume of their election Out of the Declaration of the same Confession sent unto Luther Of Baptisme BAptisme is a Sacrament wherein the Lord by a visible signe doth testifie his grace unto us whereby he doth regenerate us and cleanse us from our sinnes and also receive us to be his people that we may live to Christ die to the old Adam and be partakers of the good things of Christ For we all are borne sinners whereupon we have need of regeneration and the purging of our sinnes which cometh to passe by the free mercy of God whereby also we are received into the covenant that being buried into his death we may rise againe in newnesse of life the which thing is taught more at large in the Apostls writings But the goodnesse of God doth in deed give unto us these heavenly gifts and also useth a signe hereunto that it may declare these things unto us and by pouring them into our senses might allure us to more excellent things that so the whole glory might be proper to God and yet the holy institution of the signe might not be made frustrate For it is most truly said Baptisme doth save us but it is added of Peter Not that which washeth away the filth of the body And the Baptist saith I indeed doe baptise you with water but he that is Christ shall baptize you with the holy Ghost and with fire Whereunto the holy Councel of Nice having respect did say Our Baptisme is to be considered not with sensible eyes but with the eyes of the minde Also Baptisme is a badge for it serveth to our confession For this we do plainly confesse in the Church that we together with our children and all our family doe professe the Christian religion that the members of that body whereof Christ is the Head to whom we have given our names are received of him into the number of those souldiers who by the good guiding of Christ do through all their life exercise a warfare against the world Satan and the flesh Hitherto also appertaineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. Out of the Confession of BOHEMIA Of holy Baptisme CHAP. 12. TOuching holy Baptisme it is taught that men must beleeve and professe that this is a Sacrament or wholesome ministerie of the New Testament instituted of Christ the Lord concerning which the faithfull Ministers have in charge that by the administration hereof they benefit the holy Church This Sacrament consisteth of an outward washing that is done with water with calling on the name of the holy Trinity that of the element and word may arise and be joyntly withall made a Sacrament August he in Ioan. cap. 13. and that washing is used both to signifie and to witnesse a spirituall washing and inward cleansing of the holy Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiven and taken away and to the attaining of a new manner of birth or regeneration whereupon it is called the Sacrament of the new birth that is of regeneration or a washing with water in the word of life For we beleeve that whatsoever Act. 2. and 22. by Baptisme as by a Sacrament added to the word of the Gospel is in the outward ceremonie signified and witnessed all that doth the Lord God work and performe inwardly that is that he washeth Iohn 3. Tit. 3. Ephes 5. Galat. 3. Rom. 6. 1 Pet. 3. away sinne begetteth a man againe and bestoweth salvation upon him and through the washing of water cleanseth by the word the societie of his Church cloatheth and apparelleth it with his Son burieth and taketh away sin and giveth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing away of the outward filth of the flesh but the stipulation or promise that a good conscience maketh unto God For the bestowing of these excellent fruits was holy Baptisme given and granted to the Church which the faithfull shepheards of soules ought to administer and which the faithfull people of Christ touching the receiving thereof ought to use lawfully but once only yet in deed and truth throughout their whole life And although Baptisme in the Primitive Church was for the most part ministred to such as were well grown and of discretion after a confession of faith made by them according to Christs commandement yet this is taught that young children also who are reckoned in the number of Gods people in like sort are by this ministerie to be benefited toward the attaining of salvation that they likewise may be consecrated and dedicated to Christ according to this commandement when he saith Suffer ye the Matth. 16. little ones to come to me and forbid them not because unto such belongeth the kingdome of God Therefore according to the word of the Lord and many other testimonies and other promises made to this beloved age of children especially when as also there is extant an example of that ancient ministerie ordained of God to Gen. 17. wit Circumcision which by reason of the covenant belonged not onely to those of discretion but therewithall also to young children For these causes doe our Ministers without any doubt and boldly baptize children in the name of the holy Trinitie applying unto them a signe of most effectual vertue and a most sure witnesbearing
the Israelites were circumcised that is by reason of the same promises made unto our infants that were made unto others And verily Christ hath no lesse shed his blood to wash the infants of the faithfull then he did for the washing of those that are of riper yeeres Therefore it is meete that they should receive the signe or Sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commandeth that the sacrament of the death and passion of Christ should be Levit. 12. 6. communicated to children new borne by offering up the lambe 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 Paul calleth Baptisme The circumcision of Christ Out of the Confession of AUSPURGE COncerning Baptisme they teach that it is * Looke the 1. observation upon this confession necessarie to salvation Artic. 