Vniversities wherein we teach the Gospel and we are perswaded that this is the true sincere and incorrupt doctrine of our Lord Iesus Christ agreeing with the Apostles and Prophets and with the Creeds and that it is necessarie for the Churches and we pray our Lord Iesus Christ who was crucified for us and rose againe that hee would mercifully governe and defend these Churches Also we offer our selves to further declaration in every Article This was written Anno 1551. Iuly â—0 in the Towne of Wirtemberg where the Pastours of the Churches neere adjoyning were met together c. Out of the Confession of WIRTEMBERGE The Conclusion which is placed in the latter end of the 35. Chapter VVE have rehearsed those things which seeme good both to be approved and also to be refuted or amended in the Ecclesiasticall doctrine and in the whole administration of the Church And if any thing be spoken either more briefly or more obscurely then so great a matter would require our Preachers doe promise that they wil expound them more largely and more cleerely That which remaineth we beseech all the godly through Iesus Christ the Sonne of God our onely Saviour that which thing we hope they will doe of their owne accord every one according to his office and calling would take unto himselfe a true and earnest endeavour to reforme the Church It cannot be denied but that hitherto for these many yeeres not onely the discipline of the Church hath decayed and the manners thereof have beene corrupted with great and horrible vices and they have very much degenerated from the honestie of our Elders but that also the doctrine of the Church hath beene depraved in suffering and bearing with corruptions which if hereafter they be either dissembled or confirmed every man that is but meanly wise may consider how great evils are like to follow in the Church of God Those execrations and cursings are well known whereunto the law of God doth addict the transgressours of his word And Josias the King of Iuda was endued with an heroicall minde when he repaired the Church and although the wrath of God was by his godly repentance and obedience mittigated after that the book of the law was found out and well knowne that those punishments which the Church of God at that time had desâ—rved through the neglect of his word and their impietr might be deferred till another time yet notwithstanding such was the severitie of God against the contemnets of his word and the impenitent that the King although he were very godly could not altogether take it away from them and appease it Now we think that in these times the wrath of God is no lesse yea much more grievously kindled and set on fire against the assembly of his Church by reason of so many hainous wicked deeds and offences which even in that people which glorieth in the Name of God are more evident then that they can be denied and more cleere then that they may be excused then in times past when as yet the Sonne of God was not made knowne to the world by his Gospel And the judgement of God shall be so much the more severe by how much his benefits are the greater which he seemeth to have bestowed both in the former and also at these present times upon unthankfull men But many other things have need of amendment in the Church and ministery thereof and especially the doctrine of Repentance Iustification and the use of the Sacraments and single life of the Ministers of the Church doe require a godly amendment If these things by the mercy of God and by the diligence and care of all good men shall be restored according to the writings of the Prophets and the Apostles and according to the true Catholique consent of the ancient and purer Church we shall not onely give unto God the Father of our Lord Iesus Christ a most acceptable worship but also the whole Christian world shall be stirred up to declare their thankfulnesse and obedience in all dutifull manner that they may We truly doe not know of any errour in our Preachers either in doctrine or in the other administration of the Church yet we doe not doubt but that they are indued with so great modestie and godlinesse that if they be admonished by the testimony of the heavenly doctrine and by the true consent of the Catholique Church they will in no case be wanting to the edifying of the Church And as much as lyeth in us and in our government we will do our endeavour that the mercy of God helping us none of those duties may be pretermitted of us whereby we hope that the true quietnesse of the Church and salvation in Iesus Christ the Sonne of God may be preserved Out of the Confession of SUEVELAND Of Secular Magistrates CHAP. 23. IN the former points we have declared that our Preachers doe place that obedience which is given unto Magistrates among good workes of the first degree and that they teach that every man ought so much the more diligently to apply himselfe to the publique lawes by how much he is a more sincere Christian and richer in faith In the next place they teach that to execute the office of a Magistrate it is the most sacred function which can happen unto man from God whereupon also it is come to passe that they which are endued with publike authoritie are in the Scriptures called Gods For when as they doe justly and orderly behave themselves in their function it goeth well with the people both in doctrine and in life because that God doth use so to moderate our affaires that for the greater part the safetie and destruction of the subjects doth depend upon them which are the Governours Wherefore none doe more worthily execute Magistracie then they which of all others are the most Christian and Bishops and other Ecclesiasticall men were promoted by most godly Emperours and Kings to an externall government in civill affaires Wherein though they were religious and wise yet in this one point they offended because they were not able to discharge both those functions sufficiently and it was necessary that either they should be wanting to the Churches in ruling them by the word or to the commonwealth in governing it by authoritie The Conclusion THese be the chiefe points most mightie and religious Emperour wherein our Preachers have somewhat swerved from the common doctrine of Preachers being forced thereunto by the only authoritie of the Scriptures which is worthily to be preferred before all other traditions These things being so declared as the shortnes of time would give us leave we thought it good to offer them to your sacred majestie and that to this end that we might both give account of our faith to thee whom next unto God we doe chiefly honour and reverence and might also shew how necessary it is speedily and earnestly to consult of a way and meane whereby a thing of so great
soever they have professed For as without Christ Iesus there is neither life nor salvation so shall there none be participant thereof but such as the Father hath given unto his Sonne Christ Iesus and those in time to come unto him avow his doctrine and beleeve in him we apprehend the children with the faithfull parents This Church is invisible known only to God who alone knoweth whom he hath chosen and comprehendeth as well as is said the Elect that be departed commonly called the Church triumphant as those that ye live and sight against sinne and Satan and shall live hereafter The immortalitie of the soules THe Elect departed are in peace and rest from their labours Apâ—c 14. Apoc. 7. not that they sleepe and come to a certaine oblivion as some phantastikes doe affirme but that they are delivered from all feare and torment and all temptation to which we and all Gods Elect are subject in this life and therefore doe beare the name of the Church militant as contrariwise the reprobate and unfaithfull departed have anguish torment and paine that cannot be expressed So that neither are the one nor the other in such sleep that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his words to the thiefe and these words of the Luke 16. soules crying under the Altar O Lord thou art righteous and Apoc. 6. iust how long shalt thou not avenge our blood upon these that dwell in the earth doe testifie Of the notes by which the true Church is discerned from the false and who shall be iudge of the doctrine BEcause that Satan from the beginning hath laboured to deck his pestilent Synagogue with the title of the Church of God and hath inflamed the hearts of cruell murderers to persecute Gen. 4. 21. 17. trouble and molest the true Church and members thereof as Caine did Abel Ishmael Isaac Esau Jacob and the whole priesthood of the Iewes Christ Iesus himselfe and his Apostles after Mat. 23. Iohn 11. Acts 3. hiw It is a thing most requisite that the true Church be discerned from the filthy Synagogues by cleere and perfect notes lest we being deceived receive and imbrace to our condemnation the one for the other The notes signes and assured tokens whereby the immaculate spouse of Christ Iesus is knowne from the horrible harlot the Church malignant we affirme are neither antiquitie title usurped lineall descent place appointed nor multitude of men approving an errour for Cain in age and title was preferred to Abel and Seth Ierusalem had prerogative above all places of the earth where also were the Priests lineally descended from Aaron and greater number followed the Scribes Pharisies and Priests then unfainedly beleeved and approved Christ Iesus and his doctrine and yet as we suppose no man of sound judgement will grant that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeve confesse and avow to be first the true preaching of the word of God in the which God hath revealed himselfe unto us as the writings of the Prophets and Apostles doe declare Ioh 1. 20. Secondly the right administration of the Sacraments of Christ Iesus which must be annexed unto the word and promise of Rom 4. God to seale and confirme the same in our hearts Lastly Ecclesiasticall discipline uprightly ministred as Gods word prescribeth 1 Cor. 5. whereby vice is repressed and vertue nourished Wheresoever then these former notes are seene and of any time continue be the number never so few above two or three there without all doubt is the true Church of Christ who according to his promise is in the middest of them Not in the universall of which we have before spoken but particular such as was in Corinthus Acts 16. 18. 1 Cor. 2. Acts 20. Gallacia Ephesus and other places in which the Ministerie was planted by Paul and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotland professours of Christ Iesus professe our selves to have in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written word of God to wit in the Books of the Old and New Testaments in those Books we mean which of the ancient have been reputed Canonicall In the which we affirme that all things necessarie to be beleeved for the salvation of mankinde are sufficiently expressed The interpretation whereof we confesse neither appertaineth to private nor publique person neither yet to any Church for any preheminence or prerogative personall or locall which one hath above another but appertaineth to the Spirit of God by the which also the Scripture was written When controversie then happeneth for the right understanding of any place or sentence of scripture or for the reformation of any abuse within the Church of God we ought not so much to looke what men before us have said or done as unto that which the holy Ghost uniformely speaketh within the body of the Scriptures and unto that which Christ Iesus himselfe did and commanded to be done For this is one thing universally granted that the Spirit of God which is the spirit of unitie is in nothing contrary to himselfe 1 Cor. 1â—â— If then the interpretation determination or sentence of any Doctor Church or Councel repugne to the plaine word of God written in any other place of the Scripture it is a thing most certaine that there is not the true understanding and meaning of the holy Ghost although that Councels Realmes and Nations have approved and received the same For we dare not receive or admit any interpretation which repugneth to any principall point of our faith or to any other plaine text of Scripture or yet unto the rule of charitie The authoritie of the Scriptures AS we beleeve and confesse the Scriptures of God sufficiently to instruct and make the man of God perfect so doe we 1 Tim. 3. affirme and avow the authoritie of the same to be of God and neither doe depend on men nor Angels We affirme therefore that such as alledge the Scripture to have no other authoritie but that which he hath received from the Church are blasphemous against God and injurious to the true Church which alwaies heareth and obeyeth the voyce of her own spouse and Pastour Iohn 10. but taketh not upon her to be maistresse over the same Of the generall Councels of their power authoritie and causes of their convention AS we do not rashly damne that which godly men assembled together in generall Councel lawfully gathered have proponed unto us so without just examination we doe not receive whatsoever is obtruded unto men under the name of a generall Councel for plain it is as they were men so have some of them manifestly erred and that in matters of great weight and importance So farre then as the Councel proveth
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
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
