Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
AN HARMONY OF THE CONFESSIONS OF THE FAITH OF THE CHRISTIAN AND REFORMED CHVRCHES which purelie professe the holy doctrine of the Gospell in all the chiefe Kingdomes Nations and Prouinces of Europe the Catologue and order whereof the Pages following will declare There are added in the ende verie shorte notes in which both the obscure thinges are made plaine those thinges which maie in shew seeme to be contrarie each to other are plainelie and verie modestlie reconciled and if anie points doe as yet hang in doubt they are sincerelie pointed at All which things in the name of the Churches of Fraunce and Belgia are submitted to the free and discrete iudgement of all other Churches Newlie translated out of Latine into English Also in the end is added the Confession of the Church of Scotland Alowed by publique authoritie Imprinted by THOMAS THOMAS Printer to the Vniuersitie of Cambridge 1586. A PREFACE IN THE NAME OF THE CHVRCHES OF FRAVNCE AND BELGIA VVHICH PROfesse the reformation of the Gospell â‚ AMbrose in a certaine place saith notablie There ought to be no strife but conference among the seruants of Christ. For seeing the dulnes of mans vnderstanding especiallie in heauenlie matters is such that we can not oft times perceiue matters otherwise verie plaine it can by no meanes be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to verie great light And that especiallie seemeth profitable and needful that some should be set on edge by others that those thinges which the Lord hath particularlie bestowed vpon seuerall members of the Church may redound to the common benefit of the wholl bodie and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and teacher of the Church may be heard and as he is the Prince of peace may so by his spirit ioyne together our mindes that if it be possible we maie all thinkâ— one and the same thing in the Lorde But to striue braule and fiercelie and frowardlie to contend as fensers doe is so farre from becomming men that are taught of god as that it is not seemely for modest or ciuill persons And if so be that in all yea euen in the verie least affaires of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surelie holie things are holily and deuoutly to be handled in the feare of god loue of our neighbour Who if he goe out of the way is by the Spirit of meâ—kenes to be called backe againe but if he take the right waie he is more and more to be instructed therein to the end it may appeare that we are not driuen by any motion of man but that in all things our mindes are ruled and gouerned by God Yet alas such is the spot and staine of our times that the euill custome of writing whatsoeuer and euen of railing hath seised vpon the wits mindes not of meane men onely but euen of those whom iâ— most of all behooued to doe the cleane contrary The roble of Iesuites and such other like fellows whose verie rewarde is the earnest of bondage and cursed speaking how shameleslie and outragiouslie they are caried against vs and the trueth woh what bitternes they cast out against vs such things as they haue bin taught in the schoole of shamelesnes it maâ—e be sufficientlie perceiued of any man For thâ—y when they feele them selues pressed with moste strong reasons and ouercome with expresse places of scripture they runne to cauills and slaunders as to the onelie refuge of their errours They say wee haue reuolted from the Catholique Church that we might follow the diuers imaginations of men they crâ—e aloud that we are heretikes schisâ—atiques and sectaries and they oft times in mockage cal vs Confessionists and moreouer they laâ—e in our dish that wee neither agree with our selues nor with others whoe detest the bishoppe of Rome but there are as many Religions among vs as there are Confessions of Faith And that they may seeme to procure credit to themselues and to giue a check to the Germane Churches especiallie they bring forth both certeine other writings and especiallie that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those auncient Confessions of Faith which the Churches of the Gospell haue euen since the beginning giuen out But let them so thinke that the fault of heresie is not to be laide vpon those whose faith altogether relieth on moste sure grounds of scripture that they are no schismatiques who intierly cleaue to Gods Church such an one as the Prophets Apostles doe describe vnto vs nor to be accounted sectaries who embrace the truth of God which is one and alwaies like it selfe What doe they mean I praie you by the name of Confessionists so often repeated For if euerie man be commaunded to make confession of his Faith so often as Gods glorie and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Prouinces if wholl kingdomes haue made profession of their faith when they were falsely charged by the Popish sorte that they had gone from the doctrine of the true beleeuing Church but they will saie there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they saie to our ancetours who when they had the Apostles Creede yet for all that set out the Nicene Chalcedonian and manie moe such like Creedes Those Creedes saie you were generall Yea surelie but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godlie forefathers by setting forth those Creedes desired to bring home into the Church againe The trueth saith Hilarie was by the aduise and opinions of Bishops many waies sought a reason of that which was meant was rendered by seuerall confessions of faith set downe in writing And a litle after It ought to seeme no maruell right welbeloued breethren that mens faiths began to be declared so thick the outrage of heretiques laieth this necessitie vpon vs. Thus much saide Hilarie What that Athanasius Augustine and many other auncients set forth their Creedes also that the puritie of Christian faith might more and more shine sorth Therefore if Kingdoms Cities and whole prouinces haue priuatelie made confession of their faith this was the cause therof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed religion might be holden But if it once come to passe and the Lord graunt that the Churches maie at length inioy so great a benefit then there may be one onelie confession of faith extant
time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefites which we reape by him 11 The drift of the doctrine of the Gospell 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges Indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 THE ARTICLES OF THE CONFESSION OF Basill Of God 1 Of man 2 Of the care of God toward vs. 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the Creation of the world 7 Of the eternal Prouidence of God 8 Of the fall of man and his free will 9 Of Originall sinne 10 Of the propagation of Originall sinne and of the effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holie Supper of the Lorde 36 Of the efficacie and true communication of the thing signified by the signes 37. 38 Of the Magistrate and politike lawes 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 other workes of Redemption and of his two natures being vnseperablie vnited and vnconfounded 2 Of his last comming Of the holie Ghost and his workes in vs. 3 Of the Catholique Church and the one onelie King head and husband thereof 4 Of the diuers degrees of the Church 5 Of the primaâ—ie of the Antichrist of Rome 5 Of the lawful calling and Election of ministers 6 Of their power and the vse of the keies 7 Of mariage and a Single life 8 Of the Canonicall scriptures 9 Of the Sacramentes and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the â—â—le of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of prayer in a vulgare tounge 16 Of the onelie 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 workes 20 Of the last resurrectioÌ„ 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 bookes of the olde and new Testament 4 Of their authoritie 5 Of the Apochryphall bookes 6 Of the perfection of the Canonicall Scripture aboue all the doctrines of all men 7 Of three persons in one onelie essence of God 8 Of the testimonies of both the testaments whereby both the Trinitie of the persons also their properties mâ—â— be prooued 9 Of the diuine nature and generation of Iesus Christ the Sonne of god 10 Of the diuine nature of the holy ghost 11 Of the creation of the world and Angells and the distinguishing of them 12 Of the Prouidence of God and of his iust gouernement both general special 13 Of the creation of man his fal corruption and seruile free wil. 14 Of Original sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first comming of Christ and his true incarnation of the seede of Dauid 18 Of his two natures hypostatically vnited in one onelie person 19 Of the cause or end of his death and resurrection 20 Of his onelie Priesthoode and expiatorie sacrifice 21 Of faith the onelie instrument of our Iustification 22 Of true iustification through Christ 23 Of regeneration and good workes 24 Of the abrogating of the law and shadowes 25 Of the onelie Mediatour or intercessour Christ against the intercession of Saints 26 Of the Catholique Church 27 Of the vnitie and communion thereof 28 Of true notes of the true Church 29 Of the gouernement Ecclesiastical functions 30 Of the Election of Ministers Elders and Deaâ—ons and of their authoritie 31 Of Ecclesiastical 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 ARTICES OF THE CONFESSION OF AVSPVRGE Of God and the persons of the diuinitie 1 Of Original sinne 2 Of the incarnation of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and general Remission 5 Of the righteousnes of good wookes 6 Of the Church 7 Of the Sacraments which are administred by euil men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the vse of Sacraments 13 Of Ecclesiastical order or degrees 14 Of Ecclesiastical riâ—â—s 15 Of ciuil ordinances 16 Of the laâ—â— Iudgement 17 Of frâ—â— wil. 18 Of the cause of sinne 19 Of good workes 20 Of â—nuocation 21 ARTICLES CONCERNING THE ABVSES VVHICH ARE changed in externall rites Of the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meaâ—es and such like Popish traditions 4 Of the mariage of the Priestes 5 Of the vowes of Monkes 6 Of Ecclesiastical power 7 THE CHIEFE POINTS OF THE CONFESSION of Saxonie Of Doctrine 1 Of Originall sinne 2 Of the remission of sinnes and of Iâ— stification 3 Of freewill 4 Of new obedience 5 What workes are to be done 6 How good works maie be done 7 How new obedience doth please God 8 Of rewardes 9 Of the difference of sinnes 10 Of the Church 11 Of the Sacramentes 12 Of Baptisme 13 Of the Lords Supper 14 Of the vse of the wholl 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 inuocating of godlie men departed out of this life 22 Of the ciuill Magistrate 23 THE CHIEFE POINTES OF THE CONFESSION OF Wirtemberge Of God and three persons in one godhead 1 Of the Sonne of God 2 Of the holie Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good Workes 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 Prair 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thankesgiuing 19 * Of the Masse 20 Of holie orders 21 Of Mariage 22 * Of eâ—â—reame Vnction 23 Of the inuocating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vowes 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holie Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiastical Ceremonies 36 THE CONTENTES OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS WHICH are in number 19. and of how manie confessions ech Section doth consist THE 1. SECTION pag. 1. OF the holie Scripture beeing the true word of God and the interpretation thereof This Section consisteth of 10. confessions to wit Of the former and latter confessions of Heluetia of that of Basil or Myllane of Bohemia or the 〈◊〉 the French the English that of Belgia Saxonie Wirtemberge and Sueueland THE 2. SECTION pag. 18. OF God in essence one in persons three and of his true worship This Section 〈…〉 of 11. confessions to wit Of the former 〈…〉 confession of Heluetia that of Basil of 〈…〉 or the Waldenses the French the English thâ—t of Belgia Auspurge Saxonie Wirtemberge 〈◊〉 THE 3. SECTION pag 53. OF the eternall prouidence of God and the creation of the world This Section doth consist properly of foure Confessions onely to wit Of the
latter confession of Heluetia Basill the French and that of Belgia which alone haue expresse titles of these chiefe points of doctrine But these foure to wit the former confession of Heluetia the English that of Auspurge and Wirtemberge do by the waie make mention both of the prouidence of God and also of the creation of the world in the article of God as is to be seene in the 2. Section And the others to wit those of Bohem. Saxonie and Sueueland haue altogether omitted this part of doctrine THE 4. SECTION pag. 59. OF the fall of man of sinne and of free will This Section consisteth of 10. Confessions to wit Of the former and latter confessions of Heluetia of that of Basil Bohemia or the Waldenses the French English that of Belg. Auspurge Saxony and Wirtemb THE 5. SECTION pag. 84. OF eternal Predestination This Section consisteth of foure Confessions onely to wit Of the lâ—tter Confession of Heluetia that of Basil the French and that of Belgia THE 6. SECTION pag. 88. OF the reparing or deliuerance of man from his fall by Iesus Christ alone Also of his Person names office and the workes of Redemption This Section consisteth of 12. confessions to wit Of the former and latter Confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge Sueueland THE 7. SECTION pag. 1â—0 OF the lawe and the Gospell This Section consisteth of 7. confessions onely to wit Of the former and latter confessions of Heluetia that of Bohemia the French that of Belgia Saxony and Wirtemberge THE 8. SECTION pag. 212. OF Repentance and the Conuersion of man Tihs Section consisteth of 6. Confessions onely to wit Of the latter confession of Heluetia that of Bohem. Auspurge Saxony Wirtemb and Sueueland THE 9. SECTION pag. 242. OF Iustification by faith and of good works and their rewards This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge and Sueueland THE 10. SECTION pag. 306. OF the holie Catholique Church This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 11. SECTION pag. 337. OF the Ministers of the Church and of their calling and office This Section consisteth of 9. confessions to wit Of the former and latter confessions of Heluet. that of Bohemia the French the English that of Belgia Auspurge Wirtemberge and Sueueland THE 12. SECTION pag. 377. OF true and false Sacraments in generall This Section consisteth of 11. confessions Of the former confession of Heluetia and the declaration thereof the latter confess of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 13. SECTION pag. 395. OF the Sacrament of holie Baptisme This Section consisteth of 10. confessions to wit Of the former confession of Heluetia and the declaration thereof of the latter conâ—es of Heluet. that of Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 14. SECTION pag 411. OF the holie Supper of the Lord. This Section consisteth of 11. confessions to wit of the former confession of Heluetia and the declaration thereof of the latter confes of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 15. SECTION pag. 464. OF Ecclesiasticall Meetings This Section consisteth of 8. confessions to wit the former and latter confessions of Heluetia that of Bohemia the F eâ—ch the English that of Saxonie Wirtemberg and Sueueland THE 16. SECTION pag. 47â— OF Holie daies fasts and the choise of meats and of the visiting of the sicke and the care that is to be had for the dead This Sect. consisteth of 9. Confess to wit of the latter confession of Heluet. that of Basill Bohemia the French the English that of Auspurge Saxonie Wirtemberge and Sueueland THE 17. SECTION pag. 516. OF Ceremonies and rites which are indifferent in general This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 18. SECTION pag. 540. OF Wedlock single life and Monasticall Vowes This Section consisteth of 8. confessions to wit of the former and latter confessions of Heluetia that of Bohemia the French the English that of Auspurge and Sueueland THE 19. SECTION pag. 578. OF the Ciuill Magistrate This Section consisteth of 10 confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French that of Belgia Auspurge Saxonie Wirtemberge and Sueueland A GENERAL CONFESSION OF THE TRVE CHRISTIAN FAITH AND RELIGION ACCORding to Gods word and actes of our Parliaments subscribed by the Kings Maiestie and his household with sun drie others To the glory of God and good example of all men At Edinborough the 28. day of Ianuarie The yeare of our Lord. 1581. And in the 14. yere of his Maiesties Raigne WE all and euerie one of vs vnder written protest that after long due examination of our owne consciences in matters of true and false Religion are now throughlie resolued in the truth by the word and spirit of God And therefore we beleeue with our hartes confesse with our mouthes subscribe with our handes and constantlie affirme before God and the whole world that this onelie is the true Christian faith and religion pleasing God and bringing saluation to man which is now by the mercie of God reuealed to the world by the preaching of the blessed Euangell and is receaued beleeued and defended by manie and sundrie notable Churches realms but chiefely by the Church of Scotland the Kings Maiestie three Estates of this Realm as Gods eternal trueth onely ground of our saluation as more particularlie is expressed in the confession of our Faith established and publikelie confirmed by sundrie actes of Parliaments and now of a long time hath beene openlie professed by the Kinges Maiestie and wholl bodie of this Realme both in burgh and land To the which confession and forme of Religion we willinglie agree in our consciences in all pointes as vnto Gods vndoubted trueth and veritie grounded onelie vpon his written word And therefore we abhorre and detest all contrarie religion doctrine but chiefelie all kinde of Papistrie in generall and particular heades euen as they are now damned and confuted by the word of God Church of Scotland but especiallie we detest andrefuse the vsurped authority of that Romane Antichrist vpon the Scriptures of God vpon the Church the ciâ—â—ll magistrate and conscience of men all his tyranous Lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficienâ—â— of the written word the perfection
Citizens of the heauenlie Ierusalem haue the fruition of the moste inestimable benefites to wit of one God one Lord Iesus one faith and of one Baptisme out of the which Church there is neither life nor eternall felicitie And therfore we vtterlie abhor the blasphemie of those that affirme that men which liue according to equitie and iustice shall be saued what religion so euer they haue professed For as without Christ Iesus there is neither life nor saluation so shal there none be participant thereof but such as the father hath giuen vnto his Sonne Christ Iesus and those in time to come vnto him auow his doctrine and beleeue in him we apprehend the children with the faithful parents This Church is inuisible knowne onelie to God who alone knoweth whome he hath chosen and comprehendeth as well as said is the elect that be departed commonlie called the Church triumphant as those that yet liue and fight against sinne and Satan and shall liue hereafter The immortalitie of the soules THe elect departed are in peace and rest from their labours not that they sleepe and come to a certaine obliuion as some phantastikes doe affirme but that they are deliuered from all feare and torment and all temptation to which we and al Gods elect are subiect in this life and therfore doe beare the name of the Church militant as contrariwise the reprobate and vnfaithful departed haue anguish torment and paine that can not be expressed So that neither are the one nor the other in such sleepe that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his wordes to the theefe and these wordes of the soules crying vnder the Altar O Lorde thou art righteous and iâ—st how long shalt thou not reuenge our blood vpon these that dwell in the earth doe testifie Of the notes by the 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 decke his pestilent sinagogue with the title of the Church of God and hath inflamed the heartes of cruell murtherers to persecute trouble molest the true Church and members thereof as Caine did Abell Ismaell Isaak Esau Iacob and the wholl priesthoode of the Iewes Christ Iesus himselfe and his Apostles after him It is a thing most requisite that the true Church be discerned from the filthie sinagogues by cleare perfit notes lest we being deceiued receiue 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 vsurped lineall descent place appointed nor multitude of men approouing an errour for Caine in age and title was preferred to Abell and Seth Ierusalem had prerogatiue aboue al places of the earth where also were the priests lineallie descended from Aaron and greater number followed the Scribes Pharisies and Priestes then vnfainedlie beleeued and approoued Christ Iesus and his doctrine yet as we suppose no man of sound iudgement will graunt that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeue confesse and auow to be first the true preaching of the worde of God in the which God hath reuealed himselfe vnto vs as the writings of the Prophets and Apostles doe declare Secondlie the right administration of the Sacramentes of Christ Iesus which must be annexed vnto the worde and promise of God to seale confirme the same in our hearts Lastlie Ecclesiasticall discipline vprightlie ministred as Gods word prescribeth wherby vice is repressed and vertue nourished Whersoeuer then these former notes are seene and of anie time continue be the number neâ—â—r so fewe aboue two or three there without all doubt is the true Church of Christ who according to his promise is in the midst of them Not in the vniuersall of which we haue before spoken but particular such as was in Corinthus Gallacia Ephesus and other places in which the ministery was planted by Paull and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotlande professours of Christ Iesus professe our selues â—o haue in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written worde of God to wit in the bookes of the olde and new Testaments in those bookes we meane which of the auncient haue beene reputed Canonicall In the which we affirme that all thinges necessarie to be beleeued for the saluation of mankinde are sufficientlie expressed The interpretation whereof we confesse neither appertaineth to priuate nor publike person neither yet to anie church for any preheminence or prerogatiue personal or locall which one hath aboue another but appertaineth to the Spirit of God by the which also the scripture was written When controuetsie theÌ„ happeneth for the right vnderstanding of any place or sentence of scripture or for the reformation of anie abuse within the Church of God we ought noâ— so much to looke what men before vs haue saide or done as vnto that which the holie ghost vniformlie speaketh within the bodie of the scriptures and vnto that which Christ Iesus himselfe did and commaunded to be done For this is one thing vniuersally graunted that the spirit of god which is the spirit of vnitie is in nothing contrarie to himselfe Iâ— then the interpretation determination or sentence of anie Doctor Church or Councell repugne to the plaine worde of God written in anie other place of the scripture it is a thing moste certaine that there is not the true vnderstanding and meaning of the holie ghost although that councels Realmes and nations haue approoued and receiued the same For we dare not receiue nor admitâ—te anie interpretation which repugneth to anie principall point of our faith or to anie other plaine texte of scripture or yet vnto the rule of charitie The authoritie of the Scriptures AS we beleeue and confesse the scriptures of God sufficientlie to instruct and make the man of God perfect so doe we affirme and auowe the authoritie of the same to be of God and neither to depende on men nor Angels We affirme therefore that such as alledge the scripture to haue no other authoritie but that which it hath receiued from the Church are blasphemous against God and iniurious to the true Church which alwaies heareth and obeyeth the voice of her owne spouse and Pastour but taketh not vpon her to be maistresse ouer the same Of the generall Councells of their power authoritie and causes of their conuention AS we doe not rashlie damne that which godlie men assembled together in generall Councel lawfully gathered haue proponed vnto vs so without iust examination doe we not receiue whatsoeuer is obtruded vnto men vnder the name of