9. as a ceremonie ordained of Christ Also that by Baptisme the grace of God is offered And that young infants are to be baptized and that they being by baptisme commended unto God are received into Gods favour and are made the sonnes of God as Christ witnesseth speaking of little children in the Church Mat. 18. It is not the will of your heavenly Father that any of these little ones should perish They condemne the Anabaptists which allow not the baptisme of infants and * Looke the 1. Observat upon this confession hold that infants are saved though they die without baptisme and be not within the Church of God This in another Edition is set downe in this sort TOuching Baptisme they teach that it is * Looke the 2. observation necessarie to salvation and that by Baptisme the grace of God is offered That childreu are to be baptized and such as by baptisme be presented to God are received into his favour They condemne the Anabaptists that allow not of childrens Baptisme and hold that children are saved without Baptisme Out of the Confession of SAXONIE BAptisme is an entire action to wit a dipping and the pronouncing Artic. 13. of these words I baptise thee in the name of the Father and of the Sonne and of the holy Ghost We doe often expound the summe of the doctrine of the Gospel comprehended in these words I baptize thee that is I doe witnesse that by this dipping thy sinnes be washed away and that thou art now received 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 holy Spirit I baptize thee into the name that is invocating of this true God whom thou shalt acknowledge and invocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are given to thee which he promised in the Gospel that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holy Ghost Let them remember this meaning of this covenant who by reason of their age are capable of doctrine and being confirmed by this testimony let them beleeve that their sinnes be forgiven them and that they are indeed members of the Church of God and let them in a true faith invocate the true God as Abraham considering of Circumcision did behold the promise of the seed to come understand that hee was a member of the Church of God and that the curse was taken away from him also by that seed of whom 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 unto God by the resurrection of Jesus Christ which is at the right hand of God He doth namely cal it a stipulation wherby God doth make a covenant with thee receiveth thee into favor the wounds of thy conscience being healed and thou in like sort dost make a covenant with God to invocate this true God and to beleeve that thou art saved by the Sonne of God who is raised up from death and now doth reigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paul saith to the Gal. You that are baptized have put on Christ And * Looke the 1. Observation upon this confession that the holy Ghost is given in baptisme Paul affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holy Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he cannot enter into the kingdome of heaven Therefore we teach * Looke the 2. observation upon this confession that baptisme is necessarie and we doe once onely baptize every one as every one was but once onely circumcised but we doe often make mention of the most profitable doctrine touching the signification thereof and the mutuall covenant We doe also baptise infants because it is most certaine that the promise of grace doth pertaine also of infants * Look the 3. Observation and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come unto me because that to such appertaineth the kingdome of heaven And Origen writeth upon the sixth to the Romanes That the Church received the custome of baptizing infants from the Apostles Neither doe we thinke that this custome is onely an idle ceremonie but that the infants are then in deed received and sanctified of God because that then they are grafted into the Church and the promise pertaineth to such And of this matter there be many things written and published in our Churches whereby the Anabaptists are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oyle was magicall and execrable and therefore these annointings wherein there is use of oyle are not to be tollerated and in old time they used these ceremonies otherwise then now they be used In the ceremonie of confirmation there was a triall of doctrine wherein every one did rehearse the forme of doctrine and did openly professe that they did mislike the madnesse of the Heathen and of Heretikes and that they would be and remaine members of the true Church and never forsake that true opinion which they did then professe This custome was profitable to instruct men and to keepe them in the true knowledge of God And in our Churches the like things be done in Catechising the younger sort * Looke the 2. observation upon this confession of Bobem Sect. 8 and in private confession wherein the Pastours doe examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishops doe now retaine what else is it
is she appointeth at what times and where the Church shall come together For this civill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they joyne superstitious opinions unto traditions and by superstition multiply traditions out of measure Of this there hath been complaint made in the Church not onely by late Writers as Gerson and others but also Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christ and Paul doe so often speake of traditions and admonish the Church to judge wisely of traditions There was a common opinion not of the common sort alone but also of the Teachers in the Church that the difference of meats and such like works which the Ecclâ—siasticall traditions doe command are services of God which deserve remission of sinnes Also that such kindes of worship are Christian righteousnesse and as necessary as the Leviticall ceremonies in the Old Testament ever were and that they cannot be omitted without sinne no not then when they might be omitted without danger of giving offence These perswasions have brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sins are forgiven freely by Christ This benefit of Christ is transferred unto the worke of man And by reason of this opinion traditions were especially encreased because that these works were supposed to deserve remission of sins to be satisfactions and to be Christian righteousnesse Moreover for this cause especially doth Saint Paul so often and so earnestly give us warning to beware of traditions lest that Christs benefit should be transferred to traditions lest the glory of Christ should be obscured lest that true and found comfort should be withheld from mens consciences and in a word lest that faith that is trust of the mercie of Christ should be quite smothered These dangers Saint Paul would have avoided For it is greatly needfull that the pure doctrin of the benefit of Christ of the righteousnesse of faith and of the comfort of consciences should be continued in the Church Secondly these traditions have obscured the Commandements of God for this kinde of schooling was thought to be spirituall and the righteousnesse of a Christian man Yea the traditions of men were set aloft above the commandements of God All Christianitie was placed in the observation of certaine festivall dayes rites fasts and forme of apparell These beggerly rudiments carried goodly titles namely that they were the spirituall life and the perfection of a Christian In the meane while the commandements of God touching every calling were of small estimation that the Father brought up his children that the Mother bare them that the Prince governed the Common-wealth these works were little set by They were not taken to be any service of God The mindes of many stood in a continuall mamering whether marriage magistracie and such like functions of a civill life did please God or no. And this doubtfulnesse did trouble many very much Many forsaking their callings leaving the Common-wealth did shut up themselves in Monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sins Thirdly the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though never so diligent did ever observe them all especially for that the number of them was infinite Gerson writeth That many fell into desperation some murthered themselves because they perceived well that they could not observe the traditions And all this while they never heard one comfortable word of grace and of the righteousnesse of faith We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in generall doth properly belong to the 17. Section next following but for as much as here is intreated of daies meats fasts it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars traditions and seeke out qualifications of them for the unburdening of mens consciences but even they cannot satisfie themselves nor winde themselves out and sometimes also their very interpretations themselves doe snare mens consciences The Schooles also and Pulpits were so busied in numbring up the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of Hope of the excellencie of civill affairs or of the comfort of mens consciences in sore tentations Wherefore many good men have oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleave fast unto the traditions it was necessary to admonish the Churches what they were to judge of traditions to free godly mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not goe about to weaken the authoritie of Ecclesiasticall power we detract nothing from the * Looke the 3 4 Observ upon this confession in the 11. Sect. dignitie of Bishops we doe not disturbe the good order of the Church Traditions rightly taken are better liked but we reprove those Iewish opinions onely Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or cannot be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondly touching other ceremonies which are in their owne nature things indifferent as Fasts Festivall daies difference of apparell and the like we must know that such observations doe neither merit remission of sinnes neither yet are they the righteousnesse or perfection of a Christian but that they are things indifferent which where is no danger of giving offence may well be omitted This judgement of ours hath these evident and cleere testimonies in the Gospel to the end that it may admonish the Church that the Gospel be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnesse peace and ioy in the holy Ghost Here Paul teacheth plainly that a Christians righteousnesse is the spirituall motions of the heart and not the outward observation of meates and daies c. Coloss 2. Let no man iudge you in meat drinke or a part of a holyday He forbiddeth that their consciences should be judged that is that their consciences should be condemned in the use of such things but will have them counted altogether indifferent things and such as pertaine not to the righteousnesse of the Gospel Then there followeth a long and a
without commandement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaying of dogs sacrifices offered at Lampsacum to Priapus and such like monstrous worship should not please God Whether hath mans foolehardinesse rushed not onely amongst the Ethnicks in feigning worships but also among the Popish rout in devising eft-soons new and foolish ceremonies in prayer to the dead in the worshipping of Saints and in the babling of Monks Here therefore let us be watchfull and not suffer lawes to be thrust upon the Churches which prescribe workes without the commadement of God as Gods worship and mans righteousnesse And whereas all our adversaries even they that speake most modestly doe tie this opinion of worship unto those workes let us know that it is a good work to withstand them and by violating such traditions to shew a patterne by which the godly may know what to judge of them As Euscbius writeth of Attalus That he was commanded by God to speake unto a certaine man which eat nothing but bread salt and water that he would use common meat lest hee should bring others into error Moreover this second errour which maketh these workes to bee the worship of God brake farther For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies and did thinke that there should be some such rites in the New Testament and that they are the worship of God or things whereby God will be honoured yea and that they are righteousnesse And for that cause they gave authoritie to the Bishops to ordaine such rites and such services This Pharisaicall errour Christ and his Apostles noted who taught that the worship of the New Testament is repentance the feare of God faith and the workes of the Ten Commandements as Paul saith The kingdome of God is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost For he that in these serveth Christ pleaseth God and is approved of men The Monks fained themselves to be Nazarites The Masse Priests that sacrifice for the dead would have men thinke that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monks and the Priests mercenarie Masses have no word of God for