Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
iustice Secondlie in the generall iudgement there shal be giuen to euerie man and woman resurrection of the flesh For the sea shal giue her dead the earth those that therein be inclosed yea the eternall god shall stretch out his hand on the dust and the dead shall arise vncorruptible and that in the substance of the same flesh that euerie mâ—n now beareth to receiue according to their workes glorie or punishment For such as now delight in vaâ—itie crueltie filthines superstition or idolatrie shall be adiudged to the fire vnquencheable in which they shall be tormented for euer as well in their owne bodies as in their â—oâ—les which now they giue to serue the deuill inall abhomination But such as continue in well doing to the ende bâ—ldlie professing the Lord Iesus we constantlie beleene that they shall receiue glorie honour and immortalitie to raigne for euer in life euerlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shalll appeare againe in iudgement and shall render vp the kingdome to God his Father who then shal be and euer shal remaine all in all things God blessed for euer to whome with the Sonne and with the holie Ghost be all honour and glorie now and euer So be it THE KINGS MAIESTIES CHARGE TO ALL COMMISSIONERS AND MINISTERS within his Realme SEeing that we and our houshold haue subscribed and giuen this publike confession of our faith to the good example of our Subiectes we commaund and charge all Commissioners Ministers to craue the same confession of their parishioners and proceede against the refusers according to our lawes and order of the Church deliuerine their names and lawfull processe tothe Ministers of our house with al haste and diligence vnder the paine of 40. pound to be taken from their stipend that we with the aduise of our counsell â—aie take order with such proud contemners of God and ourlawes Subscribed with our hand At Holâ—â—udhous 1581. the 2. daie of March the 14 yeare of our reigne TO THE READER I am to desire the Godlie and Christian Reader for whose sake onelie this worke was taken in hand as to accept friendlie and brotherlie of these laboures and to beare with some light faults which might easily escape in the translating so to pardon me a great ouersight committed especiallie and onelie in the obseruations wherein is was verie requisite to haue vsed greater diligence This ouâ—rsight is of two sâ—râ—es one in certain obseru set downe in the margent but yeâ— in latine the other in such as should haue bin placed in the margent and are cleane left out These things because they be of some great weight and moment I thought it good to admonish thee thereof and to desire thee before thou readest the booke either to place euerie obseruation in it proper page or in reading â—o haue recourse to this place lest otherwise thou maist think hardly of some parts of doctrine or other matter set downe in this Booke THE LATINE OBSERVATIONS are thus to be translated In the 12. page against the 24 line read the obseruation in the margent thus Looke the 1. obseru vpon this Confession both in this and also in the second Section Pag. 13. 1. Looke the 1. obseruat vpon this Confession Pag. 19 2. Looke the 1. obseru vpon this Confess Pag. 44. 21. Of the wasting of the gifts of the holie Ghost looke the 1. obseru vpon this Confess Sect. 4. Pag. 45. 25. Looke the first obseru vpon the Confession of Saxonie THE OBSERVATIONS WHICH are cleane left out in the margent are thus to be placed in their seuerall pages Pag. 7. against the 28. line read in the margent Looke the first obseruation vp in this Confess Pag. 20. 2. Looke the second obseruation vpon this Confess Pag. 23. 11. Looke the first obseruation vpon this Confess Pag. 26. 1. Looke the first obseruation vpon this Confess Pag. 27. 31. Looke the second obseruation vpon this Confess Pag. 27. 38. Looke the third obseruation vpon this Confess Pag. 37. 16. Looke the first obseruation vpon this Confess Pag. 43. 33. Looke the first obseruation vpon this Confess Pag. 44. 21. Looke the second obseruation vpon this Confess Pag. 94. 23. Looke the first obseruation vpon this Confess Pag. 103. 23. Looke the first obseruation vpon this Confess Pag. 223. 32. Looke the first obseruation vpon this Confess Pag. 223. 33. Looke the second obseruation vpon this Confess Pag. 232. 2. Looke the second obseruation vpon this Confess Pag. 223. 29. Looke the third obseruation vpon this Confess Pag. 336. 27. Looke the fift obseruation vpon this Confess Pag. 523. 28. Looke the first obseruation vpon this Confess In the 105. page put out in the margent looke the 2. obseru c. Now vnto the King euerlasting immortall inuisible vnto God only wise be honour and glorie for euer and euer Amen THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS FIRST SECTION OF the holy Scripture THE LATTER CONFESSION OF Heluetia touching the holie Scripture being the true word of God CHAP. 1. WE beleeue and confesse the Canonicall scriptures of the holie Prophets and Apostles of both Testaments to be the verie true worde of God and to haue sufficient authoritie of them selues not of men For God him selfe spake to the Fathers Prophets Apostles and speaketh yet vnto vs by the holie scriptures And in this holie scripture the vniuersall Church of Christ hath all things fully expounded whatsoeuer belong both to a sauing faith and also to the framing of a life acceptable to God in which respect it is expresselie commaunded of God that nothing be either put to or taken from the same Wee iudge therefore that from these scriptures is to be taken true wisdome and godlines the reformation and gouernment of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of error with all exhortations according to that of the Apostle â— scripture inspired of God is profitable for doctrine for reproofe â— Againe These thinges I write vnto thee saith the Apostle â— Timothie 1. Chap. 3 that thou maist know how it behooueth 〈◊〉 to be conversant in the house of God c. Againe the selfe saâ— Apostle to the Thessalonians When saith he yee receiued the word of vs â—â—receiued noâ— the worde of men but as it was indeeâ— the word of God c. For the Lord himselfe hath said in the gospell It is not ye that speake but the spirit of my father speeketh in you therefore he that heareth you heareth me and 〈◊〉 that despiseth you despiseth me Wherefore when this worâ— of God is now preached in the Church by preachers laâ—fâ—lliâ— called we beleeue that the verie word of God is preâ—ched and receiued of the faithfull and that neither anieâ—ther worde of God is to be fayned or to be expected froâ— heauen and that now the worde it selfe which
is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of scripture which are witnesses not proper to anie one but common to vs both let matter with matter Cause with cause Reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