or vaine unmooveable rotten and dead pictures of all men whatsoever of which the Prophet spake truly They have eyes and see not c. Psal 115. Therefore we approove the judgement of Lactantius an ancient writer who saith Vndoubtedly there is no religion wheresoever there is a picture And we affirme that the blessed Bishop Epiphanius did well who finding on the Church doores a vaile that had painted in it the picture as it might be of Christ or of some other Saint he cut and tooke it away For that contrary to the authoritie of the Scriptures he had seene the picture of a man to hang in the Church of Christ and therefore he charged that from thence forth nosuch vailes which were contrary to our religion should be hanged up in the Church of Christ but that rather such scruple should be taken away which was unworthy the Church of Christ and all faithfull people Moreover we approove this sentence of S. Augustine Cap. 55. de ver a relig Let not the worship of mesn works be a religion unto us For the workmen themselves that make such things are better whom yet we ought not to worship Of the adoring worshipping and invocating of God through the onely Mediatour Jesus Christ CHAP. V. VVE teach men to adore and worship the true God alone this honour we impart to none according to the commandement of the Lord thou shalt adore the Lord thy God and Matth. 4. him alone shalt thou worship or him onely shalt thou serve Surely all the Prophets inveighed earnestly against the people of Israel whensoever they did adore and worship strange gods and not the one onely true God But we teach that God is to be adored and worshipped as himselfe hath taught us to worship him to weete in spirit and truth not with any superstition but with sinceritie Iohn 5. Isa 66. Ier. 7. Acts 17. according to his word lest at any time he also say unto us who hath required these things at your hands For Paul also saith God is not worshiped with mans hands as though he needed any thing c. We in all dangers and casualties of our life call on him alone and that by the mediation of the onely Mediatour and our intercessour Iesus Christ For it is expresly commanded us Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50. Moreover the Lord hath made a most large promise saying whatsoever ye shall aske of my Father he shall give it you And againe Iohn 16. Matth. 11. Come unto me all ye that labour and are heavie laden and I will refresh you And seeing it is written How shall they call upon him in Rom. 10. whom they have not beleeved and we doe beleeve in God alone therefore we call upon him onely and that through Christ For there is one God saith the Apostle and one Mediatour betweene 1 Tim. 2. 1 Iohn 2. God and men Christ Iesus Againe If any man sinne we have an advocate with the Father Iesus Christ the righteous c. Therefore we doe neither adore worship nor pray unto the Saints in heaven or to other Gods neither doe we acknowledge them for our intercessours or Mediatours before the Father in heaven For God and the Mediatour Christ doe suffice us neither doe we impart unto others the honour due to God alone and to his Sonne because he hath plainly said I will not give my glory to another and Isa 42. Acts 4. because Peter hath said There is no other name given unto men whereby they must be saved but the name of Christ In which doubtlesse they that rest by faith doe not seeke any thing without Christ Yet for all that we doe neither despise the Saints nor thinke basely of them For we acknowledge them to be the lively members of Christ the friends of God who have gloriously overcome the flesh and the world We therefore love them as brethren and honour them also yet not with any worship but with an honourable opinion of them and to conclude with their just praises We also doe imitate them For we desire with most earnest affections and prayers to be followers of their faith and vertues to be partakers also with them of everlasting salvation to dwell together with them everlastingly with God and to rejoyce with them in Christ And in this point we approve that saying of Saint Augustine in his booke De verarelig Let not the worship of men departed be any religion unto us For if they have lived holily they are not so to be esteemed as that they seeke such honours but they will have us to worship him by whose illumination they reioyce that we are fellow servants as touching the reward They are therefore to be honoured for imitation not to be worshipped for religions sake c. And we much lesse beleeve that the reliques of Saints are to be adored or worshipped Those ancient holy men seemed sufficiently to have honoured their dead if they had honestly committed their bodies to the earth after that the soule was gone up into heaven and they thought that the most noble reliques of their ancestours were their vertues doctrine and faith which as they commended with the praise of the dead so they did endevour to expresse the same so long as they lived upon earth Those ancient men did not sweare by the name of the onely Iehova as it is commanded by the Law of God Therefore as we are forbidden To sweare by the name of strange Gods so we doe not sweare by Deut. 10. Exod. 23. Saints although we be requested thereunto We therefore in all these things doe reject that doctrine which giveth too much unto the Saints in heaven Out of the former Confession of HELVETIA VVE thus thinke of God that he is one in substance three in Artic. 6. persons and almightie Who as he hath by the word that is his Sonne made all things of nothing so by his spirit and providence he doth justly truely and most wisely governe preserve and cherish all things Who as he is the onely Mediatour intercessour and sacrifice Artic. 11. also our high Priest Lord and King so we acknowledge and with the whole heart beleeve that he alone is our attonement redemption satisfaction expiation wisedome protection and deliverance simply rejecting herein all meanes of life and salvation besides this Christ alone Out of the Confession of BASILL VVE beleeve in God the Father in God the Sonne in God Artic. 1. the holy Ghost the holy divine Trinitie three Persons and one eternall Almightie God in essence and substance and not three Gods And in the marginall note is added This is proved Artic. 10. by many places of the whole Scripture of the old and new Testament Therefore we mislike the worship and invocation of dead men the worshipping of Saints and setting up of Images with such like things And in
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
by the same faith and correction be healed Ambrose saith Sinnes are remitted by the word whereof the Levite is the Interpreter or Expounder Bernard in Epist ad Eug. saith The true successour of Paul will say with Paul Not that we have dominion over your faith but we are helpers of your ioy The heires of Peter will heare Peter saying Not as though ye were Lords over Gods heritage but that ye may be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded upon Faith and the Sacraments therefore it doth not pertaine to the Ministers of the Church to make new Articles of Faith or to set apart those which are made neither to appoint new Sacraments or to take away those which are appointed but this is proper to that excellencie of power which is due to Christ alone who is the foundation of the Church And therefore as the Pope cannot dispense that any one may be saved without Baptisme so cannot he not dispense with any to be saved without confession because that he bindeth by force of a Sacrament And although Thomas have his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whom he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is indeed an Apostolike and Catholike judgement For no other ministerie doth pertaine to the Ministers of the Church which have their calling from Christ then that which we mentioned before and which the Apostles of Christ themselves did execute touching the remitting and retaining of sins Therefore if any thing more then this ministerie be attributed to the Bishop of Rome this is either given unto him by mans ordinances or else it is feigned by the Monks and other flatterers against the authoritie of the word of God Of the Church VVE beleeve and confesse that there is one holy Catholike and Apostolike Church according to the Creed of the Artic. 32. Apostles and the Nicene Creed 2. That this Church is so governed of the holy Ghost that although he suffer it to be weake in this earth yet he doth alwayes preserve it that it doe not perish either by errours or by sins 3. That in this world many naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take upon them the ministerie of the Church shall not of themselves any whit hinder the truth of the Sacraments except they pervert the ordinance of Christ and teach wicked things 5. That in this Church there is true remission of sins 6. That this Church * Looke the 1. Observation upon this confess hath authoritie to beare witnesse of the holy Scripture 7. That this Church hath authoritie * to judge of all doctrines according to that Try the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * Looke the 2. observation to interpret the Scripture But where this Church is to be sought and whether her authoritie be limited within certaine bounds divers men doe judge diversly But we thinke that men are to judge by the authoritie both of the holy Scripture and also of the ancient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospell of Christ is sincerely preached and his Sacraments rightly administred according to Christ his institution Ioh. 10. I have said ye are Gods He called them Gods unto whom the word of God was given c. Therefore there is the people or Church of God where the word of God is preached Joh. 15. Now you are cleane through the word which I have spoken to you Therefore the word of Christ which is the Gospell doth declare where that Church is which is cleane in the sight of God Romanes 1. The Gospell is the power of God to salvation to every one that beleeveth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he is effectuall unto eternall life Chrysostome in his Commentaries upon Matthew Cap. 24 Hom. 49. saith Therefore at this time all Christians must goe to the Scriptures because that at this time since heresie possessed those Churches there can be no triall of true Christianitie neither can there be any other refuge for Christians that would willingly know the truth of faith but onely the Divine Scriptures And a little after Therefore he that will know which is the true Church of Christ whence may he know it but onely by the Scriptures Augustine Tom. 2. Epist 166. saith In the Scriptures we have learned Christ in the Scriptures we have learned to know the Church these Scriptures we have in common why doe we not in them retaine in common both Christ and the Church And againe Tom. 7. in Epist contra Epist Petiliani Donatistae cap. 2. 3. 4. It is a question betweene us and the Donatists where the Church is What then shall we doe shall we seeke the Church in our own words or in the words of her Head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his body Now that which is affirmed that the Church hath authoritie to beare witnesse of the holy Scripture to interpret the Scripture and to judge of all doctrines it is not so to be understood that the Church hath absolute authoritie to determine what she listeth and also if it please her to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of her husband and that she hath received of her husband a certain rule to wit the Propheticall and Apostolicall preaching confirmed by miracles from heaven according to the which she is bound to interpret those places of the Scripture which seeme to be obscure and to judge of doctrines Psal 119. Thy word is a light unto my feete Rom. 3. Having gifts that be divers according to the grace that is given unto us whether we have prophecy according to the proportion of Faith c. 2 Pet. 1. We have a more sure word of the Prophets to the which ye do well that ye take heede as unto a light that shineth in a darke place c. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witnes for our meanings and interpretations have no credit without these witnesses Ierome upon Matth. 23. That which is spoken without authority of the Scriptures is as easily contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This controversie seeketh a Iudge Therefore let Christ
iudge and let him shew what thing it is that his death doth profit This saith he is my 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
admonished us that they doe disagree from the holy Scriptures and hurt the glory of the passion of Christ For the passion of Christ was an oblation and satisfaction not onely for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrews We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for ever those that are sanctified Also the Scripture teacheth that we are justified before God through faith in Christ when we beleeve that our sins are forgiven for Christ his sake Now if the Masse doe take away the sins of the quicke and the dead even for the works sake that is done then justification cometh by the work of Masses and not by faith which the Scripture can not away withall But Christ commandeth us to do it in remembrance of himselfe therefore the Masse is instituted that faith in them which use the Sacrament may remember what benefits it receiveth by Christ and that it may raise up and comfort a fearefull conscience For this is to remember Christ to wit to remember his benefits and to feele and perceive that they be in deed exhibited unto us Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse must be used to this end that there the Sacrament may be reached unto them that have need of comfort as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receive a medicine And seeing that the Masse is such a communion of the Sacrament we doe observe one common Masse every Holiday and on other daies if any will use the Sacrament when it is offered to them which desired it Neither is this custome newly brought into the Church For the ancient Fathers before Gregories time make no mention of any private Masse of the common Masse they speake much Chrysostome saith That the Priest did daily stand at the Altar and call some unto the Communion and put backe others And by the ancient Canons it is evident that some one did celebrate the Masse of whom other Priests and Deacons did receive the body of the Lord. For so the words of the Nicen Canon do sound Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest And Paul concerning the communion commandeth that one tarry for another that so there may be a common participation Seeing therefore that among us the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especially for that our publike ceremonies are kept of us for the most part alike unto the usuall ceremonies onely the number of Masses is not alike the which by reason of very great and manifest abuses it were certainly farre better to be moderated For in times past also in the Churches whereunto was greatest resort it was not the use to have Masse said every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne manner of oblation or offering Of both kindes of the Sacrament ANd because that we doe celebrate the common Masse that Artic. 