iustice Secondlie in the generall iudgement there shal be giuen to euerie man and woman resurrection of the flesh For the sea shal giue her dead the earth those that therein be inclosed yea the eternall god shall stretch out his hand on the dust and the dead shall arise vncorruptible and that in the substance of the same flesh that euerie mâ—n now beareth to receiue according to their workes glorie or punishment For such as now delight in vaâ—itie crueltie filthines superstition or idolatrie shall be adiudged to the fire vnquencheable in which they shall be tormented for euer as well in their owne bodies as in their â—oâ—les which now they giue to serue the deuill inall abhomination But such as continue in well doing to the ende bâ—ldlie professing the Lord Iesus we constantlie beleene that they shall receiue glorie honour and immortalitie to raigne for euer in life euerlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shalll appeare againe in iudgement and shall render vp the kingdome to God his Father who then shal be and euer shal remaine all in all things God blessed for euer to whome with the Sonne and with the holie Ghost be all honour and glorie now and euer So be it THE KINGS MAIESTIES CHARGE TO ALL COMMISSIONERS AND MINISTERS within his Realme SEeing that we and our houshold haue subscribed and giuen this publike confession of our faith to the good example of our Subiectes we commaund and charge all Commissioners Ministers to craue the same confession of their parishioners and proceede against the refusers according to our lawes and order of the Church deliuerine their names and lawfull processe tothe Ministers of our house with al haste and diligence vnder the paine of 40. pound to be taken from their stipend that we with the aduise of our counsell â—aie take order with such proud contemners of God and ourlawes Subscribed with our hand At Holâ—â—udhous 1581. the 2. daie of March the 14 yeare of our reigne TO THE READER I am to desire the Godlie and Christian Reader for whose sake onelie this worke was taken in hand as to accept friendlie and brotherlie of these laboures and to beare with some light faults which might easily escape in the translating so to pardon me a great ouersight committed especiallie and onelie in the obseruations wherein is was verie requisite to haue vsed greater diligence This ouâ—rsight is of two sâ—râ—es one in certain obseru set downe in the margent but yeâ— in latine the other in such as should haue bin placed in the margent and are cleane left out These things because they be of some great weight and moment I thought it good to admonish thee thereof and to desire thee before thou readest the booke either to place euerie obseruation in it proper page or in reading â—o haue recourse to this place lest otherwise thou maist think hardly of some parts of doctrine or other matter set downe in this Booke THE LATINE OBSERVATIONS are thus to be translated In the 12. page against the 24 line read the obseruation in the margent thus Looke the 1. obseru vpon this Confession both in this and also in the second Section Pag. 13. 1. Looke the 1. obseruat vpon this Confession Pag. 19 2. Looke the 1. obseru vpon this Confess Pag. 44. 21. Of the wasting of the gifts of the holie Ghost looke the 1. obseru vpon this Confess Sect. 4. Pag. 45. 25. Looke the first obseru vpon the Confession of Saxonie THE OBSERVATIONS WHICH are cleane left out in the margent are thus to be placed in their seuerall pages Pag. 7. against the 28. line read in the margent Looke the first obseruation vp in this Confess Pag. 20. 2. Looke the second obseruation vpon this Confess Pag. 23. 11. Looke the first obseruation vpon this Confess Pag. 26. 1. Looke the first obseruation vpon this Confess Pag. 27. 31. Looke the second obseruation vpon this Confess Pag. 27. 38. Looke the third obseruation vpon this Confess Pag. 37. 16. Looke the first obseruation vpon this Confess Pag. 43. 33. Looke the first obseruation vpon this Confess Pag. 44. 21. Looke the second obseruation vpon this Confess Pag. 94. 23. Looke the first obseruation vpon this Confess Pag. 103. 23. Looke the first obseruation vpon this Confess Pag. 223. 32. Looke the first obseruation vpon this Confess Pag. 223. 33. Looke the second obseruation vpon this Confess Pag. 232. 2. Looke the second obseruation vpon this Confess Pag. 223. 29. Looke the third obseruation vpon this Confess Pag. 336. 27. Looke the fift obseruation vpon this Confess Pag. 523. 28. Looke the first obseruation vpon this Confess In the 105. page put out in the margent looke the 2. obseru c. Now vnto the King euerlasting immortall inuisible vnto God only wise be honour and glorie for euer and euer Amen THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS FIRST SECTION OF the holy Scripture THE LATTER CONFESSION OF Heluetia touching the holie Scripture being the true word of God CHAP. 1. WE beleeue and confesse the Canonicall scriptures of the holie Prophets and Apostles of both Testaments to be the verie true worde of God and to haue sufficient authoritie of them selues not of men For God him selfe spake to the Fathers Prophets Apostles and speaketh yet vnto vs by the holie scriptures And in this holie scripture the vniuersall Church of Christ hath all things fully expounded whatsoeuer belong both to a sauing faith and also to the framing of a life acceptable to God in which respect it is expresselie commaunded of God that nothing be either put to or taken from the same Wee iudge therefore that from these scriptures is to be taken true wisdome and godlines the reformation and gouernment of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of error with all exhortations according to that of the Apostle â— scripture inspired of God is profitable for doctrine for reproofe â— Againe These thinges I write vnto thee saith the Apostle â— Timothie 1. Chap. 3 that thou maist know how it behooueth 〈◊〉 to be conversant in the house of God c. Againe the selfe saâ— Apostle to the Thessalonians When saith he yee receiued the word of vs â—â—receiued noâ— the worde of men but as it was indeeâ— the word of God c. For the Lord himselfe hath said in the gospell It is not ye that speake but the spirit of my father speeketh in you therefore he that heareth you heareth me and 〈◊〉 that despiseth you despiseth me Wherefore when this worâ— of God is now preached in the Church by preachers laâ—fâ—lliâ— called we beleeue that the verie word of God is preâ—ched and receiued of the faithfull and that neither anieâ—ther worde of God is to be fayned or to be expected froâ— heauen and that now the worde it selfe which
is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined in this scripture and that the right of expounding this scripture lyeth so in the power of chiefe Bishops that what they according to their owne wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer shall be Pope must needs rightly expound the scripture but the true meaning of the scripture is to be sought in the scripture it selfe and among those that being raised vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of scripture which are witnesses not proper to anie one but common to vs both let matter with matter Cause with cause Reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
be wanting to him who with al his mihgt laboureth to follow and embrace the scripture of God THE SECOND SECTION OF GOD IN ESSENCE ONE IN persons three and of his true worship THE LATTER CONFESSION OF HELVETIA Of God his vnitie and the Trinitie CHAP. 3. WE beleeue teach that God is one in essence or nature subsisting by himselfe all sufficient in himselfe inuisible without a bodie infinite eternal the creator of all things both visible inuisible the chiefest good liuing quickning and preseruing all things almightie and exceeding wise gentle or mercifull iust and true And we detest the multitude of Gods because it is expressie written The Lorde thy God is one God I am the Lord thy God thou shalt haue no straunge Gods before my face I am the Lord and there is none other beside me there is no God Am not I the Lorde and there is none other beside me alone a iust God and a Sauiour there is none beside me I the Lord Iehoua the mercifull God gracious long suffering and aboundant in goodnes and truth c. Exod. 34. We neuertheles beleeue and teach that the same infinite one and indiuisible God is in persons inseparablie and without confusion distinguished into the Father the Sonne and the holie Ghost so as the Father hath begotten the Sonne from euerlasting the Sonne is begotten by an vnspeakeable manner and the holie Ghost proceedeth from them both and that from euerlasting and is to be worshipped with them both So that there be not three Gods but three persons consubstantiall coeternall and coequall distinct as touching their persons and in order one going before another yet without anie inequalitie For as touching their nature or essence they are so ioyned together that they are but one God and the diuine essence is common to the Father the sonne and the holy Ghost For the scripture hath deliuered vnto vs a manifest distinction of persons the Angell among other thinges saying thus to the blessed Virgine The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee and that holie thing which shal be borne shal be called the sonne of God Also in the baptisme of Christ a voice was heard from heauen saying This is my beloued Sonne The holie Ghost also appeared in the likenes of a doue And when the Lord himselfe commaunded to baptize he commaunded To baptize in the name of the Father and of the Sonne and of the holie Ghost In like sort else where in the Gospell he saide The Father will send the holie Ghost in my name Againe he saith When the comforter shall come whome I will send vnto you from the Father the spirit of trueth who proceedeth from the Father he shall beare witnes of me c. To be short we receiue the Apostles Creede because it deliuereth vnto vs the true faith We therefore condemne the Iewes and the Mahometistes and all those that blaspheme this Trinitie that is sacred and onelie to be adored VVe also condemne all heresies and heretiks which teach that the sonne and the holie Ghost are God onelie in name also that there is in the Trinitie some thing created that serueth and ministreth vnto an other finally that there is in it some thing vnequal greater or lesse corporall or corporally fashioned in manners or in will diuers either confounded or sole by it selfe as if the sonne and holie Ghost were the affections proprieties of one God the Father as the Monarchistes the Nouatians Praxeas the Patripassians Sabellius Samosatenus Aëtius Macedonius Arrius and such like haue thought Of Idolls or Images of God of Christ and of Saints CHAP. 4. ANd because god is an inuisible spirit an incomprehensible essence he can not therefore by anie arte or image be expressed For which cause we feare not with the scripture to tearme the Images of God meere lies VVe doe therefore reiect not onelie the Idols of the Gentles but also the images of Christians For although Christ tooke vppon him mans nature yet he did not therefore take it that he might set forth a patterne for caruers and painters He denied that he came To destroie the law and the Prophets But images are forbidden in the lawe the Prophets He denied that his Bodelie presense should anie whit profit the Church He promised that He would by his spirit be present with vs for euer who would then beleeue that the shadow or picture of his bodie doth anie whit benifit the godlie seeing that he abideth in vs by his spirit We are therefore the Temples of God But what agreement hath the temple of God which images And seeing that the blessed spirites and saints in heauen while they liued here abhorred all worship donne vnto themselues and spake against images who can thinke it likely that the saints in heauen and the Angell are delighted with their owne Images whereunto men doe bow their knees vncouer their heades and giue such other like honour But that men might be instructed in Religion put in minde of heauenlie things and of their owne saluation the Lord commaunded To preach the Gospell not to paint and instruct the laytie by pictures he also instituted Sacraments but he no where appointed Images Furthermore in euerie place which waie soeuer we turne our eies we maie see the liuelie and true creatures of God which if they be marked as is meete they do much more effectuallie mooue the beholder then all the Images or vaine vnmooueable rotten and dead pictures of all men whatsoeuer of which the Prophet spake truelie They haue eies see not c. Therfore we approoue the iudgement of Lactantius an auncient writer who saith Vndoubtedly there is no religion wheresoeuer there is a picture And we affirme that the blessed Bishop Epiphanius did wel who finding on the church dores 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 awaie For that contrarie 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 no such vailes which were contrarie to ou◠religiō should be hanged vp in the Church of Christ but that rather such scruple should be taken awaie which was vnworthie the Church of Christ and all faithful people Moreouer we approoue this sentence of S. Augustine Cap. 55. de vera relig Let not the worship of mens works be a religion vnto vs. For the workmen them selues that make such things are better whome yet we ought not to worship Of the adoring worshipping and inuocating of God through the onelie Mediator Iesus Christ CHAP. 5. WE teach men to adore and worship the true God alone this honour we impart to none according to the commaundement of the Lorde thou shalt adore the Lorde thy God and
Christes owne commaundement we onelie caâ— vpon the heauenlie father by the selfe same Iesus Christ ouâ— onelie Mediatour euen as he himselfe also hath taught vs in the Lords praier For we are sure that we shall obteine aâ—â— those things which we aske of the father in his name OVT OF THE CONFESSION OF AVSPVRGE CHAP. 3. THE Churches with common consent among vs doe teach that the decree of the Nicene Councell concerning the vnitie of the diuine essence and of the three persons is true and without all doubt to be beleeued Tâ— wit that there is one diuine essence which is called and 〈◊〉 God eternall without bodie indiuisible of infinite poweâ— wisdome gooâ—nes the creator and preseruer of all thinges visible and inuisible and that there be three persons of the same essence power which also are coeternal the father the Sonne and the holie Ghost And they vse the name 〈◊〉 person in that signification in which the Ecclesiastical writers haue vsed it in this cause to signify not a part or quâ—litie in another but that which properlie subsisteth They condemne all heresies sprong vp against this aâ—cle as the Manichees who set downe two beginnings Goâ— and Euâ—lâ— they doe in like sort condemne the Valentiniaâ— Arrians Fâ—nomians Mahometistes and all such like The condemne also the Samosatenes olde and new who whâ—â— they earnestlie defend that there is but one person doe crâ—â—tilie and wickedlie dallie after the manner of Rhetoricians about the Word and the holie Ghost that they are not distinct persons but that the worde signifieth a vocall word and the spirit a motion created in things Artic. 21. We haue found this 21. Article set forth three diuers waies The first edition 1559. goeth thus INuocation is an honour which is to be giuen onelie to God almightie that is to the eternall father and to his sonne our sauiour Iesus Christ and to the holie Ghost And God hath proposed his soâ—ne Iesus Christ for a Mediatour and high Priest that maketh inâ—ercession for vs. He testifieth that for him alone our praiâ—rs are heard accepâ—â—d according to that saying whatsoeuer you aske the fathâ—â— in my name he shall giue it to you Againe There is one Mediatour betweene God and men Therefore let them that call vpon God offer vp their prayers by the sonne of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These thinges are needfull to be taught concerning Inuocation as our men haue elsewhere more at large written of Inuocation But contrariwise the custome of inuocating Saintes that are departed out of this life is to be reprooued and quite throwne out of the Châ—rch because this custome transferreth the glorie due to God alone vnto men it ascribeth vnto the dead an omnipotencie in that saints should see the motions of mens hearts yea it ascribeth vnto the dead the office of Christ the Mediatour and without al doubt obscureth the glory of Christ Therfore we condemne the wholl custome of inuocating Saints departed thinke it is to be auoided Notwithstanding it profiteth to recite the true histories of holie men because their examples doe profitablie instruct if they be rightly propounded When we heare that Dauids fall was forgiuen him faith is confirmed in vs also The constancie of the auncient Martyrs doth now likewise strengthen the mindes of the godlie For this vse it is profitable to recite the histories But yet there had neede be discretion in applying examples The second edition is thus Artic. 21. COncerning the worship of Saints they teach thâ— it is profitable to propose the memory of Saints thaâ— by their examples we may strengthen our faith and that we may follow their faith and good works so far as euery man calling requireth as the Emperour may follow Dauids example in making warre to beat backe the Turkes for either of them is a King we ought also to giue God thankes that he hath propounded so many glorious examples of his mercie in the Saints of his Church that he hath adorned hiâ— Church with moste excellent giftes and vertues of holie men The Saints themselues also are to be commended who haue holilie vsed those giftes which they employed to the beautifying of the Church But the scripture teacheth not to inuocate Saints or to aske helpe of Saints but layeth onelie Christ before vs for a Mediatour propitiatour high priest and intercessour Concerning him we haue commaundements promises that we inuocate him should be resolued that our praiers are heard when we flie to this high priest and intercessour as Iohn saith Chap. 16. Whatsoeuer ye shall aske the Father in my name he wil giue it you c. and Ioh. 14. Whatsoeuer ye shall aske in my name that I will doe These testimonies bid vs flie vnto Christ they commaund vs to beleeue that Christ is the intercessour and peace maker they bid vs trust assuredlie that we are heard of the father for Christs sake But as touching the Saints there are neither commaundements nor promises nor examples for this purpose in the scriptures And Christes office and honour is obscured when men flie to Saints and take them for Mediatours and inuocate them and frame vnto themselues an opinion that the Saints are more gracious and so transferre the confidence due to Christ vnto Saints But Paull saith There is one Mediatour betweene God and men Therefore Christ especiallie requireth this worship that we should beleeue that he is to be sought vnto that he is the intercessour for whose sake we are sure to be heard c. In the third edition these things are thus found Artic. 21. TOuching the worship of Saints they teach that the memorie of Saints maie be set before vs that we may follow their faith and good workes according to our calling as the Emperor maie followe Dauids example in making warre to driue awaie the Turkes from his countrie for either of them is a King But the scripture teacheth not to inuocate Saints or to aske helpe of Saints because it propoundeth vnto vs one Christ the Mediator propitiatour high Priest and intercessour This Christ is to be inuocated and he hath promised that he wil heare our praiers and liketh this worshippe especiallie to wit that he be inuocated in all afflictions 1. Ioh. 2. If anie man sinne we haue an aduocate with God c. OVT OF THE CONFESSION OF SAXONY Of Inuocating godly men that are departed out of this life Artic. 22. IN the 42. Chapter of Esaie it is written I am the Lorde this is my name I will not giue my glorie to another Inuocation is a glorie moste properlie belonging to God as the Lord saith Math. 4. Thou shalt worship the Lord thy God and him onlie shalt thou serue And it is an immooueable eternal decree of the first commaundement Thou shalt haue no strange Gods It is necessary therfore that the doctrine touching Inuocation should be most
presume to helpe anie other with their merits Nay rather euerie one of them while they liued here said with Paull the life which I now liue in the flesh I liue by the faith of the sonne of God who loued me and gaue himselfe for me For I despise not the grace of God seeing therfore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ we can please them no way better then if we also wholly rest in the same things alone which very thing Saint Augustine also teacheth toward the ende of his booke De vera religione CHAP. 22. Of Images AS touching Images our preachers reprooued this especiallie out of the holie scriptures that adoring and inuocating of them is so openlie graunted to the simple people against the expresse commaundement of God Secondly that so great coste is bestowed for their worship ornament by which rather the hungry thirsty naked fatherles sicke and those that are in bonds for Christ ought to haue beene relieued Lastlie because the moste part are so perswaded that with such worship and cost bestowed vpon Images both which things God abhorreth they deserue much at gods hand that they obteine special help by this meanes Contrariewise the same men doe teach that the auncient writers so long as christian faith remained somewhat pure vnderstood the scriptures which forbid worshiping praying to Images in this sense that they thought it an abhominable thing to admit any Images either grauen or painted in the Church although they were not otherwise ignorant what our libertie is as in all externall things so likewise in Images For they nothing douted but that it was flat contrarie both to the commaundements of scripture also to the holie religion Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himself in an epistle to Iohn Bishop of Ierusalem which also S. Ierome turned out of Greeke into Latine because he thought it both Christian profitable to be read these are Epiph. his own words When we went together to the holy place which is called Bethâ— that there I might make a collectioÌ„ with thee after the custome of the Church and was come to the village which is called Anablotha and passing by sawe there a lampe burning and had asked what place iâ— was and had learned that it was a Church and was gone in to praie I found there a vaile hanging at the ent y of the same Church stained and painted and hauing the image as it might be of Christ or some saint for I doe not well remember whose picture it was when therefore I had seene this in Christs Church contrary to the commaundement of the scriptures that there hong a mans picture I 〈◊〉 it 〈…〉 ouâ—r I counseled the keepers of that place that they shoâ—â—â—â—inâ—â— and 〈◊〉 some poore bodie in it And a lâ—le after when 〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised he addeth And now I have sent that I could finde and I praie thee bed the Elders of the same place takâ— the vaile that we haue sent of the bearer and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉 hanged vp in thâ— Church of Christ. Loe this godlie Bishope writeth that it is against thâ— holy scriptures Christian religion to haue euen Christs owne picture in the Church and â—hâ—t in so plaine words that it may appeare to them that as well the bishop of Ierusalem himselfe Ierome as al other mâ—n of that age thought the sâ—me that thâ—t faith custome of 〈◊〉 images hath beene alwaies of olde in the Church of Christ brought in by the Apostles themselues Whereas some say further that Images be profitable for the instruction of the Lay people it appeareth first of all that almost all Images were set vp for pompe and superstition rather then for any other vse Secondlie neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes farre more dull then becommeth Christians to be by diuerse outward ceremonies pâ—dagogies yet he was so farre from thinking that the vse of Images was fitte and conuenient for that purpose that he did euen by name forbid it vnto them For whoesouer is not instructed stirred vp to the worship of God by the word of God and by so excellent works of his which he laâ—eth before vs both in heauen and earth and which are continuallie before our eies and at hand and which to conclude we so plentifullie enioy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettalls and other like matter doe no longer retaine their owne shape such as they receiued it of God but carie the countenance either of men or of beastes or of other thinges will doe him no good Yea it is certaine that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inuentions so that they doe not euerie where thinke alike of God but keepe in religious cogitations vntill such time as they light vpon some Image But surelie if a man marke it well the heauen and the earth and whatsoeuer is conteined in them are excellent and worthie Images of God The heathens also vsed a pretence of instruction teaching to mainteine their Idolls but the holie fathers rested not in such excuses Of which matter Lactantius treateth at large in his second booke of Institut neither could the heathens better abide to be vpbraided for that they worshipped stones and stockes then can the men of our age as they which oftentimes confidentlie affirmed that they tooke the Images to be nothing els but Images and that they sought nothing els but to be instructed and admonished by them And these thinges doth Athanasius controll in these words Go to let them tell me how God is knowne by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the matter serue the turne what neede is there I praie you of the forme For God himselfe shineth forth euen in the matter before that anie thing be framed thereof by mans handes for all things shew forth gods glorie But if the forme is selfe which is fitted to the matter giueth occasion to knowe God what neede such Images might not God be knowne farre more excellentlie by the things themselues whereof Images be made surelie the glorie of God might much more visiblie be seene by the liuing creatures themselues either reasonable or vnreasonable set before our eies then by dead Images which can not mâ—oue And if anie man shall saie these things might well be brought against Images by which men thinke they maie come to the