vngodlines and guiltie of death But we are iustified that is acquitted from sinne and death by God the iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paule saieth All haue sinned and are destitute of the glorie of God and are iustified freelie by his grace through the redemption which is in Christ Iesus For Christ tooke vpon him selfe and bare the sinnes of the world and did satisfie the iustice of God God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne so that now we are not onely clensed from sinne and purged and holie but also indued with the righteousnes of Christ yea and acquitted from sinne death and condemnation finallie we are righteous and heires of eternall life To speake properlie then it is God alone that iustifieth vs and that onelie for Christ by not imputing vnto vs our sinnes but imputing Christes righteousnes vnto vs. But because we doe receiue this iustification not by anie works but by faith in the mercie of god and in Christ therefore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ not by the lawe or by anie workes For the Apostle saith We conclude that man is iustified by faith without the workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For that saith the scripture Abraham beleeued God and it was imputed to him for righteousnes But to him that worketh not but beleueeth in him that iustifieth the vngodlie his faith is counted for righteousnes And againe You are saued by grace through saith and that not of your selues it is the gift of God Not by workes lest anie might haue cause to boast c. Therefore because saith doth apprehend Christ our righteousnes aâ—â— doth attribute al to the praise of god in Christ in this respect 〈…〉 is attributed to faith chieflie because of Christ whome it receiueth and not because it is a work of ours For it is the gift of God Now that we doe receiue Christ by faith the Lord sheweth at large Ioa. 6. where he putteth eating for beleeuing and beleeuing for eating For as by eating we receiue meat so by beleeuing we are made partakers of Christ Therefore we doe not parte the benefite of iustification giuing part to the grace of God or to Christ a part to our selues our charitie workes or merit but we doe attribute it whollie to the praise of God in Christ and that through faith Moreouer our charitie and our workes cannot pleaâ—e God if they be done of such as are not iust wherfore we 〈◊〉 first be iust before we can loue or doe anie iust workes We are made iust as we haue said through faith in Christ â— the meere grace of God who doth not impute vnto vs oâ— sinnes but imputeth vnto vs the righteousnes of Christ yeâ— and our faith in Christ he imputeth for righteousnes vnâ—â— vs. Moreouer the Apostle doth plainelie deriue loâ— from faith saying The ende of the commaundement is loue prceeding from a pure heart a good conscience and a faith vnfeineâ— Wherefore in this matter we speake not of a fained vaine or dead faith but of a liuely and quicking faith which for Christ who is life and giueth life whome it apprehendeth both is in deed and is so called a liuelie faith doth prooue it selfe to be liuelie by liuely workes And therefore Iames doth speake nothinge contrarie to this our doctrine for he speaketh of a vaine and dead faith which certaine braggeâ— of but had not Christ liuing within them by faith Aâ—â— Iames also saieth that workes doe iustifie yet is he not contrarie to Saint Paull for then he were to be reiected but he sheweth that Abraham did shew his liuelie and iustifying faith by workes And so doe all the godlie who yet trust 〈◊〉 Christ alone not to their owne works For the Apostle said againe I liue howbeit not I but Christ liueth in me But the 〈◊〉 which now I liue in the flesh I liue through the faith of the sonne of God who loued me gaue himselfe for me I do not despise the gâ—â—â— of God for if righteousnes be by the law then Christ died in vain c. Of Faith and good workes Of their rewarde and of mans merit CHAP. 16. CHristian faith is not an opinion or humane persuasion but a sure trust and an euident and steadfast assent of the minde to be briefe a moste sure comprehensiâ—e of the trueth of God set forth in the scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednes and especiallie of Gods promise and of Christ who iâ— the consummation of all the promises And this faith is thâ—â—eere gift of God because God alone of his power doeth giue it to his elect according to measure and that when to whome and how much he will and that by his holie spirit through the meanes of preaching the Gospell and of faithfull praier This faith hath also her increases which vnles they were likewise giuen of God the Apostles would neuer haue saide Lord increase our saith Now all these thinges which we haue saide hitherto of faith the Apostles taught them before vs euen as we set them downe for Paul saieth Faith is the grounde or sure subsistence of things hoped for and the euidence or cleare and certeine comprehension of things which are not sâ—â—â—e And againe he saith that all the promises of God in Christ are yea and in Christ are Amen And the same Apostle saith to the Philippians that it was giuen them to beleeue in Christ And also God doeth distribute vnto euerie man a measure of faith And againe All men haue not faith and al doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordeined to life beleeued And therefore he also calleth faith The faith of Gods elect And againe Faith commeth by hearing and hearing by the word of god And in an other place he willeth meÌ„ to praie for faith And the same also calleth Faith Powreful and that sheweth it selfe by loue This faith doth pacifie the conscience and doth open vnto vs a free accesse vnto God that with confidence we maie come vnto him and may obteine at his handes whatsoeuer is profitable and necessarie The same faith doth keepe vs in our dutie which we owe to God and to our neighbour and doth fortifie our patience in aduersitie it doth frame and make a true confession and in a worde it doth bring forth good fruite of all sorts and good workes which are good in deede doe proceede from a liuely faith by the holie Ghost and are done of the faithfull according to the will or
iâ— effectuall vnto eternall life Chrysostome in his commentaries vpon Matthew Cap. 24. hom 49. saith Therefore 〈◊〉 this time all Christians must goe to the Scriptures because that 〈◊〉 this time since heresie possessed those Churches there can be no â—riaâ— of true Christianitie neither can there be anie other refuge for Christians that would willinglie know the truth of faith but onelie the â—iâ—ine Scriptures And a little after Therefore he that will knâ—â— which is the true Church of Christ whence maie he know it but onelie by the Scriptures Augustine Tom. 2. Epist 166. saith Iâ— the Scriptures we haue learned Christ in the Scriptures we hauâ— learned to know the Church these Scriptures we haue in common why doe we not in them retâ—ine in common both Christ and the Church And againe Tom. 7. in Epist. contra Epist Petiâ—iani Donatistae cap. 2. 3. 