FRENCH Confession THis one God hath revealed himselfe to be such a one unto men first in the creation preservation and governing of his workes secondly farre more plainly in his word which Artic. 2. word in the beginning he revealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we call holy Scripture All this holy Scripture is contained in the Canonicall books Artic 3. of the old and New Testament The Catalogue whereof is this The five bookes of Moses namely Genesis Exodus Leviticus Numbers Deuteronomie Iosua Judges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one book of Esdras Nehemiah Ester Iob the Psalmes Solomons Proverbs Ecclesiastes the Song of Songs Esay Ieremie with the Lamentations Ezechiel Daniel the 12. small Prophets namely Ose Ioel Amos Abdiah Ionah Michea Nahum Abacuc Sophon Haggaie Zacharie Malachie the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Pauls Epistles namely one to the Romanes 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 Iude Iohns Revelation We acknowledge these bookes to be Canonicall that is we Arâ—ic 4. account them as the rule square of our faith and that not only for the common consent of the Church but also much more for the testimonie and inward perswasion of the Holy Ghost by whose inspiration we are taught to discerne them from other Ecclesiasticall bookes which howsoever they may bee profitable yet are they not such that any one article of faith may be builded upon them We beleeve that the word contained in these books came Artic. 5. from one God of whom alone and not of men the authority thereof dependeth And seeing this is the summe of all truth conteining whatsoever is required for the worship of God and our saâ—vation we hold it not lawfull for men no not for the Angels themselves to adde or detract any thing from that word or to alter any whit at all in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and judgement edicts or any deerees or Councels or visions or miracles unto this holy Scripture but rather that all things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creeds namely the Apostles the Nicen and Athanasius his Creed because they be agreeable to the written Word of God Out of the ENGLISH Confession VVE receive and embrace all the Canonicall Scriptures Artic. 10. both of the Old and New Testament giving thankes to our God who hath raised up unto us that light which we might ever have before our eyes lest either by the subtiltie of man or by the snares of the devill we should be carried away to errors and lies Also we professe that these be the heavenly voyces whereby God hath opened unto us his will and that onely in them mans heart can have setled rest that in them be abundantly and fully comprehended all things whatsoever be needfull for our helpe as Origen Augustine Chrysostome and Cyrillus have taught That they be the very might and strength to attain to salvation that they be the foundations of the Prophets and Apostles Whereupon is built the Church of God that they be the very sure and infallible rule whereby may be tried whether the Church doe swerve or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these Scriptures neither law nor ordinance nor any custome ought to be heard no though Paul himselfe or an Angel from heaven should come and teach the contrary Out of the Confession of BELGIA HE hath revealed himselfe much more plainly in his holy Aâ—tic 2. Sub fiâ—em Word so farre forth as it is expedient for his owne glory and the salvation of his in this life We confesse that this Word of God was not brought or delivered Artic 3. by any will of man but that holy men of God inspired by Gods holy Spirit spake it as S. Peter witnesseth but afterward God himself for that exceeding teÌ„der carefulnes which he hath of his and of their salvation gave in Commission to his servants the Apostles and Prophets that they should put those oracles in writing and he himselfe also wrote the two Tables of the Law with his own finger which is the cause why we call such writings sacred and divine Scripture And we comprehend the holy Scripture in those two books of the Old and New Testament which are called the canonicall Artic. 4. bookes about which there was never any adoe And of them this is the number and also the order received of the Church of God The five bookes of Moses the book of Iosua of the Iudges of Ruth two books of Samuel two of the Kings two of the Chronicles which are called Paraâ—ipomena the first of Esdras Nehemiah Ester Iob also Davids Psalmes three books of Solomon namely the Proverbs Ecclesiastes and the Song of Songs the foure great Prophets Esay Ieremie Ezekiell and Daniel and further more also the 12. small Prophets moreover the Canonicall bookes of the New Testament are the foure Evangelists namely Saint Matthew Marke Luke and Iohn the Acts of the Apostles the 14. Epistles of Saint Paul and seven of the other Apostles the Revelation of Saint Iohn the Apostle These books alone doe we Artic. 5. receive as sacred and canonical whereupon our faith may rest be confirmed and established therfore without any doubt we beleeve also those things which are contained in them and that not so much because the Church receiveth and alloweth them for Canonicall as for that the holy Ghost beareth witnes to our consciences that they came from God and most of all for that they also testifie and justifie by themselves this their owne sacred authoritie and sanctitie seeing that even the blinde may clearely behold and as it were feele the fulfilling and accomplishment of all things which were foretold in these writings We furthermore make a difference betweene the holy Artic. 6. bookes and those which they call Apocriphall for so much as the Apocriphall may be read in the Church and it is lawfull also so farre to gather instructions out of them as they agree with the Canonicall bookes but their authoritie and certaintie is not such as that any doctrine touching faith or Christian Religion may safely be built upon their testimonie so farre off is it that they can disanull or impaire the authoritie of the other We beleeve also that this holy Scripture doth most perfectly Artiâ— 7. containe
whom without some damage to the church we cannot separate from it Againe we must be very vigilant lest that the godly falling fast asleepe the wicked grow stronger and do some mischiefe to the church Further more we teach that it is carefully to be marked wherein especially the truth and unitie of the church consisteth lest that we either rashly breed or nourish schismes in the church It consisteth not in outward rites and ceremonies but rather in the truth and unitie of the Catholike faith This Catholike faith is not taught us by the ordinances or laws of men but by the holy Scriptures a compendious and short summe whereof is the Apostles Creed And therefore we reade in the ancient Writers that there was manifold diversities of ceremonies but that was alwaies free neither did any man thinke that the unitie of the church was thereby broken or dissolved We say then that the true unity of the Church doth consist in severall points of doctrine in the true and uniforme preaching of the Gospel and in such rites as the Lord himselfe hath expresly set downe and here we urge that saying of the Apostle very earnestly As many of us therefore Phil. 3. as are perfect let us he thus minded If any man thinke otherwise the Lord shall reveale the same unto him And yet in that whereunto we have attained let us follow one direction and all of us be like affected one towards another Out of the former Confession of HELVETIA Of the Church THis we hold that of such lively stones being by this meane built upon this lively rocke the Church and the holy gathering together of all the Saints the Spouse of Christ which being cleansed by his blood he shall once in time to come present without blot before his Father is founded The which church though it be manifest to the eies of God alone yet is it not onely seene and known by certaine outward rites instituted of Christ himselfe and by the word of God as by a publique and lawfull discipline but it is so appointed that without these markes no man can be judged to be in this church but by the speciall priviledge of God Out of the Confession of BASILL Of the Church VVE beleeve a holy Christian Church that is a communion Matth. 1. Ephe. 1. Iohn 3. 2 Cor. 11. Ephes 5. Heb. 12. Iohn 1. Galat. 5. Rom. 1. Iohn 1. 1 Iohn 3. of Saints a gathering together of the faithfull in spirit which is holy and the Spouse of Christ wherein all they be Citizens which doe truely confesse that Iesus is the Christ the Lambe that taketh away the sinnes of the world and doe shew forth that faith by the workes of love And a little after This church of Christ doth labour all that it can to keepe the bonds of peace and love in unitie Therefore it doth by no meanes communicate with Sects and the rules of orders devised for the difference of dayes meates apparell and ceremonies Out of the Confession of BOHEMIA Of the holy Church and of the godly institution and government thereof and of Discipline Also of Antichrist CHAP. 8. IN the eighth place it is taught touching the acknowledgeing of the holy Catholike Christian Church And first of all that the foundation and head of the holy Church is Jesus Christ himselfe alone together with the whole merit of grace and truth to life eternall upon whom and by whom this church is at all times built by the holy Ghost the word of God and the Sacraments according to the meaning of that which Christ said unto Peter Matth. 16. upon this rocke to wit whereof thou hast made a true confession I will build my Church And Saint Paul saith Other foundation 1 Cor. 3. can no man lay then that which is laid which is Jesus Christ And in another place And hath appointed him over all things to be Ephes 2. the head of the Church which is his body and the fulnesse of him which filleth all in all things Out of these things it is taught that this is beleeved held and publikely confessed that the holy Catholike church being present at every time and militant upon earth is the fellowship of all Christians and is here and there dispersed over the whole world and is gathered together by the holy Gospel out of all nations families tongues degrees and ages in one faith in Christ the Lord or in the holy Trinitie according to that saying of Saint John who speaketh thus And I saw a great company which no man Apoc. 7. can number of all nations peoples and tongues standing before the throne and before the lambe This true church although while it lieth here in the Lords stoore to wit in the wide world and as it were in one heape confusedly gathered together containeth in it as yet as well the pure wheate as the chaffe the godly children of God and the wicked children of the world the living and dead members of the ministers and of the people yet where it is least defiled or most pure it may be knowne even by these signes that follow namely wheresoever Christ is taught in holy assemblies the doctrine of the holy Gospel is purely and fully preached the Sacraments are administred according to Christs institution commandement meaning and will and the faithfull people of Christ doth receive and use them and by these gathereth it selfe together in the unitie of faith and love and in the bond of peace and joyneth it selfe in one and buildeth it selfe hard together upon Christ There therefore is the holy church the house of God the temples of the holy Ghost lively members the parts of the heavenly Ierusalem the spirituall body of Christ and joynts knit together the which are joyned and coupled each with other by one head Christ one spirit of regeneration one word of God the same and sincere Sacraments one faith one love and holy communion one bond of peace order discipline and obedience whether the number of this people be great or small as the Lord witnesseth Where two or three are gathered together in my name Matth. 15. in what countrey or nation and in what place soever this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holy Gospel cannot have any place granted unto it c. but on the contrary side manifest errours * Looke the 1. observation upon this confession Rom. 5. and heathenish life have their full course and by getting the upper hand doe spread themselves farre there must also needs be a church so defiled that Christ will not acknowledge it for his welbeloved Spouse seeing that none belongeth to Christ who hath not the spirit of Christ Every Christian is also bound with diligent care to seeke after this and such a true part of the holy church and after he hath found it to joyne and maintaine holy communion and fellowship
Sueveland THE THIRD SECTION pag. 52. OF the eternall providence of God and the creation of the world This Section doth consist properly of foure Confessions onely to wit Of the later confession of Helvetia Basil the French and that of Belgia which alone have expresse titles of these chiefe points of doctrine But these foure to wit the former confession of Helvetia the English that of Auspurge and Wirtemberge doe by the way make mention both of the providence of God and also of the creation of the world in the Article of God as is to be seene in the 2. Section And the others to wit those of Bohemia Saxonie and Sueveland have altogether omitted this part of doctrine THE FOVRTH SECTION pag. 58. OF the fall of man of sinne and of free-will This Section consisteth of 10. Confessions to wit Of the former and latter confessions of Helvetia of that of Basil Bohemia or the Waldenses the French English that of Belgia Auspurge Saxonie and Wirtemberge THE FIFTH SECTION pag. 82. OF eternall Predestination This Section consisteth of foure Confessions onely to wit Of the latter Confession of Helvetia that of Basil the French and that of Belgia THE SIXTH SECTION pag. 85. OF the reparing or deliverance of man from his fall by Iesus Christ alone Also of his Person names office and the works of Redemption This Section consisteth of 12. Confessions to wit Of the former and latter Confessions of Helvetia that of Basil Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge Sueveland THE SEVENTH SECTION pag. 105. OF the law and the Gospell This Section consisteth of 7. Confessions onely to wit Of the former and latter confessions of Helvetia that of Bohemia the French that of Belgia Saxony and Wirtemb THE EIGHTH SECTION pag. 116. OF Repentance and the Conversion of man This Section consisteth of 6. Confessions onely to wit Of the latter confession of Helvetia that of Bohemia Auspurge Saxony Wirtemb and Sueveland THE NINTH SECTION pag. 144. OF Iustification by faith and of good works and their rewards This Section consisteth of 11. Confessions to wit Of the former and latter confessions of Helvetia that of Basil Bohemia the French the English that of Belgia Auspurge Saxony Wirtemb and Sueveland THE TENTH SECTION pag. 204. OF the holy Catholique Church This Section consisteth of 11. confessions to wit Of the former and latter confessions of Helvetia that of Basil Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE ELEVENTH SECTION pag. 233. OF the Ministers of the Church and of their calling and office This Section consisteth of 9. Confessions to wit Of the former and latter confessions of Helvetia that of Bohemia the French the English that of Belgia Auspurge Wirtemberge and Sueveland THE TWELFTH SECTION pag. 270. OF true and false Sacraments in generall This Section consisteth of 11. Confessions Of the former confession of Helvetia and the declaration thereof the latter confession of Helvetia of that Basil Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE THIRTEENTH SECTION pag. 286. OF the Sacrament of holy Baptisme This Section consisteth of 10. Confessions to wit Of the former confession of Helvetia and the declaration thereof of the latter confession of Helvetia that of Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE FOVRTEENTH SECTION pag. 302. OF the holy Supper of the Lord. This Section consisteth of 11. Confessions to wit Of the former confession of Helvetia and the declaration thereof of the latter confession of Helvetia that of Basil Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE FIFTEENTH SECTION pag. 35â— OF Ecclesiasticall meetings This Section consisteth of 8. Confessions to wit The former and latter confessions of Helvetia that of Bohemia the French the English that of Saxonie Wirtemberge and Sueveland THE SIXTEENTH SECTION pag. 366. OF Holy daies fasts and the choise of meats and of the visiting of the sicke and the care that is to be had for the dead This Section consisteth of 9. Confessions to wit of the latter confession of Helvetia that of Basil Bohemia the French the English that of Auspurge Saxonie Wirtemberge and Sueveland THE SEVENTEENTH SECTION pag. 400. OF Ceremonies and rites which are indifferent in generall This Section consisteth of 11. confessions to wit of the former and latter confessions of Helvetia that of Basil Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE EIGHTEENTH SECTION pag. 422. OF Wedlocke single life and Monasticall Vows This Section consisteth of 8. confessions to wit of the former and latter confessions of Helvetia that of Bohemia the French the English that of Auspurge and Sueveland THE NINETEENTH SECTION pag. 458. OF the civill Magistrate This Section consisteth of 10. confessions to wit of the former and latter confessions of Helvetia that of Basil Bohemia the French that of Belgia Auspurge Saxonie Wirtemberge and Sueveland THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS First Section of the holy SCRIPTURE The latter Confession of HELVETIA touching the holy SCRIPTURE being the true Word of GOD. CHAP. 1. WE beleeve and confesse the Canonicall Scriptures of the holy Prophets and Apostles of both Testaments to be the very true word of God and to have sufficient authoritie of themselves not of men For God himself spake to the Fathers Prophets Apostles and speaketh yet unto us by the holy Scriptures And in this holy Scripture the universall Church of Christ hath all things fully expounded whatsoever belong both to a saving faith and also to the framing of a life acceptable to God in which respect it is expeffely commanded of God that nothing be either put to or taken from the same We judge therefore that from these Scriptures is to be taken true wisdome and godlinesse the reformation and government of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of errors with all exhortations according to that of the Apostle All Scripture inspired 2 Tim. 3. of God is profitable for doctrine for reproofe c. Againe These things I write unto thee saith the Apostle to Timothy 1. Chap. 3. that thou maist know how it behooveth thee to be conversant in the house of God c. Againe the self same Apostle to the Thessalonians When saith he ye received the word of 2 Thess 2. us ye received not the word of men but as it was indeed the word of God c. For the Lord himself hath said in the Gospell It is not ye that speake but the spirit of my Father speaketh Matth. 10. Luke 10. John 13. in you therefore he that heareth you heareth me and he that despiseth you despiseth me Wherefore when this word of God is now preached in the Church by Preachers lawfully called we beleeve that the
very word of God is preached and received of the faithfull and that neither any other word of God is to be fayned or to be expected from heaven and that now the word itself which is preached is to be regarded not the Minister that preacheth who although he be evill and a sinner neverthelesse the word of God abideth true and good Neither do we think that therefore the outward preaching is to be thought as fruitlesse because the instruction in true religion dependeth on the inward illumination of the spirit because it is written No man shall teach his neighbour For all Jer. 12. 1 Cor. 3. John 6. men shall know me And he that watreth or he that planteth is nothing but God who giveth the increase For albeit no man can come to Christ unlesse he be drawn by the heavenly Father and be inwardly lightned by the holy Ghost yet we know undoubtedly that it is the will of God that his word should be preached even outwardly God could indeed by his holy spirit or by the Ministery of an Angel without the Ministery of Saint Peter have taught Cornelius in the Acts but neverthelesse he referreth him to Peter of whom the Angel speaking saith he shall tell thee what thou must doe For he that illuminated inwardly by giving men the holy Ghost the self same by way of commandement said unto his Disciples Goe ye into the whole world and preach the Gospell to every creature And so Mark 16. Acts 16. Paul preached the word outwardly to Lydia a purple seller among the Philippians but the Lord inwardly opened the womans heart And the same Paul upon an elegant gradation fiâ—ly placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God We know in the meane time that God can illuminate whom and when he will even without the externall Ministery which is a thing appertaining to his power but we speake of the usuall way of instructing men delivered unto us of God both by commandement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcionites who denied that the Scriptures proceeded from the holy Ghost or else received not or polished and corrupted some of them And yet we do not deny that certain books of the old Testament were of the ancient authors called Apocriphall and of others Ecclesiasticall to wit such as they would have to be read in the Churches but not alleadged to avouch or confirme the authoritie of faith by them As also Austin in his 18 Book De civit Dei C. 38. maketh mention that in the books of the Kings the names and books of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those books which we have suffice unto godlinesse CHAP. II. Of interpreting the holy Scriptures and of Fathers Councels and Traditions THE Apostle Peter hath said That the holy Scriptures are 2 Pet. 2. not of any private interpretation therefore we do not allow all expositions whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and naturall interpretation of the Scriptures which forsooth the Defenders of the Romane Church do strive to force all men simply to receive but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the Scriptures themselves that is from the phrase of that tongue in which they were written they being also wayed according to the circumstances and expounded according to the proportion of places either like or unlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glory and mans salvation Wherefore we do not contemne the holy Treatises of the Fathers agreeing with the Scriptures from whom notwithstanding we do modestly dissent as they are deprehended to set down things meerely strange or altogether contrary to the same Neither doe we thinke that we doe them any wrong in this matter seeing that they all with one consent will not have their writings matched with the Canonicall Scriptures but bid us allow of them so farre forth as they either agree with them or disagree and bid us take those things that agree and leave those that disagree and according to this order we doe account of the Decrees or Canons of Councels Wherefore we suffer not our selves in controversies about Religion or matters of faith to be pressed with the bare testimonies of Fathers or Decrees of Councels much lesse with received customes or else with multitude of men being of one iudgement or with prescription of long time Therefore in controversies of religion or matters of faith we cannot admit any other Iudge then God himself pronouncing by the holy Scriptures what is true what is false what is to be followed or what to be avoided So we do not rest but in the judgements of spirituall men drawn from the word of God Certainly Ieremie and other Prophets did vehemently condemne the assemblies of Priests gathered against the Law of God and diligently forewarned us that we should not heare the Fathers or tread in their path who walking in their own inventions swarved from the Law Ezek. 20. 18. of God We do likewise reject humane Traditions which although they be set out with goodly titles as though they were Divine and Apostolicall by the lively voice of the Apostles and delivered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomes yet being compared with the Scriptures disagree from them and by that their disagreement bewray themselves in no wise to be Apostolicall For as the Apostles did not disagree among themselves in doctrine so the Apostles Schollers did not set forth things contrary to the Apostles Nay it were blasphemous to avouch that the Apostles by lively voice delivered things contrary to their writings Paul affirmeth expressely that he taught the same things in all Churches And againe We 1 Cor. 4. 2 Cor. 1. saith he write no other things unto 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 2 Cor. 12. way and ioyntly by the same spirit did all things The Iews also in time past had their traditions of Elders but these traditions were severely confuted by the Lord shewing that the keeping of them hindereth Gods Law and that God is in vain worshipped Mat. 15. Mar. 7. with such Out of the former Confession of HELVETIA THe Canonicall Scripture being the Word of God and delivered Artic. 1. Scriptura by the holy Ghost and published to the world by the Prophets and Apostles being of all other the most perfect and ancient Philosophie doth alone perfectly contein all piety and good ordering of life The interpretation hereof is to be Artic 2.
Interpretatio taken onely from herselfe that her selfe may be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holy Fathers Artic 3. Patres have followed we doe not onely receive them as interpreters of the Scripture but reverence them as the beloved instruments of God But as for the traditions of men although never Artic. 4. Tradit humanae so glorious and received how many soever of them doe withdraw or hinder us as of things unprofitable and hurtfull so we answer 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 mankind and by Christ the Lord his Sonne hath declared this good will which is received by faith alone and faith must be effectuall through love that it may be shewed forth by an innocent life Out of the Confession of BASILL Of things commanded and not commanded Artic. 10. VVE confesse that as no man can command those things which Christ hath not commanded 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 third 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 Iehova your God Levit. 18. and by Moses Deut. 10. for Iehovah your God is God of gods a great God and terrible Who therefore among his creatures can grant those things which he hath forbidden In like sort section 4. And againe no man can forbid those things which God hath granted c. The other things which are contained in this article because they belong to other sections they are inserted every one in their places Out of the Confession of BOHEMIA or the WALDENSES Of the holy Scriptures CHAP. I. FIrst of all the Ministers of our Churches teach with one consent concerning the holy Scripture of the new and old Testament which is commonly called the Bible and is lawfully received and allowed of the Fathers which are of best and soundest judgement that it is true certaine and worthy to be beleeved whereunto no other humane writings whatsoever or of what sort soever they be may be compared but that as mans writings they must give place to the holy Scripture First because it is inspired and taught of the holy Ghost and uttered by the mouth of holy men written by them and confirmed by heavenly and divine testimonies which spirit also himselfe openeth and discloseth the meaning how it ought to be understood and the truth of this Scripture in the Church in what manner seemeth him best especially by raising up and giving faithfull Ministers who are his chosen instruments Of which spirit David speaketh when he saith The spirit of the Lord spake by me his word was in my tongue 2 Sam. 22. 2 Pet. 1. and Peter For prophecie came not in old time by will of man but holy men of God spake as they were moved by the holy Ghost and 2 Tim. 3. Rom. 15. Ioh. 5. Paul The whole Scripture given by inspiration of God is profitable c. besides the Lord himselfe saith Search the Scriptures And againe Ye are deceived not knowing the Scriptures Mat 22. Luk. 24. neither doe ye understand the power of God And he opened the minds of his Disciples that they might understand the Scriptures Secondly because it is a true and sure testimony and a clear proofe of Gods favorable good will which he hath revealed Heb. 11. concerning himselfe without which revelation of Scripture there is no wholesome knowledge nor faith nor accesse to God For in this such things as are necessarie to doctrine to discipline and government of the holy Church for all and singular persons in the ordinary ministerie of salvation whence also springeth true faith in this I say are all such things fully absolutely and so far forth as is requisite as in a most excellent and most exquisite worke of the Holy Ghost comprehended and included then which no Angel from heaven can bring any thing more certaine and if he should bring any other thing he ought not to be beleeved And this perswasion and beliefe concerning holy Scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the Word outwardly preached as from an ordinary meane ordained of God for this purpose Wherefore every one ought very highly to esteeme of the divine writings of the holy Prophets and Apostles resolutely to beleeve them and religiously to yeeld unto them in all things diligently to reade them to gather wholesome doctrine out of them and according to them ought every man to frame and order himselfe but especially they who after an holy manner are set over 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 understand and especially according to the ancient custome of the Church those portions of the Gospels in Scripture which are wont to be read on solemne holy dayes out of the Evangelists and Apostles writings and are usually called Gospels and Epistles out of which profitable and wholesome doctrines and exhortations and sermons are made to the people as at all times occasion and need requireth We likewise teach that the writings of holy Doctors especially of those that are ancient are also to be esteemed for true and profitable whereof there may be some use to instruct the people yet onely in those things wherein they agree with the holy Scripture or are not contrarie thereunto and so farre forth as they give testimonie to the excellencie thereof to the information and example of the Apostolike Church and swerve not from the consent judgement and decâ—ees of the ancient Church wherein she hath continued unspotted in the truth after what sort they themselves also have charged men to judge and thinke of their writings and have given warning that heed should be taken lest that they being but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner In preoem in 3. de sanct Trinit Be not thou a servant to my writings as it were to the Canonical Scriptures but in the Canonical Scriptures such things as thou didst not beleeve when thou hast there found them immediately beleeve But in my writings that which thou knowest not for acertaine truth unlesse thou perceive it to be certaine hold it not resolutely And elsewhere he saith Give not as great credit to mine or Ambrose his words as to the Canonical Scriptures This is the â—ight rule to discerne writings by which so greatly 〈◊〉 the Papists that they have cited it in their decretal distinct 9. Chap. Notimets verbis c. Out of the
needs be the greatest For although the Church have a sure promise of Christs continuall presence and be governed by the holy Ghost yet not every assembly of men may be taken for the true Church and albeit never so many seeme often times to come together in the name of Christ yet few are chosen and all have not faith And as it is wont to fall out in civill meetings so doth it also in meetings of the Church that for the most part the greater side overcommeth the better Hitherto may be added that the holy Ghost doth not make men in this life not subject to sinne but leaveth in them many and sundrie infirmities Examples also witnesse that not onely the Popes but also Councels have beene deceived Wherefore seeing that the doctrine of the Apostles and Prophets is confirmed of God the sentence of no one man nor of any assembly of men is to be received simply without triall for the Oracle of the holy Ghost but it is to be laid to the rule of the Prophets and Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrary thereunto may be confuted If we or an Angel from heaven Gal. 1. preach unto you a Gospel beside that which wee have preached unto you let him bee accursed And beleeve yee not every spirit 1 Ioh. 4. but trie the spirits whether they bee of God Againe 1 Thess 5. Trie all things and keepe that which is good Augustine against Maximius a Bishop of the Arrians in his 3. booke Chap. 14. saith But now am I neither to cite the Councel of Nice nor you the Councel 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 any one but common to us 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 even the verdict of one private man were to be perferred before the Popes if he were lead with better warrants of the old and new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth should stand that if there a plaine private man sufficiently instructed in holy Scripture more credit were to be given in a case of doctrine to his assertion then to the Popes definitive sentence For it is plaine that the Gospel is more to be beleeved then the Pope If then a man so leaned teach any truth to be contained in the Gospel where the Pope were either ignorant or willingly deceived it is cleare whose iudgement were to be preferred And a little after Such a learned man ought in that case while a generall Councel were holden at which he himselfe were present to set himselfe against it if he should perceive the greater part of malice or ignorance to incline to that which is contrarie to the Gospel Of Ecclesiasticall Writers CHAP. 34. RIse up before an hoare head saith the Scripture and reverence the person of an old man We do therefore reverence the gray haires of our ancestours who even