fulnes of time was come God sent his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law and that we by adoption might receiue the right of sonnes And Acts. 15 it is saide Why tempt ye God to laie an yoke vpon the Disciples neckes which neither our fathers nor wee were able to beare but we beleeue through the grace of our Lord Iesus Christ to be saued euen as they c. And Augustine saith That people which receiued the old Testament was helde vnder certaine shadowes and figures of thinges before the comming of the Lorde according to the wonderfull and moste orderlie diuision of times Yet therein was so great preaching and foretelling of the new Testament that in the Euangelicall and Apostolike discipline though it be painfull and diuine no commaundements or promises can be found which are wanting euen in those olde bookes THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN THE LATTER CONFESSION OF HELVETIA CHAP. 14. THe gospel hath the doctrine of repentance ioyned with it for so saide the Lord in the Gospell In my name must repentance and remission of sinnes be preached among all nation Byrepentance we vnderstand the change of the minde in a sinfull man stirred vp by the preaching of the Gospell and by the holy spirit receiued by a true faith by which a sinneful man doth eftsonnes acknowledge his naturall corruption and aâ—â— his sinnes seeing them conuinced by the word of God iâ— hartely greeued for them and doth not onelie bewaile and freelie confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriouslie of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holilie all the rest of his life And surely this is true repentance namely an vnfeined turning vnto god and to all goodnes and a serious returne from the Deuill and from all euill Now we doe expresselie saie that this repentance is the meere gift of god and not the worke of our owne strength For the Apostle doth will the faithful Minister diligentlie to Instruct those which withstande the trueth if that at any time the Lord will giue them repentance that they may acknowledge the trueth Also the sinnefull woman in the gospell which washed Christs feete with her teares and Peter which bitterlie wept and bewailed his deniall of his Master doe manifestlie shew what minde the penitent man should haue to witte verie earnestlie lamenting his sins committed Moreouer the Prodigal sonne and the Publican in the Gospell that is compared with the Pharisie doe set forth vnto vs a most fit paterne of confessing our sinnes to God The Prodigall sonne saide Father I haue sinned against heauen and against thee I am not worthie to be called thy sonne make me as one of thy hired seruants The Publican also not daring to lift vp his eies to heauen but knocking his brest he cryed God be mercifull vnto me a sinner And we dout not but the Lord receiued them to mercie For Iohn the Apostle saith If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to purge vs from all iniquitie If we saie wee haue not sinned we make him a lier and his word is not in vs. We beleeue that this sincere confession which is made to God alone either priuatelie betweene God and the sinner or openlie in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessarie for the obteining of remission of sinnes that any man should confesse his sinnes vnto the priest whispering them into his eares that the priest laying his hands on his head he might receiue absolution because that we finde no commaundement nor example thereof in the holie scripture Dauid protesteth saieth I made my fault knowne to thee and my vnrighteousnes did I not hide from thee I said I will confesse my wickednes to the Lord against my selfe and thou hast forgiuen the hainousnes ofmy sinne Yea and the Lord teaching vs to pray and also to confesse our sinnes saide So shall you praie Our father which art in heauen forgiue vs our debtes euen as we forgiue our debters It is requisite therefore that we should confesse our sinnes vnto god and be reconciled with our neighbour if we haue offended him And the Apostle Iames speaking generallie of confession saith Confes ech of you your sinnes one to another If so be that any man beeing ouerwhelmed with the burthen of his sinnes and troublesome temptations wil priuatelie aske counsell instruction or comfort either of a minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fullie alow that generall and publike confession which is wont to be rehearsed in the Church and in holie meetings whereof we spake before beeing as it is agreeable with the scripture As concerning the keies of the kingdome of heauen which the Lord committed to his Apostles they prate manie straunge thinges and of these keies they make swordes speares scepters and crownes and full power ouer mightie kingdoms yea ouer mens soules and bodies But we iudging vprightlie according to the word of God do saie that al ministers trulie called haue and exercise the keies or the vse of them when as they preach the Gospell that is to say when they doe teach exhorte reprooue and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lorde promise to the Apostles in the 16. Chapter of Mathew and deliue them in Iohn 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commaunded them To preach the Gospell in all the world to forgiue sinnes The Apostle in the Epistle to the Cor. saith That the Lorde gaue to his ministerâ— the ministerie of reconciliation And what this was he straighwaie maketh plaine and saieth The worde or doctrine of reconciliation And yet more plainelie expounding his words he he addeth that the ministers of Christ Do as it were go an imbassage in Christs name as if God himselfe should by his ministers exhort the people to be reconciled to god to weet by faithful obedience They vse the keies therfore when as they perswade to faith and repentance Thus do they reconcile men to God thus they forgiue sins thus do they open the kingdome of heauen and bring in the beleeuers much differing herein from those of whome the Lorde spake in the Gospell Wâ—t be vnto you lawyers for ye haue taken awaie the keie of knowledge You haue not entred in your selues and those that would haue entered ye forbad Rightlie therefore and effectuallie do ministers absolue when as they preach the Gospell of Christ and thereby
And for this cause do our diuines teach that priuate Absolution is to be reteined in the Church and they set out the dignitie of it and the power of the keies with true and verie large commendations namelie because the power of the keies doth dispense the Gospell not onelie to al in general but also to euerie * one in particular as Christ saith Thou hast wonne thy brother c. and because we must beleeue the voice of the Gospell which is dispensed vnto vs in absolution by the ministery of the Church no otherwise then a voice sounding from heauen This wholl benefit of absolution and of this ministerie hath heretofore beene whollie obscured with the false opinions of such as taught that absolution was naught worth without sufficient contrition and did afterwards wil men to misdoubt of absolution because no man knewe whether his contrition were sufficient or not What els was this but quite to take awaie from all consciences the comfort of the Gospell and to remooue out of the Church and cleane to abolish the ministery of the Gospel or the power of the keies whodoth not see that these pernitious errors are worthely reprooued Now seeing that confession yealdeth a place where to bestowe absolution in priuate and this custome doth vpholde the vnderstanding of the power of the keies and remission of sinnes among the people besides seeing that this conference auaileth much for admonishing and instructing of men therefore we doe duelie retaine Confession in our Churches yet so as that wee teach that reckoning vp of the faultes is not necessarie by Gods lawe and that mens consciences are not to be clogged with it For there is no commaundement in all the Apostles writinges sounding that way Againe this rehearsing of all ones sinnes is a thing impossible according to that in the Psalme Who can vnderstand his faultes And Ieremie saieth The heart of man is corrupt and vnsearchable But if no sinnes could be forgiuen but such as are reckoned vp mens consciences could neuer be at rest because they neither see nor can call to minde the greatest number of them Whereby it maie easilie be gathered that the ministerie of absolution and remission of sinnes doth not depend vpon the condition of numbring them vp all The auncient writers also doe testifie that this counting of sinnes by tale is a thing needles Chrysostome on the Epistle to the Heb. saith Let vs recken of it that we haue sins and let not the tongue alone vtter it but the conscience within vs also And let vs not barelie saie we are sinners but let vs recken vp our sinnes particularlie I doe not bid the to bewraie thy selfe openlie nor to occuse thy selfe to other but to followe the saying of the Prophet Laie open thy waies before the Lord confesse thy sinnes before God vtter thy sinnes with praier before the true iudge not remembring them with the tongue but with the conscience then in deed maist thou hope to finde mercie That sermon of Chrysostomes teacheth not onelie what is to be thought of reckoning vp of sinnes but doth also verie wiselie ioyne contrition and faith together as they are ioyned by vs. First he will haue vs acknowledge our sinnes vnfainedly and abhorre them from our heartes In the next place he teacheth to adde thereunto praier faith which maie assure vs that we are forgiuen Elsewhere he saith Acknowledge thy sins that thou maist as them away If thou are ashamed to shew thy sins to any man then vt them euerie day in thy heart I say not goe confes thy sins to thy fellow seruant that may vpbraide thee with them butconfes them vnto god that is able to cure thē The glosse vpon the dercees touching penance the 5. distinct graunteth that Confession was ordeyned of the Church and is not commaunded in the scriptures of the olde and new Testament of the same iudgement are manie of the Doctors Wherefore our iudgement touching the doctrine of confession is neither new nor without reason Lastlie there is moste need of all that the godlie shoulde be admonished touching satisfactions For there was more hurte and daunger in them then in numbring vp of sinnes in as much as they darkened the benefit of Christ because that the vnlearned thought they did obtaine remission of the guilt of sin for their owne workes sake and besides mens consciences were much distressed if aught were omitted that was inioyned for satisfaction Againe ceremonies and pilgrimages and such like fruitles workes were thought meete for satisfaction rather then thinges commaunded of God And forsooth their teachers themselues dreamed that eternall death was fullie redeemed by them Therfore we thought it needfull that godlie mindes should be set free from such errors and we teach that their canonicall satisfactions which they call workes not due c are neither auaileable for the remission either of the fault or euerlasting punishment nor yet necessarie It was a custome long since in the Church that in publike penance such as had fallen did returne to the Church againe should not be receiued without some punishment laid vpon them for examples sake from which custome these satisfactions did spring But the fathers minde was by such examples to fraie the people from sinnes they did not account that Ceremonie to be a iust recompence for the fault or for eternall death or for purgatorie paines These things were afterwards coyned by ignorant and vnlearned men But those auncient customes were in time worne out of vse and laid aside As for vs we doe not burden mens consciences with satisfactions but this weteach that the fruites of repentance are necessarie and that obedience the feare of God faith loue chastitie the wholl renuing of the spirit ought to increase in vs. We giue men warning of this also that sinnes are eftsonnes punished euen by temporal punishments in this life as Dauid Manasses manie others were punished and we teach that these punishments maie be mitigated by good works the whol practize of repentance as Paul declareth If we would iudge our selues we should not be iudged of the lord And repentance deserued that is obteined that God should alter his purpose touching the destruction of Niniuie Thus whereas before the disputations were intricate and endles and full of grosse opinions now that doctrine beeing purged is deliuered to the people so as it maie be vnderstoode and auaile much vnto godlines We doe still holde and set forth the true partes of repentance Contrition Faith Absolution Remission of sinnes Amendment of the wholl life Mitigation of present punishmentes and wee are in good hope that the godlie will not onelie not reprehend anie thing in this place but also will giue them thankes which haue purged this pointe of Christian doctrine which is requisite and profitable in all Churches to be expounded moste plainlie and set out moste clearelie Christ saith that the Angells in heauen doe reioyce whensoeuer they set
a sinner repent And therefore the Churches and the Angells themselues doe reioyce at the pure doctrine of repentance thus set downe OVT OF THE CONFESSION OF SAXONIE Hitherto perteine first the two last clauses of the third Article Of the remission of sinnes c. Which are thus set downe IT is most certeine that the preaching of Repentance doth perteine to all men and accuse all men So also the promise is generall and offereth remission of sinnes to all according to those generall speaches Math. 11. Come vnto me all ye that labour and are heauie loaden and I will refresh you Also Ioh. 3. That euerie one which beleeueth in him should not perish Rom. 10. Euery one that beleeueth in him shal not be confounded Againe He that is Lord ouer al is rich vnto al that cal on him Rom. 11. The Lord hath shut vp al vnder disobedience that he might haue mercie on al. Let euerie one comprise himselfe in this generall promise and not giue himselfe to distrust but let them striue that they may assent to the worde of God obey the holie Ghost and desire that they may be helped as it is said Luc. 11. How much more wil he giue the holie Ghost to them that aske it Of Repentance Artic. 16. BY the mercie of God this parte of Doctrine speciallie is declared in our Churches with great perspicuitie wheras the SenteÌ„tiaries haue wrapped it in most intricate Labyrinthes First we doe openlie condemne the Catharans and the Nouarians who feigned that neither the elect could fal into sinnes against theâ— conscience neither that they who had fallen after their amendmeÌ„t were to be receiued again our confutations of these furies are extant Neither dowe goe about to make brawlings about the worde Repentance if any man like it better let him vse the worde Conuersion which worde the Prophets also haue often vsed Moreouer we doe willing he reteine the worde Contrition and we sale that the first part of repentance or Conuersion is Contrition which is truely to tremble through the knowledge of the wrath of God against sinnes and to be sorie that we haue offended God and we saie that there must needes be some such great feare and griefes in those that are conuerted that they doe not repent which remaine secure and without greefe as it is saide 2. Cor. 7. Ye sorowed to repentance And Ezech. 20. Andye shal mislike your selues in your owns 〈◊〉 and acknowledge your selues to be worthie of punishment and instruction And these true griefes are a feeling of the wrath of God as is declared more at large in an other place But here we reprooue our aduersaries who feigne that Contrition doth deserue remission of sinnes and that Contrition 〈◊〉 be sufficient In either errour there be great myâ—â—es For remission is giuen freelie for the mediatours sake and what contrition can be sufficients Yea rather the more the sorrow encreaseth without assurance of mercie so much the more mens heartes doe she from God and no creature is able to susteine the greatnes of this sorow whereof Esaie speaketh Chap. 38. He brake all my bones like a Lyon But those idle dreames of the writers doe declare that they leade a carelesse life and that they are 〈◊〉 in the Gospell Now these true sorowes doe arise when the sinne of the contempt of the Sonne of God as is declared in the Gospell is repreoued The spirit shall reprooue the worlde of sinne because they beleeue not in me Ioh. 16. And by the voice of the Morall law other sinnes are reprooued as Paull saith Rom. 3. By the law came the knowledge of sinne As touching priuate confession to be made vnto the Pastours we affirme that the ceremonie of priuate absolution is to be retained in the Church we doe constantlie retaine it for manie weightie causes yet with all we doe teach that men must neither commaund nor require the recitall of offenses in that priuate talke because that recitall of offences is neither commaunded of God nor a thing possible and it maketh godlie mindes to doubt and it maketh faith faint And this we doe much more reprehend that in the doctrine of Repentance or conuersion our aduersaries doe no where make mention of iustifying faith whereof we haue spoken before by which alone Remission of sinnes is truelie receiued the heart is lifted vp euen when it hath a feeling of the wrath of God and we are freed from the sorowes of hell as it is written Rom. 5. Being iustified by faith we haue peace Without this faith sorowes are no better then the repentance of Saul Iudas Orestes and such like as are mentioned in tragedies Neither doe our aduersaries teach the Gospell but the law and humane traditiones either omitting this faith or else fighting against it But seeing that 〈◊〉 true conuersion there must be these changes a mortification a quickning as it is said Rom. 6. in diuers other places for doctrines sake we doe deuide conuersion or repentance into three parts into contrition faith and new obedience these thinges doth true conuersion comprehend as the voice of God the true experience of the Church do declare Yet do we not make contention either about the manner of speaking or about the number of the partes but we wish that all men may see those thinges which are necessarie And it is moste necessarie for the Church that there should be a true plaine and most cleare doctrine touching the wholl conuersion which also is verie often repeated in those sermons which are set downe in the scriptures and that with great perspicuitie without anie intricate labyrinthes as the Baptist and Christ saie Math. 3. Repent and beleeue the Gospell Againe Repent Beholde the lambe of God that taketh awaie the sinnes of the world And Paule saieth Ro. 3. All men are depriued of the glorie of god Here he speaketh oâ— contrition afterward of remission But we are iustified freelie by his grace through redemption that is in Christ Iesus by faith Therefore it is necessarie that in the doctrine of conuersion or repentance there should mention be made of faith Neither is it sufficient that our aduersaries saie that they also doe speake of faith and that faith doth goe before repentance For they speake of the doctrine of knowledge I beleeue the forgiuenes of sinnes to wit that they be forgiuen to others euen as the deuills doe know the Creede but the Gospell doth require this true faith which is an assurance of the mercie of God promised for the sonne of god his sake and resting in the Sonne of God which saith I beleeue that remission of sinnes is giuen vnto me also and that freelie not for anie Contrition not for anie my merits but for the Sonne of God who by the infinite goodnes and wisedome of the godhead is appointed a Mediatour redeemer I know that the commaundement of God is immutable so that euerie one maie determine in these
our obedience doth please god euen in this our so great infirmitie Now for any man to dispise or mislike this doctrine whereby both the honour of Christ is extolled and most sweete sure comfort offered vnto godlie mindes and which conteineth the true knowledge of gods mercie and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnes Before time when as this doctrine was not set forth many fearefull consciences assaied to ease themselues by workes some fled to a monasticall life others did chuse out other workes thereby to merit remission of sinnes and iustification But there is no sure comforte without this doctrine of the gospell which willeth men to beleeue that remission of sinnes and iustification are freelie giuen vnto vs for Christs sake and this wholl doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paull Rom. 3. We are iustified freelie by his grace through redemption that is in Christ Iesus whome god hath set forth to be a reconciliation thorough faith in his bloode Rom. 4. But to him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Ephes 2. By grace ye are saued through faith and not of your selues In these and such like sentences Paull doth plainlie teach that remission of sinnes and iustification are giuen vs freelie and not for the worthines of our workes And in the 4 to the Rom. he disputeth at large why this consolation is needefull for vs for if the promise did depend vpon the worthines of our works it should be vncertaine Wherefore to the end that we may haue sure and firme comforte against the feares of sinne and death and that our faith maie stand fast it is needefull that it leane onelie vpon the mercie of God and not vpon ouâ— worthines Therefore Paul saieth Therefore it is by faith according to grace that the promise might be sure For our works cannot be set against the iudgement of God according to that saying If thou markest our iniquities who shall indureâ—t And therefore Christ is giuen for a Mediatour to vs and this honour is not to be transfered vnto our workes When therefore we doe saie that we are iustified by faith we do not meane that we are iust for the worthines of that vertue but this is our meaning that we doe obteine remission of sins and imputation of righteousnes by mercie shewed vs for Christs sake But now this mercie can not be receiued but by faith And Faith doth not here signifie onelie a knowledge of the historie but it signifieth a beleefe of the promise of mercie which is graunted vs through our Mediatour Christ Iesus And seeing that faith is in this sorte vnderstoode of a confidence or trust of mercie Saint Paull and Saint Iames doe not disagree For where as Iames saith The Deuills beleeue and tremble he speaketh of an historicall faith now this faith doth not iustifie For the wicked and the deuill are conning in the historie But Paull when he saith Faith is reckoned for righteousnes he speaketh of a trust and confidence of mercie promised for Christs sake and his meaning is that men are pronounced righteouse that is reconciled through mercie promised for Christs sake whome we must receiue by faith Now this noueltie of this figuratiue speach of Saint Paull We are iustified by faith will not offend holie mindes if they vnderstand that it is spoken properlie of mercie and that herein mercie is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great greefes then to heare that this is the commaundement of God the voice of the bridgrome Christ Iesus that they should vndoubtedlie beleeue that remission of sinnes or reconciliation is giuen vnto them not for their owne worthines but freelie through mercie for Christs sake that the benefite might be certaine Now Iustification in these sayings of Saint Paull doth signifie remission of sins or reconciliation or imputation of righteousnes that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his epistles the holie fathers also doe teach the same For so saith Ambrose in his booke de â—â—at Gent. If so be that iustification which is by grace were due vnto former merittes so that it should not be a gift of the giuer but a â—warde of the worker the redemption by the bloode of Christ would growe to be of small account and the prerogatiue of mans works would not yeald vnto the mercies of God And of this matter there be many disputations in Saint Augustine And these are his wordes Forsomuch as by the law God sheweth to man his infirmitie that flying vnto his mercie by faith he might be saued For it is saide that he carieth both the law and mercie in his mouth The law to â—onuict the proude and mercie to iustifie those that are humbled Therefore the righteousnes of God through saith in Christ is reuealed vpon al that beleeue And the Mâ—leuitan Synode writeth Iâ— not this sufficientlie declared that the Law worketh this that sinne should be knowen and so against the victorie of sinne men should flie to the mercie of god which is set forth in his promises that the promises of God that is the grace of God might be sought vnto for deliuerance and man might beginne to haue a righteousnes howbeit not hiâ—â—â—ne but Gods Of good works WHen as we do teach in our Churches the most necessary doctrine and comforte of faith we ioyne therewith the doctrine of good workes to wit that obedience vnto the law of God is requisite in them that be reconciled For the Gospell preacheth newnes of life according to that saying I will put my lawes in their heartes This new life therefore must be an obedience towardes God The Gospell also preacheth repentance and faith cannot be but onlie in them that doe repent because that faith doth comfort the heartes in contrition in the feares of sin as Paul saith Being iustified by faith we haue peace And of repentance he saith Rom. 6. Our olde man is crucified that the bodie of sinne might be abolished that we might no more serue sinne And Esaie saith Where will the Lorde dwell In a contrite and humbled spirit c. Secondly among good works the chiefest that which is the chiefest worship of God is faith which doth bring forth manie other vertues which could neuer be in men except their hearts had first receiued to beleue How shall they call 〈◊〉 him in whome they doe not beleeue So long as mens mindes are in doubt whether God heareth them or not so long as euer they thinke that God hath reiected them they doe neuer truelie call vpon God But