4. It is a question betweene vp and the Donatistes where the Church is What then shall we does shall we seeke the Church in our owne wordes or in the wordes of his head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his bodiâ— Now that which is affirmed that the Church hath authorâ—tiâ— to beare witnes of the holie Scripture to interprete the Scripture and to iudge of all doctrines it is not so to be vnderstoode that the Church hath absolute authoritie to determine what she listeth and also if it please hir to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of hir husband and that she hath receiued of hir husband a certaine rule to wit the Propheticall and Apostolical preaching confirmed by miracles from heauen according to the which she is bounde to interprete those places of the Scripture which seeme to be obscure and to iudge of doctrines Psal 119. Thy worde is a light vnto my feete Rom. 3. Hauing giftes that be diuers according to the grace that is giuen vnto vs whether we haue prophecy according to the proportion of Faith c. 2. Pet. 1. We haue a more surâ—â—orde of the Prophets to the which ye doe well that yee take heede as vnto a light that shineth in a darke place c. Origen vpon Ierem. Hom. 1. It is necessarie for vs to call the holie Scriptures to witnes for our meanings and interpretations haue no creditte without these witnesses Ierome vpon Math. 23. That which is spoken without authoritie of the Scriptures is as easilie contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This contouersie seeketh a Iudge Therefore let Christ iudge and let him shew what thing it is that his death doth profit This saith he is my bloode And a little after Together with him let the Apostle iudge because that Christ himselfe also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his â—wn◠〈◊〉 c. Wherefore the Church hath so farre authoritie to iudge of doctrine that notwithstanding shee must keepe her selfe within the bondes of the holie Scripture which is the voice of hir husband from which voice it is not lawfull for any man no not for an Angell to departe OVT OF THE CONFSSION OF SVEVELAND Of the Church FVrthermore we will shew what is taught among vs â—oth touching the Christian Church and also touching the holie Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this worlde as a stranger from god is the fellowshippe and companie of those which addict them selues to Christ and doe altogether trust and rest in his protection among whome notwithstanding many shall be mingled euen to the end of the worlde who although they professe the Christian faith yet they haue it not in deede This hath our Lorde taught sufficientlie Math. 13. by the parable both of the cockle and also of the Net cast into the sea iâ— the which the bad fishes are caught with the good Also Math. 22. by the parable of the King inuiting all men to the mariage of his Sonne and afterward casting him out beeing bound hand and foote into vtter darkenes which had not a wedding garment Now these places of Scripture wherin the congregation of Christ is commended to be the Spouse of Christ for the which he hath giuen himselfe Eph. 5. The house of God the pillar and ground of trueth 1. Tim. 3. Also The holie hill of Sion the Citie of the liuing God the heauenlie Ierusalem and the congregation of the first borne which are written in heauen I saie all these places of Scripture doe properlie pertaine to them who for their sincere faith are truelie and in the sight of God reckoned among the children of God For seeing that in these alone the Lorde doth fullie reigne these onelie if we will speake properly are called the Church of Christ and the communion of Saints in which sense also the name of the Church is expounded in the common Articles of faith those false Christians beeing excluded which are mingled amongest them Furthermore the holie Ghost himselfe doth gouerne this Church or congregation remaineth with it as Christ doth euen to the ende of the world and doth sanctifie it that at the length he may present it vnto himself without spoâ—or wrinckle as it is saide Eph. 5. Also this is that Church which all men are commaunded to heare and he that will not heare her is to to be counted as an heathen and Publicane And although that to wit faith it selfe can not be seene whereby this Congregation hath obteined to be called the Church and companie of Christ yet the fruites of that faith maie be seene and knowne and of them a certaine Christian coniecture be taken These fruites be cheeflie a bolde profession of Faith a true loue offering it selfe to doe humble seruice to all men a contempt of all things Seeing therfore that these be the proper fruites wheresoeuer the holie Gospell and the Sacraments be exercised thereupon it maie easilie be knowne where and who be the Christian Church so much as is necessary for vs to preserue among vs the christian communion that in the same we may be instructed admonished and helpe one an other according to the commaundement of Christ Furthermore seeing this congregation is the verie kingdome of God wherein all things ought to be appointed in best order she hath all kinde of offices and ministers for â—he is the body of Christ himselfe compacted of many members whereof euerie one haue their proper worke Therefore whosoeuer doe faithfullie discharge such functions and doe earnestlie labour in the worde and doctrine they doe represent the Church and may doe all things in the name thereof so that whosoeuer shall either despise them or refuse
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and how shall they heare without a preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
also your eies doe witnes vnto you but that which your faith desireth to learne is this the bread is the bodie of Christ the cup is his blood Now as touching the vse of the Eucharist first although we do not not denie but that whol Christ is distributed as well in the breade as in the wine of the Eucharist yet we teach that the vse of either part ought to be common to the wholl Church For it is euident that Christ beeing nothing at all terrified by any dangers which afterward humane superstition inuented or by other deuises gaue vnto his Church both partes to be vsed Also it is euident that the auncient Church did vse both partes for many yeares And certaine writers doe clearelie witnes that they which doe receiue bread alone doe not receiue the wholl Sacrament Sacramentallie for so they speake that it is not possible to dâ—â—ide one and the selfe same mystery without great sacriledge Wherfore we thinke that the vse of both partes is in deede Catholike Apostolike that it is not lawful for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the auncient and true Church and to take awaie from the laitie as they call them one part of the Eucharist And it is to be marueiled at that they who professe themselues to defend the ceremonies of the auncient church should so farre swarue from the auncient church in this point Moreouer seeing that the worde Sacrifice iâ— verie large and doth generally signifie a holie worship we doe willinglie graunt that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the sacrament of the bodie and bloode of Christ is distributed to the Church and so it is truely called an appliing of the meritte of the passion of Christ to wit to them which receiue the Sacrament