since the Gospell began to be revealed and published have in the world taken upon them the travell of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles even unto this time have manifest and certaine testimonies of the holy doctrine And we so embrace their writings as both the holy Scripture alloweth us to use mans authoritie and as themselves would have their writings acknowledged You my friends say that in the ancient Iob 12. is wisdome and in the length of daies is understanding but I say unto you that with him to wit with the Lord our God is wisdome and strength he hath councell and understanding And 1 Corinth 4. Let the Prophets speake two or three and let the rest iudge And Try all things and keepe that which is good 1 Thess 5. It is not lawfull for us to bring in any thing of our own Tertut Lib de scrip haeret head no not so much as to take that which any man hath brought in of his own head We have the Apostles of the Lord for Authors who chose nothing of their own heads which they might bring in but the discipline which they received of Christ they faithfully delivered to all nations And Augustine saith Neither Epist ad Fâ—â—â—unat Dist 8. ought we to esteeme of the writings of any men although they be Catholike and commendable persons as of the Canonicall Scriptures as though it were not lawfull yeelding them that reverence which is due unto such men to disallow and refuse something in their writings if perchance we finde that they have thought otherwise then the truth is understood either of others or of our selves through the gift of God Such am I in other mens writings In Proe in Lib. 3. de Trinie as I would have them construers of mine Againe Be thou not tyed to my writings as it were to the Canonicall Scriptures but in the Canonicall Scriptures that which thou didst not beleeve when thou hast found it beleeve it incontinently but in mine that which thou thoughtest to be undoubtedly true unlesse thou perceive it to be true indeed hold it not resolutely And againe I neither can nor ought to deny that as in those who have gone before Ad Vincent Lio. so also in so many slender works of mine there are many things which may with upright iudgement and no rashnesse be blamed And againe I have learned to give this reverence to In Epist aâ— Ierom. these Writers alone which are now called Canonicall Againe But I so read others that be they never so holy or never so learned I do not therefore thinke it true because they have so thought but because they could perswade me by other Author or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holy Scripture De unico baptismo in Epist ad Vincent c. And Doe not brother against so many divine c. For these places are known even out of the Popes own Decree Out of the Confession of SUEVELAND Art 1. ss 1. Whence Sermons are to be taken FIrst a controversie being raised amongst the learned about certaine Articles of Christian doctrine when as the people with us were dangerously divided by reason of contraâ—y preachings we charged our Preachers that they should henceforth broach nothing to the people in any Sermon which either is not taught in the Scriptures of God or hath not sure ground thereout as it was openly Decreed in the Assembly holden at Norimberge in the 22 yeere after the smaller account which moreover is also the opinion of all the holy Fathers For seeing Saint Paul
you forgivenesse of sinnes Acts 13. and from all things from which ye could not be iustified by the law of Moses by him every one that beleeveth is iustified For in the Law also and in the Prophets we reade that If a controversie were risen amongst any and they came to iudgement the Iudge should Deut. 2. 5. iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. Chapter of Isaiah Woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the Iudgement seat of God convicted of ungodlinesse and guilty of death But we are justified 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 Paul saith All have sinned and are destitute of the glory of God and are iustified Rom. 3. freely by his grace through the redemption which is in Christ Iesus For Christ tooke upon himselfe and bare the sinnes of the world and did satisfie the justice of God God therefore is mercifull unto our sinnes for Christ alone that suffered and rose againe and doth not impute them unto us But he imputeth the justice of Christ unto us for our owe so that now we are not onely cleansed 2 Cor. 3. from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life Rom. 4. To speake properly then it is God alone that justifieth us and that onely for Christ by not imputing unto us our sinnes but imputing Christs righteousnesse unto us But because we doe receive this justification not by any works but by faith in the mercy of God and in Christ therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ not by the law or by any workes For the Apostle saith We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse And againe You are saved by grace through faith and that not of your selves Eph. 2. it is the gift of God Not by workes lest any might have cause to boast c. Therefore because faith doth apprehend Christ our rigteousnesse and doth attribute all to the praise of God in Christ in this respect justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a worke of ours For it is the gift of God Now that we doe receive Christ by faith the Lord sheweth at large John 6. where he putteth eating for beleeving and beleeving for eating For as by eating we receive meate so by beleeving we are made partakers of Christ Therefore we doe not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charitie workes or merit but we doe attribute it wholly to the praise of God in Christ and that through faith Moreover our charitie and our works cannot please God if they be done of such are not just wherefore we must first be just before we can love or doe any just workes We are made just as we have said through faith in Christ by the meere grace of God who doth not impute unto us our sinnes but imputeth unto us the righteousnesse of Christ yea and our faith in Christ he imputeth for righteousnesse unto us Moreover the Apostle doth plainly derive love from faith saying The end of the commandement is love proceeding 1 Tim. 1. from a pure heart a good conscience and a faith unfeigned Wherefore in this matter we speake not of a fained vaine or dead faith but of a lively quickning faith which for Christ who is life and giveth life whom it apprehendeth both is indeed and is so called a lively faith and doth prove it selfe to be lively by lively workes And therefore James doth speake nothing contrary to this our doctrine for he speaketh of a vaine and dead faith which certain bragged of but had not Christ living within them by faith And James also saith that workes doe iustifie yet he is not contrarie Iames 2. to Saint Paul for then he were to be rejected but he sheweth that Abraham did shew his lively and justifying faith by workes And so doe all the godly who yet trust in Christ alone not to their owne workes For the Apostle said againe I live Gal. 2. howbeit not I but Christ liveth in me But the life which now I live in the flesh I live through the faith of the Sonne of God who loved me and gave himselfe for me I doe not despise the grace of God for if righteousnesse bee by the law then Christ died in vaine c. Of faith and good workes Of their reward and of mans merit CHAP. 16. CHristian faith is not an opinion or humane perswasion but a sure trust and an evident and steadfast assent of the minde to be briefe a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednesse and especially of Gods promise and of Christ who is the consummation of all the promises And this faith is the meere gift of God because God alone of his power doth give it to his elect according to measure and that when to whom and how much he will and that by his holy spirit through the meanes of preaching the Gospel and of faithfull prayer This faith hath also her increases which unlesse they were likewise given of God the Apostle would never have said Lord Luke 11. increase our faith Now all these things which we have said hitherto of faith the Apostles taught them before us even as we set them downe for Paul saith Faith is the ground or sure subsistence Heb. 11. of things hopeed for and the evidence or cleare and certaine comprehension of things which are not seene And againe he saith that all the promises of God in Christ are yea and in Christ are Amen 2 Cor. 1. And the same Apostle saith to the Philippians that it was given them to beleeve in Christ And also God doth distribute unto Rom. 12. 2 Thess 2 and 3. every man a measure of faith And againe All men have not faith and all doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordained to life beleeved And therefore he also calleth faith The faith of Gods elect And againe Faith
iudge and let him shew what thing it is that his death doth profit This saith he is my blood And a little after Together with him let the Apostle iudge because that Christ himself also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his owne Sonne c. Wherethe Church hath so farre authority to judge of doctrine that notwithstanding she must keep her selfe within the bonds of the holy Scripture which is the voice of her husband from which voice it is not lawfull for any man no not for Angell to departe Out of the Confession of SVEVELAND Of the Church FVrthermore we will shew what is taught among us both Artie 15. touching the Christian Church and also touching the holy Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this world as a stranger from God is the fellowship and company of those which addict themselves to Christ and do altogether trust and rest in his protection among whom notwithstanding many shall be mingled even to the end of the world who although they professe the Christian faith yet they have it not in deed This hath our Lord taught sufficiently Matth. 13. by the parable both of the cockle and of the Net cast into the sea in the which the bad fishes are caught with the good Also Matth. 22 by the parable of the King inviting all men to the marriage of his Sonne and afterward casting him out being bound hand and foot into utter darknnes which had not a wedding garment Now these places of Scripture wherein the congregation of Christ is commended to be the Spouse of Christ for the which he hath given himselfe Eph. 5. The house of God the pillar and ground of truth 1 Tim. 3. Also The holy hill of Sion the City of the living God the heavenly Ierusalem and congregation of the first borne which are written in heaven I say all these places of Scripture do properly pertaine to them who for their sincere faith are truely and in the sight of God reckoned among the children of God For seeing that in these alone the Lord doth fully reigne these onely if we will speake properly are called the Church of Christ and the communion of Saints in which sence also the name of the Church is expounded in the common Articles of faith those false Christians being excluded which are mingled amongst them Furthermore the holy Ghost himselfe doth governe this Church or congregation and remaineth with it as Christ doth even to the end of the world and doth sanctifie it that at the length he may present it unto himselfe without spot or wrinckle as it is said Ephes 5. Also this is that Church which all men are commanded to heare and he that will not heare her is to be counted as an Heathen and Publicane And although that to wit faith it selfe cannot be seene wherby this Congregation hath obtained to be called the Church and company of Christ yet the fruits of that faith may be seene and knowne and of them a certaine Christian conjecture be taken These fruits be chiefly a bold profession of Faith a true love offering it selfe to do humble service to all men a contempt of all things Seeing therefore that these be the proper fruites wheresoever the holy Gospell and the Sacraments be exercised thereupon it may easily be known where and who be the Christian Church so much as is necessary for us to preserve among us the Christian communion and that in the same we may be instructed admonished and help one another according to the commandement of Christ Furthermore seeing this congregation is the very kingdome of God wherein all things ought to be appointed in best order she hath all kind of offices and ministers for she is the body of Christ himselfe compacted of many members whereof every one have their proper worke Therefore whosoever do faithfully discharge such functoins and do earnestly labour in the word and doctrine they do represent the Church and may do all things in the name thereof so that whosoever shall either despise them or refuse to heare them he may worthily be said to despise the Church it selfe Now with what spirit or with what spirituall authoritie we do beleeve that they are furnished we have declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices and dignitie For they cannot by any means represent the Church of Christ or doe any thing in the name thereof which are not Christs and therefore propound no Christian things but whatsoever is contrary to the doctrine of Christ For although it may be that even the wicked may teach some good thing and may also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnesse that he will once in time to come say That he never knew them Yet it cannot be that they can discharge the dutie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke aright of faith and be counted amongst the members of the Church as it doth oftentimes fall out when as the very children of God are wrapped in errours and doe also publish the same For the Church of Christ is wholly addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commandement of the true Church except it be the same with the doctrine precept and commandement of Christ himselfe And whosoever propoundeth any other thing in her name although he were an Angel from heaven he is not to be heard as also the Church in those things doth represent nothing lesse then the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH and of their Calling and Office The latter Confession of HELVETIA Of the Ministers of the Church their Institution and Offices CHAP. 18. GOD hath alwaies used his Ministers for the gathering or erecting up of a Church to himselfe and for the governing and preservation of the same and still he doth and alwaies will use them so long as the Church remaineth on the earth Therefore the first beginning institution and office of the Ministers is a most ancient ordinance of God himselfe not a new devise appointed by men True it is that God can by his power without any meanes take unto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore Ministers are to be considered not as Ministers by themselves alone but as the Ministers of God even such as by whose meanes God doth work the salvation of mankinde For which cause we give counsell to beware that we doe not so attribute the things that appertaine to our conversion and instruction unto the secret vertue of the holy Ghost that we make frustrate