when as once we doe acknowledge his mercie through faith then we flie vnto God we loue him we call vpon him hope in him looke for his helpe obeie him in afflictions because we doe now know our selues to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These seruices doth faith bring forth Verie well therefore saide Ambrose Faith is the mother of a good wil and of iust dealing Our Aduersaries wil seâ—e verie honourablie to set out the doctrine of good workes and yet concerning these spirituall workes to wit faith and the exercises of faith in praier and in all matters counsells and daungers of this life they speake neuer a worde And in deede none can euer speake wel of these exercises if the consciences be left in doubt and if they know not that God requireth faith as a speciall worship of his And when as that huge shew of outward works is cast as a myst before mens eies the mindes especiallie such as be not well instructed are led aware from beholding these inward exercises Now it is verie requisite that men should be taught and instructed concerning these inwarde workes and fruites of the spirit For these they be that make a difference betweene the godlie and hypocrites As for externall worship externall ceremonies and other outwarde workes the verie hypocrites can performe them But these seruices and duties belong onelie to the true Church true repentance feare faith praier c. These kindes of worship are especiallie required and commended in the Scripture Psal 49. Offer vnto God the sacrifice of praise and Call on me in the day of trouble c. Thirdlie by this faith which doth comforte the heart in repentance we doe receiue the spirit of God who is giuen vs to be our gouernour helper that we should resist sinne and the deuill and more and more acknowledge our owne weakenes and that the knowledge and feare of God and faith maie increase in vs wherefore our obedience to God and a new life ought to increase in vs as Saint Paull saith We must be renued to the knowledge of God that the new lawe maie be wrought in vs and his Image which hath created vs be renued c. Fourthlie we teach also how this obedience which is but begunne onelie and not perfect doth please God For in this so great infirmitie and vncleannes of nature the Saints doe not satisfie the law of God The faithfull therefore haue neede of comforte that they maie know how their slender and imperfect obedience doth please God It doth not please him as satisfying his lawe but because the persons themselues are reconciled made righteous through Christ and doe beleeue that their weaknes is forgiuen them as Paull teacheth There is now no condemnation to them which are in Christ c. Albeit then that this new obedience is farre from the perfection of the Lawe yet it is righteousnes and is worthie of a rewarde euen because that the persons are reconciled And thus we must iudge of those works which are indeed highlie to be commended namelie * that they be necessarie that they be the seruice of God and spirituall sacrifices and doe deserue a rewarde Neuertheles this consolation is first to be held touching the person which is verie necessarie in the conflict of the conscience to weere that we haue remission of sinnes freelie by faith and that the person is iust that is reconciled and an heire of eternall life through Christ and then that our obedience doth please God according to that saying Now ye are not vnder the law but vnder grace For our workes maie not be set against the wrath and iudgement of God But the terrours of sinne and death must be ouercome by faith and trust in the mediatour Christ as it is written O death I will be thy death and Iohn 6. Christ saith This is the will of the Father which sent me that euerie one which seeth the sonne and beleeueth in him should haue life euerlasting and S. Paull Being iustified by faith we haue peace with God and the Church alwaies praieth forgiue vs our trespasses And thus do the fathers teach concerning the weaknes of the saints and concerning faith Augustine in his exposition of the 30. Psalm saith Deliuer me in thy righteousnes For there is a righteousnes of God which is made ours when it is giuen vnto vs. But therefore is it called the righteousnes of God lest man should thinke that he had a righteousnes of himselfe For as the Apostle Paull saith To him that beleeueth in him that iustifieth the â—â—ked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth vnto vs he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliuer for he findeth al men to be sinners So saith Paul Al haue sinned stand in need of the glory of god What is this to stand in need of Gods glorie That he should deliuer thee not thou thy selfe For thou canst not deliuer thy selfe Thou hast need of a Sauiour Why doest thou vaunt thy selfe what maketh thee to presume of the law and of righteousnes Seest thou not that which doeth fight within the doest thou not heare one that striueth and confesseth his weaknes and desireth aide in the battell O miserable man that I am c. Now it may easilie be perceiued how needefull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may haue true comforte knowing how their imperfect obedience doth please God This doctrine hath beene horriblie darkened and suppressed heretofore by certeine fond perswasions wherein vnlearned men haue imagined against the authoritie of the scripture that they can fullfill the law of God and that they are iust through the fullfilling of the law c. And that Monkes are perfect and doe performe more notable worthie workes then the law doth require In the meane while there is not a worde how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his own workes But as touching this obedience we doe teach that they which commit mortall sinnes are not iust because god requireth this obedience that we should resist sinnefull lusts They then which striue not against them but obeie them contrarie to the commaundement of God and doe things against their consciences they are vnrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of gods mercie For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fiftlie this point is needfull also to be taught by what meanes men maie doe good workes We shewed a litle before how our workes doe please God In this
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
iâ— effectuall vnto eternall life Chrysostome in his commentaries vpon Matthew Cap. 24. hom 49. saith Therefore 〈◊〉 this time all Christians must goe to the Scriptures because that 〈◊〉 this time since heresie possessed those Churches there can be no â—riaâ— of true Christianitie neither can there be anie other refuge for Christians that would willinglie know the truth of faith but onelie the â—iâ—ine Scriptures And a little after Therefore he that will knâ—â— which is the true Church of Christ whence maie he know it but onelie by the Scriptures Augustine Tom. 2. Epist 166. saith Iâ— the Scriptures we haue learned Christ in the Scriptures we hauâ— learned to know the Church these Scriptures we haue in common why doe we not in them retâ—ine in common both Christ and the Church And againe Tom. 7. in Epist. contra Epist Petiâ—iani Donatistae cap. 2. 3. 4. It is a question betweene vp and the Donatistes where the Church is What then shall we does shall we seeke the Church in our owne wordes or in the wordes of his head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his bodiâ— Now that which is affirmed that the Church hath authorâ—tiâ— to beare witnes of the holie Scripture to interprete the Scripture and to iudge of all doctrines it is not so to be vnderstoode that the Church hath absolute authoritie to determine what she listeth and also if it please hir to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of hir husband and that she hath receiued of hir husband a certaine rule to wit the Propheticall and Apostolical preaching confirmed by miracles from heauen according to the which she is bounde to interprete those places of the Scripture which seeme to be obscure and to iudge of doctrines Psal 119. Thy worde is a light vnto my feete Rom. 3. Hauing giftes that be diuers according to the grace that is giuen vnto vs whether we haue prophecy according to the proportion of Faith c. 2. Pet. 1. We haue a more surâ—â—orde of the Prophets to the which ye doe well that yee take heede as vnto a light that shineth in a darke place c. Origen vpon Ierem. Hom. 1. It is necessarie for vs to call the holie Scriptures to witnes for our meanings and interpretations haue no creditte without these witnesses Ierome vpon Math. 23. That which is spoken without authoritie of the Scriptures is as easilie contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This contouersie seeketh a Iudge Therefore let Christ iudge and let him shew what thing it is that his death doth profit This saith he is my bloode And a little after Together with him let the Apostle iudge because that Christ himselfe also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his â—wn◠〈◊〉 c. Wherefore the Church hath so farre authoritie to iudge of doctrine that notwithstanding shee must keepe her selfe within the bondes of the holie Scripture which is the voice of hir husband from which voice it is not lawfull for any man no not for an Angell to departe OVT OF THE CONFSSION OF SVEVELAND Of the Church FVrthermore we will shew what is taught among vs â—oth touching the Christian Church and also touching the holie Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this worlde as a stranger from god is the fellowshippe and companie of those which addict them selues to Christ and doe altogether trust and rest in his protection among whome notwithstanding many shall be mingled euen to the end of the worlde who although they professe the Christian faith yet they haue it not in deede This hath our Lorde taught sufficientlie Math. 13. by the parable both of the cockle and also of the Net cast into the sea iâ— the which the bad fishes are caught with the good Also Math. 22. by the parable of the King inuiting all men to the mariage of his Sonne and afterward casting him out beeing bound hand and foote into vtter darkenes which had not a wedding garment Now these places of Scripture wherin the congregation of Christ is commended to be the Spouse of Christ for the which he hath giuen himselfe Eph. 5. The house of God the pillar and ground of trueth 1. Tim. 3. Also The holie hill of Sion the Citie of the liuing God the heauenlie Ierusalem and the congregation of the first borne which are written in heauen I saie all these places of Scripture doe properlie pertaine to them who for their sincere faith are truelie and in the sight of God reckoned among the children of God For seeing that in these alone the Lorde doth fullie reigne these onelie if we will speake properly are called the Church of Christ and the communion of Saints in which sense also the name of the Church is expounded in the common Articles of faith those false Christians beeing excluded which are mingled amongest them Furthermore the holie Ghost himselfe doth gouerne this Church or congregation remaineth with it as Christ doth euen to the ende of the world and doth sanctifie it that at the length he may present it vnto himself without spoâ—or wrinckle as it is saide Eph. 5. Also this is that Church which all men are commaunded to heare and he that will not heare her is to to be counted as an heathen and Publicane And although that to wit faith it selfe can not be seene whereby this Congregation hath obteined to be called the Church and companie of Christ yet the fruites of that faith maie be seene and knowne and of them a certaine Christian coniecture be taken These fruites be cheeflie a bolde profession of Faith a true loue offering it selfe to doe humble seruice to all men a contempt of all things Seeing therfore that these be the proper fruites wheresoeuer the holie Gospell and the Sacraments be exercised thereupon it maie easilie be knowne where and who be the Christian Church so much as is necessary for vs to preserue among vs the christian communion that in the same we may be instructed admonished and helpe one an other according to the commaundement of Christ Furthermore seeing this congregation is the verie kingdome of God wherein all things ought to be appointed in best order she hath all kinde of offices and ministers for â—he is the body of Christ himselfe compacted of many members whereof euerie one haue their proper worke Therefore whosoeuer doe faithfullie discharge such functions and doe earnestlie labour in the worde and doctrine they doe represent the Church and may doe all things in the name thereof so that whosoeuer shall either despise them or refuse
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and how shall they heare without a preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
flocke and also prouide things necessarie for it The Doctors doe instruct and teach the true faith and godlines Therefore the Church ministers that now are maie be called Bishops Elders Pastors and Doctors But in processe of times there where manie moe names of Ministers brought into the Church For some were created Patriarkes others Archbishoppes others suffragans other Metrapolitanes Archpriests Deacons Subdeacons Acolâ—thes Exorcists Queristers Porters I know not what a rable besides Cardinalls Prouosts and Priors Abbots greater and lesser gouerners higher and lower But touching all these we paâ—â—â— not a rush what they haue beene in time paste or what they are now It is sufficient for vs that forasmuch as concerneth Ministers we haue the doctrine of the Apostles We therefore knowing certeinelie that Monkes and the orders or sortes of them are neither instituted of Christ noâ— ofhis Apostles we teach that they are so farre from being profitable that they are pernicious and hurtfull vnto the Church of God For although in former times they were somewhat tollerable when they liued solytarilie getting their liuings with their owne handes were burdensome to none but did in all places obey their Pastors euen as laie men yet what kind of men they be now al the world seeth perceiueth They pretend I know not what vowes but they lead a life altogether disagreeing from their vowes so that the verie best of them may iustlie be numbred among those of whome the Apostle speaketh We heare saie that there be some among you which walke inordinatelie and worke not at all but are busie bodies c. Therefore we haue no such in our Churches and besides we teach that they should not be suffered to rout in the Churches of Christ Furthermore no man ought to vsurpe the honour of the Ecclesiastical ministerie that is to say greedily to pluck it to him by bribes or anie euill shiftes or of his own accord But let the ministers of the Church be called and chosen by a lawfull and ecclesiasticall election and vocation that is to saie let them be chosen religiouslie of the Church or of those which are appointed thereunto by the Church and that in due order without anie tumult seditions or contention But we must haue an eie to this that not euerie one that wil be elected but such men as are fitte haue sufficient learning especiallie in the Scriptures and godlie eloquence and wise simplicitie to conclude such men as be of good reporte for a moderation and honestie of life according to that Apostlike rule which Saint Paull giueth in the 1. to Timothie 3. cap. and 1. to Titus And those which are chosen let them be ordained of the Elders with publike praier and laying on of handes We do here therfore condemne all those which runne of their owne accord beeing neither chosen sent nor ordained We do also vtterly disalow vnfit ministers such as are not furnished with giftes requisite for a Pastor In the meane time we are not ignorant that the innocent simplicitie of certaine Pastours in the primitiue Church did sometimes more profit the Church then the manifolde exquisite and nice learning of other some that were ouer loftie and high minded And for this cause we also at this daie do not reiect the honest simplicitie of certaine men which yet is not destitute of all knowledge and learning The Apostles of Christ doe terme al those which beleeue in Christ Priests but not in regarde of their ministerie but because that all the faithfull being made Kings and Priests by Christ maie offer vp spirituall sacrifices vnto God The ministerie then and priesthood are thinges farre different one from the other For priesthood as we saide euen now is common to all christians so is not the ministerie And we haue not taken awaie the ministerie from the Church because wee haue thrust the popish priesthood out of the Church of Christ For surelie in the new couenant of Christ there is no longer anie such priesthood as was in the auncient Church of the Iewes which had an externall annointing holie garments and verie manie ceremonies which were figures and tipes of Christ who by his comming fulfilled and abolished them And he him-selfe remaineth the onelie priest for euer and we doe not communicate the name of Priest to anie of the ministers lest we should detract anie thing from Christ For the Lorde himselfe hath not appointed in the Church anie Priests of the new Testament who hauing receiued authoritie from the Suffragane maie offer vp the hoste euerie daie that is the verie flesh and the verie bloode of our sauiour for the quicke and the dead but ministers which maie teach administer the sacraments Paull declaring plainelie and shortlie what wee are to thinke of the ministers of the new Testament or of the Church of Christ and what we must attribute vnto them Let a man saith he thus account of vs as of the ministers of Christ and dispensers of the mysteries of God So that the Apostle his minde is that we shoulde esteeme of ministers as of ministers Now the Apostle calleth them as it were vnderrowers which shoulde onelie haue an eie vnto their master and chiefe gouernour and be as men that liue not to themselues nor according to their owne will but vnto others to wit their Masters at whose commaundement and beck they ought to be For the minister of the Church is commaunded whollie and in all parts of his duetie not to please himselfe but to execute that onelie which he hath receiued in commaundement from his Lorde And in this same place it is expresselie declared who is our Master euen Christ to whome the ministers are in subiection in all the functions of their ministerie And to the ende that he might the more fullie declare their ministerie he addeth further that the ministers of the Church are stewards and dispensers of the mysteries of God Now the mysteries of God Paull in manie places and especiallie in the 3. to the Ephes doth call the gospell of Christ And the Sacraments of Christ are also called mysteries of the auncient writers Therefore for this purpose are the ministers called namelie to preach the gospell of Christ vnto the faithfull and to administer the Sacraments We reade also in another place in the gospell of the faithfull and wise seruant that his Lorde set him ouer his familie to giue foode vnto it in due season Againe in an other place of the gospell a man goeth into a straunge countrie and leauing his house giueth vnto his seruants authoritie therein committeth to them his substance and appointeth euerie man his worke This is now a fitte place to speake somewhat also of the power and office of the ministers of the Church And concerning their power some haue entreated and disputed ouer busilie and would bring al things euen the verie greatest vnder their iurisdiction and that against the commaundement of God who
the outward word and to the sacraments or as though we did take that from them which the Lord himselfe doth attribute vnto them by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church whereas on the contrarie side we haue a chiefe regard vnto this that we neither attribute too much nor too litle to these things For we haue learned both out of the holy scriptures also out of the Catholike doctor Austine That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie And againe That it is an errour if anie man interpret them vnfruitfullie We haue learned also that the externall giftes are not to be despised because of the internall giftes knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach to be baptised of him Therefore that we maie walke in the high and plaine waie that is that we maie detract nothing from the word and sacraments which the scripture doth attribute vnto them and againe that we may not giue that to the creature which is proper to the Creator that the ordinance of God may not be disanulled but al glorie maie be giuen to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to thinges created we so beleeue touching the ministerie of the word and the Sacramentes as wee haue professed which thing also we do thus declare by that which followeth Of the ministery of the worde of God ALthough the Lorde hath expresselie saide No man commeth to me except my Father which sent me doe drawe him Yet it was his will that the Gospell of the kingdome should be preached to all nations and that Byshops should discharge this duetie of the ministerie with great care and diligence and with speciall watchfulnes and be instant in season out of season by allmeanes to gaine manie vnto Christ For therfore when he was readie to depart hence into heauen in his bodie he saide to his disciples Goe ye into the wholl worlde and preach the Gospell to euerie creature After the which manner also Paul the Apostle saith He that descended is euen the same that ascended farre aboue all heauens that he might fill all thinges And he gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ Now the Lorde doth vse these his Ministers to instruct his Church so as he vseth meates to nourish vs the sower to sowe seede and Phisitians to heale our bodies For excepte he himselfe do giue power and vertue whereby both the meate maie be turned into nourishment and the seede maie spring vp and also the medicine maie be made effectuall the outward worke doth nothing at all profit So except the Lord doe giue increase in the heart of the hearer the doctrine indeede in him which hath not faith is as it were a watring and planting but such as is without efficacie and vnfruitfull but being receiued by faith into good ground and being trimmed by the inward husband man the holie Ghost doth worke marueâ—louslie and profitte Notwithstanding it hath so pleased the Lorde to moderate the affaires of men that although by his owne power he doth all thinges in all men yet he vouchsafeth to vse the ministers as workers together For that saying of Paull is euident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might giue vnto God al the vertue efficacie accomplishing and perfitting of the work to the ministers a seruice onelie wherevpon we doe truelie saie with Paull Who is Paull then and who is Apollos but the ministers by whome ye beleeued and as the Lorde gaue to euerie man I haue planted Apollos watered but God gaue the increase So then neither is he that planteth anie thing neither he that watereth but God that giueth the increase And in this sense we doe knowe and willinglie vse these speaches and testimonies of the holie Scripture I haue begotten you in Christ by the Gospell you are the epistle of Christ written by vs not with inke but with the Spirit of the liuing God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the worde of God And againe I send thee to the Gentiles that thou maist open their eies Also the Scripture saith of Iohn Baptist He shall turne the hearts of the fathers to the children c. For when all these thinges be done that is when we are borne againe when the holie Ghost is giuen to vs when our sinnes be forgiuen vs when faith is giuen vs and our eies opened and our hearts turned one and the selfe same Spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them vnto him and that after a common order and meane to wit by the instrument or meane of his worde and yet he might draw vs without all meanes and without anie instrument whether as much and whome â—t pleaseth him Therefore let no man glorie in meâ— but in him that giueth the increase Againe let no man despise men which are â—ent of the Lord of whome he pâ—onâ—unceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion touching the ministerie of the word agreeable as we hope to the Scripture and sound writers which also wee haue found often in Luthers and in his friendes bookes OVT OF THE CONFESSION OF BOHEMIA Of those that teach in the Church and who they be that gouerne them CHAP. 9. IN the ninth place it is â—aught concerning the acknowledging of the shepheards of soules oâ— lawfull ministers of sacred functions in the holie Church according to the degrees and orders of diuerse cures and first that these are especiall members of the holie ecclesiasticall communion and Christ his vicegerentes that is they who supplie his place he that heareth them heareth Christ he that despiseth them despiseth Christ and his heauenlie father For to these is the ministery of the word and sacraments lawfully committed But ministers ought not of their owne accordto prease forward to that calling but ought according to the example of the Lord and the Apostles to be lawfullie appointed and ordeined thereunto and that after this manner that from among a people that is sound in religion and feareth God such men maie be chosen and called to the administration of holie functions as are strong mightie in faith fearing God and hauing giftes requisite for the ministery and be of an honest and blamelesse life And againe thaâ— aboue all thinges these be