Neither doe we condemne godlie lessons and praiers which vse to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for vs to dissemble or to alow of those errours which haue bene added to this holie 〈◊〉 rather by the ignorance of priuate men then by â—nie lawfull consent of the true Catholike Church One 〈…〉 this that of the worship which ought to be common 〈…〉 Church there is made a priuate action of one Priest 〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉 Supper so also he alone doeth receiue the bread 〈…〉 For Christ did institute the Eucharist not that i◠〈…〉 priuate action of one man but that it should be a 〈…〉 of the Church Therefore to the right action of the Eucharist two thinges at the lest are requisite to wit the minister of the Eucharist whoe blesseth he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eat thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anaclâ—â—us in his first Epistle saith After that consecration is finished let aâ—â— communicate except they had rather standâ— without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth is still Also the Antiochian Councell cap. 2. saieth All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in praier and can not abide to receiue the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his booke De Eccles Hierarc saieth The Bishoppe when he hath praised the diuine giftes then he maketh the holie and moste excellent mysteries and those thinges which before he had praised being couered and hid vnder reuerent signes he bringeth into sight and reuerentlie shâ—wing forth the diuine giftes both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holie communion is receiued and deliuered to all he rendering thankes doth make an end of these mysteries Therefore we thinke it necessarie to the retayning of the institution of Christ in the celebration of the Eucharist and that we maie follow the example of the auncient and true Catholique Church that the priuate Masses of the Priestes maie be abrogated and that the publique communion of the Lords Supper maie be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daielie in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefites both corporall and spiritual This error is euidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onelie made hath made perfect for euer those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for vs which also is declared vnto vs by the Gospell in the new Testament therefore it is not lawfull to sacrifice anie more for sinne for the Epistle to the Hebrews saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saieth Doe this in remembrance of me he doth not commaund to offer his bodie and and bloode in the Supper vnto God but to the Church that the Church by eating the bodie and drinking the bloode of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the bodie and bloode of Christ which was made once onelie on the Crosse for the purging of our sinnes For so Paull doeth interpret this saying of Christ saying So often as ye shall eate he doth not saie offer this breade and drinke this cuppe shew ye forth the death of the Lord till he come And truelie we confesse that the auncient Ecclesiasticall writers did call the Eucharist a sacrifice an oblation but they expounde themselues that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer vpon the Crosse as also they call the memoriall of the Passeouer and of Pentecost the Paâ—seouer and Pentecost it selfe The third error is this that manie do thinke that the oblation as they cal it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we haue alreadie shewed that the Eucharist properlie is
him alone shalt thou worship or him onelie shalt thou serue Surelie all the Prophets inueighed earnestlie against the people of Israell whensoeuer they did adore and worship straunge Gods and not the one onelie true God But we teach that God is to be adored and worshipped as himselfe hath taught vs to worship him to weere in spirite and trueâ—h not with any superstition but with sinceritie according to his worde lest at any time he also saie vnto vs who hath required these thinges at your handes For Paull also saith God is not worshipped with mans hands as though he needed any thing c. We in all daungers and casualties of our life call on him alone and that by the mediation of the onelie Mediatour and our intercessour Iesus Christ For it is expressely commaunded vs Call vpon me in the daie of trouble and I will deliuer thee and thou shalt glorifie me Moreouer the Lord hath made a moste large promise saying whatsoeuer ye shal aske of my father he shall giue it you And againe Come vnto me all ye that labour and are heauie loaden and I will refresh you And seeing it is written How shall they call vpon him in whome they haue not beleeued and we doe beleeue in God alone therefore we call vpon him onelie and that thorough Christ For there is one God saith the Apostle and one Mediatour betweene God and men Christ Iesus Againe If anie man sinne we haue an aduocate with the Father Iesus Christ the righteous c. Therefore we doe neither adore worshippe nor praie vnto the Saints in heauen or to other Gods neither do we acknowledge them for our intercessours or Mediatours before the father in heauen For God and the Mediatour Christ do suffice vs neither do we imparte vnto others the honour due to God alone and to his sonne because he hath plainlie said I wil not giue my glorie to another and because Peter hath said There is no other name giuen vnto men whereby they muste be saued but the name of Christ In which doubtles they that rest by faith doe nor seeke aniething without Christ Yet 〈◊〉 all that we doe neither despise the Saints nor thâ—nke basâ—lie of them For we acknowledge them to be the 〈◊〉 members of Christ the friends of god who haue glorâ—ouslie ouercome the flesh and the world We therfore loue them as â—â—â—thâ—en and honour them also yet not with any woâ—sh◠〈…〉 an honourable opinion of them and to conclude 〈◊〉 their iust praises We also doe imitate them For we desire wâ—â—h most eaâ—nest affections and praiers to be followers of their faith vertues to be partakers also with them of euerlasting siluation to dwell together with them euerlastinglie with God to reioyse with them in Christ And in this point we approoue that saying of Saint Augustine in his booke De vera relig Let not the worship of men departed be any religion vnto vs. For if they haue liued holily they are not so to be esteemed as that they seek such honours but they wil haue vs to worship him by whose illâ—minatioÌ„ they reioice that we are fellow seruantâ— â—s touching the reward They are therefore to be honoured for imitation not to be worshipped for religions sake c. And we muchlesse beleeue that the reliques of Saints are to be adored or worshiped Those auncient holie men seemed sufficientlie to haue honoured their deade if they had honestlie committed their bodies to the earth after that the soule was gone vp into heauen and they thought that the moste noble reliques of their ancetours were their vertues doctrine faith which as they commended