the Ecclesiasticall ministerie For it behoveth us alwaies to have in minde the words of the Apostle How shall they beleeve in him of whom they have not heard and Rom. 10. 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 saith in the Gospel Verely verely I say unto you he that receiveth Iohn 3. those that I shall send receiveth me and he that receiveth mee receiveth him that sent me Likewise that a man of Macedonia appeared in a vision to Paul being then in Asia and said unto him Act. 16. Come unto Macedonia and helpe us And in another place the same Apostle saith We together are Gods labourers and ye are his 1 Cor. 3. husbandrie and his building Yet on the other side we must take heed that we doe not attribute too much to the ministers and ministerie herein remembring also the words of our Lord in the Gospel No man cometh to me except the Father which hath sent me Iohn 6. draw him And the words of the Apostle Who then is Paul and who 1 Cor. 3. is Apollo but the ministers by whom ye beleeved and as the Lord gave unto every one Therefore neither is he that planteth any thing nor he that watereth but God that giveth the increase Therefore let us beleeve that God doth teach us by his word outwardly by his ministers and doth inwardly move and perswade the hearts of his Elect unto beliefe by his holy spirit and that therefore we ought to render all the glory of this whole benefit unto God But we have spoken of this matter in the 1 Chapter of this our declaration God hath used for his ministers even from the beginning of the world the best and most excellent men in the world for howsoever divers of them were but simple for worldly wisdome or Philosophy yet sure in true divinitie they were most excellent namely the Patriarks to whom he spake very often by his Angels For the Patriarks were the Prophets or teachers of their age whom God for this purpose would have to live many yeers that they might be as it were Fathers and lights of the world After them followed Moses together with the Prophets that were most famous throughout the whole world Besides after all these our heavenly Father hath sent his onely begotten Sonne the most absolute and perfect teacher of the world in whom is hidden the wisedome of God and from him derived unto us by that most holy perfect and most pure doctrine of all other For he chose unto himselfe Disciples whom he made Apostles And they going out into the whole world gathered together Churches in all places by the preaching of the Gospel And after they ordained pastors and Doctors in all Churches by the commandement of Christ who by such as succeeded them hath taught and governed the Church unto this day Therefore God gave unto his ancient people the Patriarkes together with Moses and the Prophets so also to his people under the new covenant he hath sent his onely begotten Sonne and with him the Apostles and teachers of his Church Furthermore the Ministers of the new covenant are tearmed by divers names for they are called Apostles Prophets Evangelists Bishops Elders Pastors and Doctors The Apostles remained 1 Cor. 12. Ephes 4. in no certaine place but gathered together divers Churches throughout the whole world which Churches when they were once established there ceased to be any more Apostles and in their places were particular parsons appointed in every Church The Prophets in old time did foresee and foretell things to come and besides did interpret the Scriptures * Looke the 1. observation upon this confession and such are found some amongst us at this day They were called Evangelists which were the penners of the history of the Gospel and were also * Looke the 2. Observation preachers of the Gospel of Christ as the Apostle Paul giveth in charge unto Timothy To fulfill the work of an Evangelist * Looke the 3. Observat Bishops were the overseers and the watchmen of the Church which did distribute food and other necessities of the Church The Elders were the ancients and as it were the Senators and Fathers of the Church governing it with the wholesome counsell The Pastors did both keepe the Lords flock and also * Looke the 4. Observat provide things necessary for it The Doctors doe instruct and teach the true faith and godlinesse Therefore the Church Ministers that now are may be called Bishops Elders Pastors and Doctors But in processe of times there were many moe names of Ministers brought into the Church For some were created Patriarks others Archbishops others Suffragans other Metropolitanes Archpriests Deacons Subdeacons Acoluthes Exorcists Queristers Porters and I know not what a a rable besides Cardinals Provosts and Priors Abbots greater and lesser governours higher and lower But touching all these we passe not a rush what they have beene in time past or what they are now It is not sufficient for us that forasmuch as concerneth Ministers we have the doctrine of the Apostles We therfore knowing certainly that Monks and the orders or sorts of them are neither instituted of Christ nor of his Apostles we teach that they are so farre from being profitable that they are pernicious and hurtfull unto the Church of God For although in former times they were somewhat tolerable when they lived solitarily getting their livings with their owne hands were burdensome to none but did in all places obey their Pastours even as laie men yet what kinde of men they be now all the world seeth and perceiveth They pretend I know not what vowes but they leade a life altogether disagreeing from their vowes so that the very best of them may justly be numbred among those of whom the Apostle speaketh We heare say that 2 Thess 3. there be some among you which walke inordinately and worke not at all but are busie bodies c. Therefore we have no such in our Churches and and besides we teach that they should not be suffered to rout in the Churches of Christ Furthermore no man ought to usurpe the honour of the Ecclesiasticall ministerie that is to say greedily to plucke it to him by bribes or any evill shifts or of his owne accord But let the ministers of the Church be called and chosen by a lawfull and Ecclesiasticall election and vocation that is to say let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult seditions or contention But we must have an eye to this that not every one that will be elected but such men as are fit and have sufficient learning especially in the Scriptures and godly eloquence and wise simplicitie to conclude such men as be of good report for a moderation and
9. VVE beleeve and confesse that the Eucharist for so it pleased our forefathers to call the Supper of the Lord is a Sacrament instituted of Christ himselfe and that the use thereof is commended to the Church even to the latter end of the world But because the substance is one thing and the use thereof another thing therefore we will speake of these in order Touching the substance of the Eucharist we thus thinke and teach * Looke the 1. observation upon this confession that the true body of Christ and his true blood is distributed in the Eucharist and we refute them that say that the bread and wine of the Eucharist * Looke the 2. Observat are signes of the body and blood of Christ being onely absent Also we beleeve that the omnipotencie of God is so great that in the Eucharist he may either annihilate the substance of bread and wine * Looke the 3. observation or else change them into the body and blood of Christ but that God doth exercise this his absolute omnipotencie in the Eucharist we have no certaine word of God for it and it is evident that the ancient Church was altogether ignorant of it For as in Ezech. where it is said of the Citie of Hierusalem described on the out side of a wall This is Hierusalem it was not necessary that the substance of the wall should be changed into the substance of the Citie of Hierusalem so when it is said of the bread This is my body it is not necessary that the substance of bread should be changed into the substance of the body of Christ * Looke the 4. observation but for the truth of the Sacrament it is sufficient that the body of Christ is in deed present with the bread and in deed the very necessitie of the truth of the Sacrament doth seeme to require that true bread should remaine with the true presence of the body of Christ For as to the truth of the Sacrament of Baptisme it is necessary that in the use thereof there should be water and that true water should remaine so it is necessary in the Lords Supper that there should be bread in the use thereof and that true bread should remaine whereas if the substance of bread were changed we should have no proofe of the truth of the Sacrament Whereupon both Paul and also the ancient Ecclesiasticall Writers doe call the bread of the Eucharist even after consecration bread 1 Cor. 11. Let a man examine himselfe and so let him eate of that bread c. And Whosoever shall eate this bread and drinke this cup of the Lord unworthily c. And Augustine in his Sermon to young children saith That which you have seene it is the bread and the cup the which thing also your eyes doe witnesse unto you but that which your faith desireth to learne is this the bread is the body of Christ the cup is his blood Now as touching the use of the Eucharist first although we doe not denie * Looke the 5. observation but that whole Christ is distributed as well in the bread as in the wine of the Eucharist yet we teach that the use of either part ought to be common to the whole Church For it is evident that Christ being nothing at all terrified by any dangers which afterward humane superstition invented or by other devises gave unto his Church both parts to be used Also it is evident that the ancient Church did use both parts for many yeeres And certaine Writers doe clearely witnesse that they which doe receive bread alone doe not receive the whole Sacrament Sacramentally for so they speake and that it is not possible to devide one and the self same mystery without great sacriledge Wherefore we thinke that the use of both parts is in deed Catholike and Apostolike and that it is not lawfull for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the ancient and true Church and to take away from the Laitie as they call them one part of the Eucharist And it is to be marvelled at that they who professe themselves to defend the ceremonies of the ancient Church should so farre swarve from the ancient Church in this point Moreover seeing that the word Sacrifice is very large and doth generally signifie a holy worship we doe willingly grant that the true and lawfull use of the Eucharist may 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 body and blood of Christ is distributed to the Church and so it is truely called an applying of the merit of the passion of Christ to wit to them which receive the Sacrament Neither doe we condemne godly lessons and prayers which use 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 us to dissemble or to allow of those errours which have been added to this holy Sacrament rather by the ignorance of private men then by any lawfull consent of the true Catholike Church One errour is this that of the worship which ought to be common to the Church there is made a private action of one Priest who as he doth alone to himself mumble up the words of the Lords Supper so also he alone doth receive the bread and wine For Christ did institute the Eucharist not that it should be a private action of one man but that it should be a communion of the Church * Looke the 6. observation Therefore to the right action of the Eucharist two things at the lest are requisite to wit the Minister of the Eucharist who blesseth and he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eate 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 ancient and true Catholike Church did so severely observe that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anacletus in his first Epistle saith After that consecration is finished let all communicate except they had rather stand without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth it still Also the Antiochian Councell cap. 2. saith All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in prayer and cannot abide to receive the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his book De Eccles Hierarc saith The Bishop when
all the will of God and that in it all things are abundantly taught whatsoever is necessary to be beleeved of man to attaine salvation Therefore seeing the whole manner of worshipping God which God requireth at the hands of the faithfull is there most exquisitely and at large set downe it is lawfull for no man although he have the authoritie of an Apostle no not for any Angel sent from heaven as Saint Paul speaketh to teach otherwise then we have long since beene taught in the holy Scriptures For seeing it is forbidden that any one should adde or detract any thing from the Word of God thereby it is evident enough that this holy doctrine is perfect and absolute in all points and parcels thereof and therefore no other writings of men although never so holy no custome no multitude no antiquitie nor prescription of times nor personall succession nor any councels and to conclude no decrees or ordinances of men are to be matched or compared with these divine Scriptures and bare truth of God for so much as Gods truth excelleth all things For all men of their owne nature are lyars and lighter then vanitie it selfe therefore we doe utterly refuse whatsoever things agree not with this most certaine rule as we have beene taught by the Apostles when they say Trie the spirits whether they be of God And If any come unto you and bring not this doctrine receive him not to house c. Out of the SAXONS Confession Of Doctrine SEeing it is most undoubtedly true that God out of mankinde doth gather together unto himselfe a Church unto eternall life for and by his Sonne through preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainly avouch before God and the whole Church in heaven and in earth that we doe with a true faith embrace all the writings of the Prophets and Apostles and that in that very naturall meanning which is set downe in the Creeds of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meanning of them we have alwaies constantly embraced without corruption and will by Gods helpe alwaies embrace and in this faith doe we call upon the true God who sending his Sonne and giving cleare testimonies hath revealed himself in his Church joyning our prayer with all Saints in heaven and in earth and our Vide obseru 1. adhaac confâ—ss tum in hac sâ—ct tum in sâ—ct secunda declarations upon the Creeds are abroad containing the whole body and ground of doctrine which shew that this our protestation is most true We doe also very resolutely condemne all brainesicke fantasies which are against the Creeds as are the monstrous opinions of heathen men of the Iewes of the Mahometists of Marcion the Manichees of Samosatenus Servetus Arrius and those that deny the person of the holy Ghost and other opinions condemned by the true judgement of the Church Out of the Confession of WIRTEMBERGE Of the holy Scripture CHAP. 30. THe holy Scriptures we call those Canonicall books of the Vide obseru 1. in hanc Confess old and new Testament of whose authoritie there was never doubt made in the Church This Scripture we beleeve and confesse to be the Oracle of the holy Ghost so confirmed by heavenly testimonies that If an Angel from heaven preach any other thing let him be accursed Wherefore we detest all doctrine worship and Religion contrary to this Scripture But whereas some men thinke that all doctrine necessary to be known of us to true everlasting salvation is not contained in this Scripture and that the right of expounding this Scripture lyeth so in the power of chiefe Bishops that what they according to their owne will give out is to be embraced for the meaning of the holy Ghost it is more easily said then proved The whole Scripture is given by inspiration of God and is profitable 2 Tim. 3. to teach to improve to correct and to instruct in righteousnesse that the man of God may be perfect being throughly prepared to every good worke And Iohn 15. I have called you friends for all things that I have heard of my father have I made knowne to you And those things which the Apostles received of Christ those have they by their preaching published in the whole world and by their writings delivered them to posteritie It is a plain case therefore that all things which are needfull to be knowne to salvation are contained in the Prophets Chrysost ad Titum hom â— and Apostles writings He hath revealed his owne word in due season by preaching which is all committed to me this is the preaching For the Gospel containeth things both things present and things to come as honour piety and faith yea and all things he hath ioyntly comprised in this one word preaching Againe Ierome ad Tit. Cap. 1. August super Joan. Cap. 11. Tract 40. Without authority of the Scriptures babbling hath no credit For seeing the Lord Iesus did many things al are not written as the same holy Evangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the salvation of those that beleeve For wheras they say that the right of expounding the Scripture lyeth in the power of cheif Bishops it is evident that the gift of expounding the scripture is not of mans wisedome but of the holy Ghost To every man saith Paul is given the manifestation of the spirit to profit withall for to one is given by the spirit the word of wisedome c. But the holy Ghost is altogether at libertie and is not tied to a certain sort of men but giveth gifts to men according to his own Num. 11. good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit upon them Debora a woman Iud. 4. the wife of Lapidoth is raised up to be a Prophetesse Againe I am Amos. 7. no Prophet nor Prophets sonne but I am a heard man and a gatherer of wilde figs. And yet Amos received the holy Ghost and was made a Prophet All these things worketh one and the 2 Cor. 12. same spirit distributing to every man as he will Many examples also do witnesse that chiefe Bishops have been often and very foulely deceived wherfore the gift of expounding the Scripture is not so tied to the Popes that whosoever shall be Pope must needs rightly expound the Scripture but the true meaning of the Scripture is to be sought in the Scripture it selfe and among those that being raised by the spirit of God expound Scripture by Scripture CHAP. XXXIIII Of Councels VVE confesse that Councels ought to have their judgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull Councels is great but the authoritie of Gods Word must