not with reuerence entertaine as moâ—te beautifull the feete of such is bring tidinges of peace And as for the ciuill power which beâ—reth the sworde it hath beene highlie commended and approoued in our writinges Wherefore it is a vile slaunder that they obiect against vs that we be enemies of gouernment Hitherto also belongeth the ss in the end of this 7. Article THey alledge against vs also other sayings which commaund obedience Obeie those that are set ouer you How 〈◊〉 must we answer that obedience is most necessarie in such things as belong properly to this ministery ordained of god For these sayinges doe not allot vnto Bishops a kingdome without the Gospell Christ gaue them certaine commaundements and those he will haue vs obeie Againe he forbad that anie new found worship should be set vp in the Church and such he will not haue vs yeald vnto There are certaine bonds and limites prefixed within which both the Pastours authoritie our obedience must conteine it selfe But these limits doe those Bishops moste malapertlie remooue who proudlie challenge to themselues a triple power whereby they establish most pernicious errours to wit a princelie and supreame power of interpreting the Scriptures Secondlie a power of erecting new worship and seruice of god Thirdlie a soueraigne power of making lawes And thus they transforme the Church into an humane gouernment They imagine forsooth that as the Prince or highest Iudge in a Realme is to interpret the law and as the Prince hath power to make new lawes so the Bishopes must haue a power in the Church not vnlike that And they cannot abidâ— that the Church should be gouerned by the dumbe writings as they call them of the Prophets and Apostles which because somtime they scarse make the matters plaine inough which they do set downe the ambiguity bredeth dissentions discords Here therfore there must needs be saie they a definitiue voice of some soueraigne or high Iudge to interpret that which is ambiguous and doubtfullie written And except all be tied to stand to their interpretation there will be no end of strife and controuersies Againe vnlesse they maie according as times and occasions require make laws what a disorder would there follow These things are set out with bigge wordes and they carrie a shew of probabilitie in them because they are an imitation of the ciuill gouernement And surelie such conceites as these haue in all ages from the beginning of the worlde hurte the Church greatly and still will hurt it The godlie are therefore to be admonished that they be not ouertaken with these subtilties and sleights God will haue his Church gouerned by his word which Christ and his Apostles haue Ieste vnto the Church and he wil haue this his voice to sound in the Church by the mouthes of his ministers And though it doe conteine a wisdome that is farre from reasons teach yet the word of the Prophets and Apostles is sure and not doubtfull Therefore Peter saith Ye doe well in attending to the worde of the Prophets as to alight in the darkenes Besides the Church hath the gift of interpretation that is the vnderstanding of the heauenlie doctrine but that is not tied to the name or degree of Bishops and therefore it is no power of interpreting like to the power of a Prince or highest Iudge But those that are learned in the word of God borne againe by his spirit in what place soeuer they be they assent vnto the worde of God and vnderstand the same some more some lesse Men must therfore iudge wiselie of those huge Bulwarks of the peoples power Touching laws to be made by the Bishops Petersaith in a word Why doe yea tempt God laying a yoke on them c. OVT OF THE CONFESSION OF WIRTEMBERGE Of Order IT is euident by the holie Scriptures that al they which are in deed Christians are consecrated in baptisme by Christ the sonne of God to be spiritual priests and that they ought alwaies to offer vp to God spiritual sacrifices Neither is it vnknowne that Christ in his Church hath instituted ministers who should preach his Gospell and administer the sacramentes Neither is it to be permitted to euerie one although he be a spirituall Priest to vsurpe a publike ministerie in the Church without a lawfull calling For Paull saith Let all thinges be done honestlie and decentlie among you And againe Laie handes sodenly on no man Wherefore we doe not account it an vnprofitable thing to prooue as it were by certaine steppes the faith of them that are to be admitted to the publike ministerie of the Gospell And it seemeth not a litle to further concordand vnitie to keep a due order among the Ministers of the Church But the holie Scripture doth not teach vs that Christ hath instituted in his Church such Priestes as should be Mediatours betweene God and men and pacifie the wrath of God towards men by their sacrifices and apple the merit of Christ to the quicke and the dead without the preaching of the Gospell and administration of the Sacramentes For if we will speake of the great and true Mediatoure There is but one Mediatour betweene God and men Iesus Christ the Sonne of God If we will speake of the Mediatour of praying euery godly man is made a Mediatour ech for other through Iesus because that their duetie doth require that they should commend one anothers health to God in their praiers the which dutie also then euery one doth performe when they saie the Lordes prater in faith If we speake of the sacrifices which do purge our sinnes and appease the wrath of God then is there one onelie sacrifice which doth purge vs and reconcile God vnto vs to wit the sacrifice of our Lord Iesus Christ which was once made on the Crosse And as Christ doth die no more death hath no more Dominios ouer him so this sacrifice of his shall neuer be made againe but by his one oblation as it is written in the Epistle to the Hebrewes He hath made perfect for euer those that be sanctifie If we speake of the remembrance of this one sacrifice and of the applieng of the merit thereof then the publike ministers of the Church which doe teach the Gospell publikelie and administer the Sacramentes according to the institution of Christ doe not onelie make a true and right remembrance of this purging sacrifice but doe also applie by their dispensation the merit of this sacrifice to all those that doe receiue the Gospell and the Sacramentes by faith Therefore we cannot see what vse there is of those kinde of men in the Church which are ordained for this purpose that they maie haue authoritie to sacrifice for the quicke and the dead Paull when as in his Epistles to the Corinthians and Ephesians he rehearseth those offices and ministeries which are necessarie to the edifying preseruingof the Church he reckoneth Prophettes Apostles Euangelists Pastours Doctours and such like but
that we doe derogate any thing from their authority suing that the thing it selfe doth witnes that we haue attempted and done all those thinges according to the will of God which we haue attempted against the will of Ecclesiasticall persons These therefore be those thinges which we teach touching the office dignitie and power of the Ministers of the Church whome they cal Spirituall the which that we maie credit wee are mooued thereunto by those places of Scripture which for the moste part we rehearsed before THE TWELFT SECTION OF TRVE AND FALSE SACRAments in generall THE LATTER CONFESSION OF HELVETIA Of the Sacraments of Christ CHAP. 19. GOD euen from the beginning added vnto the preaching of the word his sacraments or sacramental signes in his church And this doth the holie scripture plamlie testifie Sacraments be mysticall signes or holie rites or sacred actions ordained of God him selfe consisting of his word of outward signes and of things signified wherby he keepeth â—o continuall memorie and eftsones calleth to minde in his Church his great benefits bestowed vpon man and wherby he sealeth vp his promises and outwardly representeth and as it weare offereth vnto our sight those things which inwardly he performeth vnto vs and therewithall strengthneth and increaseth our faith through the working of Gods spirit in our hartes lastlie whereby he doth separate vs from all other people and religions and consecrateth and bindeth vs wholly vnto himselfe and giueth vs to vndo stand that he requireth of vs. These Sacraments are either of the olde testament or of the new The sacraments of the olde testament were circumcision and the pascall lambe which was offered vp in sacrifice and for that cause isreferred to the sacrifices which were in vse from the beginning of the world The sacraments of the new testament are baptisme and the supper of the Lord. Some there are which reckon seauen sacraments of the newe testament Of which number we graunt that repentance matrimonie and the ordination of ministers we meane not the popish but the Apostolicall ordination are verie profitable ordinances of God but no sacraments As for confirmation and extreame vnction they are meere deuises of men which the Church may verie well want without anie damage or discommoditie at all and therefore we haue them not in our Churches because there be certaine things in them which we can at no hand allow of As for that marchandise which the Romish prelates vse in ministring their sacraments we vtterlie abhor it The author and institutor of al sacraments is not any man but God alone for men can by no meanes ordaine sacramentes because they belong to the worship of God and it is not for man to appoint and prescribe a seruice of God but to embrace and retaine that which is taught vnto him by the Lord. Besides the sacramentall signes haue Gods promises annexed to them which necessarilie require faith now faith staieth it selfe onelie vpon the word of God And the word of God is resembled to writings or letters the sacraments to seales which the Lord alone setteth to his owne letters Now as the Lord is the author of the sacraments so he continually worketh in that Church where they be right lie vsed so that the faithfull when they receiue them of the ministers do know that the Lord worketh in his owne ordinance and therfore they receiue them as from the hand of God and the ministers faults if there be anie notorious in them can not hurt them seeing they do acknowledge the goodnes of the sacraments to depend vpon the ordinance of the Lord. For which cause they put a difference in the administration of the sacraments betweene the Lord and the Lordes ministers confessing that the substance of the sacraments is giuen them of the Lorde and the outward signes by the hands of the ministers Now the principall thing that in all the Sacramentes is offered of the Lorde and chieflie regarded of the godlie of all ages which some haue called the substance and matter of the sacraments is Christ our sauiour That onely sacrifice the lambe of God slaine from the beginning of the world the rocke also of which all our Fathers drank by whome all the elect are circumcised with circumcision made without handes through the holie spirit and are washed from all their sinnes and are nourished with the verie bodie and blood of Christ vnto eternall life Now in respect of that which is the cheife thing and the verie matter and substance of the sacraments the sacraments of both the testaments are equal For Christ the only mediatour and sauiour of the faithfull is the chiefe thing substance in them both one and the same God is author of them both They were giuen vnto both Churches as signes and seales of the grace and promises of God which should call to minde and renew the memorie of Gods great benefits to them and should distinguish the faithfull from althe religions in the world lastly which should be receiued spirituallie by faith and should binde the receiuers vnto the Church and admonish them of their duetie In these I saie such like things the sacraments of both Churches be not vnequall although in the outward signes they be diuerse And in deede we do yet put a greater difference between them for ours are more firme durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is all readie fulfilled performed in Christ whereas the other did onelie signifie that they should be performed And ours are more simple nothing paineful nothing so sumptuous nor so ful of ceremonies Moreouer they belong to a greater people that is dispersed thorough the face of the wholl earth Againe because they are more excellent and do by the spirit of God stirre vp in vs a greater measure of faith therefore a more plentifull measure of the spirite doth follow of them But now since that Christ the true Messias is exhibited vn to vs and the aboundance of grace is powred forth vpon the people of the new testament the sacraments of the olde law are surelie abrogated and ceased and in their steed the sacraments of the new testament are placed namelie for circumcision Baptisme and for the pascall lambe and sacrifices the Supper of the Lord. And as in the olde Church the sacraments consisted of the word the signe the thing signified so euen at this day they stand as it were of the same parts For the word of God maketh them Sacraments which before were none for they are consecrated by the word declared to be sanctified by him who first ordeined them To sanctify or consecrate a thing is to dedicate it vnto god vnto holy vses that is to take it froÌ„ the common and ordinarie vse and to appoint it to some holie vse For the signes that be in the Sacraments are drawne from common vse to thinges eternall and inuisible As
cannot be misliked As for other indifferâ—â— rites and ceremonies they are for the most parte obserued according to the vusal manner But the number of Masses iâ— not alike Neither was it the vse in the old times in the Churches wherunto was greatest resort to haue masse euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria eueri fourth and sixth daie of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblation 〈◊〉 offering This Article we finde else where placed in the third place among those wherin the abuses that be changed are reckoned vp in this manner Of the masse Art 3. OVr Churches is wrongfullie accused to haue abolished the Masse For the Masse is retained stil among vs celebrated with great reuerence Yea almost all the ceremonies that are in vse sauing that with the songes in Latine we mingle certein Psalmes in Dutch here and there which he added for the peoples instruction For therfore we haue need of ceremonies that the may teach the vnlearned that the Preaching of Gods word maie stirre vp some vnto the true feare trust and inuocation of God This is not only commaunded by S. Paull to vse a tongue that the people vnderstand but mans law hath also appointed it We vse the people to receiue the sacrament together if so be any be sound fit thereunto And that is a thing that doth increase the reuerence and due estimation of the publike ceremonies For none are admitted except they be first prooued and tried Besides we vse to put men in minde of the worthines and vse of a sacrament how great comforte it bringeth to fearefull consciences that they may learne to beleeue God and to looke for and craue al good things at his hands This worship doth please God such an vse of the Sacrament doth nourish pietie towardes God Therfore it seemeth not that Masses be more religiouslie celebrated among our aduersaries then with vs. But it is euident that of long time this hath bin the publike most greeuous complaint of al good men that Masses are filthilie prophaned beeing vsed for gaine And it is not vnknowen how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are vsed onelie for a reward or for wages and how many doe vse them against the prohibition of the Canons Aud Paull doth greeuouslie threaten those which handle the Lords Supper vnworthelie saying He that shall eate this bread or drinke the cuppe of the Lord vnworthelie shall be guiltie of the bodie and bloode of the Lord. Therfore when we admonished the Priestes of this sinne priuate Masses were laide aside among vs seeing that for the most part there were no priuate Masses but onelie for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now beene 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 hurlie burlie was raised vp by no other meane then by those abuses which were so euident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peraduenture the world is punished for so long a prophaning of Masses which they who both could and ought to haue amended it haue so many yeares tolerated in their Churches For in the ten commaundements it is written He that abuseth the name of the Lord shall not escape vnpunished And from the beginning of the worlde there neither was nor is any diuine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase priuate Masses infinitelie to wit that Christ by his passion did satisfie for Originall sinne and appointed Masse wherein an oblation should be made for dailie sinnes both mortall and veniall Hereupon a common opinion was receiued that Masse is a worke that taketh awaie the sinnes of the quicke and the dead and that for the doeing of the worke Here mâ—n beganne to dispute whether one Masse saide for many were of as great force as particular Masses saide for particular men This disputation hath brought forth an in finite multitude of masses Concerning these opinions our preachers haue admonished vs that they do disagree from the holie Scriptures and hurt the glorie of the passion of Christ For the passion of Christ was an oblation and satisfaction not onelie for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrewes We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for euer those that are sanctified Also the Scripture teacheth that we are iustified before God through faith in Christ when we beleeue that our sinnes are forgiuen for Christ his sake Now if the Masse doe take awaie the sinnes of the quicke and the deade euen for the workes sake that iâ— done then iustification commeth by the worke of Masses and not by faith which the Scripture can not aware withall But Christ commaundeth vs to doe it in remembrance of himselfe therefore the Masse is instituted that faith in them which vse the Sacrament may remember what benefites it receiueth by Christ and that it may raise vp and comforte a fearefull conscience For this is to remember Christ to wit to remember his benefites and to feele and perceiue that they be in deede exhibited vnto vs. Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse muste be vsed to this ende that there the Sacrament may be reached vnto them that haue neede of comforte as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receiue a medicine And seeing that the Masse is such a communion of the Sacrament we doe obserue one common Masse euery holidaie and on other daies if any wil vse the Sacrament when it is offered to them which desired it Neither is this custome newlie brought into the Church For the auncient Fathers before Gregories time make no mention of any priuat Masse of the common Masse they speake much Chrysostome saitth That the Priest did dailie stand at the aultar and call some vnto the Communion and put backe others And by the auncient Canons it is euident that some one did celebrate the Masse of whome other Priests and Deacons did receiue the bodie of the Lord. For so the words of the Nicen canon do sounde Let the deacons in their order after the Priests receiue the holy communion of a Bishop or of a priest And Paul concerning the coÌ„munion commaundeth that one tarie for another that so there maie be a common participation Seeing therefore that among
vs the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especiallie for that our publike ceremonies are kept of vs for the moste parte alike vnto the vsual ceremonies onelie the number of Masses is not alike the which by reason of verie great and manifest abuses it were certainelie farre better to be moderated For in times past also in the Churches whreunto was greatest resort it was not the vse to haue masse saide euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria euery fourth and sixth day of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblaion 〈◊〉 offering Of both kindes of the Sacrcament ANd because that we doe celebrate the common masse that the people maie vnderstand that they also are sanctified through the blood of Christ and learne the true vse of this ceremonie either part of the Sacrament in the Supper of the Lorde is giuen to the Laitie because the Sacrament was instituted not onelie for a part of the Church namelie for Priests but also for the rest of the Church And therefore the people doth vse the Sacrament as Christ appointed it And certainelie Christ saieth Math. 26. Drinke yee all of this where he saieth manifestlie concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the ordinance of Paul to the Corinthians doth witnes that the wholl Church did in common vse either parte This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certaine places doth witnes that the bloode was giuen to the people for thus he writeth to Cornelius the Pope How do we teach or prouoke them to shed their bloode in the confession of his name if we denie the bloode of Christ to them which 〈◊〉 in this warfare or how shall we make them fit for the cuppe of Martyrdome if we doe not first admit them by the right of communication to drinke in the Church the cuppe of the Lorde And Ierome saith The Priestes doe minister the Eucharist and deuide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbideth the Sacrament to be deuided these be the wordes We do vnderstand that certaine men hauing receiued the portion of the holie bodie onelie do abstaine from the Cuppe of the holie bloode whoe because that I know not by what superstition they are taught to be tied hereunto either let them vnfeignedlie receiue the wholl Sacramentes or let them be put backe from the wholl Sacramentes because that one and the selfe same mystery cannot be deuided without great sacriledge In the Tripartite Historie it is written in the reprehension of Theodosius the Emperour whome Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grieuoslie reuenged the death of a few Souldiers which were slaine in an vprour and had murthered seauen thousand Citizens here saith Ambrose How canst thou with these hands receiue the holybody of the Lord with what rashnes canâ—â— thou take into thy mouth the Cuppe of that holy blood c. Therefore it is euident that it was the custome of the auncient Church to geue either parte of the Sacrament to the people onelie a new start vp custome doth take awaie one parte from the people Here we will not dispute what men are to think concerning a receiued custom contrarie to the authoritie of the Apostolique Scripture contrarie to the canons and contrary to the example of the Primitiue Church For all godlie men doe vnderstand that touching Christian doctrine consciences are to aske counsell at the word of the Lord that no custom is to be alowed which is contrary to the word of God And although in the Latine Church custome hath chaunged the auncient manner yet it doth not disalowe or forbid it neither in deed ought humane authority to forbid the ordinance of Christ and the most receiued custome of the auncient Church Therefore we haue not thought it good to forbid the vse of the wholl Sacrament and in that ceremonie which ought to be the coâ—enant of mutual loue in he Church we woulde not contrary to charitie be hard to other mens consciences which had rather vse the wholl Sacrament neither did we thinke that any crueltie should be vsed in that matter but so much as in vs lieth together with the ceremony we haue restored the holy doctrine touching the fruit of the ceremonie that the people may vnderstand how the Sacrament is laid before them to comfort the consciencies of them that do repent This doctrine doth allure the godly to the vse and reuerence of the Sacrament For not onelie the ceremony was before maimed but also the chief doctrine touching the fruit therof was vtterlie neglected And peraduenture the maiming of the ceremonie did signifie that the Gospell touching the bloode of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie 〈◊〉 renued and restored This Article we finde placed else where in the first place amongst those wherein the abuses which are chaunged are reckoned after this manner EIther kinde of the Sacrament in the Lordes Supper is giuen to the laitie because that this custome hath the commaundement of the Lord Math. 26. Drinke ye all of this where Christ doth manifestlie commaunde concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the wholl Church did in common vse either part This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certain places doth witnes that the blood was giuen to the people The same thing doth Hierome testify saying The priests do minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commaundeth that the sacrament be not deuided Dist 2. de consecr cap. Comperimus Onelie a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrarie to the commaundements of God is not to be allowed as the Canons do witnes Dist 8. Cap. Veritate with that which followeth Now this custome is receiued not onely against the Scripiure but also against the true Canons and the examples of the Church Therefore if anie had rather vse both partes of the Sacrament they were not to be compelled to do otherwise with the offense of their conscience And because that the parting of the Sacrament doth not agre with the institution of Christ we vse to omit that
also your eies doe witnes vnto you but that which your faith desireth to learne is this the bread is the bodie of Christ the cup is his blood Now as touching the vse of the Eucharist first although we do not not denie but that whol Christ is distributed as well in the breade as in the wine of the Eucharist yet we teach that the vse of either part ought to be common to the wholl Church For it is euident that Christ beeing nothing at all terrified by any dangers which afterward humane superstition inuented or by other deuises gaue vnto his Church both partes to be vsed Also it is euident that the auncient Church did vse both partes for many yeares And certaine writers doe clearelie witnes that they which doe receiue bread alone doe not receiue the wholl Sacrament Sacramentallie for so they speake that it is not possible to dâ—â—ide one and the selfe same mystery without great sacriledge Wherfore we thinke that the vse of both partes is in deede Catholike Apostolike that it is not lawful for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the auncient and true Church and to take awaie from the laitie as they call them one part of the Eucharist And it is to be marueiled at that they who professe themselues to defend the ceremonies of the auncient church should so farre swarue from the auncient church in this point Moreouer seeing that the worde Sacrifice iâ— verie large and doth generally signifie a holie worship we doe willinglie graunt that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the sacrament of the bodie and bloode of Christ is distributed to the Church and so it is truely called an appliing of the meritte of the passion of Christ to wit to them which receiue the Sacrament Neither doe we condemne godlie lessons and praiers which vse to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for vs to dissemble or to alow of those errours which haue bene added to this holie 〈◊〉 rather by the ignorance of priuate men then by â—nie lawfull consent of the true Catholike Church One 〈…〉 this that of the worship which ought to be common 〈…〉 Church there is made a priuate action of one Priest 〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉 Supper so also he alone doeth receiue the bread 〈…〉 For Christ did institute the Eucharist not that i◠〈…〉 priuate action of one man but that it should be a 〈…〉 of the Church Therefore to the right action of the Eucharist two thinges at the lest are requisite to wit the minister of the Eucharist whoe blesseth he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eat thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anaclâ—â—us in his first Epistle saith After that consecration is finished let aâ—â— communicate except they had rather standâ— without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth is still Also the Antiochian Councell cap. 2. saieth All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in praier and can not abide to receiue the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his booke De Eccles Hierarc saieth The Bishoppe when he hath praised the diuine giftes then he maketh the holie and moste excellent mysteries and those thinges which before he had praised being couered and hid vnder reuerent signes he bringeth into sight and reuerentlie shâ—wing forth the diuine giftes both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holie communion is receiued and deliuered to all he rendering thankes doth make an end of these mysteries Therefore we thinke it necessarie to the retayning of the institution of Christ in the celebration of the Eucharist and that we maie follow the example of the auncient and true Catholique Church that the priuate Masses of the Priestes maie be abrogated and that the publique communion of the Lords Supper maie be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daielie in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefites both corporall and spiritual This error is euidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onelie made hath made perfect for euer those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for vs which also is declared vnto vs by the Gospell in the new Testament therefore it is not lawfull to sacrifice anie more for sinne for the Epistle to the Hebrews saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saieth Doe this in remembrance of me he doth not commaund to offer his bodie and and bloode in the Supper vnto God but to the Church that the Church by eating the bodie and drinking the bloode of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the bodie and bloode of Christ which was made once onelie on the Crosse for the purging of our sinnes For so Paull doeth interpret this saying of Christ saying So often as ye shall eate he doth not saie offer this breade and drinke this cuppe shew ye forth the death of the Lord till he come And truelie we confesse that the auncient Ecclesiasticall writers did call the Eucharist a sacrifice an oblation but they expounde themselues that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer vpon the Crosse as also they call the memoriall of the Passeouer and of Pentecost the Paâ—seouer and Pentecost it selfe The third error is this that manie do thinke that the oblation as they cal it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we haue alreadie shewed that the Eucharist properlie is
