not an oblation but is so called because it is a remembrance of the oblation which was once made on the crosse Moreouer the application of the merit of Christ is not made by anie other outward instrument then by the preaching of the gospell of Christ and by dispensing those sacraments which Christ hath instituted for this vse the merit of Christ being offered applied is not receiued but by faith Marc. 16. Preach the Gospel to euery creature For by the ministerie of the Gospell the benefits of Christ be offered applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeue and be baptized he shall be saued because that by the receiuing of the sacraments and by faith the benefits offered and applied be receiued Rom. 1. The gospell is the power of God to saluation to euerie 〈◊〉 that beleeueth that is the ministerie of the gospell is the instrument ordeined of God whereby God is able and effectuall to saue all those which beleeue the gospell Therefore the Preaching of the gospell doth offer or if it liketh anie man so to speake doth applie saluation to all men but faith doth receiue saluation offered and applied Now in the priuate Masse bread and wine are so handled that the Priest doth neither publiquely declare the Gospel of Christ but doth softlie mumble vp to him selfe certaine words and especialie the wordes of the Supper or of consecrationâ— neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying 〈◊〉 the merit of Christ in the priuate Masse This did our true Catholique Elders well perceiue who as we haue declared before did so seuerelie require that they which werâ— present at the Masse and did not communicate should bâ— excommunicated The fourth error is this which we haue already touched in that they do require that the wordes of the Supper or oâ— consecration maie be rehearsed softlie in the Eucharist seing that these words are a part of that gospell which according to the commaundement of Christ is to be preached to all creatures For although our ancetors did sometimes calâ— the Eucharist a mysterie yet they did not so call it with thiâ— purpose that they would not haue the wordes of the Suppeâ— to be rehearsed before the Church in the Eucharist publike lie and in a tongue commonlie knowne but because thâ—â— in the Eucharist one thing is seene and another thing vnderstood For Christ him-selfe also is called a mysterie who neuertheles is not to be hidde but to be preached to alâ— creatures And because that in the receiuing of the Sacrament it is necessarilie required that we should haue faith and faith commeth by hearing and hearing by the word of God it is most necessarie that in the Eucharist the word of the supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospell and the shewing forth of the death of Christ Therefore that the Church maie vnderstand what is done in the Eucharist and what is offered vnto her to be receiued and that she maâ—e confirme hir faith it is necessarie that in the Eucharist â—he wordes of the Lordes Supper should be rehearsed publiquelie The 〈◊〉 â—rror is this that one part of the Eucharist is vsed in 〈…〉 a singular worship of God to be caried about and to 〈…〉 vp But the holie Ghost doth forbid that anie worship of God should be appointed without the expresse commaundement of god Deut. 12. You shal not do euery one of you that which semeth good in his owne eies And again That which I commaund thee that onelie shalt thou do to the Lord see that thou adde nothing thereunto nor detract anie thing from it And Math 1â— In vaine doe they worship me teaching for doctrines the preceptes of men Clemens in his second Epiâ—â—le to Iames and in three Chapters De Consecr Dist 2. saith Certeinlie so great buâ—nt offerings are offered on the altar as may be sufficient for the people if so be that any thing remaine till the next â—aie let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they vse to delude these wordes of Clemens by feigning a difference betwixt the worke of those that are readie to die and those that be readie to consecrate But it is euident that the bread which vseth to be caried about and to be laide vp to be adored is not reserued for those that be weake but in the ende is receiued of them that doe consecrat Cyrill or â— others thinke Origen vpon the 7. Chap. of Leuit. saith For the Lord concerning that breade which he gaue to his Disciples saide vnto them Take it and eat it c. He did not differ it neither did he commaund it to be reserued till the next daie Peraduenture there is this Mâ—steriâ— also conteined therein that he doth not commaund the bread to be caried in the high waie that thou maist alwaies bring forth the fresh loaues of the worde of God which thou cariest within thee c. OVT OF THE CONFESSION OF SVEVELAND Of the Eucharist CHAP. 18. AS touching this reuerent Sacrament of the bodie bloode of Christ all those things which the Euangelists Paul and the holie Fathers haue left in writing therof our men doe sincerelie teach commend and inculcate and thence they doe with a singular indeauour alwaies publish this goodnes of Christ towardes his whereby he doth no lesse at this day then he did in that his last supper vouchsafe to giue by the Sacraments his true bodie and his true bloode to be eaten and to be drunke in deede as the meate and