them yea there are many fond opinions mingled with them which of necessitie must be reproved in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like unto other humane governments For they surmise that it is a kingdome wherein the Bishops as if they were Kings have power to make new laws that are besides the Gospel and that they must of necessitie be obeyed even as the Princes laws must necessarily be obeyed especially seeing this life of man cannot be without traditions And this opinion of the necessitie of these things hath stirred up contentions whilest every one defendeth his owne rites invented by man as simply necessarie But Christ and his Apostles teach that such rites set forth without Gods Commandements are not to be taken for things necessary Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given is not to be received Hitherto belongeth the saying of Paul Let no man iudge you in meate and drinke and entercourse of holy daies c. For to judge signifieth to binde the consciences and to condemne them that doe not obey Againe Gal. 5. Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions or to approve them Now some man may aske whether we would have this life of man to be without order and rites No surely But we teach that the true Pastors of the churches may ordain publike rites in their Churches but so as it be only for an end belonging to the body that is for good orders sake to wit such rites as availe for the instruction of the people As for example set daies set lessons and such like and that without any superstition and opinion of necessitie as hath been said before so that it may not be counted any sin to violate any of these ordinances so it be not with giving offence But if so be that they be broken with offence there where the Churches are well ordered and there is no error in doctrine let him that in such place breaketh them know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministery This reason doth sufficiently warrant the authority of profitable traditions and layeth no snare on mens consciences So the Church in the beginning of it ordained set dayes as the Lords day the day of Christs nativitie Easter Pentecost c. Neither did the Church dispence with the morall precepts but Gods own authoritie abrogated the ceremonies of Moses law And yet it was meet that the people should know when to come together to the hearing of the Gospel and unto the ceremonies which Christ did ordain And for that cause certain dayes were appointed to that use without any such opinions as were above mentioned And the general equity abideth still in the morall law that at certain times we should come together to these godly exercises but the special day which was but a ceremonie is free Wherupon the Apostles retained not the seventh day but did rather take the first day of the week for that use that by it they might admonish the godly both of their libertie and of Christs resurrection * Looke the 4. Observat The things objected against this may easily be taken away The Apostles decree touching things offered to Idols and fornication was moral and perpetuall but in that which they added touching bloud and that which was strangled they had regard of offence giving at that time For it was an use even before the Apostles time that such as then were conquered by the Iews should abstain from bloud things strangled The Apostles therefore have laid no new thing upon those that were joyned unto their fellowship but as yet they kept the old usuall rite which was pleasing both to the godly Iews and such as joyned with them in the society of Christ As for that which Christ saith I have yet many things to say unto you doubtlesse he meant not those foolish ceremonies that the Popes have brought in nor that any new articles of faith but a farther illumination of that Gospel which he had already delivered And therefore afterward he addeth touching the office of the holy Ghost that he should not bring any other kind of doctrine but should enlighten the minds of the Apostles that they should understand the Gospel touching the will of God which before had been taught Therefore he saith Ioh. 14. He shall teach you
all things and shall bring all things to your remembrance which I have shewed you Againe He shall not speake of himselfe but what he hath heard that shall he speake Out of the Confession of SAXONIE Of traditions that is of Ceremonies instituted in the Church by mans authoritie ALthough for orders sake there must needs be some decent and seemely Ceremonies yet notwithstanding men that Artic. 20. are given to superstition doe soone pervert those Ceremonies falsly imagining that such observations doe merit forgivenesse of sinnes and are accepted for righteous in the sight of God and do turne the signes into Gods like as many have ascribed a Godhead unto Images and many either of superstition or by tyrannie doe heape up Ceremonies and superstition hath increased in the Church the Ceremonies of satisfaction as they call them Nebuchadnezar and Antiochus because they are of opinion that consent in Religion is availeable to the peaceable governement of their kingdomes doe ordaine such service of God as they will have indifferently observed of all their subjects There new laws and new gods were erected not of superstition but by tyranny Thus we observe that amongst men true and false religion are confounded and each changed into other and we marvell at the cause why men doe not stedfastly continue in the truth revealed by God But the word of God pronounceth that men are set on by Devils to fall away from God and the nature of man being blinde curious and inconstant loveth to play with divers opinions Against these great mischieves God armeth and confirmeth his Church and delivereth a sure and certaine doctrine which is contained in the bookes of the Prophets and Apostles and in the Creed Wherefore it is necessary to consider what those lawes or rites be and whence they had their beginning The first rule therefore is this It is lawfull for no creature neither for Angels nor for men neither for Kings nor for * Looke the 1. observation upon this confession Bishops to make laws or ordaine ceremonies disagreeing from the word of God Horribly sinned the King of Babylon although he excelled in wisedome and valour when he commanded his Image to be