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
moste profitable that children and young men be examined in the Catechisme by the Pastors of their Church and that they be commended if they be godlie and well instructed and that they be amended if they be ill instructed The rest is to be seene in the 14. sect where the confirmation vsed in Papisticall Baptisme is handled Hitherto also perteineth the 16. Art ss 2. Of Praier BY praier god is inuocated and true inuocation is a work of faith and can not be done without faith Now faith doth behold Christ and relie vpon his merites onelie Wherefore except thou shalt applie vnto thy selfe the merit of Christ by faith praier wil stand thee in no stead before God Now praier is necessarilie required for this purpose that by a due consideration of the promises of God faith may be stirred vp kindled in vs. Therfore it is not absurdly saide that sinnes are cleane taken away by praier yet must it not so be vnderstoode as though the verie worke of praier of it owne merit were a satisfaction for sinnes befor God but that by praier faith is stirred vp and kindled in vs by which faith we are made partakers of thâ— merit of Christ and haue our sinnes forgiuen vs onelie for Christ his sake For before that we doe by praier inuocate God it shall be necessarie to haue the merit of Christ applied to vs and receiued by faith Therefore it can not be that praier should be such a worke as that for the merit thereof we might obteine remission of our sinnes before God Psalme 108. Lette his praier be turned into sinne But it is not possible that praier should be turned into sinne if of it selfe it were so worthie a worke as that sinne thereby should be purged Isa 1. When you shall stretch out your hands I will turne my eies from you and when you shall multiplie your praiers I will not heare you But God would not turne awaie is eies from praier it of it owne worthines it were a satisfaction for our sinnes Augustine vpon the 108. Psal saith That praier which is not made through Christ doth not onelie not take awaie sinne but also it selfe is made sin Bernard de Quadrages Ser. 5. saith But some peraduenture doe seeke eternall life not in humilitie but as it were in confidence of their owne merites Neither doe I saie this let grace receiued giue a man confidence to praie but no man ought to put his confidence in his praier as though for his praier he should obteine that which he desireth The giftes which are promised doe onelie giue this vnto vs that we maie hope to obteine euen greater things of that mercie which giueth these Therefore let that praier which is made for temporall things be restreined to these wants onelie also let that praier which is made for the vertues of the soule be free from al filthy vncleane behauiour let that praier which is made for life eternal be occupied about the onelie good pleasure of God and that in all humilitie presuming as is requisite of the onelie mercie of God Of Almes CHAP. 18. WE doe diligentlie commend almes and exhort the Church that euerie man helpe his neighbour by euerie duetie that he may and testifie his loue But whereas it is saide in a certaine place That almes doe take away sinne as water doth quench fire we must vnderstand it according to the analogy of faith Eor what neede was there to the taking away of our sinnes of Christ his passion and death if sinnes might be taken awaie by the merit of almes And what vse were there of the ministerie of the Gospell if almes were appointed of God for an instrument whereby the death of Christ might be applied to vs Therefore that Christ his honour may not be violated and the ministerie of the Gospell may reteine it lawfull vse we teach that almes doth thus take away sinne not that of it selfe it is a worthie worke whereby sinne may either be purged or the merit of Christ applied but that it is a worke and fruite of charitie toward our neighbour by which worke we doe testifie our faith and obedience which we owe vnto God Now where faith is there Christ alone is acknowledged to be the purger of sins Therfore seing that almes doth testifie after their manner that Christ doth dwell in the Godlie it doth also testifie that they haue remission of sinnes For except almes be a worke of charitie which may beare witnes to faith in Christ it is so farre from signifying that man hath remission of sins through Christ that it doth euen stinke in the sight of God If I shall distribute saith Paull all my substance that it may be meate for the poore and shall not haue loue it profiteth me nothing Therfore we teach that good workes must be done necessarilie that God is to be inuocated and that almes is to be giuen that we may testifie our faith and loue and obeie the calling of God But in true repentance we teach that we obteine remission of sinnes onelie for the Sonne of God our Lord Iesus Christ his sake through faith according to that which Peter saith To him doe all the Prophets beare witnes that through his name euerie one that beleeueth in him doth receiue remission of sinnes Of Canonicall howres CHAP. 27. AVgustine writeth in a certaine place that Ambrose the Bishop of Millane did ordaine that the assemblies of the Church should sing Psalmes whereby they might mutuallie comfort themselues whilest they looked for aduersitie and stirre vp them selues to beare the crosse lest the people saith he should pine awaie with the yrckesomnes of mourning This singing because it was vsed in a tongue commonly known it had both a godlie vse deserued great praise And by the Canonical decree it appeereth that those houres which they call Canonicall were an appointment of certeine times wherin the wholl holie Scripture should be publikelie ouerrunne euerie yere as in the schooles there be certain houres appointed for interpreting of authors Such a distribution of houres was peraduenture not vnprofitable for that time in it self it is not a thing to be condemned But to appoint a special kinde of priests to chaunt out those Canonicall hours to sing them in a strange tongue which commonlie is not known to the Church or is not our countrie tongue that in some place in the night in the day time without any intermission new singers very often taking one an others course to make hereof a worship not to this ende that by patience and the comforte of the scripture we might haue hope as Paul saith but that by the merit of this worke a man might mitigate the wrath of God and purge the sins of men before God this is it that is contrary to the meaning of that Church which is in deede Catholike 1. Cor. 14. When ye come together according as euery one of you hath a psalm or hath
the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to saluation and thinke they did sinne when they break anie one of them without offence of others as no man would saie that a woman doth offend if she come abroade with his head vncouered without the offence of anie Of this sort is the obseruation of the Lords day of Easter of Pentecost and such like holie daies and rites For they that thinke that the obseruation of the Lords daie was appointed by the authoritie of the Church in stead of the Sabboth as necessarie they are greatlie deceiued The scripture requireth that the obseruation of it should now be free for it teacheth that the Mosaicall ceremonies are not needful after â—he gospel is reuealed And yet because it was requisite to appoint a certeine daie that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords daie which daie for this cause also semed to haue better liked the Church that in it men might haue an example of Christian liberty and might know that the obseruation neither of the Sabboth nor of any other daie was of necessitie There are extant certeine monstrous disputations touching the chaunging of the law and the ceremoies of the new law and of the change of the change of the Sabboth which did al spring vp of a false persuasion that there should be a worship in the Church like to the Leuiticall worship and that Christ gaue the charge of deuising new ceremonies which should be necessarie to saluation to the Apostles and Bishops These errors crept into the Church when as the doctrine of faith was not plainly inough taught Some dispute that the obseruation of the Lords daie is not in deed of the law of God but as it were of the lawe of God and touching holie daies they prescribe how farre it is lawfull to worke in them What else are such disputations but snares for mens consciences OVT OF THE CONFESSION OF SAXONY Of Anointing MOre ouer that which now is called Extreame anointing was in times past a kinde ofhealing as it is euident out of the Epist of Saint Ieames cap. 5. Now it is become a shew full of superstition They saie that sinnes be forgiuen through these anointinges and they adde there-unto inuocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in ouâ— Churches neither in times past did the Church thinke thaâ— they were necessarie But for the sicke we doe make godlie praiers publiquelie and priuatlie as also the Lorde hath promised that he will asswage euen corporall griefes in theâ— that aske it of him according to that saying Psalme 49 Call vpon me in the daye of trouble and I will deliuer thee Also we vse burialles hauing there at a decent assemblie godlie admonitions and songes c. The first part of this .19 Article which is of confirmation was placed in the thirteenth Section Hitherto also pertaineth the beginning of the 20. Article so farre as it speaketh of a certaine time appointed for the seruice of God NAtural reason doth know that there is an order and the vnderstainding of order is an euident testimony of god neither is it possible that men should liue without any order as we see that in familes there must be distinct times of labour rest meate and sleepe and euerie nature as it is best so doeth it chiefelie loue order throughout the whole life Also Paull commaundeth That all things in the Church be done decently and in order Therefore there hath beene at al times euen from the beginning of mankinde a certaine order of publique meetinges there hath beene also a certaine distinction of times and certaine other ceremonies and that without doubt full of grauitie and elegancie among those excellent lightes of mankinde when as in the same garden or cottage there satte together Sem Abraham Isaac and their families and when as that Sermon which Sem made concerning the true God the Sonne of God the distinction of the Church and other nations being heard afterwarde they together vsed inuocation That which followeth because it treateth of indifferent Traditiditions in generall is placed in the next Section OVT OF THE CONFESSION OF WIRTEMBERGE Of Fasting WE think that Fasting is profitable not to this end that either by the merit of it worke it might purge sinnes before God or applie the merit of Christ to him that doth Fast but that by sobrietie it maie bridle the flesh lest that man being hindered by surfeting and dronkennes he be the lesse able to obeie the calling of God and discharge his duetie negligentlie But we shall haue a fitte place hereafter to speake of Fasting Also Article 28. Of fasting FAsting hath it praise and vse But now we do not speake either of necessarie fasting when as a man must needs fast for want of meat or of an allegoricall fasting which is to abstaine from all vices but we are to speake of two vsuall kindes of fasting whereof the one is a perpetuall faste and this is a sobrietie which is alwaies to be kept in meate and drink throughout the wholl course of a mans life for it is neuer lawfull for vs to rauine and to follow surfeting and dronkennes There is another fast which is for a daie when as sometimes we abstaine from meate the wholl daie such as was vsed in the olde Testament Leuit. 16. Also the examples of Iosaphat of the Niniuites and others doe witnes the same thing This kinde of fasting was also vsed after the publishing of the Gospell as appeereth Act. 13. and 14. But afterward there folowed a great difference in Churches touching the obseruation of such a kinde of fasting and as this difference brought no discommoditie to the Church so it testified that the vse of this fasting was free And there is a worthie saying among the auncient fathers touching this varietie The difference saie they of fastings doeth not break of the agreement of faith Now although some men doe thinke that Christ by his example did consecrate the fast of Lent yet it is manifest that Christ did not commaunde this fast neither can the constitution of our nature abide it that we should imitate the example of Christ his fasting who did abstaine full 40. dates and 40. nightes from all meate and drinke Also Eusebius doth declare and that not obscurelie That the vse of this Lenten fast was very free in the Church Moreouer Chrysostome in Gen. cap. 2. Hom. 11. saith If thou canst not fast yet thou maist abstaine from sinnes and this is not the least thing nor much differing from fasting but fit to ouerthrow euen the fury of the Deuill Neither was there anie choise of meates appointed because the Apostle had saide To the cleane all thinges are cleane But in the obseruation of such fastes we must chiefely marke the
Paull could not be withhâ—ld but in so fit a place he would plainelie haue declared this state of soules and would haue prescribed a meane vnto the Church whereby miserable soules might be deliuered from their torment But the true and Catholike Church in deed hath plainelie shewed that shee hath no certaintie at all concerning this third kinde of the state of soules in another world Chrysostome in his second sermon of Lazarus saieth If thou hast violently taken anie thing from anie man restore it and saie as doth Zacheus If I haue taken from anie man by forged cauillation I restore fourefoulde If thou art become an enimie to anie man be reconciled before thou come to iudgement Discharge all thinges here that without greefe thou maist beholde that tribunall seat Whilest we be here we haue manie excellent hopes But so soone as we depart thither it is not then in our power to repent nor to wash awaie our sinnes And againe He that in this present life shall not wash awaie his sinnes shall not finde any comforte afterward Augustine although he place certaine men in the middest betiwxt them that be verie good and those that be verie euill to the one sorte whereof he seemeth to assigne the place of Purgatorie yet in other places he doubteth of that matter and doth not define anie certaintie Therefore we must so thinke of this opinion of Augustine as he requireth that is we must receiue that which is confirmed either by the authority of the Scripture or by probable reason But it is euident that those places of the Scripture which are commonlie cited to establish Purgatorie are wrested from the naturall to a straunge sense and are farre otherwise expounded euen of the aâ—ncient writers themselues And those reasons which Augustine bringeth for his opinion do seme to leane to this foundation That we obtaine remission of our sinnes and life not onelie for Christ his sake through faith but also for the merites of our workes But how this agreeth with the true Apostolike doctrine we haue before declared Wherefore we thinke that this speculation of Purgatorie fire is to be left to it owne authors and that we must chiefely doe this as Paull exhorteth vs that we maie confirme our selues one another with speaches touching the assured faith of our resurrection and saluation in Christ Iesus for whose sake God doth so fauour the faithfull that in the middest of death he preserueth them and giueth them true peace OVT OF THE CONFESSION OF SVEVELAND Of praiers and fastinges CHAP. 7. VVE haue among vs praiers and Religious fastes which are moste holie workes and such as doe verie much beseeme Christians whereunto our Preaehers do most diligentlie exhorte their hearers For true fasting is as it were a renouncing of this present life which is alwaies subiect to euill lustes and desires and a meditation of the life to come which is free from all perturbation And praier is a lifting vp of the minde vnto God and such a familiar speach with him as no other thing can so greatlie set a man on fire with heauenlie affections more mightelie make the minde comformable to the will of God And though these exercies be neuer so holie and necessarie for Christians yet seeing that a mans neighbour is not so much benefited by them as man is prepared that he maie with fruit and profit haue regarde of his neighbour they are not to be preferred before holie doctrine godlie exhortations and admonitions and also other dueties whereby our neighbour doth presentlie receiue some profit Whereupon we reade of our Sauiour that in the night time he gaue him selfe to praier and in the daie time to doctrine and to heale the sicke For as loue is greater then faith and hope so to beleeue those thinges which come neerest vnto loue to wit such as bring assured profit vnto men are to be perferred before all other holie functions whereupon S. Chrysostome writeth that Among the wholl companie of vertues fasting hath the last place Of the Commaunding of Fastes CHAP. 8. BVt because that no mindes but these that be ardent and peculiarlie stirred vp by the heauenlie inspiration can either praie or faste aright and with profit we beleeue that it is farre better after the example of the Apostles and the former more sincere Church by holie exhortations to inuite men hereunto then to wring them out by preceptes such especiallie as doe binde men vnder paine of deadlie sinne the which thing the Priestes that were of late toke vpon them to doe when as then the order of Priestes had not a litle degenerated But we had rather leaue the placetime and manner both of praying and also of fasting to the arbitrement of the holie Ghost then to prescribe them by certaine lawes especiallie such as maie not be broken without some sacrifice of amends Yet for their sakes that be the younger and more imperfect sorte 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 holie introductions to exercises they might be prepared hereunto so that it be done without bynding 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 anie of his Apostles haue in any place made mentioÌ„ of such kinde of precepts this doth Chrysostome also witnes saying Thou seest that an vpright life doth helpe more then all other thinges Now I tearme an vpright life not the labour of Fasting nor the bed of haire or ashes but if thou doest despise monie no otherwise then it becommeth thee if thou burne with charitie if thou nourish the hungrie with thy bread if thou ouercome thy anger if thou dost not desire vaine glorie if thou be not possessed with enuie for these be the thinges that he teacheth for he doth not saie that he will haue his fast to be followed howbeit he might haue proponed those 40. daies vnto vs but he saith Learne of me because I am meeke and lowlie in heart Yea rather on the contrarie side saith he eate all that is set before you Moreouer we doe not read that anie solemne or set faste was enioyned to the auncient Church but that faste of one daie For those fastes which as the scripture doth witnes were ordeyned of Prophets and of Kinges it is certaine that they were no set fastes but enioyned onelie for their time to wit when as euident calamities either hanging ouer their heads or presentlie pinching them did so require it Seeing therfore that the Scripture as S. Paull doth affirme doth instruct a man to euerie good worke and yet is ignorant of these fastes which are extorted by precepts we doe not see how it could be lawful for the successours of the Apostles to ouercharge the Church with so
great and so daungerous a burthen Truelie Irenaeus doth witnes that in times past the obseruation of faste in Churches was diuers and free as it is reade in the Ecclesiasticall historie lib. 8. cap. 14. In the same booke Eusebius maketh mention that one Apollonius an Ecclesiasticall writer among other arguments vsed this for one to confute the doctrine of Montanus the heretike Because he was the first that made lawes for fastes Therupon Chrysostome saith in a vertaine place Fasting is good but let no man be compelled thereunto And in another place he exhorteth him that is not able to faste to absteyne from deinties and yet affirmeth that it doth not much differ from fasting and that it is a strong weapon to represse the furie of the Deuill Moreouer experience also it selfe doth more then prooue that these precepts concerning fastes haue bin a great hinderance to godlines Therefore when we saw it verie euidentlie that the chiefe men in the Church did beside the authoritie of the Scripture take vpon themselues this power so to enioyne fastes as to binde mens consciences vnder paine of deadlie sinne we did loose the consciences out of these snares but by the Scriptures and chiefely by Pauls writinges which doe with a singular endeauour remooue these rudiments of the world from the necks of Christians For wee ought not lightlie to account of that saying of Paull Let no man condemne you in meate and drinke or in respect of an holie daie or of the new Moone or of the Sabbath daies And againe Therefore if ye be dead with Christ from the rudiments of the worlde why as though ye liued in the worlde are ye burdened with traditions For if S. Paull then whome no man at any time did teach Christ more certainelie doe earnestlie affirme that through Christ wee haue obteined such libertie in outwarde thinges that he doth not onelie not giue authoritie to anie creature to burden those which beleeue in Christ no not so much as with those ceremonies and obseruations which notwithstanding God himselfe appointed and would haue to be profitable in their time but also denounceth that they be fallen awaie from Christ and that Christ shall nothing at all profitte them who suffer themselues to be addicted thereunto what shall wee then thinke of those commaundements which men haue deuised of their owne braine not onelie without anie oracle but also without anie example worthie to be followed and which are therefore made vnto manie not onelie beggerlie and weake but also hurtfull not elements that is rudiments of holie discipline but also impediments of true godlines How much more vniustlie shall anie man take vnto himselfe authoritie ouer the inheritance of Christ to oppresse him with such kinde of bondage and how farre shall he remooue vs from Christ if we submit our selues vnto him For who doth not see the glorie of Christ to whom we ought whollie to liue whome he hath whollie redeemed to himselfe and restored to libertie and that by his blood to be more obscured if beside his authoritie we doe binde our conscience to those lawes which are the inuentions of men then to those which haue God for their author although they were to be obserued but onelie for their time Certainelie it is a lesse fault to play the Iewe then the Heathen Now it is the manner of the heathen to receiue lawes for the worship of God which haue their beginning from mans inuention onelie God neuer being asked counsell of in the matter Wherefore if in anie matter at all certainlie here that saying of Paull taketh place Ye are bought with a great price be not made the seruants of men Of the choise of meates CHAP. 9. FOr the same cause was that forbearing and chusing of meates enioyned and tyed to certaine daies which S. Paull writing to Timothie calleth the doctrine of Deuils Neitheir is their answere sufficient Who saie that these thinges be spoken onelie against the Manichies Enâ—ratites Tatians and Marcionites who did whollie forbid certaine kindes of meates and mariage For the Apostle in this place hath condemned those which commaund to abstaine from meates which Gâ—d hath created to be taken with thankâ—giuing c. Now they also which do but forbid to take certaine meates on certaine daies do neuertheles commaund men to abstaine from those meats which God hath created to be taken are cosin germanes to the doctrine of the Deuils the which also is euidentlie seene by the reason which the Apostle addeth For saith he Whatsoeuer God hath created it is good and nothing is to be refused that is receiued with giuing of thankes Here he doth not take exception against anie times although no man fauoured frugalitie temperance and also choise chastisments of the flesh and lawfull fasting more greatlie then he did Certainlie a Christian must be frugall and sometime the flesh must be chastised by diminishing the dailie and accustomed portion or diet but base meates and a meane doth serue better to this purpose then anie kinde of meates to conclude it is meete for Christians now and then to take vpon them a lawful faste but that must not be an abstinence from certaine but from all meates nor from meates onelie but also from all the deinteis of this life whatsoeuer For what kinde of fast is this what abstinence onlie to chaunge the kinde of deinties the which thing at this day they vse to doe which are counted more religious then others seing that Saint Chrysostome doth not account it to be a faste if we continue whollie without meates euen vnto the euening except together with absteining from meates we doe also conteine our selues from those thinges which be hurtfull and bestow much of that leisure vpon the studie and exercise of spirituall thinges That by praiers and fastes we must not looke to merit anie thing CHAP. 10. MOreouer our Preachers haue taught that this fault is to be amended in praiers and fastes that commonlie men are taught to seeke to obtaine I know not what merit and iustification by these workes For As we are saued by grace through faith so also are we iustified And touching the wotkes of the law among the which praiers and fastes are reckoned Paull writeth thus For we through the Spiritwaite for the hope of righteousnes through faith Therefore we must praie but to this ende that we maie receiue of God not that wee maie hereby giue anie thing vnto him VVe must faste that we maie the better praie and keepe the flesh within the compasse of it duetie and not before God to deserue anie thing for our selues This onelie ende and vse of prayers both the Scripture and also the writinges and examples of the Fathers doe prescribe vnto vs. Moreouer the case so standeth with vs that although wee coulde praie and faste so religiouslie and so perfectlie doe all those thinges which God hath inioyned vs that nothing coulde more be required of vs which hitherto no mortall man hath