with the praise of the dead so they did endeuour to expresse the same so long as they liued vpon earth Those auncient men did not swear bâ—t by the name of the only Iehoua as is it commaunded in the lawe of God Therefore as we are forbidden To sweare by the names of strange Gods so we do not sweare by Saints although we be requested thereunto We therefore in all these things doe reiect that doctrine which giueth too much vnto the Saintes in heauen OVT OF THE FORMER CONFESSION OF HELVETIA WE thus thinke of God that he is one in substance three in persons and almightie Who as he hath by the worde that is his sonne made all thinges of nothing so by his spirite and prouidence he doth iustlâ—â— truely and mosâ—e wiselie gouerne preserue and cherish all things Who as he is the onelie Mediatour intercessour and sacrifice also our high priest Lord and King so we acknowledge and with the wholl heart beleeue that he alone is our attonement redemption satisfaction expiation wisedome protection and deliuerance simplie reiecting herein all meanes of life and saluation besides this Christ alone OVT OF THE CONFESSION OF BASILL WE beleeue in God the father in God the sonne in God the holie Ghost the holie diuine Trinitie three persons and one eternall almighte God in essence and substance and not three Gods And in the marginall note is added This is prooued by manie places of the wholl scripture of the olde and new testament Therefore we mislike the worship and inuocation of dead men the worshipping of Saintes and setting vp of Images with such like thinges And in the same place in the marginall note vpon the worde Saints Neuerthelesse we confesse that they serue in Gods presence and that they reigne with Christ euerlastinglie because they acknowledged Christ and both in deede word confessed him to be their sauiour redemption and righteousnes without any addition of mans merit For this cause doe we praise and commend them as those who haue obteined grace at Gods hand and are now made heites of the euerlasting kingdome Yet doe we ascribe all this to the glorie of God and of Christ We plainlie protest that we condemne and renounce al straunge and erronious doctrines which the spirits of errours bring forth c. And ss 2. of the selfe same article We condemne that doctrine which saith that we may in no case sweare although Gods glorie and the loue of our neighbour require it And in the marginall note vpon the worde sweare It is lawfull to vse an oath in due time For God hath commaunded this in the olde testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the vnitie of the diuine essence and of the three persons CHAP. 3. OVt of this fountaine of holie scripture and Christian instruction according to the true and sound vnderstanding and meaning of the holie ghost our men teach by faith to acknowledge with the mouth to confesse that the holie Trinitie to wit god the father the sonne and the holie ghost are three distinct persons but in essence one onelie true alone eternall almightie and incomprehensible God of one equall
indiuisible diuine essence Of whoâ—â— thorough whome and in whome are all things who loueth and rewardeth righteousnes and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of god and those properties which are peculiar to each person oâ— the holie Trinitie and of the diuine vnitie and to acknowledge the soueraigne and infinite power wisedome and goodnes of the one onelie God out of which also ariseth proceedeth the sauing knowledge as wel of the essence as of the wil of god One kinde of works or properties of the three persons of the godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onelie apprehended by the eies of faith and are these That the father as the fountaine welspring of the godheade from al eternity begetteth the son equal to himselfe and that himselfe remaineth not begotten neither yet is he the person of the sonne seeing he is a person begitting not begotten The soâ—ne is begotten of the eternall father from all eterâ—itie â—â—ue god of god and as he is a person he is not the father but the sonne begotten of the essence oâ— nature of the father and consubstantiall with him which sonne in the fulnes of time which he had before appointed for this purpose himselfe alone as he is the sonne tooke vnto him our nature of the blessed Virgine Marie vnited it into one person with the godheade whereof we shall speak afterward But the holie Ghost proceedeth from the father and the sonne so he is neither the father nor the sonne but a person distinct from them eternal and the substantiall loue of the father and of the sonne surpassing all admiration these three persons are one true God as is a foresaid The other kinde of works in these persons in the vnitie of the godhead isâ—ueth as it were into opeÌ„ sight out of the diuine esseÌ„ce the persoÌ„s therof in which being distinct they haue manifested themselues these are three The first is the wonderfull worke of creation which the Creedes doe attribute to the father The second is the work of redemption which is proper to Christ The third is the worke of sanctification which is ascribed to the holie Ghost for which cause he in the Apostles Creede is peculiarlie called holie And yet all these are the proper workes of one true God that of him alone none other to wit the father the sonne and the holie Ghost This true and absolute faith and difficulte knowledge of God as well concerning â—â—s nature as his will is comprehended and conâ—eyned in the aforenamed Catholike and Apostolike Creede and in the decree of the Nicene Councell agreeing therewith and in manie other sound decrees and also in Athanasius his confession All which we iudge and professe to be true But it hath euerlasting sure groundes on which it relâ—â—th and moste waightie reasons by which it is out of the holy scripture conuinced to be true as by that manifestation wherein the whol Trinitie shewed it selfe when Christ the Lord was baptized in lordane by the commaundement of Christ because in the name of the persons of the same holie Trinitie al people must be baptized and instructed in the faith Also by Christes words when he saith the holy ghost the comforter whome the father will sende in my name shall teach you all these thinges and before these wordes he saith I wâ—l pray the father and he will giue you an other comforter who shall be with you for euer euen the spirit of trueth Besides we teach that this onelie true God one in essence and in diuine nature and three in persons is aboue all to be honoured with high worship as chiefe Lord and King who ruleth and raigneth alwaies and for euer and especiallie after this sorte that we looke vnto him aboue al and put all our confidence in him alone and offering vnto him all subiection obedience feare â—l faith loue and generallie the seruice of the wholl inward and outward diuine worship do indeed sacrifice and performe it vnder paine of loosing euerlasting saluation as it is written Thou shalt worship the lord thy god him onely shalâ— thou serue and againe thou shalt loue the lord thy god with all thy heart with all thy soule with