writeth That the Scripture given by inspiration of God is profitable to teach to improve to correct and to instruct that the man of God may be absolute being made perfect to every good worke we could not determine any otherwise but that it was meet that we also being in danger of schisme should flie to that holy Scripture to which in times past not onely the holy Fathers Bishops and Princes but also the children of God every where in such extreamitie have alwaies resorted For Saint 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 himself very diligently in the Scriptures and this holy Scripture was had in so high reputation of all holy Bishops and Doctors that neither any Bishop desired to have his ordinances obeyed nor any Doctor his writings beleeved except he had thereout approved them And surely seeing Saint Paul doth plainly testifie that by the holy Scripture the man of God is made absolute and perfect to every good worke no part of Christian truth and sound doctrin can be wanting to him who with all his might laboureth to follow and embrace the Scripture of God THE SECOND SECTION Of GOD in Essence one in persons three and of his true Worship The Latter Confession of HELVETIA Of God his Vnitie and the Trinitie CHAP. 3. WE beleeve and teach that God is one in Essence or nature subsisting by himself all sufficient in himself invisible without a body infinite eternall the Creator of all things both visible and invisible the chiefest good living quickning and preserving all things Almightie and exceeding wise gentle or mercifull just and true And we detest the multitude of Gods because it is expressely written The Lord thy God is one God I am the Lord thy God Deut. 6. Exod. 20. thou shalt have no strange Gods before my face I am the Lord and there is none other beside me there is no God Am not I the Lord and there is none other beside me alone a iust God and a Saviour there Isa 54. is none beside me I the Lord Jehovah the mercifull God gracious and long suffering and aboundant in goodnesse and truth c. Exod. 34. We neverthelesse beleeve and teach that the same infinite one and indivisible God is in persons inseparably and without confusion distinguished into the Father the Son and the holy Ghost so as the Father hath begotten the Son from everlasting the Son is begotten by an unspeakable manner and the holy Ghost proceedeth from them both and that from everlasting and is to be worshipped with them both So that there be not three Gods but three persons consubstantiall coeternall and coequall distinct as touching their persons and in order one going before another yet without any inequalitie For as touching their nature or essence they are so * Vide observ 1 In hanc confess joyned together that they are but one God and the divine essence is common to the Father the Son and the holy Ghost For the Scripture hath delivered unto us a manifest distinction of persons the Angel among other things saying thus to the blessed Virgin The holy Ghost shall come upon thee and the power of the Luk. 1. highest shall over shadow thee and that holy thing which shall be borne shall be called the Son of God Also in the Baptisme of Christ a voice was heard from heaven saying This is my beloved Son The holy Matth. 3. Iohn 1. Ghost also appeared in the likenesse of a Dove And when the Lord himselfe commanded to baptize he commanded To baptize in the Matth. 28. name of the Father and of the Son and of the holy Ghost In like sort else where in the Gospell he said The Father will send the holy Iohn 14. 15. Ghost in my name Againe he saith When the Comforter shall come whom I will send unto you from the Father the spirit of truth who proceedeth from the Father he shall beare witnesse of me c. To be short we receive the Apostles Creed because it delivereth unto us the true faith We therefore condemne the Iews and the Mahometists and all those that blaspheme this Trinitie that is sacred and onely to be adored We also condemne all heresies and heretikes which teach that the Son and the holy Ghost are God onely in name also that there is in the Trinitie some thing created and that serveth and ministreth unto an other finally that there is in it some thing unequall greater or lesse corporall or corporally fashioned in manners or in will divers either confounded or sole by it self as if the Son and holy Ghost were the affections and proprieties of one God the Father as the Monarchists the Novatians Praxeas the Patripassians Sabellius Samosatenus Aetius Macedonius Arrius and such like have thought Of Idols or Images of God of Christ and of Saints CHAP. 4. ANd because God is an invisible spirit and an incomprehensible essence he can not therefore by any Art or Image be expressed For which cause we feare not with the Scriâ—ture to tearme the Images of God meere lies We doe therefore reject not onely the Idols of the Gentiles but also the images of Christians For although Christ tooke upon him mans nature yet he did not therefore take it that he might set forth a patterne for Carvers and Painters He denyed that he came To destroy the Law Matth. 5. and the Prophets But images are forbidden in the Law and the Prophets He denied that his Bodily presence should any whit profit the Church He promiseth that He would by his spirit be present Deut. 4. Isa 40. John 16. 2 Cor. 5. with us for ever who would then beleeve that the shadow or picture of his body doth any whit benefit the godly and seeing that he abideth in us by his spirit We are therefore the Temples of God But what agreement hath the Temple of God with images And seeing 1 Cor. 3. 2 Cor. 6. that the blessed spirits and Saints in heaven while they lived here abhorred all worship done unto themselves and spake against images who can thinke it likely that the Saints in heaven and the Act. 3. and 14. Angels are delighted with their own Images whereunto men do bow their knees uncover their heads and give such other like honour But that men might be instructed in Religion and put in minde of heavenly things and of their own salvation the Lord commanded To preach the Gospell not to paint and instruct the Mark 16. Laytie by pictures he also instituted Sacraments but he no where appointed Images Furthermore in every place which way soever we turne our eyes we may see the lively and true creatures of God which if they be marked as is meet they doe much more effectually moove the beholder then all the Images
the same place in the marginall note upon the word Saints Neverthelesse we confesse that they serve in Gods presence and that they reigne with Christ everlastingly because they acknowledged Christ and both in deed and word confessed him to be their Saviour redemption and righteousnesse without any addition of mans merit For this cause doe we praise and commend them as those who have obteined grace at Gods hand and are now made heires of the everlasting kingdome Yet doe we ascribe all this to the glory of God and of Christ We plainly protest that we condemne and renounce all strange Artic. 11. and erroneous 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 glory and the love of our neighbour require it And in the marginall note upon the word Sweare It is lawfull to use an oath in due time For God hath commanded this in the old Testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare Out of the Confession of BOHEMIA or the WALDENSES Of the unitie of the divine Essence and of the three Persons CHAP. 3. OVt of this fountaine of holy Scripture and Christian instruction according to the true and sound understanding and meaning of the holy Ghost our men teach by faith to acknowledge and with the mouth to confesse that the holy Trinitie to wit God the Father the Sonne and the holy Ghost are three distinct Persons but in essence one onely true alone eternall almightie and incomprehensible God of one equall indivisible divine essence Of whom through whom and in whom are all things Rom. 11. Exod. 20. who loveth and rewardeth righteousnesse 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 of the holy Trinitie and of the Divine Vnitie and to acknowledge the soveraigne and infinite power wisedome and goodnesse of the one onely God out of which also ariseth and proceedeth the saving knowledge as well of the Essence as of the will of God One kind of workes 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 onely apprehended by the eyes of faith and are these That the father as the fountaine and wel-spring of the Godhead from all eternitie begetteth the Sonne equall to himselfe and that himselfe remaineth not begotten neither yet is he the person of the Sonne seeing he is a person begetting not begotten The Sonne is begotten of the eternall Father from all eternitie true God of God and as he is a person he is not the Father but the Sonne begotten of the essence or nature of the Father and consubstantiall with him which Sonne in the fulnesse of time which he had before appointed for this purpose himselfe alone as he is the Sonne tooke unto him our nature of the blessed Virgin Mary and united it into one person with the godhead whereof we shall speake afterward But the holy Ghost proceedeth from the Father and the Sonne and so he is neither the Father nor the Sonne but a person distinct from them eternall and the substantiall love of the Father and of the Sonne surpassing all admiration these three persons are one true God as is aforesaid The other kind of workes in these persons and in the unitie of the godhead issueth as it were into open sight out of the divine essence and the persons thereof in which being distinct they have manifested themselves and these are three The first is the wonderfull worke of Creation which the Creeds doe attribute to the Father The second is the worke of Redemption which is proper to Christ The third is the worke of Sanctification which is ascribed to the holy Ghost for which cause he in the Apostles Creed is peculiarly called holy And yet all these are the proper workes of one true God and that of him alone and none other to wit the Father the Sonne and the holy Ghost This true and absolute faith and difficult knowledge of God as well concerning his nature as his will is comprehended and contained in the aforenamed Catholike and Apostolicall Creede and in the decree of the Nicene Councell agreeing therewith and in many other sound decrees and also in Athanasius his confession All which we judge and professe to be true But it hath everlasting and sure grounds on which it relyeth and most weightie reasons by which it is out of the holy Scripture convinced to be true as by that manifestation wherein the whole Trinitie shewed it selfe when Christ the Lord was baptized in Iordane by the commandment Matt. 3. Matt. 28. of Christ because in the name of the persons of the same holy Trinitie all people must be baptized and instructed in the faith Also by Christs words when he saith the holy Ghost the Comforter whom the Father will send in my name shall teach you all these Iohn 14. things and before these words he saith I will pray the Father and he will give you another Comforter who shall be with you for ever even the spirit of truth Besides we teach that this onely true God one in essence and in divine nature and three in persons is above all to be honoured with high worship as chiefe Lord and King who ruleth and reigneth alwaies and for ever and especially after this sort that we looke unto him above all and put all our confidence in him alone and offering unto him all subjection obedience feare all faith love and generally the service of the whole inward and outward divine worship doe indeed sacrifice and performe it under paine of loosing everlasting salvation as it is written Thou shalt worship the Lord thy God and him onely shalt thou serve and againe Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart with all thy soule with all thy minde and to be short with all thy might as well of the inward as outward powers to whom bee glory from this time forth for evermore Amen Of holy men and their worship CHAP. 17. AS touching holy men it is taught first that no man from the beginning of the world unto this time either was is or can be henceforth unto the end sanctified by his workes or holy actions according to the saying of Moses the faithfull servant of the Lord when he cried out unto the Lord O Lord in thy sight no man Exod. 34. Iob. 15. is innocent that is perfectly holy And in the book of Iob it is written What is man that he should be undefiled and he that is borne of a woman that he should appeare iust to wit before God Behold
among his Saints none is immutable and the heavens are not cleane in his sight how much more abominable and unprofitable man who drinketh in iniquitie as water And the holy Scripture plainly witnesseth throughout all the bookes thereof that all men Ephes 2. Psal 14. even from their birth are by nature sinners and that there neither is nor hath beene any one who of himselfe and by himselfe was righteous and holy but all have gone aside from God and are become Rom. 3. unprofitable and of no account at all And whereas some are made holy and acceptable unto God that is purchased unto them without any worthinesse or merit of theirs by him who alone is holy God himselfe of the meere grace and unspeakable riches of his goodnesse hath ordained and brought them to that estate that they be blessed and called redeemed by Christ cleansed and consecrated by his blood annointed of the holy Ghost made righteous and holy by faith in Christ and adorned with commendable vertues and good deeds or workes which beseeme a Christian profession Of whom many having finished their life and course in such workes have now received and doe enjoy by grace eternall felicitie in heaven where God crowneth those that be his Some of them also God hath indued wiht a certain peculiar grace of his and with divine gifts unto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holy fathers also Apostles Evangelists Bishops and many Doctors and Pastors and also other famous men and of rare excellencie and very well furnished with the spirit whose memory monuments of their labours and the good things which they did are extant and continue even untill this day in the holy Scriptures and in the Church But especially it is both beleeved and by open confession made knowne as touching the holy Virgin Mary that she was a daughter of the blood royall of the house and family of David that deare servant and friend of God and that she was chosen and blessed of God the Father consecrated by the holy Ghost visited and sanctified above other of her sexe and also replenished with wonderfull grace and power of God to this end that she might become the true mother of our Lord Iesus Christ the Son of God of whom he vouchsafed to take our nature and that she was at all times before her birth in the same and after it a true chaste and pure Virgine and that by her best beloved Sonne the Sonne also of the living God through the price of his death and the effusion of his most holy blood she was dearely redeemed and sanctified as also made one of the deare partakers of Christ by the holy Ghost through faith being adorned with excellent gifts noble vertues and fruits of good workes renowned as happie before all others and made most assuredly a joynt heire of everlasting life And a little after Furthermore it is taught in the Church that no man ought so to reverence holy men as we are to worship God much lesse their Images or to reverence them with that worship and affection of minde which onely are due to God alone And to be short by no meanes to honour them with divine worship or to give it unto them For God saith by the Prophet Esay I am the Lord thy God this is my name I will not give mine honour to another nor my glory to Images Againe a Esa 42. 48. little after But even as that thing is gain-said that the honour due to God should be given to Saints so it is by no meanes to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and appertaining to the proper and true Priesthood of his nature should be transferred to them that is lest of them and those torments which they suffered we should make redeemers or merits in this life or else advocates intercessours and Mediatours in heaven or that we should invocate them and not them onely but not so much as the holy Angels seeing they are not God For there is one onely 1 Tim. 2. Hebr. 9. 1 Tim. 2. 1 Joâ— 2. Redeemer who being once delivered to death sacrificed himselfe both in his body and in his blood there is also one onely Advocate the most mercifull Lord of us all And they are not onely to be reputed and taken for Saints who are gone before us and are fallen a sleepe in the Lord and dwell now in joyes but also they who as there have alwaies beene some upon earth so doe likewise live now on the earth such are all true and godly Christians in what place or countrey soever here or there and among what people soever they lead their life who by being baptized in the name of the Lord may be sanctified and being indued with true faith in the Sonne of God and set on fire are mutually enflamed with affection of divine charitie and love who also acknowledging the justification of Christ doe use both it and absolution from their sinnes and the communion of the Sacrament of the body and bloud of Christ and diligently apply themselves to all holy exercises of pietie beseeming a Christian profession as also the Apostles call such beleevers in Christ which as yet like strangers are conversant here on earth according to the state of mortall men Saints As for example Ye are 1 Pet 2. 2 Cor. 1â— Heb. 1â— a chosen generation a royall Priesthood an holy nation a peculiar people Againe all the Saints greete you In like manner Salute all those that have the oversight of you and all the Saints that is all faithfull Christians For this cause it is taught that we ought with intire love and favour of the heart to embrace all Christians before all other people and when need is from the same affection of love to afford unto them our sevice and to helpe them further that we ought to maintaine the societie of holy friendship with those that love and follow the truth of Christ with all good affection to conceive well of them to have them in honour for Christs sake to give unto Rom 12 Gal 6. 1 Cor 12. them due reverence from the affection of Christian love and to studie in procuring all good by our dutie and service to pleaâ—ure them and finally to desire their prayers for us And that Christians going astray and intangled with sinnes are lovingly and gently to be brought to amendment that compassion is to be had on them that they are with a quiet minde in love so as becometh to be borne withall that prayer is to be made unto God for them that he would bring them againe into the way of salvation to the end that the holy Gospel may be spread farther abroad and Christs glory may be made knowne and enlarged among all men Out of the FRENCH Confession VVE beleeve and acknowledge