2. the people may understand that they also are sanctified through the blood of Christ and learne the true use of this ceremonie either part of the Sacrament in the Supper of the Lord is given to the Laitie because the Sacrament was instituted not onely for a part of the Church namely for Priests but also for the rest of the Church And therefore the people doth use the Sacrament as Christ appointed it And certainly Christ saith Matth. 26. Drinke ye all of this where he saith manifestly concerning the cup that all should drinke And that no man might cavill that it doth only appertaine to the Priests the ordinance of Paul to the Corinthians doth witnesse that the whole Church did in common use either part This custome remained a long time even in the latter Churches neither is it certaine when or by what author it was changed Cyprian in certaine places doth witnesse that the blood was given to the people for thus he writeth to Cornelius the Pope How doe we teach or provoke them to shed their blood in the confession of his name if we denie the blood of Christ to them which are in this warfare or how shall we make them fit for the cup of Martyrdome if we doe not first admit them by the right of communidation to drinke in the Church the cup of the Lord And Hierome saith The Priests doe minister the Eucharist and devide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbiddeth the Sacrament to be devided these be the words We doe understand that certaine men having received the portion of the holy body onely doe abstaine from the Cup of the holy blood who because that I know not by what superstition they are taught to be tied hereunto either let them unfeignedly receive the whole Sacraments or let them be put backe from the whole Sacraments because that one and the selfe same mystery cannot be devided without great sacriledge In the Tripartite History it is written in the reprehension of Theodosius the Emperour whom Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grievously revenged the death of a few Souldiers which were slaine in an uproare and had murthered seven thousand Citizens here saith Ambrose How caust thou with these hands receive the holy body of the Lord with what rashnesse canst thou take into thy mouth the Cup of that holy blood c. Therefore it is evident that it was the custome of the ancient Church to give either part of the Sacrament to the people onely a new start up custome doth take away one part from the people Here we will not dispute what men are to thinke concerning a received custome contrary to the authoritie of the Apostolike Scripture contrary to the Canons and contrary to the example of the Primitive Church For all godly men doe understand that touching Christian doctrine consciences are to aske counsell at the word of the Lord and that no custome is to be allowed which is contrary to the word of God And although in the Latine Church custome hath changed the ancient manner yet it doth not disallow or forbid it neither in deed ought humane authoritie to forbid the ordinance of Christ and the most received custome of the ancient Church Therefore we have not thought it good to forbid the use of the whole Sacrament and in that ceremonie which ought to be the covenant of mutuall love in the Church we would not contrary to charitie be hard to other
Act. 15. Peter saith Why tempt ye God laying a yoke upon the necks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lord Iesus Christ we hope to be saved as did also they Here Peter forbiddeth to burden the consciences with many rites whether they be of Moses or of any others appointing and 1 Tim. 4. he calleth the forbidding of meats a doctrine of devils because that it is flat against the Gospel to appoint or doe such workes to the end that by them we may merit remission of sinnes or justification or because that there could be no Christianitie without them Here our adversaries object against us that our Ministers hinder all good discipline and mortification of the flesh as lovinian did But the contrary may be seene by our mens writings For they have alwaies taught touching the Crosse that Christians must suffer afflictions This is the true earnest and unfeigned mortification to be exercised with divers afflictions and to be crucified with Christ Moreover they teach that every Christian must so by bodily discipline or bodily exercises and labour exercise and keepe under himselfe that fulnesse and sloth do not prick him up to sinne not that he may by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onely to a few and those set dayes according to the commandement of Christ Take heed that your bodies be not oppressed with surfetting Againe This kinde of devill is not cast out but by fasting and prayer And Paul saith I chastise my body and bring it under subiection Where he plainly sheweth that he did therefore chastise his body not that by discipline hee might merit remission of sinnes but that his body might be apt and fit for spirituall things and to do his duty according to his calling Therefore we doe not condemne fasts themselves but the traditions which prescribe certaine daies and certaine meates with danger to the consciences as though such workes as these were necessary duties Yet many of the traditions are observed among us which tend unto this end that things may be done orderly in the Church as namely the * Looke the 1. observation upon this confession order of lessons in the Masse and the chiefest holy dayes But in the meane time men are admonished that such a service doth not justifie before God and that there is no sinne to be put in such things if they be left undone so it be without offence This libertie in humane rites and ceremonies was not unknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of Schisme for this diversitie they were admonished by others that such fashions should not be alike every where And Ireneus saith The disagreement about facting doth not breake off the agreement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diversitie doth not hurt the unitie of the Church and in the Tripartite history lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to give precepts of holy daies but to preach godlinesse and a good conversation What is then to be thought of the Lords day and of such like rites used in Churches Hereunto they answer that it is lawfull for the Bishops or Pastors to appoint ordinances whereby things may be done in order in the Church not that by them we should merit remission of sins or satisfie for sins or that mens consciences should be bound to esteeme them as necessarie services and think that they sinne when they violate any one of them though it be without the offence of others So Paul ordained that women should cover their heads in the congregation that the Interpreters of Scripture should be heard in course or order in the church Such like ordinances it behoveth the Churches to keepe for charitie and quietnesse sake so farre forth that one offend not another that all things may be done in order and without tumult in the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to salvation and think they did sin when they brake any one of them without offence of others as no man would say that a woman doth offend if she come abroad with her head uncovered without the offence of any Of this sort is the observation of the Lords day of Easter of Pentecost and such like holy dayes and rites For they that think that the observation of the Lords day was appointed by the authoritie of the Church instead of the Sabbath as necessarie they are greatly deceived The Scripture requireth that the observation of it should be now free for it teacheth that the Mosaicall ceremonies are not needfull after the Gospel is revealed And yet because it was requisite to oppoint a certain day that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords day which day for this cause also seemed to have better liked the Church that in it men might have an example of Christian libertie and might know that the observation neither of the Sabbath nor of any other day was of necessitie There are extant certaine monstrous disputations touching the changing of the law and the ceremonies of the new law and of the change of the Sabbath which did all spring up of a false perswasion that there should be a worship in the Church like to the Leviticall worship and that Christ gave the charge of devising new ceremonies which should be necessary to salvation to the Apostles and Bishops These errours crept into the Church when as the doctrine of faith was not plainely enough taught Some dispute that the observation of the Lords day is not indeed of the law of God but as it were of the law of God and touching holy days they prescribe how far it is lawful to work in them What else are such disputations but snares for mens consciences Out of the Confession of SAXONIE Of Anointing MOreover that which now is called Extreame anointing was in times past a kinde of healing as it is evident out of Art 19. ss 2. the Epistle of Saint James cap. 5. Now is it become a shew full of superstition They say that sinnes be forgiven through these anointings and they adde thereunto invocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in our Churches neither in times past did the Church think that they were necessary But for the sicke we doe make godly prayers publiquely and privately as also the Lord hath promised that he will asswage even corporall griefes in them that aske it of him according to that saying Psalme 49.
Chapt. touching Prayers did appertaine to the 15. Sect. if they might fitly have been separated most holy works and such as doe very much beseeme Christians whereunto our Preachers doe most diligently exhort their hearers For true fasting is as it were a renouncing of this present life which is alwaies subject to evill lusts and desires and a meditation of the life to come which is free from all perturbation And prayer is a lifting up of the minde unto God and such a familiar speech with him as no other thing can so greatly set a man on fire with heavenly affections and more mightily make the minde comformable to the will of God And though these exercises be never so holy and necessary for Christians yet seeing that a mans neighbour is not so much benefited by them 1 Cor. 13. as man is prepared that he may with fruit and profit have regard of his neighbour they are not to be preferred before holy doctrin godly exhortations and admonitions and also other duties whereby our neighbour doth presently receive some profit Whereupon we reade of our Saviour that in the night time he gave himselfe to prayer and in the day time to doctrine and to heale the sicke For as love is greater then faith and hope so to beleeve those things which come neerest unto love to wit such as bring assured profit unto men are to be preferred before all other holy functions whereupon S. Chrysostome writeth that Among the In Matth. Hom. 48. whole companie of vertues fasting hath the last place Of the commanding of Fasts CHAP. 8. BVt because that no mindes but these that be ardent and peculiarly stirred up by the heavenly inspiration can either pray or fast aright and with profit we beleeve that it is farre better after the example of the Apostles and the former and more sincere Church by holy exhortations to invite men hereunto then to wring them out by precepts such especially as do binde men under pain of deadly sin the which thing the Priests that were of late tooke upon them to doe when as then the order of Priests had not a little degenerated But we had rather leave the place time and manner both of praying and also of fasting to the arbitrement of the holy Ghost then to prescribe them by certaine laws especially such as may not be broken without some sacrifice of amends Yet for their sakes that be the younger and more imperfect sort our Preachers doe not dislike that there should be an appointed time and meanes both for prayer and also for fasting that as it were by these holy introductions to exercises they might be prepared hereunto so that it be done without binding of the conscience We were induced thus to thinke not so much for that all compulsion being against a mans will is repugnant to the nature of these actions but rather because that neither Christ himselfe nor any of his Apostles have in any place made mention of such kinde of precepts and this doth Chrysostome also witnesse saying Thou seest that an upright life doth helpe more then all other things Now I tearme an upright life not the labour of In Matth. Hom. 47. Fasting nor the bed of haire or ashes but if thou doest despise money no other wise then it becommeth thee if thou burne with charitie if thou nourish the hungry with thy bread if thou overcome thy anger if thou doest not desire vain glory if thou be not possessed with envie for these be the things that he teacheth for he doth not say that he will have his fast to be followed howbeit he might have proponed those fortie dayes unto us but he saith Learne of me because I am meeke and lowly in heart Yea rather on the contrary side saith he eate all that is set before you Moreover we doe not read that any solemne or set fast was enjoyned to the ancient Church but that fast of one day For those fasts which as the Scripture doth witnesse were ordained of Prophets and of Kings it is certaine that they were no set fasts but enjoyned onely for their time to wit when as evident calamities either hanging over their heads or presently pinching them did so require it Seeing therefore that the Scripture as Saint Paul doth affirme doth instruct a man to every good work and yet is ignorant of these fasts which are extorted by precepts we doe not see how it could be lawfull for the successours of the Apostles to overcharge the Church with so great and so dangerous a burthen Truly Ireneus doth witnesse that in times past the observation of fast in Churches was divers and free as it is read in the Ecclesiasticall historie lib. 8. cap. 14. In the same booke Eusebius maketh mention that one Apollonius an Ecclesiasticall Writer among other arguments used this for one to confute the doctrine of Montanus the heretike Because he was the first that made lawes for fasts Thereupon Chrysostome saith in a certaine place Fasting is good but let no man be compelled thereunto And in another place he exhorteth him that is not able to fast to abstaine from dainties and yet affirmeth that it doth not much differ from fasting and that it is a strong weapon to represse the furie of the Devill Moreover experience also it selfe doth more then prove that these precepts concerning fasts have been a great hinderance to godlinesse Therefore when we saw it very evidently that the chief men in the Church did beside the authoritie of the Scripture take upon themselves this power so to enjoyne fasts as to binde mens consciences under paine of deadly sinne we did loose the consciences out of these snares but by the Scriptures and chiefly by Pauls writings which doe with a singular endeavour remove these rudiments of the world from the necks of Christians For we ought not lightly to account of that saying of Paul Let no man condemne you in meat and drinke or in respect of an holy day or of the new Moone or of the Sabbath daies And again Therefore if ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions For if Saint Paul then whom no man at any time did teach Christ more certainly doe earnestly affirme that through Christ we have obtained such libertie in outward things that he doth not onely not give authoritie to any creature to burden those which beleeve in Christ no not so much as with those ceremonies and observations which notwithstanding God himself appointed and would have to be profitable in their time but also denounceth that they be fallen away from Christ and that Christ shall nothing at all profit them who suffer themselves to be addicted thereunto what shall we then thinke of those commandements which men have devised of their owne braine not onely without any oracle but also without any example worthy to be followed and which are therefore made