all thy minde to be short with aâ— thy might as well of the inward as outward powers to whom be glorie from this time forth for euermore Amen Of holy men and their worshippe Chap. 17. AS touching holie men it is taught first that no maâ— from the beginning of the world vnto this time either was is or can be henceforth vnto the end sanctified by his workes or holie actions according to the saying of Moses the faithfull seruant of the Lord when he cried out vnto the Lord O Lord in thy sight no man is innocent that is perfectlie holie And in the book of Iob it is written what is man that he should be vndefiled and he that is borne of a woman that â—e should appeare iust to wit before God Beholde among his Saints none is immutable and the heauens are not cleane in his sight how much more abhominable and vnprofitable man who drinketh in iniquitie as water And the holie scripture plainelie witnesseth throughout all the bookes thereof that all men euen from their buth are by nature sinners and that there neither is nor hath bene anie one who of himselfe and by himselfe was righteous and holie but all haue gone aside free God and are become vnprofitable and of no account at all And whereas some are made holie and acceptable vnto God that is purchased vnto them without anie worthines or merit of theirs by him who alone is holie God himselfe of the meere grace and vnspeakeable riches of his goodnes hath ordained and brought them to that state that they be blessed and called redeemed by Christ clensed and consecrated by his blood annointed of the holie Ghost made righteous and holie by faith in Christ and adorned with commendable vertues and good deedes or workes which beseeme a Christian profession Of whome manic hauing finished their life and course in such workes haue now receiued and doe enioy by grace eternall felicitie in heauen where God crowneth those that be his Some of them also God hath indued with a certaine peculiar grace of his and with diuine giftes vnto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holie fathers also Apostles Euangelists Bishops and manie Doctors and Pastors and also other famous men and of rare excellencie and verie well furnished with the spirite whose memorie monuments of their labours and the good thinges which they did are extant and continue euen vntill this daie in the holie scriptures and in the Church
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
doe proceed from one beginning and therefore we detest the Manichees Maâ—cionites who did wickedly imagine two substances and natures the one of good the other of euill and also two beginnings and two gods one contrarie to the other a good and an euill Amongest al the creatures the Angels and men are most excellent Touching Angells the holie scripture saith Who maketh his Angells spirites and his ministers a flame of fire Also Are they not ministering spirites sent forth to minister for their sakes which shal be the heires of saluation And the Lord Iesus him selfe testifieth of the Deuill saying He hath bene a murtherer from the beginning and abode not in the trueth because theâ—e is no trueth in him When he speaketh a lie he speaketh of his owneâ— for he is a lier and the Father thereof We teach therefore that some Angels persisted in obedience were appoâ—nted vnto the faithfull seruice of god men and that other some fell of their owne accord and ranne headlong into destruction so became enimies to all good to all the faithfull c. Now touching man the spirit saieth that in thâ— beginning he was created good according to the image and likenes of God that god placed him in paradise and made all thinges subiect vnto him which Dauid doth most noblie set forth in the 8 Psal Moreouer God gaue vnto him a wife and blessed them VVee saiâ— also that man doth consist of two and those diuers substances in one person of a soule immortall as that which being separated from the bodie doth neither sleepe nor die and a bodie mortal which notwithstanding at the last iudgement shall be raised againe from the dead that from thenceforth the wholl man maie continue for euer in life or in death VVe condemne all those which mocke at or by subtill disputations call into doubt the immortality of the soules or say that the soule sleepeth or that it is a part of God To be short we condemne all opinions of al men whatsoeuer which thinke otherwise of the creation of Angels deuils and men then is deliuered vnto vs by the scriptures in the Apostolike Church of Christ OVT OF THE CONFESSION OF BASILL WE also beleeue that God made all thinges by hiâ— euerlasting word that is by his onelie begotten sonneâ— and that he vpholdeth and worketh all thinges by his spirit that is by his owne power And therefore that God as he hath created so he foreseeth and gouerneth all thinges And albeit man by the same fall became subiect to damnation so was made an enimie to god yet that God neuer laid aside the care of mankinde The Patriarks the promises before and after the flood likewise the law of God giuen by Moses the holie Prophets do witnes this thing OVT OF THE FRENCH CONFESSION THis one onelie God hath reuealed himselfe vnto men first both in the creation and also in the preseruation and gouernement of his workes c. Looke the rest in the first Section of the scripture and the second Section of God WE beleeue that God the three persons working together by his vertue wisdome and incomprehensible goodnes hath made all thinges that is not onelie heauen and earth and all thinges therein contained but also the inuisible spirits of which some fell head long into destruction and some continued in obedience Therefore we saie that they as they are through their owne malice corrupted are perpetuall enimies to all good and therfore to the whol Church but that these preserued by the meere grace of God are ministers for his glorie and for the saluation of the Elect. We beleeue that God hath not onlie made al things but also ruleth and gouerneth them as he who according to hiâ— will disposeth and ordereth whatsoeuer happeneth in the world Yet we denie that he is the author of euill or that anie blame of thinges done amisse can be laid vpon him seing his will is the soueraigne and moste certaine rule of all righteousnes but he hath wonderfull rather then explicable meanes by which he so vseth al the deuiles and sinnefull men as instruments that whatsoeuer they doe euillie that he as he hath iustlie ordeined so he also turneth it to good Therfore while we confes that nothing at all is â—o be done but by the meanes of his prouidence and appointment we doe in al humility adore his secrets that are hid frâ—â— vs neither doe we search into those thinges which be without the reach of our capacitie Nay rather we applie to our owne vse that which the scripture teacheth for our quiâ—â—nes â—nd â—ontentation sake to wit that God to whome all thingâ— are subiect with a Fatherlie care watcheth for vs so that 〈◊〉 â—o much as a haire of our head fâ—lleth to the ground 〈◊〉 out his will and that he hath Satan and all ouâ— aduersarie so fast bound that vnles leaue be giuen them they cannot do vs anie litle harme OVT OF THE CONFESSION OF BELGIA WE know God by two manner of waâ—â—◠〈◊〉 by the making preseruing and gouerning 〈…〉 worlde For that to our eies is as a moste excellent bâ—oke in which al creatures from the least to the greatest 〈◊〉 grauen as it were characters and certaine lâ—â—ters by which the inuisible things of God may be seene and kâ—â—wâ—e of vâ— namelie his euerlasting power and godheade as Paull â—he Apostle speaketh Rom. 1. Chap. 10. 