it was a sinne to eate swines flesh c. so in the new testament they place sinne in meates in daies in apparell and such like things and they holde opinion that the righteousnes of the new testament can not stand without these From hence are those burdens that certeine meates defile the conscience that it is a mortall sinne to omit the canonicall houres that fastinges merit remission of sinnes because they be necessary to the righteousnes of the new testament that a sinne in a case reserued can not be pardoned but by the authority of him that reserued it wheras the Canons speake onelie of reseruing of canonicall punishments and not of the reseruing of the fault Whence then haue the Bishops power and authoritie of imposing these traditions vpon the Churches for the burdening of mens consciences For there are diuers cleare testimonies which inhibit the making of such traditions either for to deserue remission of sinnes or as thinges necessarie to the righteousnes of the the new testament or to saluation Paull to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holie daie in the new moone or in the Sabboth Againe If ye be dead with Christ from the rudiments of the world why as though ye liued in the world are ye burdened with traditions as Touch not tast not handle not which all do perish with the vsing and are the preceptes and doctrines of men which haue a shew of wisedome And to Titus he doth plainlie forbid traditions For he saith Not listning to Iewish fables to the precepts of men that abhorre the truth And Christ Mat 15. saith of them which vrge traditions Let them alone they be blinde leaders of the blinde he condemneth such worships Euerie plant which my heauenly father hath not planted shall be rooted vp If Bishops haue authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the scripture so oft forbid to make to listen to traditions why doth it cal them the deuils traditions hath the holy ghost warned vs of them to no purpose It remaineth then that seeing constitutions ordeined as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the gospell because that it is not lawfull for any Bishops to appoint or vrge anie such worship For it is verie requisite that the doctrine of Christian liberty should be manteined in the Church because that the bondage of the law is not necessarie vnto iustification as it is written to the Gal. Come not ye vnder the yoke of bondage againe It is necessarie that the chiefest point of all the gospel should be holden fast that we do freelie obteine remission of sinnes iustification by faith in Christ not by anie obseruations nor by any worship deuised by man For though they seeke to qualifie traditions yet the equitie of them can neuer be seene nor perceiued so long as the opinion of necessitie remaineth which must needes remaine wher the righteousnes of faith Christian liberty are not known The Apostles commaunded them to absteine from blood who obserueth that now a daies and yet they do not sinne that obserue it not for the Apostles them selues would not burden mens consciences with such a seruitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the gospell is to be considered â—carselie anie canons are precisely kept and manie grow out of vse dailie yea euen among them that doe most busilie 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 obserued with anie opinion of necessitie and that mens consciences are not hurt though traditions grow out of vse The Bishops might easilie reteine lawfull obedience if they would not haue men to obserue such traditions as can not be kept with a good conscience But now they commaunde single life and they admitte none except they will sweare not to teach the pure doctrine of the Gospell The Churches do not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to do onelie they desire that they would remit vniust burdens which are both new and receiued contrarie to the custome of the Catholike Church It maie well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is euident that some were receiued through error Wherefore it were for the chiefe Bishops gentlenes to mitigate them now for such a change would not ouerthrow the vnitie of the Church For manie humane traditions haue bene changed in time as the Canons themselues declare But if it can not be obteined that those obseruations may not be released which can not be kept without sin then must we folow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords to be imperious ouer the Churches Our meaning is not to haue rule taken from the Bishops But this one thing is requested at their hands that they would suffer the gospel to be purely taught that they would release a few obseruations which can not be obserued without sinne But if they will remit none let them looke how they will giue account to God for this that by their wilfulnes they giue occasion of schisme Also in the same 7. Art 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 laufull for anie to make lawes repugnant to the commaundement of God That sentence of Saint Paull is well knowne If an Angell from heauen teach anie other Gospell let him be accursed Vpon this foundation which is sure and immooueable the rest maie easilie be reared Now there be three orders of the decrees of Bishops Some doe constreine a man to sinne as the law of single life the lawes of priuate Masâ—es wherein is made an oblation and application for the quick and the dead And the opinion of transsubstantiation breedeth a wicked adoration Also the commaundement of praying to the dead It is an easy matter to giue sentence of these lawes For seeing they doe manifestlie oppugne the commaundement of God the Apostles rule is We ought rather to obeie God then men The second order is of those rites which concerne thinges in their owne nature indifferent such as are the lawes touching the difference of meates and daies and such like thinges But when false opinions are ioyned vnto these thinges they are â—o more indifferent Now our aduersaries doe some more some lesse tie vnto them absurde and false opinions for the which both those laws rites are to be cast of lest anie
is it lawfull either to restore the olde ceremonies of the law or to deuise new to shadow forth the truth allreadie laide open and brought to light by the Gospell as in the daie light to set vp candles to signifie the light of the Gospel or to carie banners and crosses to signifie the victorie of Christ through his crosse Of which sort is al that wholl furniture of massing attire which they say doth shadow out the wholl passion of Christ many other things of that kinde Much lesse is it lawfull to ordaine ceremonies and holie rites by the merit whereof sinne may be purged the kingdome of heauen purchased For of that former kind of ceremonies and holie rites Christ out of Esay preacheth saying In vaine doe they worshippe me teaching for doctrines the precepts of men And Paull saith Let no man iudge you in meat or drink or part of an holie daie or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the obseruation of such ceremonies But touchgin the latter kinde of ceremonies it is manifest that they are wicked rites and reprochful to the death and resurrection of Christ by whose onelie merit we haue deliuerance from sinne and inheritance of eternall life by faith OVT OF THE CONFESSION OF SVEVELAND Of humane traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this daie ordaine this is the opinion of our men They reckon no tradirions for mens traditions but such as are condemned in Scripture but such as are contrarie to the law of God such as binde the conscience about me at and drinke and times and other outward things such as forbid mariage to them who haue neede therof to liue honestlie and the rest of that stamp For such as agree with the Scripture and were ordeined for good manners the profit of men although they be not word for worde expressed in the Scriptures neuertheles in that they proccede from the commaundement of loue which ordereth all things most decentlie they are worthely to be accounted rather of God then of man Of this sort were those set downe by Paull that women should not praie in the Church bareheaded nor men with their heades couered that they who are to communicate together should tary one for another that no mā should speak with tongues in the congregation without an interpreter that the Prophets without confusion should deliuer their Prophecies to be iudged by them that sit by Many such the Church at this daie for good cause obserueth and vpon occasion also maketh new which who so refuseth he despiseth the authoritie not of men but of God whose tradition it is whatsoeuer is profitable For whatsoeuer truth is saide or written by his gift it is spoken and written who is truth as Saint Augustine hath godly written But often times there is disputing about that what tradition is profitable what not that is what set forward godlines what doth hinder it But he that shall seeke nothing of his owne but shall wholly dedicate himselfe to the publike profit he shal easily see what things are agreable to the law of god what are not Furthermore seing the estate of Christians is such that they are also helped by iniuries the Christian will not refuse to obey no not vniust lawes so they haue no wicked thing in them according to the saying of Christ If any man compell thee to goe with him one mile go with him two Euen so surelie the Christian ought to become all vnto al that he may studie to do and suffer all things so that they be not contrarie to the commaundements of God to pleasure and profit men withall Hence it commeth to passe that euerie man so much the more willinglie obeyeth the ciuill lawes which are not repugnant to religion the more fullie he is indued with the faith of Christ THE EIGHTEENTH SECTION OF WEDLOCKE SINGLE LIFE AND MONASTIcall vowes THE LATTER CONFESSION OF HELVETIA Of single life wedlocke and householde gouernement CHAP. 29. SVuch as haue the gift of chastitie giuen vnto them from aboue so as they can with the heart or wholl minde be pure and continent and not be grieuouslie burned with lust let them serue the Lord in that calling as long as they shall feele themselues indued with that heauenlie gift and let them not lifte vp themselues aboue others but let them serue the Lord dailie in simplicitie and humilitie For such are more apt for doing of heauenlie thinges then they which are distracted with priuate affaires of their familie but if againe the gift be taken away and they feele a continuall burning let them call to minde the words of the Apostle It is better to marrie then to burne For wedlocke which is the medicine of incontinencie continencie it selfe was ordeined by the Lord God himselfe who blessed it most bountifully and willeth man and woman to eleaue one to the other inseperablie and to liue together in great loue and concorde Whereupon we know the Apostle said Mariage is honourable among all the bedde vndefiled And againe If a Virgine marrie she sinneth not We therefore condemne Poligamie and those which condemne second mariages We teach that mariages ought to be made lawfullie in the feare of the Lord and not against the lawes which forbid certein degrees to ioine in matrimony lest the mariages should be incestuous Let mariages be made with consent of the parents or such as be in steed of parents for that ende especiallie for the which the Lord ordeined mariages and let them be confirmed publiquely in the church with praier and blessing of them Moreouer let them be kept holilie with peace faithfulnes duetifulnes loue and also puritie of the persons coupled together Therefore let them take heede of brawlings debates lusts and adulteries Let lawfull iudgements and holie Iudges be established in the Church which may mainteine mariages and may represse all dishonestie and shamefulnes and before whom the controuersies in matrimonie may be decided and ended Let children also be brought vp of the Parentes in the feare of the Lord and let Parentes prouide for their children remembring the saying of the Apostle He that prouideth not for his owne hath denied the faith and is worsse then an infidell But speciallie let them teach their children honest sciences whereby they may mainteine themselues let them withdraw them from idlenes and plant in them a true confidence in god in al these things lest they through distrust or ouermuch careles securitie or filthie couetousnes wax lose and in the end come to no good Now it is most certaine that those workes which Parents doe in a true faith by the dueties of mariage gouernment of their families are before God holie good workes in deed and doe please God no lesse then praiers fastings and almes deeds For so the Apostle hath taught in his
Synod and the Latine Churches in the olde time was not so seuere in this pointe for they did put from the ministerie onelie such as when they had taken vpon them anie Ecclesiastical function did afterwards marrie wiues yet they did not forbid mariage But this is a new law of the Pope vnknowne to the auncient Churches and Synods which doth whollie forbidde mariages and breaketh of such as are contracted But it is euident that either part of this decree is flat contrarie to the Gospell They alledge against vs the authoritie of the Church and of synodes which the Popes them selues that were authors of this decree did impudentlie contemne and godlie Priestes did euidentlie withstand this new lawe For the Ecclesiasticall histories doe testifie that it was neuer laied vpon the Churches without great contentions and resistance The Bishoppe of Tarracon writeth to Syricius the Pope That the Priestes of Spaine could not be brought to admit that lawe which for bad them the vse of their wiues What a stirre doth Syricius keepe there How sharpelie doth he write For these are the wordes of Syricius which are vnmeete for a Pope Let him tell me whosoeuer he be a hunter after lustes and a Master of vices And thereupon he wresteth the words of S. Paull to his cause which are most farre from it They which liue in the flesh can not please god A man may doubt suerelie whether it maie better be attributed to his ignorance or his impudencie that he speaketh so disdainefully of mariage For he goeth about nothing else but to forbidde Priestes the vse of their wiues which then they had maried But the Popes that succeeded after were yet more harde and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting awaie of wiues in Germanie the Priestes were so kindled in their anger that they threatned to set vpon the Archbishoppe himselfe And it was in deed both an vnworthie and cruell thing to put awaie their wiues which they then had But at last either force or superstition got the vpper 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 marrie then that they should fall into the fire through their importune lusts In any wise let them giue no offence to the breethren or sisters Besides this vniust lawes are not wonte to be perpetuall Wee doe therefore intreat the moste excellent Emperour that among manie other enormities of the Church he will also consider the faultes of this law in which case that also is to be weighed The nature of man doeth as it were waxe olde and is become weaker Wherefore there must be care had that vices doe not increase Neither must the lawes themselues be seedes of vices Plato saith verie wiselie that Lawes must be made for vertues sake Now whether this tradition of single life be mainteined for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especiallie commended the care of the ministers of the Gospell to the godlie wee desire therefore that the moste excellent Emperour would restraine this crueltie which hath a long time bin exercised vpon godlie Priestes and would rather consult with the Church then with our aduersaries in that behalfe Surelie loue and mercifull dealing should florish in the Church Wherfore the true church doth greatlie abhorre vnnecessarie crueltie and would not haue the Priestes put to death for a tyrannicall tradition She would also haue the poore Wiues Children of Priests fauourablie dealt with All whose liues saftie the Church doth commend vnto thee O most mercifull Emperour All the godlie wheresoeuer are touched with their miseries doe in heart desire Christian lenitie in this behalfe and doe also with teares iointlie commend learned and honest men that are profitable to the Church together wth their wiues and children vnto thee whome they se both to be indued with an excellent and heroiâ—all goodnes and kindenes and also to haue vsed in this cause verie notable moderation which doth let vs vnderstand that thou art carefull of bringing some remedie vnto the common wealth The Church would not haue thee to be a minister of another mans crueltie The greatest honour of Kings is that which Esaie giueth 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 society should not onlie serue for the profit of the bodie but also should further the gospel namelie when as they both rule the Priests and also graunt peace quietnes to Cities that the youth might be trained vp in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godlie Priests as of certeine nourslings lieth vpon thee It belongeth vnto this calling to be a succour for innocencie to saue from iniuries especially such as are weake which are not able to defend themselues as namelie godlie women children and orphanes or the fatherles Among which you maie well thinke that the wiues and children of Priests which are right orphanes in deed are left vnto your charge by the Lorde The Church as moste full of naturall affection and loue doth not onelie approoue of the mutuall loue of maried folkes one to another and of the loue of parents to their children but is also touched with the miseries of those that are forlorne and fatherles And surelie shee iudgeth in so great goodnes 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 wiues and children doe grieue thee not a litle The Church also doth giue thee warning to looke to it lest manie points of Christian doctrine the vnfolding and laying open whereof is verie necessarie be smothered vp whiles godlie and learned ministers are put to death and whiles men are driuen from the studie of Christian doctrine VVhat else do our aduersaries seeke but that all good learning true doctrine may be rooted out or oppressed men maie onlie depend vpon the authoritie of such as do bear rule that they might esteem the dreams of vnlearned men though neuer so impious neuer so absurd for oracles Our aduersaries imagine that this barbarous bondage is the best and surest for their Lordlie rule And in deed it is verie euident how the Church in manie places iâ— oppressed with this bondage Now though libertie maie not be graunted to disanull such determinations as be receiued by good authoritie and though men ought not to depart either from the scriptures or from the decrees of the ancient Synods wherin they haue determined of Christian doctrine yet is it not meet that the authority
especially according to that which the Lord commaundeth Giue vnto Cesar the things which are Cesars and vnto God the things which are Gods But if some should attempt to remooue any from this Christian and true opinion they ought to follow the example of the Apostles who with a bolde courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We ought rather to obey God then men Whereof also is to be seene the iudgement of the olde fathers and of the Canon law where they thus write and these are the wordes of S. Ierome If the Lord or magistrate commaund those things that are not contrary to the holy scriptures let the seruant be subiect to the Lord but if 〈◊〉 anie thing contrarie let him rather obey the Lord of his pâ—â—rit then of his bodie And a litle after If it be good which the Emperor commaundeth do the will of him that commaundeth if it be euill answer we ought rather to obey God then men THE CONCLVSION ANd hetherto haue beene informed and shewed vnto your Maiestie in this writing the reasons causes of our faith and doctrine and Christian religion fuch doctrine as the ministers of our Churches all and singular euery one according to the gift of god graunted vnto him do with one consent of iudgement holde talke of and preach and do constantlie manteine and fight for the same not with the power of this world but by holy scriptures against those that impugne it or by teaching do spread abroade contrarie errors thereunto Neither yet without that modestie that becommeth the profession of Christians do they stubbournly rather then rigiouslie persist in this doctrine or haue at any time heretofore persisted but if anie thing be found herein not well taken by them and that by certeine grounds out of the word of god which ought to be the rule of iudgement vnto all men peaceablie and with a meeke spirit as it ought to be done be shewed vnto them they are readie and forward and thereunto as alwaies heretofore so now they offer themselues that after due consideration true knowledge of the trueth had they will most gladlie and thankfullie receiue that doctrine which shall haue better foundations and willinglie reforme whatsoeuer shall haue need to be amended Wherefore most excellent King and gratious Lord maie it please your Maiestie to examine this our confession and after diligent and due consideration had to waie and consider whether anie man worthelie and for iust cause may reiect and condemne this doctrine as not agreeable to the holie scripture nor Christian Verilie we are of opinion that if anie man presume to despise or condemne this doctrine he must of necessitie also condemne the holie scripture from whence it was taken and the auncient and true Christian Doctors with whome it agreeth and also the holie lie Church it selfe which from the beginning and that constantlie 〈◊〉 and doth teach And hereby your Maiesty may graciâ—â—slie perceiue and determine whether the complaints and accusations of our aduersaries and such as fauour not vs and our teachers be iust or noe Wherefore most humbly we pray that your sacred Maiestie will giue no place or credit to our aduersaries in those matters which diuers waies without anie ground they charge vs withall when as without all humanitie they accuse vs our ministers and preachers as if we had an other religion and taught an other doctrine then that which at this present we offer vnto your Maiestie or that we presume stubbournlie to take in hand or do attempt anie other thing against God and your Maiestie and contrarie to the institutions of this common wealth and to the publique law of the kingdome of Bohemia And your Maiestie may well call to your remembrance that we haue euerie waie and at all times behaued our selues obedientlie and peaceablie and in all things which may turne or belong to the preseruation of your Maiesties person and to the publique good and commoditie of the whol realme in al such things I say we haue indeauoured not to be behinde others and hereafter also we offer our selues most readie to perfourme the same according to our allegeance and duetie Neither do we think it onelie a point of vertue and to apperteine vnto honesty alone and the good estate of the common wealth to yeeld our selues subiect and faithfull to your maiesty for peace concord and the rewards of this life but much rather we acknowledge that it pleaseth God and that so is his will that euery one for conscience sake should be obedient to the Magistrate and should reuerence loue honour and highly esteem him euen as our teachers also do deale both with vs and with the people to perfourme this and oftentimes by teaching out of the word doe in force it vpon vs both Here we commend our selues vnto your Maiesty as to the fatherly and liberall tuition care and protection of our most gracious Lord and do most humbly beseech of your Maiesty that vnto these things which on the befalfe of Christian religion we haue tendred vnto your Maiestie we may receiue a courteous answer and such as God maie be pleased withall The almightie and euerlasting God graciouslie preserue your Maiestie in continuall health to the profit benefit and increase of his holie Christian Church Amen Prouerb 20. Mercie and trueth preserue the King for his throne is established with mercie OVT OF THE FRENCH CONFESSION WE beleeue that God would haue the world to be gouerned by lawes and by ciuill gouernmenr that there maiâ— be certaine bridles whereby the immoderate desires of the world maie be restrained and that therefore he appointed kingdomes common wealths and other kindes of principalitie whether they come by inheritance or otherwise And not that alone but also whatsoeuer perteineth to the state of righteousnes as they call it whereof he desireth to be acknowledged the author Therefore he hath also deliuered the sword into the hands of the Magistrates to wit that offences maie be repressed not onely those which are committed against the second table but also against the first Therefore because of the author of this order we must not onelie fuffer them to rule whome he hath set ouer vs but also giue vnto them all honour and reuerence as vnto his embassadours and ministers assigned of him to execute a lawfull and holie function Also Art 40. THerefore we affirme that we must obey the lawes and statutes that tribute must be paied and that we must patientlie endure the other burdens to conclude that we must willnglie suffer the yoke of subiection although the Magistrate be infidells so that the soueraigne gouernment of God do remaine wholl or entire and nothing diminished Therefore we detest all those which do reiect all kinde of dominion and bring in a communitie and confusion of goods and who to conclude do go about to ouerthrow al order of law OVT OF THE CONFESSION OF BELGIA