drinke of their soules whereby they may be nourished vnto life eternall he giueth it I saie to all those who from their heartes haue giuen their names to be reckoned among his disciples when as they doe receiue this Supper according to his institution so that now he may liue and abide in them and they in him and be raised vp by him in the last day to a new and immortall life according to those wordes of eternall trueth Take and eate This is my bodie c. Drinke ye all of this This â—uppe is my bloode c. Now our preachers doe most diligentlie withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie vnto that which onelie is profitable whereunto onely Christ our Sauiour had respect to wit that beeing fed with him we may liue in him and through him and leade such a life as is acceptable to God holie and therefore euerlasting blessed and with all that we among our selues may be one bread and one bodie which are partakers of one bread in that holie Supper Whereby it commeth to passe that we doe verie religiouslie and with a singular reuerence
Discipline neither they which haue behaued themselues more stubbornelie haue bin excommunicated those Sacraments which they doe administer maie be receiued of them if so be that they do administer them according to the will minde and institution of Christ the which thing also the constitutions of the auncient Church doe confirme For the vertue and efficacie of the Sacraments doth neither consist in him nor depend on him who doth either administer them whosoeuer he be or doth receiue them but it consisteth in the institution and in the commaundement that was moste absolute and mightie in authoritie and in the worde of the author of the Sacraments to wit of our Lorde Iesus Christ on which one thing they doe relie and haue from thence whatsoeuer they are able to doe Neuertheles the ministers must throughlie looke to it and take good heede lest whilest by their labour they be seruiceable to others They themselues become reprobates or worthie to be reiected and also lest they giue holie thinges to dogges or cast pearles before swine Also the people must endeuour by all meanes to take heede that they doe not in anie case receiue the Sacraments with the offence of the Church and the proper daunger of the saluation of their soules that is to there own fault and iudgement wherof we made mention before OVT OF THE FRENCH CONFESSION WE beleeue that there be Sacraments adioyned to the word for the more ample confirmation therof to wit that they may be pledges tokeÌ„s of the grace of god wherby our weake rude faith may be helped For we confesth at these outwarde signes be such that God by the power of his holie Spirit doth work by them that nothing may there be represented to vs in vaine yet we thinke that the wholl substance and truth of them is in Christ Iesus from whome if they be separated they be nothing else but vaine shadowes and smokes Also Artic. 35. We acknowledge that there be onelie two Sacramentes common to the wholl Church c. That which followeth pertaineth to the 13. Sect OVT OF THE ENGLISH CONFESSION MOreouer we allow the Sacramentes of the Church that is to saie certaine holie signes and Ceremonies which Christ would we should vse that by them he might set before our eies the Mysteries of our Saluation and might more strongly confirme the Faith which we haue in his bloode and might seale his grace in our hartes And these Sacramentes together with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basill Dionysius and other Catholike Fathers we do call Figures Signes Markes Badges Prinâ—s Copies Fourmes Seales Signettes Similiuâ—des paternes Representations Remembrances and Memories and we make no doubt together with the same Doctoures to saie that these be certaine visible words Seales of Righteousnes and Tokens of Grace And we doe expresselie pronounce that in the Lordes Supper there is truely giuen vnto the Beleeuing the bodie and blood of our Lord the Flesh of the Sonne of God which quickeneth our Soules the meate that commeth from aboue the Food of Immortalitie of Grace Trueth and Life and that the same Supper is the communion of the Body and Bloode of Christ by the partaking whereof we be reuiued strengthned and fed vnto Immortalitie and whereby we are ioyned vnited and incorporated vnto Christ that we maie abide in him and he in vs. Besides this we acknowledge that there be two sacraments which we iudge properlie ought to be called by this name that is to saie Baptisme and the Sacrament of thankesgiuing For thus manie we see were deliuered and sanctified by Christ and well allowed of the olde Fathers Ambrose and Augustine and such others OVT OF THE CONFESSION OF BELGIA WE beleeue that God hauing regard to our dulnes and infirmitie did institute Sacramentes for vs that by them his promises might be sealed to vs and that they might be moste certaine pledges of his heauenlie loue towards vs and of his giftes bestowed vpon vs for the cherishing and sustaining of our faith These Sacraments he added to the worde of the Gospel that he might more liuelie set before our externall senses both those thinges which he declareth vnto vs in his worde and those also which he worketh inwardlie in our hartes and to confirme more and more in vs that saluation which he