〈…〉 sufficeth to conuince and make all men without 〈…〉 c. Looke for the rest in the first Section of the scripture 〈◊〉 in the second Section of God Artic. 12. WE beleeue that the father by his worde that is by the sonne made heauen 〈◊〉 and al other creatures of nothing when he saw it 〈◊〉 and conuenient and gaue to euerie one his beeing forâ—â— and diuers offices that they might serue their creator that he doth now cherish vpholde and gouerne them al according to his euerlasting prouidence and infinite power and that to this ende that they might serue man and man might serue his God He also made the Angels all good by nature that they might be his ministers and might also attend vpon the elect of which notwithstanding some fel from that excellent nature in which God had created them into euerlasting destruction but some by the singular grace of God abode in the first state of theirs but the Deuills and those wicked spirits are so corrupted and defiled that they be sworne enemies to good all goodnes which as theeues out of a watch towe lie in waite for the Church and al the members thereof that by their iuglings and deceits they may destroie and laâ—e waste all things Therefore beeing through their owne malice addicted to euerlasting condemnation they looke euerie daie for the dreadful punishments of their mischeifes We therefore in this place reiect the errour of the Saduceâ— who denied that there were any spirits or Angels as also the
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
Of the gospell of Iesus Christ and also of Promises of the spirit and of the letter CHAP. 13. THE gospell indeede is opposed to the lawe for the lawe worketh wrath and doeth denounce a cursse but the gospell doth preach grace and a blessing Iohn saith also The lawe was giuen by Moses but grace and trueth came by Iesus Christ Yet notwithstanding it is moste certaine that they which were before the lawe and vnder the lawe were not altogether destitute of the gospell For they had notable Euangelicall promises such as these are The seede of the woman shall bruise the Serpents head In thy seede shall all the nations of the earth be blessed The scepter shall not be taken from Iuda vntil Silo come The Lord shall raise vp a Prophet from amongest his owne brethren c. And we doe acknowledge that the fathers had two kinde of promises reuealed vnto them euen as we haue For some of them were of present transitorie thinges such as were the promises of the lande of Canaan and of victories and such as are now a dayes concerning our dailie bread Othersome there were then also are now of heauenlie euerlasting things as of Gods fauour remission of sinnes life euerlasting through faith in Iesus Christ Now the fathers had not onelie outwarde or earthly but spiritual heauenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to vs haue searched and inquired of this saluation Whereupon the Apostle Paul also saith that the gospell of God was promised before by the Prophets of God in the holie scriptures Hereby then it appeereth euidentlie that the fathers were not altogether destitute of all the Gospell And although after this manner our fathers had the gospell in the writinges of the Prophets by which they attained saluation in Christ through faith yet the gospell is properlie called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lorde himselfe and afterward by the Apostles their successours is preached to vs in the world that God hath now performed that which he promised from the beginning of the world hath sent yea and giuen vnto vs his onelie sonne and in him reconciliation with the father remission of sinnes all fulnes and euerlasting life The historie therefore set downe by the foure Euagelists declaring how these thinges were done or fulfilled of Christ and what he taught and did and that they which beleeued in him had al fulnes this I saie is truelie called the Gospell The preaching also and scripture of the Apostles in which they expound vnto vs how the sonne was giuen vs of the father and in him all things pertaining to life and saluation is truelie called the doctrine of the Gospell so as euen at this daie it looseth not that worthie name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is lining and workeing thorough faith in the eares yea in the hearts of the faithfull thorough the illumination of the holie spirit For the letter which is opposed vnto the spirit doth in deede signifie euerie outward thing but more speciallie the doctrine of the law which without the spirit faith worketh wrath stirreth vp sin in the mindes of theÌ„ that do not truly beleeue For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giueth life The false Apostles preached the Gospel corrupted by mingling of the law therewith as though Christ could not saue without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans Al which we doe condemne sincerely preaching the worde and teaching that the beleeuers are iustified by the spirit onelie and not by the law But of this matter there shall follow a more large discourse in the title of iustification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremie prophesied of the new Testament yet in deed it not onelie was as yet is though the Papists call it new in regarde of Popish doctrine which hath of long time bin receiued an ancient doctrine but also the most ancient in the world For God from all eternitie fore ordeined to saue the world by Christ and this his predestination and eternal counsel hath he opened to the world by the Gospell Whereby it appeareth that the Euangelicall doctrine and religion was the moste auncient of all that euer were are or euer shal be Wherefore we saie that all they erre foullie and speake things vnworthy the eternall counsell of God who tearme the Euangelicall doctrine and religion a new start vp faith scarce thirtie yeares olde to whome that saying of Isaiah doth verie well agree Woe vnto them that speake good 〈◊〉 euill and euill of good which put darkenes for light and lightâ—â— darkenes that put bitter for sweete and sweete for sowre OVT OF THE FORMER CONFESSION OF HELVETIA Therefore in the wholl Euangelicall doctrine this ought first and chiefely to be vrged that we are saued by the onelie mercie and grace of God and by Christ his merittes whereof that men may know how much they stand in neede their sinnes must be verie clearelie laid open vnto them by the law and by Christ his death OVT OF THE CONFESSION OF BOHEMIA Of the word of God or the holie Gospell CHAP. 10. ANd seeing that the administration of thee new testâ— ment also the word and the sacraments are lawfully committed to the Ministers of the Church and their lippeâ— ought to preserue knowledge that the law maie be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holie gospell is Now the Preaching of the word of God and of the Gospell is the true ministerie of grace instituted and commaunded of Christe our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to saluation and made manifest in the holie scripture is declared and preached vnto all people This doctrine did Christ giue in charge vnto his disciples in the wordes of this sentence Goye into all the world and preach the Gospell to euerie creature This doctrine doth Peter professe before Cornelius when he saith He commaunded vs to preach vnto the people and to testifie that this is he that is ordeined of God to be the Iudge of the quick and the dead To him also giue all the Prophets wines that through his name all that beleeue in him shall receiue remission of sinnes This ministery is more honorable greater and more necessarie to saluation then are