them alone they be blinde leaders of the blinde And he condemneth such worships Every plant which my heavenly Father hath not planted shall be rooted up If Bishops have authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the Scripture so oft forbid to make and to listen to traditions why doth it call them the Devils traditions hath the holy Ghost warned us of them to no purpose It remaineth then that seeing constitutions ordained as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the Gospel because that it is not lawfull for any Bishops to appoint or urge any such worship For it is very requisite that the doctrine of Christian libertie should be maintained in the Church because that the bondage of the law is not necessary unto justification as it is written to the Gal. Come not ye under the yoke of bondage again It is necessary that the chiefest point of all the Gospel should be holden fast that we doe freely obtain remission of sins and justification by faith in Christ and not by any observations nor by any worship devised by man For though they seek to qualifie traditions yet the equitie of them can never be seen nor perceived so long as the opinion of necessitie remaineth which must needs remain where the righteousnesse of faith and Christian libertie are not known The Apostles commanded them to abstaine from bloud who observeth that now a dayes and yet they doe not sinne that observe it not for the Apostles themselves would not burden mens consciences with such a servitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the Gospel is to be considered scarcely any canons are precisely kept and many grow out of use daily yea even among them that doe most busily defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be observed with any opinion of necessitie and that mens consciences are not hurt though traditions grow out of use The Bishops might * Looke the 1. observation upon this confession easily retaine lawfull obedience if they would not have men to observe such traditions as cannot be kept with a good conscience But now they command single life and they admit none except they will sweare not to teach the pure doctrine of the Gospel The Churches doe not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to doe onely they desire that they would remit unjust burdens which are both new and received contrary to the custome of the Catholike Church It may well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is evident that some were received through errour Wherefore it were for the * Looke the 2. Observat chiefe Bishops gentlenesse to mitigate them now for such a change would not overthrow the unitie of the Church For many humane traditions have been changed in time as the Canons themselves declare But if it cannot be obtained that those observations may not be released which cannot be kept without sin then must we follow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords and to be imperious over the Churches Our meaning is not to have * Looke the 3. observation rule taken from the Bishops But this one thing is requested at their hands that they would suffer the Gospel to be purely taught and that they would release a few observations which cannot be observed without sin But if they will remit none let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme Also in the same 7. Article touching abuses this exposition is found thus in another Edition NOw come I to the question in hand touching the laws of Bishops concerning which first this most certaine rule is to be holden That it is not lawfull for any to make lawes repugnant to the commandement of God That sentence of Saint Paul is well known If an Angel from heaven teach any other Gospel let him be accursed Vpon this foundation which is sure and immoveable the rest may easily be reared Now there be three orders of the decrees of Bishops Some doe constraine a man to sinne as the law of single life the laws of private Masses wherein is made an oblation and application for the quick and the dead And the opinion of Transubstantiation breedeth a wicked adoration Also the commandement of praying to the dead It is an easie matter to give sentence of these lawes For seeing they doe manifestly oppugne the commandement of God the Apostles rule is We ought rather to obey God then men The second order is of those rites which concern things in their own nature indifferent such as are the lawes touching the difference of meats and daies and such like things But when false opinions are joyned unto these things they are no more indifferent Now our adversaries doe some more some lesse tie unto them absurd and false opinions for the which both those lawes and rites are to be cast off lest any corrupt worship should be established The most part doe feigne that the works of mans traditions as satisfactions and such like doe merit remission of sinnes This opinion is apparantly false for it removeth the benefit of Christ unto mans traditions And there needeth here no long confutation we will content our selves with one thundering saying of Saint Paul Ye are made void of Christ whosoever are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods law or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they begin to talke more modestly of traditions But yet they hold still an errour that is not to be borne withall They say That these workes though they doe not deserve remission of sins yet are they services of God that is workes the immediate end whereof is that God by them might be honoured This errour also must be stiffely withstood For Christ saith plainly They worship me in vaine with the precepts of men And Paul doth expressely condemne will worship to the Coloss And seeing that the worship of God must be done in faith it is necessary that we should have the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke unto God unlesse there be a voyce of God which may declare that God will be so worshipped or served with this honour But ungodly men understanding this Doctrine of faith have in all ages with damnable boldnesse devised worships
unmeet for a Pope Let him tell me whosoever he be a hunter after lusts and a Master of vices And thereupon he wresteth the words of Saint Paul to his cause which are most farre from it They which live in the flesh cannot please God A man may doubt surely whether it may better be attributed to his ignorance or his impudencie that he speaks so disdainfully of marriage For he goeth about nothing else but to forbid Priests the use of their wives which then they had married But the Popes that succeeded after were yet more hard and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting away of wives in Germanie the Priests were so kindled in their anger that they threatned to set upon the Archbishop himselfe And it was in deed both an unworthy and cruell thing to put away their wives which they then had But at last either force or superstition got the upper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marry then that they should fall into the fire through their importune lusts In any wise let them give no offence to the brethren or sisters Besides this unjust laws are not wont to be perpetuall We doe therefore intreat the most excellent Emperour that among many other enormities of the Church he will also consider the faults of this law in which case that also is to be weighed The nature of man doth as it were waxe old and is become weaker Wherefore there must be care had that vices doe not increase Neither must the laws themselves be seeds of vices Plato saith very wisely that Laws must be made for vertues sake Now whether this tradition of single life be maintained for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especially commended the care of the Ministers of the Gospell to the godly we desire therefore that the most excellent Emperour would restraine this crueltie which hath a long time been exercised upon godly Priests and would rather consult with the Church then with our Adversaries in that behalfe Surely love and mercifull dealing should flourish in the Church Wherefore the true Church doth greatly abhorre unnecessary crueltie and would not have the Priests put to death for a tyrannicall tradition Shee would also have the poore Wives and Children of Priests favourably dealt with All whose lives and safetie the Church doth commend unto thee O most mercifull Emperour All the godly wheresoever are touched with their miseries and doe in heart desire Christian lenitie in this behalfe and doe also with teares joyntly commend learned and honest men that are profitable to the Church together with their wives and children unto thee whom they see both to be indued with an excellent and heroicall goodnesse and kindnesse and also to have used in this cause very notable moderation which doth let us understand that thou art carefull of bringing some remedy unto the Common-wealth The Church would not have thee to be a Minister of another mans crueltie The greatest honour of Kings is that which Esay giveth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane societie should not only serve for the profit of the body but also should further the Gospell namely when as they both rule the Priests and also grant peace and quietnesse in cities that the youth might be trained up in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godly Priests as of certaine nourslings lyeth upon thee It belongeth unto this calling to be a succour for innocencie to save from injuries especially such as are weake which are not able to defend themselves as namely godly women children and orphanes or the fatherlesse Among which you may well thinke that the wives and children of Priests which are right orphanes in deed are left unto your charge by the Lord. The Church as most full of naturall affection and love doth not onely approve of the mutuall love of married folks one to another and of the love of parents to their children but is also touched with the miseries of those that are forlorne and fatherlesse And surely shee judgeth in so great goodnesse of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wives and children doe grieve thee not a little The Church also doth give thee warning to look to it lest many points of Christian doctrine the unfolding and laying open whereof is very necessary be smothered up whiles godly and learned Ministers are put to death and whiles men are driven from the study of Christian doctrin What else do our Adversaries seek but that all good learning and true doctrin may be rooted out or oppressed and men may only depend upon the authoritie of such as do beare rule and that they might esteeme the dreams of unlearned men though never so impious never so absurd for oracles Our Adversaries imagine that this barbarous bondage is the best and surest for their Lordly rule And in deed it is very evident how the Church in many places is oppressed with this bondage Now though libertie may not be granted to disanull such determinations as be received by good authoritie and though men ought not to depart either from the Scriptures or from the decrees of the ancient Synods wherein they have determined of Christian doctrine yet is it not meet that the authoritie of the Church should be pretended for all such abuses and faults as the latter and worser age hath brought into the Church And surely men doe flatter and deceive themselves too much if they thinke that there be no faults conveighed into the Church by the desires of covetous men and by those Labyrinthes and obscurities of the doctrine and traditions of the Schoolemen For now adaies good men are not so much in danger for their marriage sake as for their care and desire they have to purge and bring to triall the doctrine of Christ Which care the Bishops ought wisely to direct and further For to them especially is the care of setting forth the maintenance of true doctrine commended they should be the Ringleaders and furtherers of this most holy and fruitfull care and study But it belongeth not to the Bishop alone but also to godly Princes and especially to the Emperour to understand the Gospell purely to judge of opinions to be warie and watchfull that no wicked opinions be received or rooted and to abolish Idolatry with all his might and main By these and such like duties did many