George conquests as of Mars of Sebastian and Paul freedome from the Plague of Anthony savegard for swine although the adversaries say they like not these things yet they keepe them still for gaine sake as plainly appeareth Now let us adde the third reason it is expressely written there is one Mediatour betweene God and men the man Christ Iesus on him ought we in all prayer to cast our eyes and to know the doctrine of the Gospel concerning him that no man can come unto God but by confidence in the Mediatour who together maketh request for us as himselfe saith No man cometh to the Father but by the Sonne And he biddeth us flie unto himselfe saying Come unto me all ye that labour and are heavy loaden and I will refresh you and he himselfe teacheth the manner of Invocation when he saith Whatsoever ye shall aske the Father in my name he will give it you He nameth the Father that thou mayest distinguish thy invocation from heathenish and consider what thou speakest unto that thou maist consider him to be the true God who by sending his Sonne hath revealed himselfe that thy minde may not wander as the heathenish woman in the tragedy speaketh I pray un-unto thee O God whatsoever thou art c. But that thou maist know him to be the true God who by the sending crucifying and and raising up again of his Son hath revealed himselfe and maiest know him to be such a one as he hath revealed himselfe Secondly that thou mayest know that he doth so for a certaintie receive and heare us making our prayers when we flie to his Sonne the Mediatour crucified and raised up againe for us and desire that for his sake we may be received heard helped and saved neither is any man received or heard of God by any other meanes Neither is the praying uncertaine but he biddeth those that pray on this sort to be resolved through a strong faith that this worship pleaseth God and that they who pray on this manner are assuredly received and heard therefore he saith Whatsoever ye shall aske in my name that is acknowledging and naming or calling upon me as the Redeemer high Priest and Intercessour this high Priest alone goeth into the holiest place that is into the secret counsell of the Deitie and seeth the minde of the eternall Father and maketh request for us and searching our hearts presenteth our sorrowes sighes and prayers unto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the Mother Virgin as more mercifull and others sought other Mediatours And it is plaine that there is no example to be seen in the Prophets or Apostles where prayer is made unto men heare me Abraham or heare me O God for Abrahams sake but prayer is made unto God who hath revealed himselfe to wit to the eternall Father to the Sonne our Lord Iesus Christ and to the holy Ghost that he would receive heare and save us for the Sonnes sake It is also expressely made to the Son as 2 Thess 2 Our Lord Iesus Christ himselfe and God and our Father who hath loved us strengthen you c. And Gen. 48. Iacob nameth God and the Sonne the Mediatour when he saith God before whom my fathers walked and the Angel that delivered me out of all troubles that is the promised Saviour blesse these children Therefore we use these formes of Invocation I call upon thee O Almighty God eternall Father of our Lord Iesus Christ maker of heaven an earth together with thy Sonne our Lord Iesus Christ and thy holy Spirit O wise true good righteous most free chaste and mercifull God have mercy upon me and for Iesus Christs sake thy Sonne crucified for us and raised up againe heare and sanctifie me with thy holy Spirit I call upon thee O Iesus Christ the sonne of God crucified for us and raised up againe have mercy on me pray for me unto the everlasting Father and sanctifie me with thy holy Spirit In these formes we know what we pray unto And seeing there are testimonies of Gods word to be seene which shew that this praying pleaseth God and is heard such praying may be made in faith These things are not to be found in that invocation which is made unto men Some gather testimonies out of Augustine and others to shew that the Saints in heaven have care of humane affaires This may more plainly be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happinesse pray for the Church but yet it followeth not thereupon that they are to be prayed unto And albeit we teach that men are not to be prayed unto yet we propound the histories of those that are in blessed state unto the people Because it is necessary that the history of the Church be by some meanes known unto all by what testimonies the Church is called together and founded and how it is preserved and what kinde of doctrine hath beene published by the fathers Prophets Apostles and Martyrs In these histories we command all to give thankes unto God for that he hath revealed himselfe that he hath gathered together his Church by his Son that he hath delivered this doctrine unto us and hath sent teachers and hath shewed in them the witnesses of himselfe we command all to consider of this doctrine and to strengthen their faith by those testimonies which God hath shewed in them That they like wise consider the examples of judgement and punishments that the feare of God may be stirred up in them we command them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to have themselves also received heard governed saved and helped as God received David Manasses Magdalene the thiefe on the Crosse We also teach how these examples are to be followed of every man in his vocation because error in imitation and preposterous zeale is oft times the cause of great evils We also commend the diligence of the Saints themselves who took heed of * De essusione S p sancti vide observat 1. ad hanc Confess Sect. 4. wasting Gods gifts in vaine And to conclude they that are most fooles may gather great store of doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be set aside Out of the Confession of WITTEMBERGE CHAP. 1. VVE beleeve and confesse that there is one onely God true eternall and infinite almightie maker of all things visible and invisible and that in this one and eternall Godhead there are three properties or persons of themselves subsisting the Father the Sonne and the holy Ghost As the Propheticall and Apostolicall Scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the Sonne of God CHAP. 2. VVE beleeve and confesse that the Sonne of God our Lord Iesus Christ was
which be without the reach of our capacity Nay rather we apply to our owne use that which the Scripture teacheth for our quietnesse and contentation sake to wit that God to whom all things are subject with a fatherly care watcheth for us so that not so much as a haire of our head falleth to the ground without his will and that he hath Satan and all our adversaries so fast bound that unlesse leave be given them they cannot doe us any little harme Out of the Confession of BELGIA VVE know God by two manner of wayes first by the making Artic. 2. preserving and governing of this whole world For that to our eyes is as a most excellent book in which all creatures from the least to the greatest are graven as it were characters and certaine letters by which the invisible things of God may be seen and known of us namely his everlasting power and Godhead as Paul the Apostle speaketh Rom. 1. Chap. 10. which knowledge sufficeth to convince and make all men without excuse c. Looke for the rest in the first Section of the Scripture and in the second Section of God Artic. 12. VVE beleeve that the Father by his word that is by the Son made heaven earth and all other creatures of nothing when he saw it fit and convenient and gave to every one his being forme and divers offices that they might serve their Creator and that he doth now cherish uphold and governe them all according to his everlasting providence and infinite power and that to this end that they might serve man and man might serve his God He also made the Angels all good by nature that they might be his Ministers and might also attend upon the Elect of which notwithstanding some fell from that excellent nature in which God had created them into everlasting destruction but some by the singular grace of God abode in the first State of theirs but the Devils and those wicked spirits are so corrupted and defiled that they be sworn enemies to good and all goodnesse which as theeves out of a watch tower lye in waite for the Church and all the members thereof that by their juglings and deceits they may destroy and lay waste all things Therefore being through their own malice addicted to everlasting condemnation they look every day for the dreadfull punishments of their mischiefs We therefore in this place reject the errour of the Saduces who denied that there were any spirits or Angels as also the errour of the Manichees who hold that the Devils have their beginning of themselves and of their own nature evill and not corrupted by wilfull disobedience We beleeve that this most gracious and mightie God after he had made all things left them not to be ruled after the will of chance or fortune but himselfe doth so continually rule and governe them according to the prescript rule of his holy will that nothing can happen in this world without his Decree and Ordinance and yet God cannot be said to be either the author or guiltie of the evils that happen in this world For both his infinite and incomprehensible power and goodnesse stretcheth so farre that even then he decreeth and executeth his works and deeds justly and holily when as both the devill and the wicked doe unjustly And whatsoever things he doth passing the reach of mans capacitie we will not curiously and above our capacitie inquire into them Nay rather we humbly and reverently adore the secret yet just judgements of God For it sufficeth us as being Christs Disciples to learne onely those things which he himself teacheth in his word neither doe we thinke it lawfull to passe these bounds And this doctrin affordeth us exceeding great comfort For by it we know that nothing befalleth us by chance but all by the will of our heavenly Father who watcheth over us with a Fatherly care indeed having all things in subjection to himself so that not a haire of our head which are every one numbred can be plucked away nor the least sparrow light on the ground without the will of our Father In these things therefore do we wholly rest acknowledging that God holdeth the Devils and all our enemies so bridled as it were with snaffles that without his will and good leave they are not able to hurt any of us and in this place we reject the detestable opinion of the Epicures who fained God to be idle to doe nothing and to commit all things to chance THE FOVRTH SECTION OF MANS FALL SIN AND FREE-WILL The latter Confession of HELVETIA Of mans fall fin and the cause of sin CHAP. 8. MAN was from the beginning created of God after the Image of God in righteousnesse and true holinesse good and upright but by the instinct of the Serpent and his own fault falling from goodnesse and uprightnesse became subject to sin death and divers calamities and such an one as he became by his fall such are all his off-spring even subject to sin death and sundry calamities And we take sin to be that naturall corruption of man derived or spread from those our first parents unto us all through which we being drowned in evill concupiscences and cleane turned away from God but prone to all evill full of all wickednesse distrust contempt and hatred of God can doe no good of our selves no not so much as thinke of any And that more is even as Matth. 12. we doe grow in yeers so by wicked thoughts words and deeds committed against the law of God we bring forth corrupt fruits worthy of an evill tree in which respect we through our own desert being subject to the wrath of God are in danger of just punishments so that we had all been cast away from God had not Christ the Deliverer brought us back again By death therefore we understand not only bodily death which is once to be suffered of all us for sins but also everlasting punishments due to our corruption and to our sins For the Apostle Eph. 2. saith We were dead in trespasses and sins and were by nature the children of wrath as well as others But God which is rich in mercie even when we were dead by sins quickened us together in Christ Againe As by one man sin entred into the world and by sin death and Rom. 5. so death went over all men for as much as all men have sinned c. We therefore acknowledge that originall sin is in all men we acknowledge that all other sins which spring here out are both called and are in deed sins by what name soever they be tearmed whether mortall or veniall or also that which is called sin against the holy Ghost which is never forgiven we also confesse that sins are not equall although they spring from the same fountaine Mar. 3. 1 Joh. 5. Matth. 10. 11. of corruption and unbeliefe but that some are more grievous then other even as the Lord hath
right hand of God the Father * Looke the 1. Observation on this Confession Iohn 14. Act. 3. which although it doe signifie an equall participation of glory and majestie yet it is also taken for a certaine place of which the Lord speaking in the Gospel saith That he will goe and prepare a place for his Also the Apostle Peter saith The heavens must containe Christ untill the time of restoring of all things And out of heaven the same Christ will returne unto judgement even then when wickednesse shall chiefly reigne in the world and when Antichrist having corrupted true religion shall fill all things with superstition and impietie and shall most cruelly destroy the Church with fire and bloodshed Now Christ shall returne to redeeme his and to abolish Antichrist by his coming and to judge the quicke and the dead For the dead shall arise and those which shall be found alive in that day Acts 17. which is unknowne unto all creatures shall be changed in the twinckling of an eye and all the faithfull shall be taken up to meete Christ in the ayre that thenceforth they may enter with him into heaven there to live for ever But the unbeleevers or ungodly 1 Cor. 15. Matth 25. 41. 2 Tim. 2. shall descend with the devils into hell there to burne for ever and never to be delivered out of torments We therefore condemne all those which deny the true resurrection of the flesh and those which thinke amisse of the glorified bodies as did Ioannes Hiercsolymitanus against whom Ierome wrote We also condemne those which thought both the devils and all the wicked shal at the length be saved and have an end of their torments For the Lord himselfe hath absolutely set it downe that Their fire is never Mar. 9. quenched and their worme never dyeth Moreover we condemne the Iewish dreames that before the day of Iudgement there shall be a golden world in the earth and that the godly shall possesse the kingdomes of the world their wicked enemies being troad under foote For the Evangelicall truth Matth. 24 and 25. and Luke 18. and the Apostolike doctrine in the 2 to the Thessalonians 2. and in the 2 to Tim. 3. and 4 are found to teach farre otherwise Furthermore by his passion or death and by all those things Rom. 14. 