vouchsafeth to communicate vnto vs. For the Sacraments are signes and visible tokens of internall and visible thinges by the which as by certaine meanes God himselfe worketh within vs by the power of the holie Ghost Therefore they be not vaine or idle signes neither yet ordeined of God to deceiue or frustrate vs of our hope For the trueth of our Sacraments is Iesus Christ without whome they are of no value Moreouer that number of Sacraments sufficeth vs which Christ himselfe our true and onelie Doctor hath instituted and those are onelie two to wit the Sacrament of baptisme and the Sacrament of the holie supper of our Lord and sauiour Iesus Christ OVT OF THE CONFESSION OF AVSPVRGE SEeing that in this life manie euill ones and hypocrites are mingled with the Church and haue fellowshippe with it in the outward signes and pleadges the Sacraments administred by such as are euill maie lawfullie be vsed according to the saying of Christ The Scribes and Pharisies sit 〈◊〉 Moses chaire c. For the sacramentes and the word of God are effectual by reason of the institution and commaundement of Christ though they be deliuered by wicked and euil men They condemne the Donatists and such like whoe saide it was not lawfull for the people to vse the minister of euill men in the Church and helde opinion that the ministerie of euill men was quite without fruit and effect The beginnining of this 8. Article is else where thus set downe THough the Church to speake properlie be a congregation of Saintes and true beleeuers yet seeing that in this life manie hypocrites and euill men be mingled with it it is a lawfull thing to vse the sacramentes ministered by the hands of euill men c. Touching the vse of the sacraments they teach that they were instituted not so much to be notes of profession amongst men as to be signes and pleadges of Gods good 〈◊〉 towardes vs set before the eies to sturre vp and confirme faith in them which vse them Therefore we must vse sacramentes so as we must ioyne faith with them which maie beleeue the promises that are offered and declared vnto 〈◊〉 by the Sacramentes By this faith we receiue both the grace promised which is represented by the sacraments and also the holie Ghost Therefore they condemne that Pharisaicall opinion of the Papistes which suppresseth the doctrine of faith and doth not teach that faith which beleeueth that grace is freelie giuen vs for Christes sake is necessarie in the vse of the sacraments but imagineth that men are iust for the verie vse of the sacraments euen by the worke done and
come to yeares ought to do their endeuour that they may learne to acknowledge and know what holie Baptisme is and therewithall the Catholike and Christian faith without which Baptisme auaileth nothing to the end that afterward when they do desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accorde make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receiue vnto this couenant of holie Baptisme and by the laying on of hands do testify to them that grace is conteined in baptisme to strengthen them to the warfarre of faith and so after a conuenient and godlie manner and with vse of pure ceremonies and such as are profitable to edifying they bring them to the Sacrament of the Lords Supper without any reiteration of Baptisme as there are euident tokens and examples to be seene of this matter in the primitiue Church which is the true and best maistresse of the posterie and goeing before leadeth vs the waie For if so be that a man should euen after a true manner enioy the Baptisme of Christ and should by meanes hereof be buried with Christ into his death to newnes of life if afterward his life beeing prolonged he should not according to the doctrine of the holie Gospell shew forth a true and liuelie faith in Iesus Christ brotherlie loue towardes all those that are consecrated to the Lorde and so should leade a life vnworthie his place or calling and vnworthy of God and his neighbour and should not in baptisme conceiue a liuelie hope of life euerlasting such a one should assuredlie giue certaine testimonie of himselfe that he had in vaine receiued grace in holie Baptisme wherein the name of the holie Trinitie was called on ouer him the which thing God the Lord as his worde declareth suffereth by no meanes to escape vnreuenged or vnpunished OVT OF THE FRENCH CONFESSION WE acknowledge that there be two onelie Sacraments common to the wholl Church whereof the the first is Baptisme the which is giuen to vs to testifie our adoption because that therein we are ingrafted into Christs bodie that being washed in his bloode we maie also be renued to holines of life by his Spirit This also we saie Although we are baptized but once yet the fruit of Baptisme doth pertaine to the wholl course of our life that this promise to wit that Christ wil alwaies be vnto vs sanctifi ation iustification maie be sealed vp in vs with a sure and firme seale Further more although Baptisme be a sacrament of faith and repentance yet seeing that God doth together with the Parentes account their posteritie also to be of the Church we affirme that infantes being borne of holie parents are by the authoritie of Christ to be baptized We saie therefore that the element of water be it neuer so fraile doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Iesus Christ by the vertue and efficacie of the holie ghost OVT OF THE ENGLISH CONFESSION WE saie that baptisme is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ and that no person which will professe Christes name ought to be restrained or kept backe there from no not the verie babes of Christians forsomuch as they be borne in sinne and pertaine vnto the people of God OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ which is the ende of the law hath by his owne blood shedding made an ende of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place therof whereby we are receiued into the Church of god and separated from all other nations and all kinde of straunge religions being consecrated vnto him alone whose badge and cognisance we weare Finallie Baptisme is a token vnto vs that he wilb our God for euer whoe also is our gratious father Therefore the Lord hath commaunded all his to be baptized with pure water In the name of the Father the Sonne and the holie Ghost To signifie that the bloode of Christ doth internallie through the operation of the Spirit performe effect that in the soule which water doth externallie worke in the bodies For as water being poured vpon vs and appeering in the bodie of him that is baptized moistning the same doth wash awaie the filthines of the body so the blood of Christ washing the soule doth clense it from sinne and doth make vs the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is vnto vs as the read sea where though we must passe that we may depart from the tyranny of Pharoh that is the Deuill and enter into the spirituall lande of Canaan Therfore the ministers verilie doe deliuer vnto vs the sacramentes and the visible thing but it is the Lorde himself that giueth it vnto vs that is represented by the sacrament namelie the giftes and inuisible graces washing purifying and clensing our soules from all spottes and iniquiries renuing in like manner and filling our heartes with all comforte and to conclude giuing vnto vs a certaine persuasion of his Fatherlie goodnes clothing vs with the new man and putting of the old man with all his deeds For these causes doe we beleeue that euerie one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which neuer afterwardes is to be iterated seeing that we cannot be borne twise Neither doeth this baptisme profit vs onelie at that moment when the water resteth vpon vs when we are sprinckled with it but it is auaileable throughout the wholl time of our life Therefore here we doe detâ—st the errour of the Anabaptistes whoe are not onelie content with one only baptisme and that once receiued but doe also condemne the Baptisme of infants yea of those that be borne of faithfull Parentes but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant for the which in time past the infants amongst the Israelites were circumcised that is by reason of the same promises made vnto our infantes that were made vnto others And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull then he did for the washing of those that are of riper yeres Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commaundeth that the sacrament of the death and passion of Christ should be communicated to children new borne by offering vp the lambe
to saie our life For euen as corporal meat and drinke do not onelie refresh and strengthen our bodies but also do keepe them in life euen so the flesh of Christ deliuered his blood shed for vs do not only refresh strengthen our soules but also do preserue them aliue not because they be corporallie eaten dronken but for that they are communicated vnto vs spirituallie by the spirit of God the Lord saying The bread which I wil giue is my flesh which I wil giue for the life of this world also my flesh to wit corporally eaten profiteth nothing it is the spirit which giueth life And the words which I speake to you are spirit and life And as we must by eating receiue the meat into our bodies to the end that it maie work in vs and shew his force in our bodies because while it is without vs it profiteth vs not at all euen so it is necessarie that we receiue Christ by faith that he maie be made ours and that he maie liue in vs and we in him For he saith I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst anie more And also He that eateth me shall liue through me and he abideth in me and I in him By all which it appeareth manifestlie that by spirituall meat we meane not an Imaginarie but the verie bodie of the Lord Iesus giuen to vs which yet is receiued of the faithfull not corporallie but spiritually by faith in which point we do wholie follow the doctrine of our Lord and sauiour Christ In the 6. of Iohn And this eating of the flesh drinking of the blood of the Lord is so necessary to saluation that without it no man can be saued This spiritual eating drinking is also without the supper of the Lord euen so often as whersoeuer a man doth beleeue in Christ To which purpose that sentence of S. Austin doth happilie belong why dost thou prepare thy teeth belly Beleeue thou hast eaten Besides that former spirituall eating there is a sacramentall eating of the bodie of the Lord whereby the faithfull man is partaker not onelie spirituallie and internallie of the true bodie and blood of