particular cursing to wit of this or that man if the word be taken for a perpetuall and an unrepealable casting out from the Church of God we leave it to God alone and therefore we would not lightly admit it in our Churches For the Church useth onely such a cursing as determineth nothing finally following Saint Paul 1 Cor. 16. 22. Vpon the same Goe and chastise him that is reprove him and admonish him of Observ 4. page 215. his dutie Vpon the confession of Saxonie THe sentence of excommunication c. Looke before in the Observ 1. page 226. 3. Observation upon the Confession of Bohemia in this same Section Vpon the Confession of Wirtemberge HAth authoritie to beare witnesse of the holy Scripture This Observ 1. pag. 228. authoritie and right you must understand in this respect that the true Church of God discerning the Canonicall bookes of the Scripture from all others teacheth and defendeth that nothing is to be added to or taken from the Canon of the old Hebrew or to the new Scripture of the Christians Vpon the same Authoritie to iudge of all doctrines and to interpret Scripture Observ 2. pag. 228. To this we yeeld with these cautions First that in the judging of controversies not any judges whatsoever doe take unto themselves the name of the Church but that as the matter and importance of the cause doth require judges lawfully chosen whether more or fewer whether in an ordinary assembly of a particular Church or in a more generall meeting ordinary or extraordinary provinciall or generall be appointed to judge of the matter Secondly that there be free obedience and free giving of voyces Thirdly that all controversies be determined out of the word of God alone yet so as the fathers judgements be not condemned but laid to the onely rule of Gods word according as they themselves would have us to doe Now the Church is said to judge of doctrine not that it is above the truth of the doctrine or that the doctrine is therefore true because the Church hath so judged but in as much as the Church being taught and confirmed out of the word by the holy Ghost doth acknowledge and hold fast the true doctrine and teach men to hold it fast and condemneth and rejecteth and teacheth to reject all other strange doctrines IN THE ELEVENTH SECTION Vpon the latter Confession of Helvetia ANd such are found among us c. To wit interpreters of the Observ 1. pag. 235. Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinary motions and inspirations of the holy spirit this gift as also the gift of tongues and of healings being fitted for the confirmation of the Church when it was beginning is now long since ceased after that the whole Counsell of God touching our salvation was plainly revealed howbeit God yet can when he will raise it up againe Vpon the same And were also Preachers of the Gospell Such as the Apostles Observ 2. pag. 235. did joyne unto themselves as helpers and sent them now to this place now to that and these also are no more in use since the Churches were setled in good order Of which sort divers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the overseers and watchmen of the Church which Observ 3. page 235. did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend upon the preaching of the word Vpon the same Provide things necessary for it To wit spirituall things by Observ 4. page 235. teaching reproving correcting instructing both all in generall and man by man particularly yet tied to their speciall flocks and charges Vpon the same Now the power given to all the Ministers To wit of the word Observ 5. page 235. that is the Pastours and Doctors whose divers functions are afterward more fully set forth Vpon the former Confession of Helvetia BY the voice of God As namely if at any time the lawfull ordinary Observ 1. pag. 242. vocation being quite abolished as it hath fallen out under the Papacie God by his spirit hath extraordinarily raised up certaine men Which thing when it appeareth by their fruits then the liking and approbation of the Church reformed being added thereunto they are confirmed in their calling For otherwise while the lawfull order of calling standeth in the Church no man may enter into the ministerie but by that doore Vpon the same By the laying on of hands of the Priest By Priest take that they Observ 2. page 242. meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfully chosen as it were into the possession of his ministerie in the sight and presence of the whole Church Now as touching the very rite of this ordination every Church hath it own libertie so that both alike superstition and occasion of superstition be avoided Vpon the Confession of Bohemia BY laying on of hands Looke before the 2. observation upon Observ 1. page 246. the former Confession of Helvetia and looke after in the 14. Chapter of this same Confession and the 1. observation upon this Confession in the 13. Section Vpon the same Hereof speaketh the Author of the Epistle to the Hebrews Yet Obsâ—rv 2. page 246. not properly for he disputeth of the Leviticall Priesthood which was abrogated by Christ and not of the ministerie under Christ Vpon the same Are a long time c. Let the reader thus take these words not Observ 3. page 247. as though this same order were prescribed unto all and singular Churches or were observed of all seeing we neither have any commandement touching that matter neither can it every where be performed But that this is very carefully to be looked unto that none but he that is furnished with learning and an approved integritie and uprightnesse be advanced to any Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an unclean life given to riot Observ 4. page 249. and excesse as Ezech. chap. 16. vers 49. chargeth the inhabitants of Sodome Vpon the same Especially those c. Once againe this is to be taken as that Observ 5. page 249. we must know that this law of working with their owne hands is is not prescribed to the Churches Vpon the same Such as are to lay on hands Touching this rite looke before in Observ 6. page 251. the 2. Obser upon the former Confession of Helvetia Vpon the same To each severall Ecclesiasticall societies That is to Presbyteries Observ 7. pag. 252. or Consistories which stand of Pastours and Elders and unto whom properly the dispensing and ordering of the keies and Ecclesiasticall Censures doe belong As afterward is taught in the fifth Observation
onely inspiration of the lying spirit Vpon the same Do agree with the Canon law c. We would have it declared Obser 2. pag. 446. unto us what manner of law this Canon law is seeing that there be many things both in certaine ancient and especially in the Canons of the Popes flat repugnant to the word of God and to equitie Vpon the same As mortall sins and such as expell the holy Ghost c. why we Observ 3. 446. do think that this also hath need to be more diligently expounded we have shewed not once before Looke the 4. Sect. observ 1. and 2. upon this same Confess Also Sect. 8. observ 4. upon the Confession of Auspurge Vpon the same Where as the words of Christ did speake c. If so be that we Obser 4. pag. 448. should admit that Gospell according to the Egyptians wherein those words be attributed to Christ Vpon the Confession of Wirtemberge ANnd that it is a mysterie c. to wit a spirituall marriage Observ 1. 451. between Christ and his Church and not this carnall or corporall and humane marriage which is not appointed to represent that other which is spirituall Vpon the same The politique laws which are the ordinances of God c. we Obser 2 pag. 451. also do approve the politique laws touching these things so that the consciences be not snared and that which in this contract is meerely divine be administred according to the true word of God being distinguished from civill controversies which fall out in marriage Looke before observation 1. upon the former Confession of Helvetia IN THE NINETEENTH SECTION Vpon the latter Confession of Helvetia VVIth good laws made according to the word of God that is Obser 1. pag. 458. with such as doe not forbid that which God doth command in the morall law and by the voice of nature it selfe nor command that which he forbiddeth For otherwise by the name of the word of God the Iudaicall civill law might also be understood to the which not withstanding we are not bound in so much as it is civill but onely so farre forth as it is grounded upon a generall and perpetuall rule of justice Vpon the former Confession of Helvetia ACcording to iust and divine Laws c. That is agreeable to Observ 1. pag 400. equitie and righteousnesse and to conclude to the law of nature whereof God himselfe is the Author Vpon the same And the oath which we made to him c. That is an oath whereby Obser 2. pag. 460. subjects are bound to their Magistrates Vpon the Confession of Basil IN the number whereof we also desire to be c. These things are Obser 1. pag. 461. spoken in the person of the Magistrates themselves and not of the Pastours of the Church at Basil in so much as this Confession was published in the name of the Magistrates themselves Vpon the Confession of Bohemia THe people is taught that they ought to obey no man more then Obser 1. pag. 464. God This is so farre to be extended as that we must understand that we ought not to obey any in these things which pertaine to the conscience and to salvation but God alone seeing that the Apostle doth not except so much as the Angels themselves Gal. 1. The end of the Harmonie and of the Observations A GENERALL CONFESSION OF THE TRVE CHRISTIAN FAITH and Religion according to Gods Word and Acts of our Parliaments subscribed by the Kings Majestie and his Houshold with sundry others To the glory of God and good example of all men At Edinborough the 28. day of Ianuary The yeere of our Lord 1581. And in the 14. yeere of His Majesties Raigne WE all and every one of us under written protest that after long and due examination of our owne consciences in matters of true and false Religion are now throughly resolved in the truth by the Word and spirit of God And therefore we beleeve with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole world that this onely is the true Christian faith and religion pleasing God and bringing salvation to man which is now by the mercie of God revealed to the world by the preaching of the blessed Evangell and is received beleeved and defended by many and sundry notable Churches and Realms but chiefly by the Church of Scotland the Kings Majestie and three Estates of this Realm as Gods eternall truth and onely ground of our salvation as more particularly is expressed in the Confession of our Faith established and publikely confirmed by sundry Acts of Parliaments and now of a long time hath been openly professed by the Kings Majestie and whole body of this Realm both in burgh and land To the which confession and form of Religion we willingly agree in our consciences in all points as unto Gods undoubted truth and verity grounded onely upon his written word And therefore we abhorre and detest all contrary religion and doctrin but chiefly all kinde of Papistry in generall and particular heads even as they are now damned and confuted by the word of God and Church of Scotland but especially we detest and refuse the usurped authoritie of that Romane Antichrist upon the Scriptures of God upon the Church the civill Magistrate and conscience of men all his tyrannous Laws made upon indifferent things against our Christian liberty his erronious doctrin against the sufficiencie of the written word the perfection of the law the office of Christ and his blessed Evangell his corrupted doctrin concerning originall sin our naturall inabilitie and rebellion to Gods law our justification by faith onely our imperfect sanctification and obedience to the law the nature number and use of the holy Sacraments his five bastard sacraments with all his rites ceremonies and false doctrin added to the administration of the true Sacraments without the word of God his cruell judgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christs body in the elements and receiving of the same by the wicked or bodies of men his dispensations with solemn oathes perjuries and degrees of marriage forbidden in the word his crueltie against the innocent divorced his devilish Masse his blasphemous Priesthood his prophane sacrifice for the sins of the dead and the quick his Canonization of men calling upon Angels or Saints departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vows to creatures his Purgatory prayers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Advocates or Mediatours his manifold orders Auricular confession his dispersed uncertain repentance his generall and doubt some faith his satisfactions of men for their sins his justification by works Opus Operatum works of supererogation merits pardons peregrinations and stations his holy