worshipped and all men doe sinne that obey such Proclamations or lawes even as Eve sinned when she departed from the commandement of God for the lying perswasion of the Devill But generally the rule is to be observed which is set downe Act. 5. We ought rather to obey God then men Such are the Edicts which command to call upon dead men or to imbrace false doctrine or to use ungodly worship Touching all these that Rule of the first Commandement is to be holden 1 Cor. 10. Flie from Idols Such is also the law of the single life of Priests which many can not observe without sinne And albeit we know what opinion politique and expert men doe hold of the change of lawes yet God hath so commanded obedience that still he would have us fast tied unto himselfe and to agree with his wisedome and righteousnesse From whence do arise those unchangeable and perpetuall rules Exod. 20. Thou shalt have no strange gods Also Act. 5. We ought rather to obey God then men Also Gal 1. If any man teach you any other Gospel let him be accursed The second rule For as much as it is usuall to adde superstition to those works which otherwise in their owne nature were indifferent as to eate or not to eate flesh it is necessarie to reprove such superstitions and errours as are in this sort added and in the practice of our libertie examples of this doctrine may modestly be shewed And that errour is not among the least which the folly of many teachers and for the most part of the people bringeth in in that they teach and thinke that fasting and such like works deserve forgivenesse of sinnes both of the guiltinesse and of the paine as both Thomas doth write of satisfactions and many also doe say the same This Pharisaicall imagination easily intangleth the mindes of men and darkeneth the light of the doctrine of the benefits proper to Christ and of free forgivenesse of sinnes and of faith For when as men think that they merit remission of sinnes by these their Ceremonies they take away the honour due unto Christ and give it unto these ceremonies and are somewhat puffed up with vaine confidence Yet afterward when they be in true sorrow they fall headlong into many doubts which turne to their destruction And of it selfe it is a great sinne not to know the benefits of God For this cause Paul so earnestly contendeth for the abolishing of circumcision and other ceremonies of the law of Moses for feare lest the true acknowledgement of the Mediatour might be cleane put out if men should thinke that they deserved remission of sinnes and were made righteous by this observation of the law and ceremonies of Moses as the Pharisees did avouch And oftentimes Paul admonisheth to beware that the light of the Gospel be not darkened by new ceremonies of mans invention This second errour is not so evident but yet very dangerous After that some men see that this Pharisaicall errour cannot be defended they come to this Although say they these ceremonies deserve not remission of sinnes yet are these traditions defended because they are good workes and services of God as in the law of Moses the abstinence of the Nazarites although it deserved not the remission of sinnes yet it pleased God and was a service acceptable unto God With this colour certaine of late have learned to paint traditions which yet strive not about these indifferent matters but go about to establish other foule errors and the opinion of the power of Bishops But it is necessary for the godly here to beware of deceitfull doctrine There is a great error even in this colourable reason neither is that example well alledged out of Moses The workes ordained and commanded by God do farre differ from workes not commanded nor ordained by God but onely devised by mans invention The workes ordained in the law of God were services of God although they deserved forgivenesse of sinnes But wil worship devised by men neither have beene nor are any service of God God doth not allow this boldnesse of men which notwithstanding hath alwaies beene usuall to devise new worship that is such as is immediately intended to honour God withall Therefore the Word of God crieth out Matth. 15. In vaine doe they worship me after the ordinances of men And every where in the Apostles and in Paul this boldnesse is reproved But the true service of God are those works that he hath commanded which are done in the acknowledgement and confidence of the Mediatour to the end that God may be obeyed and that we may professe him to be the true God whom we so worship So also Ezec. 20 he calleth us back to the commandement of God saying Walke not after the ordinances of
first that which is set downe in the 19. Chap. of this Confession in these words FOr this cause it is thought to be good and well standing with wisedome so farre undoubtedly as may be done by conscience that Priests to the end that they may so much the more diligently exercise themselves in the study of the holy Scriptures and may the more readily and profitably serve the Church of God be free and exempted from all affaires and burdens of civill conversation seeing that it behoveth them to fight valiantly for the faith of the Gospel of God and if it may be to be also free from wedlocke to this end that they may be the more ready and free to doe that which is for the increase and furtherance of the salvation of the people and that many harmefull impediments may be turned from them which doe concurre with that kinde of life and do oftentimes withhold and hinder the due workes of the ministery For which causes our ministers thinke that they are more ready prest and more fit for the Ecclesiasticall Ministerie which are unmarried yet they meane such unmarried persons as have this peculiar gift given to them of God that they may remaine such and so give themselves wholly to the Ministery This things is so observed among us as is meet yet it is neither taken for a sinne neither doth any man disdaine at it if Priests upon just and lawfull causes be married For holy Paul teacheth how such ought to be chosen to this function 1 Tim. 3. Tit. 1. yea the holy Ghost himselfe doth permit that Bishops and Elders should have their lawfull and honest wives and he doth in no case give them libertie contrary to order and the discipline of God to entertaine concubines or otherwise so to live as that they may thereby give