the outward word and to the sacraments or as though we did take that from them which the Lord himselfe doth attribute vnto them by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church whereas on the contrarie side we haue a chiefe regard vnto this that we neither attribute too much nor too litle to these things For we haue learned both out of the holy scriptures also out of the Catholike doctor Austine That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie And againe That it is an errour if anie man interpret them vnfruitfullie We haue learned also that the externall giftes are not to be despised because of the internall giftes knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach to be baptised of him Therefore that we maie walke in the high and plaine waie that is that we maie detract nothing from the word and sacraments which the scripture doth attribute vnto them and againe that we may not giue that to the creature which is proper to the Creator that the ordinance of God may not be disanulled but al glorie maie be giuen to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to thinges created we so beleeue touching the ministerie of the word and the Sacramentes as wee haue professed which thing also we do thus declare by that which followeth Of the ministery of the worde of God ALthough the Lorde hath expresselie saide No man commeth to me except my Father which sent me doe drawe him Yet it was his will that the Gospell of the kingdome should be preached to all nations and that Byshops should discharge this duetie of the ministerie with great care and diligence and with speciall watchfulnes and be instant in season out of season by allmeanes to gaine manie vnto Christ For therfore when he was readie to depart hence into heauen in his bodie he saide to his disciples Goe ye into the wholl worlde and preach the Gospell to euerie creature After the which manner also Paul the Apostle saith He that descended is euen the same that ascended farre aboue all heauens that he might fill all thinges And he gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ Now the Lorde doth vse these his Ministers to instruct his Church so as he vseth meates to nourish vs the sower to sowe seede and Phisitians to heale our bodies For excepte he himselfe do giue power and vertue whereby both the meate maie be turned into nourishment and the seede maie spring vp and also the medicine maie be made effectuall the outward worke doth nothing at all profit So except the Lord doe giue increase in the heart of the hearer the doctrine indeede in him which hath not faith is as it were a watring and planting but such as is without efficacie and vnfruitfull but being receiued by faith into good ground and being trimmed by the inward husband man the holie Ghost doth worke marueâ—louslie and profitte Notwithstanding it hath so pleased the Lorde to moderate the affaires of men that although by his owne power he doth all thinges in all men yet he vouchsafeth to vse the ministers as workers together For that saying of Paull is euident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might giue vnto God al the vertue efficacie accomplishing and perfitting of the work to the ministers a seruice onelie wherevpon we doe truelie saie with Paull Who is Paull then and who is Apollos but the ministers by whome ye beleeued and as the Lorde gaue to euerie man I haue planted Apollos watered but God gaue the increase So then neither is he that planteth anie thing neither he that watereth but God that giueth the increase And in this sense we doe knowe and willinglie vse these speaches and testimonies of the holie Scripture I haue begotten you in Christ by the Gospell you are the epistle of Christ written by vs not with inke but with the Spirit of the liuing God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the worde of God And againe I send thee to the Gentiles that thou maist open their eies Also the Scripture saith of Iohn Baptist He shall turne the hearts of the fathers to the children c. For when all these thinges be done that is when we are borne againe when the holie Ghost is giuen to vs when our sinnes be forgiuen vs when faith is giuen vs and our eies opened and our hearts turned one and the selfe same Spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them vnto him and that after a common order and meane to wit by the instrument or meane of his worde and yet he might draw vs without all meanes and without anie instrument whether as much and whome â—t pleaseth him Therefore let no man glorie in meâ— but in him that giueth the increase Againe let no man despise men which are â—ent of the Lord of whome he pâ—onâ—unceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion touching the ministerie of the word agreeable as we hope to the Scripture and sound writers which also wee haue found often in Luthers and in his friendes bookes OVT OF THE CONFESSION OF BOHEMIA Of those that teach in the Church and who they be that gouerne them CHAP. 9. IN the ninth place it is â—aught concerning the acknowledging of the shepheards of soules oâ— lawfull ministers of sacred functions in the holie Church according to the degrees and orders of diuerse cures and first that these are especiall members of the holie ecclesiasticall communion and Christ his vicegerentes that is they who supplie his place he that heareth them heareth Christ he that despiseth them despiseth Christ and his heauenlie father For to these is the ministery of the word and sacraments lawfully committed But ministers ought not of their owne accordto prease forward to that calling but ought according to the example of the Lord and the Apostles to be lawfullie appointed and ordeined thereunto and that after this manner that from among a people that is sound in religion and feareth God such men maie be chosen and called to the administration of holie functions as are strong mightie in faith fearing God and hauing giftes requisite for the ministery and be of an honest and blamelesse life And againe thaâ— aboue all thinges these be
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know