5. which he did and suffered for our sakes from the time of his comming in the flesh our Lord reconciled his heavenly Father unto all the faithfull purged their sinne spoiled death broke in sunder condemnation and hell and by his resurrection from the dead he brought againe and restored life and immortalitie For he is our righteousnesse life and resurrection and to be short he is the fulnesse and perfection the salvation and most abundant sufficiencie of all the faithfull For the Apostle saith So it pleaseth the Father that all fulnesse should dwell in him And In him ye are compleat Coloss 1. and 2. For we teach and beleeve that this Iesus Christ our Lord is the onely and eternall Saviour of * Looke the 1. Observation on this Confession mankinde yea and of the whole world in whom are saved by faith all that ever were saved before the Law under the Law and in the time of the Gospel and so many as shall yet be saved to the end of the world For the Lord himselfe in the Gospel saith He that entereth not in by the doore unto the sheepfold but climeth up an other way he Joh. 10. is a thiefe and a robber I am the doore of the sheepe And also in another place of the same Gospel he saith Abraham saw my daies John 8. Acts 4. and reioyced And the Apostle Peter saith Neither is there salvation in any other but in Christ for among men there is given no other name under heaven whereby they might be saved We beleeve therefore that through the grace of our Lord Christ we shall be saved even as our fathers were For Paul saith That all our fathers 1 Cor. 10. did eate the same spirituall meate and dranke the same spirituall drinke for they dranke of the sprituall rocke that followed them and that rocke was Christ And therefore we reade that John said That Christ was that Lambe which was slaine from the beginning Apoc. 15. John 1. of the world And that John Baptist witnesseth That Christ is that Lambe of God that taketh away the sins of the world Wherefore we doe plainly and openly professe and preach that Iesus Christ is the only Redeemer and Saviour of the world the King and high Priest the true and looked for Messias that holy and blessed one I say whom all the shadows of the Law and the Prophesies of the Prophets did prefigure and promise and that God did performe and send him unto us so that now we are not to looke for any other And now there remaineth nothing but that we all should give all glory to him beleeve in him and rest in him onely contemning and rejecting all other aydes of our life For they are fallen from the grace of God and make Christ of no value unto themselves whosoever they be that seeke salvation in any other things besides Christ alone And to speake many things in few words with a sincere heart we beleeve and with libertie of speech we freely professe whatsoever things are defined out of the holy Scriptures and comprehended in the Creeds and in the Decrees of those foure first and most excellent Councels holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creed and all other Creeds like to these touching the mysterie of the Incarnation of our Lord Iesus Christ and we condemne all things contrary to the same And thus doe we retaine the Christian sound and Catholike faith wholly and inviolable knowing that nothing is contained in the foresaid Creeds which is not agreeable to the Word of God and maketh wholly for the sincere declaration of faith Out of the former Confession of HELVETIA The eternall Counsell of the restoring of man ANd though man by this fault was deputed to damnation Artic. 10. and had incurred most just wrath yet God the Father never ceased to have a care over him the which is manifest by the first promises by the whole Law which as it is holy and good teaching us the will of God righteousnesse and truth so doth it worke anger and stirre up not extinguish sins in us not through it own fault but by ours and by Christ ordained and exhibited for this purpose Iesus Christ and those benefits which we reap by him THis Christ the true Son of God being true God and true Artic. 11. man was made our brother when according tot the time appointed he had taken upon him whole man that is consisting of soule and body and in one indivisible person united two natures yet were not these natures confounded that he might restore us being dead to
and life everlasting through faith in Iesus Christ Now the fathers had not onely outward or earthly but spirituall and heavenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to us have searched and inquired of this salvation Whereupon the Apostle Paul also saith that the Gospel of God was promised before by the Prophets of God in the holy Scriptures Hereby then it appeareth evidently that the fathers were not altogether destitute of all the Gospel And although after this manner our fathers had the Gospel in the writings of the Prophets by which they attained salvation in Christ through faith yet the Gospel is properly called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lord himselfe and afterward by the Apostles and their successours is preached to us in the world that God hath now performed that which he promised from the beginning of the world and hath sent yea and given unto us his onely Sonne and in him reconciliation with the Father remission of sinnes all fulnesse and everlasting life The history therefore set downe by the foure Evangelists declaring how these things were done or fulfilled of Christ and what he taught and did and that they which beleeved in him had all fulnesse this I say is truely called the Gospel The preaching also and Scripture of the Apostles in which they expound unto us how the Sonne was given us of the Father and in him all things pertaining to life and salvation is truely called the doctrine of the Gospel so as even at this day it looseth not that worthy 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 living and 2 Cor. 3. working through faith in the eares yea in the hearts of the faithfull thorough the illumination of the holy Spirit For the letter which is opposed unto the spirit doth indeed signifie every outward thing but more specially the doctrine of the Law which without the spirit and faith worketh wrath and stirreth up sinne in the mindes of them that doe not truely beleeve 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 giveth life The false Apostles preached the Gospel corrupted by mingling of the law there with as though Christ could not save 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 All which we doe condemne sincerely preaching the word and teaching that the beleevers are justified by the spirit onely and not by the law But of this matter there shall follow a more large discourse in the title of justification 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 Ieremy prophesied of the New Testament yet indeed it not onely was and as yet is though the Papists call it new in regard of Popish doctrine which hath of long time beene received an ancient doctrine but also the most ancient in the world For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ and this his predestination and eternall counsell hath he opened to the world by the Gospel Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were are or ever shall be Wherefore we say that all they erre foully and speake things unworthy the eternall counsell of God who tearme the Evangelicall doctrine and religion a new start up faith scarce thirty yeeres old to whom that saying of Isaiah doth very well agree Woe unto them that speake good of evill and evill of good which put darkenesse for light and light for darkenesse that put bitter for sweet and sweete for sowre Out of the former Confession of HELVETIA THerefore in the whole Evangelicall doctrine this ought first and chiefly to be urged that we are saved by the onely mercy and grace of God and by Christ his merits whereof that men may know how much they stand in need their sinnes must be verie cleerely laid open unto them by the law and by Christ his death Out of the Confession of BOHEMIA Of the word of God or the holy Gospel CHAP. 10. ANd seeing that the administration of the New Testament and also the Word and Sacraments are lawfully committed to the Ministers of the Church and their lips ought to preserve 1 Cor. 4. 2 Cor. 3. knowlege that the law might be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holy Gospel is Now the Preaching of the word of God and Malac. 2. of the Gospel is the true ministery of grace instituted and commanded of Christ our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to salvation and made manifest in the holy Scripture is declared and preached unto all people This doctrine did Christ give in charge unto his disciples in the words of this sentence Goe ye into all the world Mark 16. and preach the Gospel to every creature This doctrine doth Peter professe before Cornelius when he saith He commanded us to Acts 20. preach unto the people and to testifie that this is he that is ordained of God to be the Iudge of the quicke and the dead To him also give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sinnes This ministery is more honourable greater and more necessarie to salvation then are the sacraments the which is proved by that sentence of the most excellent Apostle Saint Paul For Christ 1 Cor. 2. sent me not to Baptize that is not chiefly to doe this but to preach the Gospel For onely through the pure Gospel and the preaching thereof is saith sowed inwardly in the heart by the holy Ghost and from thence also must we conceive and seeke the true meaning of God and Christ touching all things necessary to salvation and also touching the sacraments themselves Amongst those who by reason of their age are able to use their understanding it is of necessitie that the preaching of the Gospel goe before the receiving of the Sacraments Whereof we may see an evident proofe in those three thousand which were converted by Peter Acts 2. Acts 8. also in Cornelius and in the Chamberlaine we may see that according to the example of Philip the question is thus to be made Doest thou beleeve with all thy heart Then it may be that thou who hast true faith grafted in thy heart mayest receive profit by the participation of the Sacraments For without the hearing of the word of God
they be incurable For if they once be false teachers they are in no wise to be tollerated neither doe we disallow of generall councels if that they be taken up according to the example of the Apostles to the salvation of the Church and not to the destruction thereof The faithfull Ministers also are worthy as good workemen of their reward neither doe they offend when as they receive a stipend and all things that be necessary for themselves and their family For the Apostle sheweth that these things are for just cause offered of the Church and received of the Ministers they are likewise of right 1 Cor. 9. and 1 Tim. 5. and in other places also The Anabaptists likewise are confuted by this Apostolicall doctrine who condemne and raile upon those ministers which live upon the ministerie Out of the former Confession of HELVETIA Of the Ministerie of the Word VVE confesse that the Ministers of the Church are as Paul Artic. 15. termeth them the fellow labourers of God by whom he doth dispense both the knowledge of himselfe and also remission of sinnes turne men to himselfe raise them up comfort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them unto the Lord and give a ministerie onely to the Ministers For it is certaine that this vertue and efficacie is not to be tied to any creature at all but is to be dispensed by the free favour of God in what manner and to whom it pleaseth him For he that watereth is nothing neither he that planteth but God that giveth the increase Ecclesiasticall power NOw the authoritie of the Word and feeding the flock of the Artic. 16. Lord which properly is the power of the keyes prescribing * Looke the 1. observation upon this confession to all as well high as low what to doe ought to be sacred and inviolable and is to be committed onely to those that are chosen and fit to discharge it and that either by the divine service of God or by the certaine and advised suffrage of the Church or by their sentence to whom the Church hath assigned this charge The choosing of Ministers FOr this function is to be given to none whom the Ministers Artic 17. and they to whom this charge is committed by the Church doe not finde and judge to be skilfull in the law of God to be of a blamelesse life and to beare a singular affection to the name of Christ which seeing it is the true election of God is rightly allowed by the consent of the Church * Looke the 2. observation upon this confession and by the laying on of the hands of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone Artic. 18. is the Shepheard who giveth governours Pastours and Doctors that by the outward administration of the keies they may rightly and lawfully use that authoritie Wherefore we doe not acknowledge that those are Shepheards and that head of Rome which have the bare title and nothing else The duties of Ministers THe chiefe dutie of this function is to preach repentance and Artic. 19. remission of sinnes through Christ without ceasing to pray for the people to give themselves very diligently without wearinesse to holy studies and to the word of God and with the word of God as with the sword of the spirit and by all kinde of meanes to persecute Satan with deadly hatred and to weaken his force to defend those Citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a godly consent of them which are chosen out of the ministers and the magistrates by discipline to shut out or by some other fit meanes to mulct those which proceed further in wickednesse till such time as they doe repent and may be saved For that is the returning to the Church for a diseased Citizen of Christ if having changed his minde and endevour whereunto all this discipline doth tend hee acknowledge and confesse his errour and doth now of his owne accord require holesome discipline and by his new endeavour of godlinesse doth rejoyce all the godly Out of the declaration of the same Confession which Luther himselfe approved by his letters Anno 1537. VVE beleeve and confesse that mankinde by the onely mercy of God is justified by faith through Christ and that the Almightie God by the outward preaching of the Gospel and the holy seales doth declare and set before our eyes that salvation and happinesse which Christ without any worke or merit of ours hath purchased for us and given freely unto us But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word and to the Sacraments or as though we did take that from them which the Lord himselfe doth attribute unto them and by this meanes should overthrow and abolish the ordering and guiding of those things which pertaine to the Church whereas on the contrary side wee have a chiefe regard unto this that we neither attribute too much nor too little to these things For we have learned both out of the holy Scriptures and also out of the Catholike Doctor Austin That the soule is in miserable servitude if any man take or worship the signes instead of the things which they signifie And againe That is an errour if any man interpret them unfruitfully We have learned also that the externall gifts are not to be despised because of the internall gifts knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put over to heare Peter the Apostle preach and to be baptised of him Therefore that we may walke in the high and plain way that is that we may detract nothing from the Word and Sacraments which the Scripture doth attribute unto them and againe that we may not give that to the creature which is proper to the Creator and that the ordinance of God may not be disanulled but all glory may be given 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 things created wee so beleeve touching the Ministerie of the Word and the Sacraments as we have professed which thing also wee do thus declare by that which followeth Of the ministery of the Word of God ALthough the Lord hath expresly said No man cometh to me except my Father which sent me doe draw him Yet it was his will that the Gospel of the kingdome should be preached to all nations and that Bishops should discharge this dutie of the Ministery with great care and diligence and with speciall watchfulnesse and be instant in season and out of season and by all means to gaine many unto Christ For therefore when he was ready to depart hence into heaven in his