offence to others And concerning marriage it is thus written It is better to marry then to sinne so many waies and to burne with so great dishonestie for which sinnes not onely the Priest but also every Christian without respect of persons both ought and shall worthily by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlocke COncerning the condition of single life virginitie and widowhead our Preachers do teach that every man hath free libertie either to chuse it to himself or to refuse it for by way of a law nothing is commanded 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 will nor be driven from it And as concerning the Church and certaine men and chiefly the Ministers of the Church our men have taught from the beginning and do now teach first that the gift of chastitie by the peculiar goodnesse of God and of the holy Ghost both in times past was given and at this day also is given to some for the singular use and profit of the Church as Christ his speech doth evidently witnesse Every Matth. 19. man saith he doth not receive these words that is that a man should keep himself single without a wife but they to whom it is 1 Cor. 7. given And holy Paul also doth both place and celebrate this amongst peculiar gifts and whereunto some are peculiarly called And moreover the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Baptist and of many Ministers and * Looke the 2. Observat women ministers of the Church doe witnesse this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remove and separate from hence that unablenesse which is in this kinde but of the spirit which is jealous who from his heart hath a care and pleasure in the glory of God and in his own and his neighbours salvation and also in the Ministery of the Church and for this cause he doth of his owne accord abstaine from wedlocke Therefore the Lord saith Those which have made themselves Eunuches for the kingdome Matth. 19. of heaven that is who be such as might be married yet they do omit and abstaine from it because of the affection of the inward heart and their love toward God and his word and for the pleasure and joy which they receive thereof and through this gift of the spirit whose vertue and power doth overcome the motions of nature they doe preserve the purenesse as well * Looke the 3. Observation of the spirit as of the body howbeit this thing is not in them without labour and difficultie even as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the use of other pleasant things and also such as are profitable for this life as friends riches and money Thirdly that single life is to be chosen and taken with a true intent and a godly meaning that is not to this end or with this purpose that a man would by this means merit or get unto himselfe or to another remission of sins and eternall life and so consequently salvation it self For there is no continencie or chastitie nor any humane action or other vertue which can merit the onely innocencie and death of the onely begotten Son of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be received with this meaning as to thinke that some dignitie is added to the holy ministerie of the Church by reason of this gift or that the works of those that be unmarried in this ministery are to be preferred in merit and dignitie before the works of married men but as the Lord saith that it may be received for the kingdome of heaven that is in such sort as he which for the gift spoken of before is fit to leade a single life As therefore by these things he may with lesse hinderance and more easily and readily with great leasure and more commodiously imploy his labour to the salvation of the Church and holy assemblies even so he may be a more convenient Minister then others of the same salvation which Christ hath purchased for him and whereof that he may be partaker by faith it is given him freely of grace and wherein he doth keep and uphold himselfe seeing that it is certian that by the state of marriage many lets many cares and many things whereby necessarie quietnesse is disturbed are cast in our way And this is it which Paul saith I 1 Cor. 7. would that you should be without such cares He that is unmarried is carefull for those things which pertain to the Lord how he may please the Lord. Also I thinke that this is good for the present necessitie Also to that which is seemely to performe diligence by serving the Lord without distraction And before we rehearsed the voyce of the Lord who saith that there be
unmeet for a Pope Let him tell me whosoever he be a hunter after lusts and a Master of vices And thereupon he wresteth the words of Saint Paul to his cause which are most farre from it They which live in the flesh cannot please God A man may doubt surely whether it may better be attributed to his ignorance or his impudencie that he speaks so disdainfully of marriage For he goeth about nothing else but to forbid Priests the use of their wives which then they had married But the Popes that succeeded after were yet more hard and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting away of wives in Germanie the Priests were so kindled in their anger that they threatned to set upon the Archbishop himselfe And it was in deed both an unworthy and cruell thing to put away their wives which they then had But at last either force or superstition got the upper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marry then that they should fall into the fire through their importune lusts In any wise let them give no offence to the brethren or sisters Besides this unjust laws are not wont to be perpetuall We doe therefore intreat the most excellent Emperour that among many other enormities of the Church he will also consider the faults of this law in which case that also is to be weighed The nature of man doth as it were waxe old and is become weaker Wherefore there must be care had that vices doe not increase Neither must the laws themselves be seeds of vices Plato saith very wisely that Laws must be made for vertues sake Now whether this tradition of single life be maintained for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especially commended the care of the Ministers of the Gospell to the godly we desire therefore that the most excellent Emperour would restraine this crueltie which hath a long time been