notes thereof 26 27 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling election 31 Of Ecclesiasticall discipline 32 Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holy Supper of the Lord. 36 Of the efficacie and true communication of the thing signified by the signes 37 38 Of the Magistrate and politicke laws 39 40 The Articles of the English Confession OF one God in three Persons 1 Of Iesus Christ being the true Sonne of God and of the Incarnation and other works of Redemption and of his two natures being unseperably united and unconfounded 2 Of his last coming Of the holy Ghost and his works in us 3 Of the Catholique Church and the one onely King head and husband thereof 4 Of the divers degrees of the Church 5 Of the lawfull calling the Antichrist of Rome 5 Of the lawfull calling and Election of Ministers 6 Of their power and the use of the Keyes 7 Of marriage and a single life 8 Of the Canonicall Scriptures 9 Of the Sacraments and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the sale of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of Prayer in a vulgar tongue 16 Of the onely Intercessour and Mediatour Christ 17 Of the corruption of man through sinne of his iustification through Christ 18 Of the one onely sacrifice of Christ whereby we are perfectly reconciled to God 19 Of good works 20 Of the last resurrection of this flesh 21 The Articles of the Confession of Belgia OF the Essence or nature of God 1 Of the double knowledge of God 2 Of the beginning and author of the word of God 3 Of the Canonicall books of the old and new Testament 4 Of their authoritie 5 Of the Apocryphall books 6 Of the perfection of the Canonicall Scripture above all the doctrines of all men 7 Of three persons in one onely essence of God 8 Of the testimonies of both the Testaments whereby both the Trinitie of the persons and also their properties may be proved 9 Of the divine nature and generation of Iesus Christ the Son of God 10 Of the divine nature of the holy Ghost 11 Of the creation of the world and Angels and the distinguishing of them 12 Of the Providence of God and of his iust government both generall and speciall 13 Of the creation of man his fall corruption and servile free-will 14 Of originall sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first coming of Christ and his true incarnation of the seed of David 18 Of his two natures hypostatically united in one onely person 19 Of the cause or end of his death and resurrection 20 Of his onely Priesthood and expiatorie sacrifice 21 Of faith the onely instrument of our iustification 22 Of true iustificatiō through Christ 23 Of regeneration and good works 24 Of the abrogating of the law and shadows 25 Of the onely Mediatour or Intercessour Christ against the Intercession of Saints 26 Of the Catholique Church 27 Of the unitie and communion thereof 28 Of true notes of the true Church 29 Of the government and Ecclesiasticall functions 30 Of the Election of Ministers Elders and Deacons and of their authoritie 31 Of Ecclesiasticall traditions 32 Of the Sacraments and their number 33 Of Baptisme 34 Of the Supper of the Lord. 35 Of Magistrates and their office and power 36 Of the last Iudgement 37 The Articles of the Confession of Auspurge OF God and the persons of the divinitie 1 Of originall sinne 2 Of the incarnarion of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and generall Remission 5 Of the righteousnesse of good works 6 Of the Church 7 Of the Sacraments which are administred by evill men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the use of Sacraments 13 Of Ecclesiasticall order or degrees 14 Of Ecclesiasticall rites 15 Of civill ordinances 16 Of the last iudgement 17 Of free-will 18 Of the cause of sinne 19 Of good works 20 Of Invocation 21 Articles concerning the abuses which are changed in externall rites OF the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meats and such like Popish traditions 4 Of the marriage of the Priests 5 Of the vows of Monks 6 Of Ecclesiasticall power 7 The chiefe points of the Confession of Saxonie OF Doctrine 1 Of originall sinne 2 Of the remission of sinnes and of Iustification 3 Of free-will 4 Of new obedience 5 What works are to be done 6 How good works may be done 7 How new obedience doth please God 8 Of rewards 9 Of the difference of sins 10 Of the Church 11 Of the Sacraments 12 Of Baptisme 13 Of the Lords Supper 14 Of the use of the whole Sacrament 15 Of Repentance 16 Of Satisfaction 17 Of Wedlocke 18 Of Confirmation and anointing 19 Of traditions or Ecclesiastical rites 20 Of a Monasticall life 21 Of the invocating of godly men departed out of this life 22 Of the civill Magistrate 23 The chiefe points of the Confession of Wirtemberge OF God and three persons in one Godhead 1 Of the Sonne of God 2 Of the holy Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good works 7 Of the Gospell of Iesus Christ 8 Of the Sacraments 9 Of Baptisme 10 Of Confirmation 11 Of Repentance 12 Of Contrition 13 Of Confession 14 Of Satisfaction 15 Of Prayer 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thanksgiving 19 * Of the Masse 20 Of holy orders 21 Of Marriage 22 * Of extreame Vnction 23 Of the invrcating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vows 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holy Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiasticall Ceremonies 36 THE CONTENTS OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS which are in number nineteene and of how many confessions each Section doth consist THE FIRST SECTION pag. 1. OF the holy Scripture being the true word of God and the interpretation thereof This Section consisteth of ten confessions to wit Of the former and latter confessions of Helvetia of that of Basil or Myllane of Bohemia or the Waldenses the French the English that of Belgia Saxonie Wirtemberge and Sheveland THE SECOND SECTION pag. 19. OF God in essence one in persons three and of his true worship This Section consisteth of 11. confessions to wit Of the former and latter confession of Helvetia that of Basil of Bohemia or the Waldenses the French the English that of Belgia Auspurge Saxonie Wirtemberge
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
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
begotten of his Father from everlasting true and everlasting God consubstantiall with his Father c. Looke the rest in the 6. division Of the holy Ghost CHAP. 3. VVE beleeve and confesse that the holy Ghost proceedeth from God the Father from everlasting that he is true and eternall God of the same essence and majestie and glory with the Father and the Sonne as the holy Fathers by authoritie of the holy Scripture well declared in the Councel of Constantinople against Macedonius Of Invocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saints who when they were in this bodily life furthered the Church either by doctrine or writings or by miracles or by examples and have either witnessed the truth of the Gospel by Martyrdome or by a quiet kinde of death fallen on sleepe in Christ ought to be sacred with all the godly and they are to be commended to the Church that by their doctrine and examples we may be strengthned in true faith and inflamed to follow true godlinesse We confesse also that the Saints in heaven doe after their certaine manner pray for us before God as the Angels also are carefull * Vide observ 1. ad confess Saxon. sect 1. for us and all the creatures doe after a certaine heavenly manner groane for our salvation and travell together with us as Paul speaketh But as the worship of invocation of creatures is not to be instituted upon their groanings so upon the prayer of Saints in heaven we may not allow the invocation of Saints For touching the invocating of them there is no commandement nor example in the holy Scriptures For seeing all hope of our salvation is to be put not in the Saints but in our Lord God alone through his Sonne our Lord Iesus Christ it is cleare that not the Saints but God alone is to be prayed unto How shall they call on him saith Paul in whom they beleeve not but we must not beleeve in the Saints how then shall we pray unto them And seeing it must needs be that he who is prayed unto be a searcher of the heart the Saints ought not to be prayed unto because they are no searchers of the heart Epiphanius saith Maries body was holy indeed but yet not God Contra Collyidia eos she was indeed a Virgin and honourable but she was not propounded for adoration but her selfe worshipped him who as concerning his flesh was borne of her Austine saith Let not the worship of dead men be De vera relig cap. ult any religion unto us because if they have lived holily they are not so to be accounted of as that they should seeke such honour but rather they will have him to be worshipped of us by whom themselves being illuminated reioyce that we should be fellow servants of their reward Ibidem They are therefore to be honoured for imitation not to be worshipped for Religion sake And againe in the same place We honour them with love not with service Neither doe we erect temples unot them for they will not have themselves so to be honoured of us because they know that we our selves being good are the Temples of the high God And againe Neither doe we consecrate temples Priesthoods holy De â—ivit Dcil 8 cap 27 rites ceremonies and sacrifices unto the same Martyrs seeing not they but their God is our God c. We neither ordaine Priests for our Martyrs nor offer sacrifices Ambrose upon the Romans Chap. 1. They are wont to use a miserable excuse saying that by these men may have accesse unto God as to a King by Earles Goe to is any man so mad I pray you that being forgetfull of his owne salvation he will challenge as fit for an Earle the royaltie of a King And streight after These men thinke them not guilty that give the honour of Gods name to a creature and leaving the Lord worship their fellow servants But we say they worship not the Saints but onely desire to be holpen afore God by their prayers But so to desire as the service of Letanies sheweth and is commonly used is nothing else but to call upon and worship Saints for such desiring requireth that he who is desired be every where present and heare the petition But this Majesty agreeth to God alone and if it be given to the creature the creature is worshipped Some men faine that the Saints see in Gods Word what things God promiseth and what things seeme profitable for us which thing although it be not impossible to the Majestie of God yet Esay plainly avoucheth That Abraham knoweth us not and Israel is ignorant of us where the ordinary glosse citeth Augustine saying that the dead even Saints know not what the living doe c. For that the ancient writers often times in their prayers turne themselves to Saints they either simply without exact judgement followed the errour of the common people or used such manner of speaking not as divine honour but as a figure of Grammar which they call Prosopopaeia Whereby godly and learned men doe not meane that they worship and pray to Saints but doe set out the unspeakable groaning of the Saints and of all creatures for our salvation and signifie that the godly prayers which Saints through the holy Ghost powred out in this world before God doe as yet ring in Gods eares as also the bloud of Abel after his death still cried before God and in the Revelation the soules of the Saints that were killed cry that their bloud may be revenged not that they now resting in the Lord are desirous of revenge after the manner of men but because the Lord even after their death is mindefull of the prayers which while they yet lived on earth they powred out of their own and the whole Churches deliverance Epiphanius himselfe against Aerius doth also somewhat stick in the common error yet he teacheth plainly that the Saints are mentioned in the Church not that they should be prayed unto but rather that they should not be prayed unto nor matched in honour with Christ We saith he make mention of the righteous Fathers Patriarches Prophets Apostles Evangelists Martyrs Confessors Bishops Anachoretes and the whole company that we may single out the Lord Iesus Christ from that company of men by the honour which we give unto him and that we may give him such worship as by which we may signifie that we thinke that the Lord is not to be made equall with any among men although every of them were a thousand times and above more righteous then they are Out of the Confession of SUEVELAND Artic. 1. ss 7. SInce Sermons began with us to be taken out of the holy Scriptures of God and those deadly contentions ceased so many as were led with any desire of true Godlinesse have obtained a farre more certaine knowledge of Christs doctrine and farre more fervently expressed it in the conversation of their life
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
obedience is most necessary in such things as belong properly to this ministery ordained of God For these sayings do not allot unto Bishops a kingdome without the Gospell Christ gave them certaine commandements and those he will have us obey Againe he forbad that any new found worship should be set up in the Church and such he will not have us yeeld unto There are certaine bonds and limits prefixed within which both the Pastours authority and our obedience must containe it selfe But these limites do those Bishops most malapertly remove who proudly challenge to themselves a triple power whereby they establish most pernicious errours to wit a Princely and supream power of interpreting the Scriptures Secondly a power of erecting new worship and service of God Thirdly a soveraigne power of making new lawes And thus they trans forme the Church into an humane government They imagine forsooth that as the Prince or highest Iudge in a Realme is to interpret the law and as the Prince hath power to make new lawes so the Bishops must have a power in the Church not unlike that And they cannot abide that the Church should be governed by the dumbe writings as they call them of the Prophets and Apostles which because sometime they scarse make the matter plaine enough which they do set down the ambiguity breedeth dissentions and discords Here therefore there must needs be say they a definitive voice of some soveraigne or high Iudge to interpret that which is ambiguous and doubtfully written And except all be tied to stand to their interpretation there will be no end of strife and controversies Againe unlesse they may according as times and occasions require make lawes what a disorder would there follow These things are set out with bigge words and they carry a shew of probability in them because they are in imitation of the civill government And surely such conceits as these have in all ages from the beginning of the world hurt the Church greatly and still will hurt it The godly are therefore to be admonished that they be not overtaken with these subtilties sleights God will have his Church governed by his word which Christ and his Apostles have left unto the Church and he will have this his voice to sound in the Church by the mouthes of his ministers And though it do containe a wisdome that is farre from reasons reach yet the word of the Prophets and Apostles is sure and not doubtfull Therefore Peter saith Ye do well in attending to the word of the Prophets as to a light in the darknes Besides the Church hath the gift of interpretation that is the understanding of the heavenly doctrine but that is not tyed to the name or degree of Bishops and therefore it is no power of interpreting like to the power of a Prince or highest Iudge But those that are learned in the word of God and born again by his spiritin what place soever they be they assent unto the word of God and understand the same some more some lesse Men must therefore judge wisely of those huge Bulwarkes of the peoples power Touching lawes to be made by the Bishops Peter saith in a word Why doe ye tempt God laying a yoke on them c. Out of the Confession of WIRTEMBERGE Of Order IT is evident by the holy Scriptures that all they which are indeed Artic. 