in God that he would make vs also in the most Churches one in himselfe We whose names are subcribed hereunto who doe now teach in the Churches Vniuersities vnder mentioned do protest that in this writing which we desire to haue rightlie and not quarrelouslie vnderstood we haue recited the common doctrine published in the Churches and Vniuersities wherein we teach the Gospell 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 Creedes and that it is necessarie for the Churches and we praie our Lord Iesus Christ who was crucified for vs and rose againe that he would mercifully gouerne and defend these Churches Also we offer our selues to further declaration in euerie Article This was written Anno 1551. Iulie 10. in the towne of Wirtemberge where the Pastours of the Churches neere adioyning were met together c. OVT OF THE CONFESSION OF WIRTEMBERGE The Conclusion which is placed in the latter end of the 35. Chap. WE haue rehearsed those things which seeme good both to be approued and also to be refuted or amended in the Ecclesiasticall doctrine and in the wholl administration of the Church And if anie thing be spoken either more brieflie or more obscurelie then so great a matter would require our Preachers do promise that they will expouud them more largelie and more cleerlie That which remaineth we beseech all the godly through Iesus Christ the sonne of God our onelie Sauiour that which thing we hope they wil do of their owne accord euerie one according to his office and calling would take vnto himselfe a true and earnest endeauour to reforme the Church It can not be denied but that hitherto for these manie yeares not onelie the discipline of the Church hath decaied and the manners thereof haue beene corrupted with great and horrible vices and they haue verie much degenerated from the honestie of our Elders but that also the doctrine of the Church hath beene depraued in suffering and bearing with corruptions which if hereafter they be either dissembled or confirmed euerie man that is but meanlie wise maie consider how great euills are like to follow in the Church of God Those execrations and cursings are well knowne whereunto the law of god doth addict the transgressours of his word And Iosias the King of Iuda was endued with an heroicall minde when he repaired the Church and although the wrath of god was by his godlie repentance and obedience mitigated after that the Booke of the law was found out and well knowne that those punishments which the Church of god at that time had deserued through the neglect of his word and their impietie might be differred till another time yet notwithstanding such was the seueritie of god against the contemners of his word and the impenitent that the King although he were verie godlie could not altogether take it awaie from them and appease it Now we thinke that in these times the wrath of god is no lesse yea much more grieuously kindled and set on fire against the assemblie of his Church by reason of so manie hainous wicked deeds and offences which euen in that people which glorieth in the name of god are more euident then that they can be denied and more cleere then that they maie be excused then in times past when as yet the Sonne of god was not made knowne to the world by his gospell And the iudgement of god shall be so much the more seuere by how much his benefits are the greater which he seemeth to haue bestowed both in the former and also at these present times vpon vnthankful men But both many other things haue need of amendment in the Church and ministerie thereof and especiallie the doctrine of repentance Iustification and the vse of the Sacraments and single life of the Ministers of the Church do require a godlie amendment If these things by the mercie 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 auncient and purer Church we shall not onelie giue vnto god the father of our Lord Iesus Christ a most acceptable worship but also the wholl Christian world shal be stirred vp to declare their thankfulnes and obedience in all duetifull manner that they maie We truelie do not know of anie errour in our Preachers either in doctrine or in the other administration of the Church yet we do not doubt but that they are indued with so great modestie and godlines that if they be admonished by the testimony of the heauenly doctrine by the true consent of the Catholique Church they wil in no case be wanting to the edifying of the church And as much as lieth in vs and in our gouernment we will do our indeuour that the mercy of godhelping vs none of those dueties may be pretermitted of vs whereby we hope that the true quietnes of the Church and saluation in Iesus Christ the sonne of god may be preserued OVT OF THE CONFESSION OF SVEVELAND Of Seculare Magistrates CHAP. 23. IN the former points we haue declared that our Preachers doe place that obedience which is giuen vnto Magistrates among good workes of the first degree and that they teach that euerie man ought so much the more diligently to applie himselfe to the publique lawes by how much he is a more sincere Christian 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 vnto man from God whereupon also it is come to passe that they which are endued with publique authoritie are in the Scriptures called Gods For when as they doe iustlie and orderlie behaue themselues in their function it goeth well with the people both in doctrine and in life because that God doth vse â—o to moderate our affaires that for the greater parte the safetie and destruction of the subiects doth depende vpon them which are the gouernours Wherefore none doe more worthelie execute Magistracie then they which of all others are the most Christian and Bishops and other Ecclesiastical men were promoted by most godly Emperours kings to an external gouernment in ciuil 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 necessarie that either they should be wanting to the Churches in ruling them by the word or to the common wealth in gouerning it by authoritie THE CONCLVSION THese be the chiefe pointes moste mightie and religiuos Emperour wherein our Preachers haue somewhat swarued from the common doctrine of preachers being forced thereunto by the onelie authoritie of the Scriptures which is worthelie to be preferred before all other traditions These things being so declared as the shortnes of
that they which are accused to your sacred Maiestie of errour do desire nothing else but that they may be taught and haue wholly addicted themselues to the holie scriptures which are fullie sufficient to confute euerie errour also thereby that Christ our Sauiour hath made so large a promise that where euen two or three be gathered together in his name there he will be in the middest of them graunt vnto them any thing wherupon they shal agree These thinges most godlie Emperour we do here rehearse for no other cause then to shew our selues obedient to your sacred Maiestie which would haue vs also to declare what is our iudgement concerning the reforming of religion For otherwise we haue good hope that your sacred Maiesty hath of late verie well considered and doth sufficiently perceiue what necessitie doth enforce vs thereunto what fruit doth allure vs and to conclude how worthie a thing this is for your sacred Maiestie which is so much praised for religion and clemencie that all the best learned and moste godlie men beeing called together they maie finde out of the diuine scriptures what is to be thought of euerie point of doctrine which are at this time in controuersie and then that it be expounded by the fit Ministers of Christ with all meekenes and faithfulnes to them which are thought to be deteined in errors Notwithstanding herewithall it is to be feared that there will not be men wanting who will do their endeauour to withdraw your sacred Maiestie from this vnto these men it seemed good to vs in this sort to make auswere as it were before your Maiesty Let it please your sacred Maiesty according to your most excellent clemencie for which you are renowmed to take interpret in good part both this same and all other things which we haue here expounded and confessed for no other respect then to defend the glory of Christ Iesus our God as our dutie requireth and as it is meet we should to obey your sacred Maiestie and to count vs among those whoe truelie doe from our hearts desire to shew our selues no lesse obedient and addicted to your Maiestie in all humble subiection then were our Elders being readie in this point so farre as is lawfull to spend both our goods and our liues The King of glorie Iesus Christ graunt vnto your sacred Maiestie both in this and in all other matters to do all things to his glorie and preserue it long and aduance it happilie both in health and in florishing estate to the safetie of all Christendome Amen VERIE BRIEFE OBSERVATIONS VPON ALL THE FORMER HARMONIE Wherein the doubtfull sayings of euery Confession are made plaine the darke speaches opened and besides such as in outward shew seeme to be contrarie one to the other are with modestie reconciled And to be briefe such things wherein there is yet any controuersie which in deed are very few are fauourablie marked noted that they also may at length through Gods assistance come to be agreed vpon by a common consent of all the Churches 1. Cor. 14. 32. The spirits of the Prophets are subiect to the Prophets Phil. 3. 15. Let vs therefore so many as be perfect be thus minded and if ye be otherwise minded God shal reueal euen the same vnto you Neuertheles in that whereunto we are come let vs proceed by one rule that we may minde one theng VERIE BRIEFE OBSERVATIONS VPON THE FORMER HARMONIE ACCORDING TO THE ORDER OF THE SECTIONS IN THE FIRST SECTION Vpon the Confession of Bohemia ACcording to the auncient custome This auncient custome we doe thus farre allow that libertie be left to euerie Church to vse or not to vse those Postills as they call them yet so as we aduise them to beware lest this culling out of some partes of the Scripture bring in a neglect of the other partes Vpon the Confession of Saxonie IOyning our Praiers with al Saintes in heauen We learne in many places of the holie Scripture that the Angels according to the nature of their ministerie which they are sent to performe doe further the saluation of the godlie and it is euident by that saying Loue doth not fall awaie and by the 6. chap. ver 10. of the Apoc. that the spirits of the Saintes taken vp vnto Christ doe with their holie desires in some sort helpe forward the grace and goodnes of God touching the full deliuerance of the Church And thus we acknowledge that as wel this and other places of the same confefsion as also that place in the 23. Chap. of the confession of Writemberge which followeth after in the 2. Section page 45. are to be interpreted And we acknowledge no other intercession or intreating either of the blessed Angels or of the spirites of holie men that are now departed from vs. Vpon the Confession of Wirtemberge OF whose authoritie there was neuer doubt made What books these be may be seene outit of the French and Bellgian Confessions where they are all reckoned vp one by one And though that in the Catalogue of the bookes of the new Testament there are some to to be found of which there hath beene some doubt made sometimes by the auncient Doctours of the Church yet at length by the common consent of the whole Catholike Church euen they also were receiued and acknowledged for canonicall And therefore there is no cause why they should now be refused for the scruples that some make about them IN THE 2. SECTION Vpon the latter Confession of Heluetia FOr as touching their nature and essence they are so ioyned together Lest any man should slaunder vs as though we did make the persons al existing together but not all of the same essence or else did make a God of diuerse natures ioyned together in one you must vnderstand this ioyning together so as that all the persons though distinct one from the other in properties be yet but one and the same whole godhead or so that all and euerie of the persons haue the whole and absolute godhead Vpon the same VVE reiect not the gods onelie of the Gentiles but also the images of Christians By Christians vnderstand such as cal themselues Christians in deed but yet do reteine the vse of images for the seruice of religion against the expresse commaundement of God Vpon the former Confession of Heluetia REiecting herein all meanes of life and saluation saue Christ alone Vnderstand it thus that here are excluded and condemned all those meanes that vse to be matched with or made inferiour vnto Christ by such as be superstitious and not instrumentall meanes ordained by the worde of God whose helpe god doth so vse that the whole force of the outward ministerie is to be ascribed wholly to God alone as is plainelie set downe afterward in the 12. Section in the declaration of this selfe same confession where it intreateth of the ministerie and sacrifices Vpon the Confession Of Bohemia IS
alreadie c. Vpon the Confession of Auspurge THe Gospell bewraieth our sinne These wordes â—eeme thus to be vnderstood that the Gospell should bewray all kinde of sinne yet not properly by it selfe For the proper difference between the law and the Gospell is to be held fast to wit that the Gospel doth properly reprooue the sinne of infidellity and by an accident all other sinnes also but the law doth properlie reprooue all sinnes whatsoeuer are committed against it Vpon the same And deserueth reward Touching the word of meriting or deseruing which this Confession vseth oft in this Section Looke before in the 8. Sect. the 7. obseruat vpon this same Confession and looke the 1. obseruat vpon the Confess of Wirtemb in this Section And againe after in the 16. Sect. the first obseruat on this Confess Vpon the same Liuing in mortall sinne Looke before in the 4. Sect. the 2. obseruat vpon the Confess of Saxony Nor the righteousnes of workes Looke before in the 4. Sect. the 1. obser vpon the Confession of Saxonie Vpon the same And like as the preaching of repentance is general so the promise of grace General that is offered to all sorts of men indefinitely as wel to one as to another without difference of country sexe place time or age But we can not conceiue how repentance and the promise of grace can be said to be preached vniuersallie to euerie nation much lesse to all men particularlie for as much as experience doth plainly prooue that to be vntrue Vpon the same Here needeth no disputation of predestination Euen as we doe abhorre curious disputations that is such as passe the boundes of Gods worde touching predestination of which sort we take these words to be meant as most dangerous matters for grieuous falls so we affirme that whatsoeuer the holy ghost doth teach touching this point in the holy Scriptures is warilie and wiselie to be propounded and beleeued in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both olde and new did and among the rest Master Luther himselfe in his booke de seruo arbitrio and els where Vpon the same That they be necessarie We take them to be necessarie because they doe necessarilie follow the true faith whereby we are iustified not that they concurre vnto the working of our iustification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not iustifie but onely in as much as it doth apprehend and laie hold on Christ our righteousnes Vpon the same Albeit that men by their owne strength be able to doe outward honest deedes c. Looke in the 4. Sect. the 3. obseruat vpon this Confess Vpon the same Moreouer nature by it selfe is weake Without Christ without regeneration the nature of man can doe nothing but sinne For God by his grace doth create the hability of thinking willing and doing well not helping the old man in that he wanteth but by little little abolishing it According to that saying When we were dead in sinnes c. Ephes 2. But touching the weaknes of our nature looke that which was said in the 1. obseruation vpon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after his fall Here also looke in the 4. Sect. the 1. obseru vpon the Confession of Bohemia and the 3. vpon the Confession of Auspurge Vpon the same Therefore although men by the natural strength Looke here againe the 1. obseruation vpon the Confession of Bohemia in the 4. Sect. also the 9. obser vpon the Confess of Auspurge in this same Sect. Vpon the Confession of Wirtemberge WE teach that good workes are necessarilie to be done and doe deserue c. That is obteine and that as it is â—ell added by and by after by the free mercie and goodnes of God Touching which point looke the 7. obser vpon the Confession of Auspurge in the 8. Section the 2. obser vpon the same Confess in this Sect. Also touching the necessitie of good workes looke the 7. obser vpon the same Confess in this selfe same Sect. IN THE 10. SECTION Vpon the latter Confession of Heluetia ANd no maruell if it erre How and in what respect the visible Church considered vniuersallie is said to erre it is afterward declared more fullie in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the breethren in Bohemia did themselues expound thus vnto vs in their letters to wit that they speake here of the notes of the visible Church which are all ioyntlie to be considered that looke where both the errors of Idolaters and heretikes and impietie of life do openlie ouerflow there it can not safelie be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onelie knowne to God be there hid therfore that there is a Church euen in Poperie as it were ouerwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery neuer was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith maie be loste we haue declared before in the fourth Sect. in the first obseruation of the Confession of Saxony and els where Vpon the same By Ecclesiastical punishment which is commonly called c. We take this to be so meant as that notwithstanding euerie Church hath hir liberty left vnto hir what way to exercise such discipline as is before said in the 1. obser vpon this same confess in the 8. Sect. As for this particular cursing to wit of this or that man if the word be taken for a 〈…〉 vnrepealable casting out from the Church of God 〈…〉 it to God alone and therefore we would not 〈…〉 in our Churches For the Church vseth onelie 〈…〉 as determineth nothing finallie following S. 〈…〉 22. Vpon the same 〈…〉 that is reprooue him admonish him 〈…〉 Vpon the Confession of Saxonie The sentence of excommunication c. Looke before in the 3. obser vpon the confess of Bohemia in this same section Vpon the Confession of Wirtemberge HAth authoritie to beare witnes of the holie scripture This authoritie and right you must vnderstand in this respect that the true Church of God discerning the Canonical bookes of the scripture from al others teacheth defendeth that nothing is to be added to or taken from the canon of the olde Hebrew or the new Scripture of the Christians Vpon the same Authoritie to iudge al doctrines and to interpret scripture To this we yeald with these cautions First that in
forbad vnto his all dominion and highlie commended humility In deed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
better and with more ease it is required in him that he be one that feareth God prayeth diligentlie giueth himselfe much to the reading of the Scripture and in all things and at all times iâ— watchful and doth shew forth a good example vnto al men of holines of life And seeing there must needes be a discipline in the Church and that among the auncient fathers excommunication was in vse there were ecclesiasticall iudgementes amongst the people of God wherein this discipline was exercised by godly men it belongeth also to the ministers duetie for the edifying of the church to moderate this discipline according to the condition of the time and publike estate according to necessitie whereas this rule is alwaies to be holdeÌ„ that Al things ought to be done to edification decentlie honestlie without any oppression or tumult For the Apostle witnesseth that power was giuen to 〈◊〉 of God to edifie not to destroie And the Lord himselfe for â—ad the cockâ—◠〈◊〉 be plucked vp in the Lords field because there would be danger 〈◊〉 â—â—e wheate also should be plucked vp with iâ— But as for the errour of the Donatists we do here vtterlie derest it who esteemed and iudged the doctrine and administration of the sacraments to be either effectuall or not effectual by the good or euil life of the Ministers For we know that the voice of Christ is to be heard though it be out of the mouthes of euill ministers forasmuch as the Lorde himselfe said Doe as they commaund you but according to their workes doe ye not We know that the Sacramentes are sanctified by their institution and also by the word of Christ and that they are effectuall to the Godlie although they be administred by vngodlie ministers Of which matter Augustine that blessed seruant of God did reason diuerslie out of the scriptures against the Donatists yet notwithstanding there ought to be a streight discipline amongst the ministers For their must be diligent enquirie in the Synodes touching the life and Doctrine of the ministers Those that offend are to be â—ebuked of the seniours to be brought into the way if they be not past recouerie or else to be deposed and as wolues to be driuen from the Lordes flocke by the true Pastors if they be E curable For if they once be false teachers they are in no wise to be tollerated neither doe we disalow of generall councels if that they be taken vp according to the example of the Apostles to the saluation of the Church and not to the destruction thereof The faithfull ministers also are worthie as good worke men of their reward neither doe they offend when as they receiue a stipend and all thinges that be necessarie for themselues and their familie For the Apostle sheweth that these thinges are for iust cause offered of the Church and receiued of the ministers they are likewise of right 1 Cor. 9. and 1. Tim. 5. in other places also The Anabaptists likewise are confuted by this Apostolical doctrine who condemne and raile vpon those ministers which liue vpon the ministerie OVT OF THE FORMER CONFESSION OF HELVETIA Of the ministerie of the word WE confesse that the Ministers of the Church are as Paull tearmeth them the fellow labourers of God by whome he doth dispence both the knowledge of himselfe and also remission of sinnes turne men to him selfe raise them vp comforte them and also terrifie and iudge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them vnto the Lord and giue a ministerie onelie to the ministers For it is certaine that this vertue efficacie is not to be tyed to any creature at all but is to be dispensed by the free fauour of God in what manner and to whome it pleaseth him For he that watereth is nothing neither he that planteth but God that giueth the increase Ecclesiasticall power NOw the authoritie of the word and feeding the flock of the lord which properlie is the power of the keys prescribing to all as well high as low what to do ought to be sacred and inuiolable and is to be committed onelie to those that are chosen and fitte to discharge it and that either by the diuine seruice of God or by the certaine and aduised suffrage of the Church or by their sentence to whome the Church hath assigned this charge The choosing of Ministers FOr this function is to be giuen to none whom the ministers and they to whome this charge is committed by the Church do not finde and iudge to be skilfull in the law of God to be of a blameles life and to beare a singuler affection to the name of Christ which seeing it is the true election of God is rightlie allowed by the consent of of the Church and by the laying on of the handes of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone is the Shepheard who giueth gouernours Pastours and Doctors that by the outward administration of the keies they maie rightlie and lawfullie vse that authority Wherfore we do not acknowledge those that are Shepheardes and that head of Rome which haue the bare title and nothing els The dueties of Ministers THe chiefe duetie of this function is to preach repentance and remission of sinnes through Christe without ceasing to pray for the people to giue them-selues verie diligentlie without wearines to holie studies and to the worde of God and with the worde of God as with the sword of the spirit and by all kinde of meanes to persecute Sathan with deadlie hatred and to weaken his force to defend those citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a Godly consent of them which are chosen out of the ministers and the magistrate by discipline to shut out or by some other fitte meane to mulct those which proceed further in wickednes till such time as they do repent and may be saued For that is the returning to the Church for a diseased Citizen of Christ if hauing changed his minde and endeauour whereunto all this discipline doth tende he acknowledge confesse his errour and doth now of his owne accord require holesome discipline and by his new endeuour of godlines doth reioyce all the godlie Out of the declaration of the same confession which Luther him selfe approoued by his letters Anno 1537. WE beleeue and confesse that mankinde by the onelie mercie of God is iustified by faith through Christ and that the almightie God by the outward preaching of the gospell and the holie seales doth declare and set before our eies that saluation and happines which Christ without anie worke or merit of ours hath purchased for vs and giuen frelie vnto vs. But we are vniustly suspected of some as though we did attribute nothing to the preaching of