and that they might have testimonie as well from the common sort as from their Elders that they were fit men and worthy of that place Together with these things it is taught that by the executing of that charge wherein 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 everlasting salvation and faithfully employ their service unto 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 practiso all vertue make prayers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holy Scritures by diligent reading and continuall meditation as the Apostles also exhort men to these things Saint Peter writeth 1 Pet. 5. thus Feed the flocke of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre but of a readie minde In like sort Paul writeth to Timothy a Ruler and 2 Tim. 4. Bishop But be thou sober and watch in all things suffer adversitie doe the worke of an Evangelist make thy ministery fully knowne or with all diligence Againe Be thou an example to the faithfull in 1 Tim. 4. speech in conversation of life in love in the spirit in faith in purenesse Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was given to thee by prophecie with the laying on of the hands of the company of the Eldership These things exercise and give thy selfe unto them that 2 Tim 3. all men may see how thou profitest take heede to thy selfe and unto learning and abide in these things For in doing this thou shalt save both thy selfe and them that heare thee Such ministers ought also to deliver sound and wholesome doctrine such as they have received from Christ and the Apostles out of holy Scripture and being all alike minded through one spirit to teach the same in their Sermons according to the ordinance of Saint Paul who writeth thus Keepe the true patterne of the whole some words which 1 Tim. 1. thou hast heard of me in faith and in love which is in Iesus Christ And againe But abide thou in those things that thou hast learned and are committed unto thee knowing of whom thou hast learned them and that thou hast knowne the holy Scriptures of a childe which are able to make thee wise unto salvation through the faith which is in Jesus Christ And else where charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which have the spirituall government of the Churches and doe their endeavour in them ought not themselves nor by others to use civill power or constraint to force men to beleeve or to exercise Lordly authoritie over 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 Gospel Ye know that they who are rulers of the people have domination Matth. 20. over them whose rulers they are and they that are great Lords exercise authoritie over the people that are subiect to them But it shall not be so among you But if any man among you will be great let him be your servant and he that will be chiefe among you or beare rule let him be your minister Even as the Sonne of man came not to be ministred unto but that he himselfe might minister to others and give his life as a price for the redemption of many Peter also 1 Pet. 5. saith Not as being Lords over the people or the Lords inheritance but as they who are an ensample to the flocke And Paul Not that 2 Cor. 1. we are Lords over your faith but because we are helpers of your ioy But the gain-sayers are with a quiet minde to be forborne and by reasons grounded on the truth of holy Scripture to be refuted and convinced and pains must be taken that they may suffer themselves to be bettered by wholsome doctrine as the Apostle giveth 2 Tim. 2. Tit. 3. in charge touching this matter And after other things Besides it is taught that all the people ought to performe obedience and that with a great affection of love toward them to such lawfull godly and faithfull Pastours of souls and that they ought to assure and undoubtedly to perswade themselves very well of them obey them use their helpe in matters pertaining to salvation yeeld them due honour and performe all convenient duties towards them whereunto they are bound by Gods word and that according to the Doctrine of Christ who saith He that Matth. 10. Luk. 10. Iohn 13. Heb. 13. receiveth you receiveth me and he that heareth you heareth me And also in the Epistle to the Hebrews Obey them that have the oversight of you and submit your selves for they watch for your souls as they that must give account for them And the Apostle 1 Tim. 5. Elders that rule well are worthy double honour especially they that are occupied in the Word and Doctrine Furthermore they ought to be provided for that they may have a competent living and such things as are needfull for the maintenance of the body according to the Lords ordinance whereof Paul speaketh after this sort The Lord hath so appointed that they which preach the Gospell 1 Cor. 9. should live of the Gospell And to the end that the danger of an idle secure and * Looke the 5. Observat upon this confession Sodomiticall life may be avoyded and so they may be an example to the flocke whereof they have charge and that by a feeling of the burdens of this common life they may learne to understand the miserie of men and may by this means be touched and have compassion on the miseries of others for these causes I say this is taught that they whose abilitie of strength in such * Looke the 6. Observation upon this confess especially those on whom as yet the greatest and painfullest charge of the people is not laid should themselves with their owne hands get their living that they be not a burden to the Churches especially in the beginning of their buildings and reparations or also in times of long persecution or otherwise by reason of the weaker sort and that they give not place to vaine 2 Cor. 6. 1 Thess 2. 2 Thess 3. voluptuous and riotous sloath as those who faithfully follow Saint Pauls doctrine and who have the Lords speech before their eyes saying it is a more happie thing to give then to take Acts 20. And if so be that some one of these Pastors slip into sin or errors or be somewhat negligent in looking to this charge he ought by the
nation wheresoever you shall not finde two Churches which doe wholely agree in prayer The authors of this difference I think were those which had the government of the Churches in all ages If so be any do agree it deserveth great commendation and is to be imitated of others Besides this there must be a meane and measure as in every other thing so also in publique prayers that they be not overlong and tedious let therefore the most time be given to teaching of the Gospel in such holy assemblies and let there be diligent heed taken that the people in the Assemblies be not wearied with overlong prayers so as when the preaching of the Gospel should be heard they through wearisomnesse either desire to goe forth themselves or to have the assembly wholly dismissed For unto such the Sermons seeme to be overlong which otherwise are briefe enough Yea and the Preachers ought to keepe a meane Likewise the singing in sacred assemblies ought to be moderated where it is in use That song which they call Gregories song hath many grosse things in it Wherefore it is upon good cause rejected of ours and of all other reformed Churches If there be any Churches which have faithfull prayer in good manner and no singing at all they are not therefore to be condemned for all Churches have not the commoditie and opportunitie of singing And certaine it is by testimonies of antiquitie that as the custome of singing hath been very ancient in the East Churches so it was long or it was received in the West Churches In ancient time there were Canonicall houres that is known prayers framed for certain houres in the day and chanted therein oft repeated as the Papists manner is which may be proved by many of their lessons appointed in their houres and divers other arguments Moreover they have many absurd things that I say no more and therefore are well omitted of our Churches that have brought in their stead matters more wholesome for the whole Church of God Hitherto also pertaineth the beginning of the 25. Art Of Catechising THe Lord injoyned his ancient people to take great care and diligence in instructing the youth well even from their insancie and moreover commanded expresly in his Law that they should teach them and declare the mysterie of the Sacraments unto them Now for as much as it is evident by the writings of the Evangelists and Apostles that God had no lesse care of the youth of this new people seeing he saith Suffer little children to come unto me for of such is the kingdome of heaven Therefore the Pastours doe very wisely which doe diligently and betimes Catechise their youth laying the first grounds of faith and faithfully teaching the principles of our Religion by expounding the Ten Commandements the Apostles Creed the Lords Prayer and the doctrine of the Sacraments with other like principles and chiefe heads of our Religion And here let the Church performe her faithfulnesse and diligence in bringing the children to be Catechised as being desirous and glad to have her children well instructed That which followeth in this Article is contained in the sixteenth Section Also CHAP. 28. Of the goods of the Church and right use of them THe Church of Christ hath riches through the bountifulnesse of Princes and the liberality of the faithfull who have given their goods to the Church for the Church hath need of such goods and hath had goods from ancient time for the maintenance of things necessarie for the Church Now the true use of the Church goods was and now is to maintaine learning in Schooles and in holy assemblies with all the service rites and buildings of the Church finally to maintaine teachers schollers and ministers with other necessary things and chiefly for the succour and reliefe of the poore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good report for government of their families But if the goods of the Church by injurie of the time and the boldnesse ignorance or covetousnesse of some turned to any abuse let them be restored againe by godly and wise men unto their holy use 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 service of God and in manners must be reformed that there must order be taken godly faithfully and wisely for the reliefe of the poore Out of the former Confession of HELVETIA Holy meetings VVE think that holy meetings are so to be celebrated that Artic. 23. above all things the word of God be propounded * Looke the 1. observation upon this confession to the people every day publiquely in a publique place and appointed for holy exercises also that the hidden things of the Scripture may daily be searched out and declared by those that are fit thereunto that the faith of the godly may be exercised and that we may continually be instant in prayer according as the necessitie of all men requireth As for other unprofitable and innumerable circumstances of ceremonies as vessels apparell vials torches or candles altars gold and silver so farre forth as they serve to pervert religion but especially Idols which are set up to be worshipped and give offence and all prophane things of that sort we doe remove them farre from our holy meeting Of Heretikes and Schismatiks ALso we remove from our holy meetings all those who forsaking Artic. 24. the propertie of the holy Church doe either bring in or follow strange and wicked opinions with which evill the Catabaptists are chiefly infected who if they doe obstinately refuse to obey the Church and the Christian instruction are in our judgement to be bridled by the Magistrate lest by their contagion they infect the flock of Christ Out of the Confession of BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholique doctrine and an instruction made with the mouth which agreeth in Christianisme with the ancient Church and holy fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the whole holy Scripture and containeth the summe thereof It is comprehended in the Ten Commandements in the Catholike Christian and Apostolike Creed wherein be 12. Articles which are expounded confirmed by the Nicene and Athanasius his Creed and by godly Catholique and generall Councels also in the forme of prayers to wlt of that holy prayer which the Lord appointed and in a summarie doctrine touching the Sacraments and such duties as we owe or be proper regard being had to every mans place and order in divers 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 will of God necessarie to every faithfull Christian unto
towards the end Of comforting and visiting the sicke SEeing that men doe never lye open to more grievous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooveth the Pastours of the Churches to be never more vigilant and carefull for the safetie of the flocke then in such diseases and infirmities Therefore let them visit the sicke betimes and let them be quickly sent for of the sicke if the matter shall so require Let them comfort and confirme them in the true faith Finally let them strengthen them against the dangerous suggestions of Satan In like manner let them pray with the sicke person at home in his house and if need be let them make prayers for the sicke in the publike meeting And let them be carefull that they may have a more happie passage out of this life As for popish visiting with the extreame unction we have said before that we doe not like of it because it hath many absurd things in it and such as be not approved by the Canonicall Scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirits THe Scripture willeth that the bodies of the faithfull as being temples of the holy Ghost which we truly beleeve shall rise againe at the last Day should be honestly without any superstition committed to the earth and besides that we should make honourable mention of them which have godlily died in the Lord and performe all duties of love to such as they leave behind them as their widows and fatherlesse children Other care to be taken for the dead we teach none Therefore we doe greatly mislike the Cynikes who neglected the bodies of the dead or did very carelesly and disdainfully cast them into the earth never spake so much as a good word of the dead nor any whit regarded those whom they left behinde them Again we condemne those which are too much and preposterously officious toward the dead who like Ethnikes doe greatly lament and bewaile their dead we doe not discommend that moderate mourning which the Apostle doth allow 1 Thess 4. but judge it an unnaturall thing to be touched with no sorrow and do sacrifice for the dead and mumble certaine prayers not without their penny for their paines thinking by these their duties to deliver these their friends from torments wherein they being wrapped by death they suppose they may be rid out of them againe by such lamentable songs For we beleeve that the faithfull after the bodily death doe goe directly unto Christ and therefore doe not stand in need of the helpe or prayers for the dead or any other such dutie of them which are alive In like manner we beleeve that the unbeleevers be cast headlong directly into hell from whence there is no returne opened to the wicked by any duties of those which live But as concerning that which some teach concerning the fire of Purgatory it is flat contrary to the Christian faith I beleeve the remission of sins and life everlasting and to the absolute purgation of sins made by Christ and to these sayings of Christ our Lord Verily verily I say unto you he that heareth my word and Iohn 5. beleeveth in him that sent me hath everlasting life and shall not come unto condemnation but hath passed from death unto life Againe He that is washed needeth not save to wash his feet but is Ioh. 13. cleane every whit and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are alive and craving certaine duties of them whereby they may be set free we count those apparitions among the delusions crafts and deceits of the devill who as he can transforme himselfe into an Angel of light so he laboureth tooth and naile either to overthrow the true faith or else to call it into doubt The Lord in the Old Testament forbad to enquire Deut. 18. the truth of the dead and to have any thing to doe with spirits And to the glutton being bound in torments as the truth of the Gospell doth declare is denied any returne to his brethren The Lord by his word pronouncing and saying They have Moses Luk. 16. and the Prophets let them heare them if they heare not Moses and the Prophets neither will they beleeve if one shall arise from the dead Out of the Confession of BASIL THe Church of Christ doth herein labour all that she can to Artic 5. keepe the bonds of peace and love in unitie Therefore she doth by no meanes communicate with sects and the rules of orders devised to make a difference of dayes meats apparell and ceremonies No man can prohibit that which Christ himselfe hath not prohibited Art 10 ss 1. 2. For this cause we know that auricular confession holy dayes dedicated to Saints and such like things had their beginning of men and were not commanded of God as on the other side we know that the marriage of Ministers was not forbidden And againe No man can forbid those things which God hath Art 10. ss 4. c. permitted therefore we thinke that it is not by any means forbidden to receive meats with thanksgiving Out of the Confession of BOHEMIA Hitherto pertaine first those things which are to be found in the 15. Chap. about the middest concerning the keeping of holy dayes and fasts IN like sort many of the ancient ceremonies and such as were brought in by custome so neere as may be are retained among us even at this day * Looke the 1. observation upon this confession of this sort be certain daies appointed for feasts and holy daies the mattens that is morning Sermons evening assemblies the Lords dayes which be holy dayes and speciall feasts dayes added thereunto which are consecrated to the celebrating of the works of Christ as to his Nativitie his Passion Resurrection c. * Looke the 1. observation and such as be dedicated to the remembrance of holy men as of the Virgin Mary of the Apostles and of other Saints and chiefly of those Saints of whom there is mention in the holy Scriptures and all these things be done of us that the word of God may be taught that God may be worshipped and served and that he may be glorified among us 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 meet for Christian men to doe to the glory and praise of God doe celebrate holy dayes consecrated to the Virgin and the remembrance of her * Looke the 2. observation upon this confession and the whole 2. Sect. wherein is intreated of the lawfull honour of Saints do make and sing godly and Christian songs of her and with pleasure both diligently and that they may confirme