20. Christians are consecrated in baptisme by Christ the Son of God to be spirituall priests and that they ought alwaies to offer up to God spirituall sacrifices Neither is it unknowne that Christ in his Church hath instituted ministers who should preach his Gospel and administer the Sacraments Neither is it to be permitted to every one although he be a spirituall priest to usurpe a publike ministerie in the Church without a lawfull calling For Paul saith Let all things be done honestly and decently among you And againe Lay hands suddenly on no man Wherefore we doe not account it an unprofitable thing to prove as it were by certaine steps the faith of them that are to be admitted to the publike ministerie of the Gospel And it seemeth not a little to further concord and unitie to keepe a due order among the Ministers of the Church But the holy Scripture doth not teach us that Christ hath instituted in his Church such priests as should be Mediatours betweene God and men and pacifie the wrath of God towards men by their sacrifices and apply the merit of Christ to the quick and the dead without the preaching of the Gospel and administration of the Sacraments For if we will speake of the great and true Mediatour There is but one Mediatour betweene God and men Jesus Christ the Sonne of God * Looke the 2. Observat upon this confession If we will speake of the Mediatour of praying every godly man is made a Mediatour each for other through Iesus because that their dutie doth require that they should commend one anothers health to God in their prayers the which dutie also then every one doth performe when they say the Lords prayer in faith If we speake of the sacrifices which doe purge our sinnes and appease the wrath of God then is there one onely sacrifice which doth purge us and reconcile God unto us to wit the sacrifice of our Lord Iesus Christ which was once made on the Crosse And as Christ doth die no moe death hath no more Dominion over him so this sacrifice of his shall never be made againe but by his one oblation as it is written in the Epistle to the Hebrews He hath made perfect for ever those that be sanctified If we speake of the remembrance of this one sacrifice and of the applying of the merit thereof then the publike ministers of the Church which doe teach the Gospel publikely and administer the Sacraments according to the institution of Christ doe not onely make a true and right remembrance of this purging sacrifice but doe also apply by their dispensation the merit of this sacrifice to all those that doe receive the Gospel and the Sacraments by faith Therefore we cannot see what use there is of those kinde of men in the Church which are ordained for this purpose that they may have authoritie to sacrifice for the quicke and the dead Paul when as in his Epistles to the Corinthians and Ephesians he rehearseth those offices and ministeries which are necessary to the edifying and preserving of the Church he reckoneth Prophets Apostles Evangelists Pastors Doctors and such like but in this rehearsall he maketh no mention at all of private Priests of which sort the world is now full neither is it like that he would have omitted this kinde of Priests if either Christ had appointed it or if it had been profitable and necessary for the Church And Paul writeth that a Bishop ought to be apt to teach And Jerome teacheth that A Priest and a Bishop are all one Therefore it is evident that
faith and his own use of the Sacrament For when we in our owne persons use the Sacrament Christs institution of it doth belong unto us This kinde of use of the Sacrament is holy and to be taught in the Churches which doth give light unto the doctrine of faith and of the spirituall exercises and true worship and bringeth unto the consciences of the godly very great comfort and strength of faith Before these dayes the Church hath been farre otherwise taught touching the use of the Sacrament there was no word of any thing but that this worke was to be done But no man spake any thing of faith or the comfort of consciences And mens consciences were racked with over great care and paines of confessing themselves This they tooke to be the puritie which the Gospel requireth whereas the Gospel doth require true feare true faith and trust comforteth us by the use of this Sacrament that they which doe truly repent may assuredly beleeve that God is become mercifull unto them by Christ though that our nature be fraile and uncleane and though that this our imperfect obedience be farre from the perfection of the Law By all this that hath beene said it is cleare that the Masse that is in use amongst us doth agree with the institution of Christ and the manner of the Primitive Church And besides it doth notably lay open the true use of the Sacrament Such a common worke was there in the Church of old time as Chrysostome doth witnesse who saith that the Priest did stand at the Altar and call some unto the communion and put backe others And by the decrees of the Nicen Synode it is â—vident that some one did celebrate the Liturgie as the Grecians call it and did minister the body and blood of the Lord to all the rest For these are the words of the Decree Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest Here he doth expressely say that the Priests did receive the Sacrament of some one that ministred it And before Gregories time there is no mention of any private Masse But as oft as the old Writers speak of a Masse it is evident that they speake of a Masse that was common Seeing therefore that the rite and manner of the Masse used with us hath authoritie out of Scripture example from the old Church and that we have onely rejected certaine intollerable abuses we hope that the use of our Churches cannot be misliked As for other indifferent rites and ceremonies they are for the most part observed according to the usuall manner But the number of Masses is not alike Neither was it the use in the old times in the Churches whereunto was greatest resort to have Masse every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne mannerof oblation or offering This Article we finde elsewhere placed in the third place among those wherein the abuses that be changed are reckoned up in this manner Of the Masse Art 3. OVr Church is wrongfully accused to have abolished the Masse For * Look the 2. Observation the Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here and there which be added for the peoples instruction For therefore we have need of ceremonies that they may teach the unlearned and that the Preaching of Gods word may stirre up some unto the true feare trust and invocation of God This is not only commanded by Saint Paul to use a tongue that the people understand but mans law hath also appointed it We use the people to receive the Sacrament together if so be any be found fit thereunto And that is a thing that doth increase the reverence and due estimation of the publike ceremonies For none are admitted except they be first proved and tried Besides we use to put men in minde of the worthinesse and use of a Sacrament how great comfort it bringeth to fearefull consciences that they may learne to beleeve God and to looke for and crave all good things at his hands This worship doth please God such an use of the Sacrament doth nourish pietie towards God Therefore it seemeth not that Masses be more religiously celebrated among our adversaries then with us But it is evident that of long time this hath been the publike and most grievous complaint of all good men that Masses are filthily prophaned being used for gaine And it is not unknown how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are used onely for a reward or for wages and how many doe use them against the prohibition of the Canons And Paul doth grievously threaten those which handle the Lords Supper unworthily saying He that shall eate this bread or drinke the cup of the Lord unworthily shall be guiltie of the body and blood of the Lord. Therefore when we admonished the Priests of this sinne private Masses were laid aside among us seeing that for the most part there were no private Masses but onely for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now been lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurly burly was raised up by no other meane then by those abuses which were so evident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peradventure the world is punished for so long a prophaning of Masses which they who both could and ought to have amended it have so many yeeres tolerated in their Churches For in the ten commandements it is written He that abuseth the name of the Lord shall not escape unpunished And from the beginning of the world there neither was nor is any divine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase private Masses infinitely to wit that Christ by his passion did satisfie for Originall sin and appointed Masse wherein an oblation should be made for daily sins both mortall and veniall Hereupon a common opinion was received that Masse is a work that taketh away the sins of the quicke and the dead and that for the doing of the worke Here men began to dispute whether one Masse said for many were of as great force as particular Masses said for particular men This disputation hath brought forth an infinite multitude of Masses Concerning these opinions our preachers have
Christ till he come And whereas many doe commonly celebrate the Masses without all regard of godlinesse onely for this cause that they may nourish their bodies our Preachers have shewed that that is so execrable a thing before God that if the Masse of it selfe should nothing at all hinder godlinesse yet worthily and by the commandement of God it were to be abolished the which thing is evident even out of Esay onely For our God is a Spirit and truth and therefore he cannot Isa 2. abide to be worshipped but in Spirit and truth And how grievous a thing this unreasonable selling of the Sacraments is unto the Lord our Preachers would have men thereby to conjecture that Christ did so sharply and altogether against his accustomed manner taking unto himselfe an externall kinde of revengement cast out of the temple those that bought and sold whereas they might seeme to exercise merchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the rite of the Masse which was wont to be celebrated is so many waies contrarie to the Scripture of God as also it is in every respect divers from that which the holy Fathers used it hath beene very vehemently condemned amongst us out of the pulpit and by the word of God it is made so detestable that many of their owne accord have altogether forsaken it and else where by the authoritie of the Magistrate it is abrogated The which thing we have not taken upon us for any other cause then for that throughout the whole Scripture the Spirit of God doth detest nothing so much neither command it so earnestly to be taken away as a feigned and false worship of himselfe Now no man that hath any sparke of religion in him can be ignorant what an inevitable necessitie is laid upon him that feareth God when as he is perswaded that God doth require a thing at his hands For any man may easily foresee how many would take it at our hands that we should change any thing about the holy rite of the Masse neither were there any which would not rather have chosen in this point not onely not to have offended your sacred Majestie but even any Prince of the lowest degree But when as herewithall they did not doubt but by that common rite of the Masse God was most grievously provoked and that his glory for the which we ought to spend our lives was darkened they could not but take it away lest that they also by wincking at it should make themselves partakers with them in diminishing the glory of God Truely if God is to be loved and worshipped above all godly men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine us to change certaine things in these points we take him to witnesse from whom no secret is hid THE FIFTEENTH SECTION OF ECCLESIASTICALL MEETINGS The latter Confession of HELVETIA Of holy and Ecclesiasticall meetings CHAP. 22. ALthough it be lawfull for all men privately at home to reade the holy Scriptures and by instruction to edifie one another in the true Religion yet that the word of God may be lawfully preached to the people and prayers and supplications publikely made and that the Sacraments may be lawfully ministred that that collection be made for the poore and to defray all necessarie charges of the Church or to supply the wants it is very needfull there should be holy meetings and Ecclesiasticall assemblies For it is manifest that in the Apostolike and Primitive Church there were such assemblies frequented of godly men So many then as doe despise them and separate themselves from them they are contemners of true Religion and are to be compelled by the Pastours and godly Magistrates to surcease stubbornly to separate and absent themselves from sacred assemblies Now Ecclesiasticall assemblies must not be hidden and secret but publique and common except persecution by the enemies of Christ and the Church will not suffer them to be publique For we know what manner assemblies the Primitive Church had heretofore in secret corners being under the tyrannie of Roman Emperours Let those places where the faithfull meet together be decent and in all respects fit for Gods Church Therefore let houses be chosen for that purpose or Churches that are large and faire so that they be purged from all such things as doe not beseeme the Church And let all things be ordered as is most meete for comelinesse necessitie and godly decencie that nothing be wanting which is requisite for rites and orders and the necessarie uses of the Church And as we beleeve that God doth not dwel in temples made with hands so we know that by reason of the word of God and holy exercises therein celebrated places dedicated to God and his worship are not prophane but holy and that therefore such as are conversant in them ought to behave themselves reverently and modestly as they which are in a sacred place in the presence of God and his holy Angels All excesse of apparell therefore is to be abandoned from Churches and places where Christians meet in prayer together with all pride and whatsoever else doth not beseeme Christian humilitie decencie and modestie For the true ornament of Churches doth not consist in Ivorie gold and precious stones but in the sobrietie godlinesse and vertues of those which are in the Church Let all things be done comely and orderly in the Church to conclude Let all things be done to edifying Therefore let all strange tongues keepe silence in the holy assemblies and let all things be uttered in the vulgar tongue which is understood of all men in the company Of prayer singing and Canonicall houres CHAP. 23. TRue it is that a man may lawfully pray privately in any tongue that he doth understand but publique prayers ought in the holy assemblies to be made in the vulgar tongue or such a language as is known to all Let all the prayers of the faithfull be powred forth to God alone through the mediation of Christ only out of a true faith and pure love As for invocation of Saints or using them as intercessors to intreat for us the Priesthood of our Lord Christ and true religion will not permit us Prayer must be made for Magistracie for Kings and all that are placed in authoritie for Ministers of the Church and for all necessities of Churches in any calamity specially in the calamity of the Church prayer must be made both privatly and publikely without ceasing Moreover we must pray willingly and not by constraint nor for any reward neither must we superstitiously tie prayer to any place as though it were not lawfull to pray but in the Church There is no necessity that publike prayers should be in forme and time the same or alike in all Churches Let all Churches use their libertie Socrates in his history saith In any countrey or