the Lord but also outwardlie by comming to the table of the Lorde doeth receiue the visible sacrament of the bodie and blood of the Lord True it is that a faithfull man by beleeuing did before receiue the food that giueth life and stil receiueth the same but yet when he receiueth the sacrament he receiueth something more For he goeth on in continuall communication of the bodie and blood of the Lord and his faith is dailie more and more kindled more strengthened and refreshed by the spirituall nourishment For while we liue faith hath continuall encreasings and he that outwardlie doth receiue the sacraments with a true faith the same doth receiue not the signe onely but also doth enioy as we haue said the thing it selfe Moreouer the same man doeth obey the Lordes institution and commaundement and with a ioyfull minde giueth thankes for his and the redemption of all mankinde and maketh a faithfull remembrance of the Lordes death and doth witnes the same before the Church of which bodie he is a member This also is sealed vp to those which receiue the sacraments that the body of the Lord was giuen his blood shed not onelie for men in generall but particularlie for euerie faithfull communicant whose meat and drink he is to life euerlasting But as for him that without faith commeth to this holy table of the Lord he is made partaker of the sacrament only but the matter of the sacrament from whence commeth life saluation he receiueth not at all And such men doe vnworthilie eat of the Lords table Now they which do vnworthelie eat of the Lords bread and drink of the Lordes cuppe they are giltie of the bodie and blood of the Lord and they eat and drink it to their Iudgement For when as they do not approch with true faith they reproach despite the death of Christ and therefore eat and drink condemnation to themselues We doe not then so ioyne the bodie of the Lorde and his bloode with the bread and wine as though we thought that the bread is the body of Christ more then after a sacramentall manner or that the bodie of Christ doth lie hid corporallie vnder the bread so as it ought to be worshipped vnder the formes of bread or yet that he which receiueth the signe receiueth the thing it selfe The bodie of Christ is in the heauens at the right hande of his Father And therefore our hearts are to be lifted vp on high not to be fixed on the bread neither is the Lorde to be worshipped in the bread though notwithstanding the Lord is not absent from his Church when as they celebrate the Supper The Sonne being absent from vs in the heauens is yet not withstanding present amongst vs effectuallie How much more Christ the sonne of righteousnes though in bodie he be absent from vs in the heauens yet is present amongst vs not corporallie but spirituallie by his liuelie operation and so he himselfe hath promised in his last supper to be present amongst vs. Iohn 14. 15. 16. Wherupon it followeth that we haue not the Supper without Christ and yet haue an vnbloodie and mysticall Supper euen as all antiquitie called it Moreouer we are admonished in the celebration of the supper of the Lord to be mindeful of the body wherof we are made members and that therfore we be at concord with all ourbrethren that we may liue holily not pollute our selues with wickednes and straunge religions but perseuering in the true faith to the ende of our life giue diligence to excell in holines of life It is therefore verie requisite that purposing to come to the supper of the Lord we do trie our selues according to the commaundement of the Apostle first with what faith we are indued whether we beleeue that Christ is come to saue sinners and to call them to repentance and whether each man beleeue that he is in the number of them that being deliuered by Christ are saued and whether he haue purposed to chaunge his wicked life to liue holilie and perseuére through Gods assistance in true religion and in concord with his brethren and to giue worthie thankes to God for his deliuerie c. We think that rite manner or forme of the Supper to be the moste simple and excellent which commeth nearest to the first institution of the Lorde and to the Apostles doctrine VVhich doth consist in declaring the worde of God in godlie prayers the action it selfe that the Lorde vsed and the repeating of it the eating of the Lordes body and drinking of his blood the wholsome remembrance of the Lords death and faithfull giuing of thanks and in an holie fellowship in the vnion of the bodie
of the Church We therefore disalow them which haue taken from the faithfull one part of the sacrament to wit the Lordes cuppe For these doe verie grieuouslie offend against the institution of the Lorde who saith drinke you all of this which he did not so plainlie saie of the bread VVhat manner of Masse it was that the Fathers vsed whether it were tollerable or intollerable we doe not now dispute But this we saie freelie that the Masse which is now vsed throughout the Romish Church for manie and moste iust causes is quite abolished out of our Churches which particularlie we will not now recite for breuities sake Truelie we could not like of it because that of a moste wholsome action they haue made a vaine spectacle also because it is made a meritorious matter and is said for monie likewise