exercised upon godly Priests and would rather consult with the Church then with our Adversaries in that behalfe Surely love and mercifull dealing should flourish in the Church Wherefore the true Church doth greatly abhorre unnecessary crueltie and would not have the Priests put to death for a tyrannicall tradition Shee would also have the poore Wives and Children of Priests favourably dealt with All whose lives and safetie the Church doth commend unto thee O most mercifull Emperour All the godly wheresoever are touched with their miseries and doe in heart desire Christian lenitie in this behalfe and doe also with teares joyntly commend learned and honest men that are profitable to the Church together with their wives and children unto thee whom they see both to be indued with an excellent and heroicall goodnesse and kindnesse and also to have used in this cause very notable moderation which doth let us understand that thou art carefull of bringing some remedy unto the Common-wealth The Church would not have thee to be a Minister of another mans crueltie The greatest honour of Kings is that which Esay giveth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane societie should not only serve for the profit of the body but also should further the Gospell namely when as they both rule the Priests and also grant peace and quietnesse in cities that the youth might be trained up in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godly Priests as of certaine nourslings lyeth upon thee It belongeth unto this calling to be a succour for innocencie to save from injuries especially such as are weake which are not able to defend themselves as namely godly women children and orphanes or the fatherlesse Among which you may well thinke that the wives and children of Priests which are right orphanes in deed are left unto your charge by the Lord. The Church as most full of naturall affection and love doth not onely approve of the mutuall love of married folks one to another and of the love of parents to their children but is also touched with the miseries of those that are forlorne and fatherlesse And surely shee judgeth in so great goodnesse of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wives and children doe grieve thee not a little The Church also doth give thee warning to look to it lest many points of Christian doctrine the unfolding and laying open whereof is very necessary be smothered up whiles godly and learned Ministers are put to death and whiles men are driven from the study of Christian doctrin What else do our Adversaries seek but that all good learning and true doctrin may be rooted out or oppressed and men may only depend upon the authoritie of such as do beare rule and that they might esteeme the dreams of unlearned men though never so impious never so absurd for oracles Our Adversaries imagine that this barbarous bondage is the best and surest for their Lordly rule And in deed it is very evident how the Church in many places is oppressed with this bondage Now though libertie may not be granted to disanull such determinations as be received by good authoritie and though men ought not to depart either from the Scriptures or from the decrees of the ancient Synods wherein they have determined of Christian doctrine yet is it not meet that the authoritie of the Church should be pretended for all such abuses and faults as the latter and worser age hath brought into the Church And surely men doe flatter and deceive themselves too much if they thinke that there be no faults conveighed into the Church by the desires of covetous men and by those Labyrinthes and obscurities of the doctrine and traditions of the Schoolemen For now adaies good men are not so much in danger for their marriage sake as for their care and desire they have to purge and bring to triall the doctrine of Christ Which care the Bishops ought wisely to direct and further For to them especially is the care of setting forth the maintenance of true doctrine commended they should be the Ringleaders and furtherers of this most holy and fruitfull care and study But it belongeth not to the Bishop alone but also to godly Princes and especially to the Emperour to understand the Gospell purely to judge of opinions to be warie and watchfull that no wicked opinions be received or rooted and to abolish Idolatry with all his might and main By these and such like duties did many
Ministers of Christ Iesus yea this is more horrible they suffer women whom the holy Ghost will not suffer to teach in the Congregation to baptize and secondly because they have so adulterated both the one Sacrament and the other with their owne inventions that no part of Christs action abideth in the originall puritie For oyle sait spattle and such like in baptisme are but mens inventions adoration veneration bearing through streets and townes and keeping of bread in boxes or boists are prophanation of Christs Sacraments and no use of the same For Christ sesus said Take eat c. Do you this in remembrance of me By which words charge he sanctified bread and wine to be the Sacrment of his holy body and blood to the end that the one should be eaten and that all should drink of the other and not that they should be kept to be worshipped and honoured as God as the Papists have done heretofore who also have committed sacriledge stealing from the people the one part of the Sacrament to wit the blessed cup. Moreover that the Sacraments be rightly used it is required that the end and cause for which Sacraments were instituted be understanded and observed as well of the Minister as by the receivers For if the opinion be changed in the receiver the right use ceaseth which is most evident by the rejection of the sacrifices as also if the teacher plainly teach false doctrine which were odious and abominable before God albeit they were his owne ordinance because the wicked men use them to another end then God hath ordained The same we affirme of the Sacraments in the Papisticall Church in which we affirme the whole action of the Lord Iesus to be adultered as well in the external forme as in the end and opinion What Christ Iesus did and commanded to be done is evident by the Evangelists and by Saint Paul what the Priest doth at his Altar we need not to rehearse The end and cause of Christs institution and why the