world but that the world through him might be saved He that beleeveth in him shall not be condemned but he that beleeveth not is condemned already because he beleeveth not in the onely begotten Sonne of God Therefore if any man shall depart out of this life in the faith of Christ he hath a I the merit of Christ and needeth none other For God which gave his Sonne doth also give all things with him as Paul saith But he that departeth hence without Christ cannot be helped by any merits of men because that without Christ there is no salvation Cyprian against Demet. Tract 1. saith When a man is once departed hence there is no place left for repentance there is no effect of satisfaction here life is either lost or held fast here we must provide for eternall salvation by the service or worship of God and by the fruit of faith And Hierome upon the Epistle to the Gal. Chap. 6. saith We are taught by this small sentence though obscurely a new point of doctrine lyeth hid to wit that whilest we be in this present world we may help one another either by prayers or by counsell but when we shall come before the tribunall seat of Christ it is not Iob nor Daniel nor Noe that can intreat any thing for us but every man shall beare his owne burden For as touching that which is cited out of the Maccabees That sacrifices were offered for the sinnes of the dead the Authour himselfe of the booke doth doubt in the end of the booke whether he hath written well c. craveth pardon if in any point he hath erred Therefore let us pardon him that without any authoritie of the holy Scripture he affirmeth that the dead are freed from their sin by the sacrifices and prayers of them that be alive And Tertullian saith Oblations are made one day every yeere for them that are dead But this was either received without authoritie of the word of God from the customes of the heathen as many other things were or by the name of Oblation we must understand a publique remembrance of those which died in the faith of Christ and a thanksgiving for those benefits which God bestowed upon them CHAP. 25. Of Purgatorie ALthough we ought not to doubt but that the Saints have their Purgatorie fire in this life as the examples of David Ezechias Jonas and others doe witnesse yet it is not without cause doubted whether that after this life there be such a Purgatorie as the common sort of men do thinke there is wherein the souls be so long tormented till either by their punishment they doe satisfie for their sins or be redeemed by Indulgences For if Purgatorie be such a thing it is much to be marvelled at that neither the Prophets nor the Apostles have in their writings delivered unto us any thing thereof certainly and plainly but rather doe teach and that not obscurely the cleare contrary Mark 16. Preach ye the Gospell to every creature he that shall beleeve and be baptized shall be saved but he that will not beleeve shall be condemned Here be two degrees of men placed the one of them which beleeve the Gospell and they are pronounced saved the other of them which doe not beleeve the Gospell and these are pronounced condemned there is no meane betwixt these two For either thou doest depart out of this life in the faith of Iesus Christ and then thou hast remission of thy sinnes for Christ his sake and the righteousnesse of Christ is imputed to thee Therefore he which dyeth being accompanied with Christ he wanteth nothing toward the obtaining of true and eternall life but he which departeth from hence without Christ goeth into eternall darknesse If beside these two degrees there were some other third state of souls in another world certainly Paul Who was taken up into Paradise and into the third heaven and saw many secret things would not have envied the Church this knowledge But see when he doth of set purpose write to the Thessalonians concerning Christians that sleepe he maketh no mention at all of any Purgatorie but rather willeth them Not to be sorrowfull even as others which have no hope Therefore if there were any such state of souls in another world as the common people thinketh there is Paul could not be withheld but in so fit a place he would plainly have declared this state of souls and would have prescribed a meane unto the Church whereby miserable souls might be delivered from their torment But the true Catholike Church in deed hath plainly shewed that she hath no certaintie at all concerning this third kinde of the state of souls in another world Chrysostome in his second Sermon of Lazarus saith If thou hast violently taken any thing from any man restore it and say as doth Zacheus If I have taken from any man by forged cavillation I restore fourefold If thou art become an enemie to any man be reconciled before thou come to iudgement Discharge all things here that without griefe thou maist behold that tribunall seat Whilest we be here we have many excellent hopes But so soone as we depart thither it is not then in our power to repent nor to wash away our sins And againe He that in this present life shall not wash away his sins shall not finde any comfort afterward Augustine although he place certaine men in the middest betwixt them that be very good and those that be very evill to the one sort whereof he seemeth to assigne the place of Purgatorie yet in other places he doubteth of that matter and doth not define any certaintie Therefore we must so thinke of this opinion of Augustine as he requireth that is we must receive that which is confirmed either by the authoritie of the Scripture or by probable reason But it is evident that those places of the Scripture which are commonly cited to establish Purgatorie are wrested from the naturall to a strange sense and are farre otherwise expounded even of the ancient Writers themselves And those reasons which Augustine bringeth for his opinion doe seeme to leane to this foundation That we obtaine remission of our sins and life not onely for Christ his sake through faith but also for the merits of our works But how this agreeth with the true Apostolike doctrine we have before declared Wherefore we thinke that this speculation of Purgatorie fire is to be left to it own authors and that we must chiefly doe this as Paul exhorteth us that we may confirme our selves one another with speeches touching the assured faith of our resurrection and salvation in Christ Iesus for whose sake God doth so favour the faithfull that in the middest of death he preserveth them and giveth them true peace Out of the Confession of SVEVELAND Of Prayers and fastings CHAP. 7. VVE have among us Prayers and Religious Fasts which are These things which are mingled in this 7. and after in the 10.
impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worship should here be confirmed For otherwise as for civill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from rejecting it that we teach that seeing it is commanded of God it cannot be neglected of us without some wound of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost Obser 1. pag. â—8 through faith Vnderstand this of that peculiar grace and mercy which was bestowed upon Mary alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though any duties of the onely Mediatour Christ either of redemption or intercession were to be attributed to her as afterwards in plaine words is expressely declared Vpon the same MVch lesse their images The meaning of this is that we are Obser 3. pag. 2â— bound to honour in the Lord both the Saints that are alive and also the memory of them that are dead But to their Images we are not to give any shew of worship whether religious or civill for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer up their prayers by the Sonne of God as in the end of the Obser 1 pag. â—7 prayers it is accustomed to be said Through Iesus Christ our Lord c. These words doe not excuse the Popish prayers unto Saints which they conclude with this tearme of words for that he speaketh here of godly prayers unto God and not of idolatrous and superstitious prayers to Saints Vpon the Confession of Saxonie THere is no doubt but such as are in blisse pray for the Church Obser 1. pag. 43. c. Looke the first observation upon this Confession above in the 1. Section Vpon the same VVAsting Gods gifts in vain Concerning wasting and losing Obser 2. pag. 44. of the Spirit and of the gifts of the same look the first Observation upon this Confession in the 4. Sect. following IN THE FOVRTH SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenesse The Obser 1 pag. 66. termes of imbecillitie and difficultie which this Confession useth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderfull conflict get the upper hand or else unto that strife betweene reason and the affections whereof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate onely but the reliques of judgement and conscience that is of the Image of God which for the most part are faulty do strive with the will wholly corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainly set forth in the latter Confession of Helvetia Vpon the same IT could not rise againe or recover that fall This is thus to be taken Obser 2. pag. 67. not as though the first grace doth finde us onely weake and feeble before regeneration whereas we are rather stark dead in our sins and therefore we must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with us to the end of our race Vpon the Confession of Belgia THerefore whatsoever things are taught as touching mans free Obser 1. pag. 70. will c. This generall word Whatsoever we take to appertaine to those things onely which either the Pelagians or Papists or any other have taught touching this point contrary to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this Confession is said touching the libertie of Obser 1. pag. 71. mans nature to performe a civill iustice and cited out of the 3. book hypognosticon which is fathered upon Augustine we are taught it out of another place of the same Father namely in his Booke de gratia ad Valentinum Cap. 20. whose words are these The holy Scripture if it be well looked into doth shew that not onely the good wils of men which God maketh good of evill and having made them good doth guide them unto good actions and to eternall life but also those which are for the preservation of the creature in this life are so in Gods power that he maketh them bend when he will and whether he will either to bestow benefits upon some or to inflict punishments upon others according as he doth appoint in his most secret and yet without doubt most iust iudgement Vpon the same THis spirituall iustice is wrought in us when we are helped by Obser 2. pag. 72. and 73. the holy Ghost And a little after In these sure we had need to be guided and helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmities c. Vnderstand this not of any naturall facultie which unto any good thing indeed is none at all but of the will regenerated which is very weake except it be aided by another grace even unto the end And so also must it be understood which is said a little after that The law of God can not be fulfilled by mans nature to wit though it be changed and renued according as we have declared in the former Observations upon the Confession of Bohemia which we advise you to looke over Vpon the same MAns nature can by it selfe performe c. By it selfe that is Obser 3. pag. 73. by it owne proper and inward motion yet so as the working and goodnesse of God who upholdeth the societie of men is not excluded which doth not indeed renue a man but preserveth that reason which is left in him though it be corrupt against the unbridled affections and disperseth the darknesse of the minde lest it overspread the light that remaineth and represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and else where in this Confession Obser 1. pag. 7â— and now and then in the Confession of Auspurge repeated touching the shaking off and losing the holy Spirit we take it thus that it is chiefly meant of the gifts which are bestowed even upon those also which pertain nothing to the Church as in Socrates Aristides Cicero and some others there shined certain sparks of excellent vertues Secondly of those gifts also which are bestowed upon those that are so in the Church that yet they are not of the Church nor truly regenerated by the spirit of adoption as may be seene in the examples of Saul Judas and such others For as concerning the spirit of sanctification which is onely in those that are truely regenerated it is