selfe same should be used is expressed in these words Doe ye this in remembrance of me As oft as ye shall eate this bread and drinke of this cup you shall shew forth that is extoll preach magnifie and praise the Lords death till he come But to what end and in what opinion the Priests say their Masse let the words of the their own Doctors and writings witnesse to wit that they as Mediatours betwixt Christ and his Church doe offer unto God the Father a sacrifice propitiatory for the sinnes of the quick and the dead which doctrine is blasphemous to Christ Iesus and making derogation to the sufficiencie of his onely sacrifice once offered for purgation of all those that shall be sanctified we utterly abhorte detest and renounce To whom Sacraments appertaine VVE confesse and acknowledge that Paptisme appertaineth as well to the insants of the faithfull as unto them that be of age and discretion And so we damne the errour of the Anabaptists who deny Baptisme to appertaine to children before they have faith and understanding But the Supper of the Lord we confesse to appertain to such onely as be of the houshold of faith and can trie and examine themselves as well in their faith as in their duty towards their neighbours Such as eate and drink at that holy Table without faith or being at dissention with their brethren do eate unworthily and therefore it is that in our Church our Ministers take publique and particular examination of the knowledge and conversation of such as are be admitted to the Table of the Lord Iesus Of the civill Magistrates VVE confesse and acknowledge Empires kingdomes domininions and cities to be distincted or ordained by God the powers and authoritie in the same be it of Emperours in their Empires of Kings in their Realmes Dukes and Princes in their dominions and of other Magistrates in their cities to be Gods holy ordinance ordained for manifestation of his own glory and for the singular profit and commoditie of mankinde so that whosoever goeth about to take away or to confound the whole state of civill pollicies now long established we affirme the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expressed will We farther confesse and acknowledge that such persons as are placed in authoritie are to be beloved honoured feared and holden in most reverent estimation because they are the Lievetenants of God in whose seats God himselfe doth sit and Iudge yea even the Iudges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all malefactours Moreover to Kings Princes Rulers and Magistrates we affirme that chiefly and most principally the conservation and purgation of the Religion appertaineth so that not onely they are appointed for civill pollicie but also for maintenance of the true Religion and for suppressing of idolatry and superstition whatsoever As in David Iosaphat Ezechias Iosias and others highly commended for their zeale in that case may be espied And therefore we confesse and avow that such as resist the supreame power doing that thing which appertaineth to his charge do resist Gods ordinance and therefore cannot be guiltlesse And farther we affirme that whosoever deny unto them their aide counsell and comfort whilest the Princes and Rulers vigilantly travell in execution of their office that the same men deny their helpe support and counsell to God who by the presence of his Lieutenant doth crave it of them The gifts freely given to the Church ALbeit that the word of God truly preached and the Sacraments rightly ministred and discipline executed according to the word of God be the certaine and infallible signes of the true Church yet we meane not that every particular person joyned with such company is an elect member of Christ Iesus For we acknowledge and confesse that darnell cockell and chaffe may be sown grow and in great aboundance lye in the middest of the wheat that is the reprobate may be joyned in the societie of the elect and may externally use with them the benefits of the Word and Sacraments But such being but temporall professors in mouth and not in heart doe fall backe and continue not to the end And therefore they have no fruit of Christs death resurrection nor ascension but such as with heart unfainedly beleeve and with mouth boldly confesse the Lord Iesus as before we have said shall most assuredly receive these gifts First in this life the remission of sins and that by onely faith in Christs blood In so much that albeit sin remaine and continually abide in these our mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the sea shall give 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 uncorruptible and that in the substance of the same flesh that every man now beareth to receive according to their works glory or punishment For such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire unquenchable in which they shall be tormented for ever as well in their own bodies as in their souls which now they give to serve the devill in all abhomination But such as continue in well doing to the end boldly professing the Lord Iesus we constantly beleeve that they shall receive glory honour and immortalitie to raigne for ever in life everlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shall appeare againe in judgement and shall render up the kingdome to God his Father who then shall be and ever shall remaine all in all things God blessed for ever to whom with the Sonne and with the holy Ghost be all honour and glory now and ever So be it The Kings Majesties charge to all Commissioners and Ministers within his Realm SEeing that We and Our houshold have subscribed and given this publique Confession of our Faith to the good example of Our Subjects We command and charge all Commissioners and Ministers to crave the same confession of their Parishioners and proceed against the refusers according to Our laws and order of the Church delivering their names and lawfull processe to the Ministers of Our house with all haste and diligence under the pain of 40. pound to be taken from their stipend that We with the advise of Our Counsell may take order with such proud contemners of God and Our laws Subscribed with Our hand At Holyrudhous 1581. the 2. day of March the 14. yeere of Our Reign Now unto the King everlasting immortall invisible unto God only wise be honour and glory for ever and ever Amen