because that in it the Priest is saide to make the verie bodie of the Lorde and to offer the same reallie euen for the remission of the sinnes of the quicke and the dead Adde this also that they doe it for the honor worship and reuerence of the sainctes in heauen c. OVT OF THE FORMER CONFESSION OF HELVETIA Of the Lords Supper WE saie that the supper is a mystical thing wherein the Lord doth in deede offer vnto those that are his his body blood that is himselfe to this end that he may more more liue in them and they in him not that the bodie blood of the Lord are either naturallie vnited to bread and wine or be locallie here inclosed or be placed here by anie carnall presence but that bread and wine by the institution of the Lord are signes whereby the true communication of his bodie and blood is exhibited of the Lord himselfe by the ministerie of the Church not to be meate for the bellie which doth perish but to be nourishmet vnto eternal life We doe therefore vse this holie meat oftentimes because that beeing admonished hereby we doe with the eies of faith beholde the death and bloode of Christ crucified and meditating vpon our saluation not without a taste of heauenlie life and a true sense of life eternall we are refreshed with this spirituall liuelie inward foode with an vnspeakeable sweetnes and we doe reioyce with a ioye that cannot be expressed in wordes for that life which we haue found and â—e doe whollie and with al our strength powre out thankesgiuing for so wonderfull a benefit of Christ bestowed vpon vs. Therfore we are most vnworthelie charged of some who think that we do attribute very lâ—â—le to these holy signes For these thinges be holie and to be reuerenced as those which were instituted receiued of our high Priest Christ exhibiting vnto vs after their manner as we haue said the things signified giuing witnes of the things done representing verie difficult things vnto vs and by a certaine wonderfull Analogie of thinges signified bringing light to those moste euident mysteries Moreouer they minister aide helpe euen to faith it selfe and to conclude they doe serue in stead of an othe to binde him that is entered into the profession of Christianitie Thus holilie doe we thinke of the sacred signes But we doe alwaies attribute the force and vertue of quickning and sanctifying to him whoe is life it selfe to whome be praise for euer Amen Out of the declaration of the same confession Of the holie Supper of the Lord. THe Supper of the Lord is a Sacrament to wit the holie institution of the Lorde whereby he doth renue and witnes vnto vs his bountifullnes to wit the communion of his bodie and bloode and that by a visible signe For by bread and wine he doth declare vnto vs what he giueth namelie himselfe to be the nourishment of our life for he by his bodie and bloode doth feede vs to life eternall Therefore the verie gift of God that is the bodie and bloode of the Lord to wit the bodie of the Lord deliuered vnto death for vs and his blood shed for the remission of sinnes is the chiefest parte of this Sacrament For the bodie and bloode of Christ is thus made or prepared to be the liuelie meate of our soules The Sonne of god doth die in the flesh for vs that he might quicken vs he poureth out his bloode that he might clense vs from our sinnes To conclude he raiseth vp his bodie from the dead that our bodies maie receiue hope and strength to rise againe Thus therfore doth the Lorde offer himselfe to be eaten and possessed of vs and not a certaine false imagination of a man or an idle picture in his steade For beside him there is nothing in heauen or in earth that maie feede and satiate our soules Now we do indeed eat the bodie and we do indeed drink the blood of our Lorde but not so rawlie as the Papistes haue hitherto taught to wit the breade being chaunged into naturall flesh substantiallie that is corporallie or carnallie or the bodie being included in the bread but spirituallie that is after a spirituall manner and with a faithfull minde The Lorde is eaten indeed and with fruite by faith that now he maie liue wholie in his and his in him Moreouer these holie gifes of God which are not giuen of anie other then of the Lorde himselfe according to the institution of the Lord are represented vnto vs by visible signes to wit breade and wine and offered to our senses not that we should rest in them but that our weakenes maie be helped and we maie lift vp our heartes vnto the Lorde knowing that here we must thinke vpon greater thinges to wit not of eating bread or drinking wine but of receiuing the Lord himselfe with all his giftes by a faithfull minde Therefore when the guestes see the bread on the borde they set their 〈◊〉 vpon the bodie of Christ when they see the cuppe they set their mindes vpon the bloode of Christ when they see the breade broken and the wine poured out they consider how that the bodie of Christ was tormented and his bloode poured out for their sakes as by breade the bodies are nourished and strengthened as by wine the mindes are made merie so the godlie doe beleeue that by the bodie of the Lorde deliuered vnto death for them they are fed to euerlasting life also that by his blood poured out vpon the crosse their consciences are renewed to conclude they do feel the quickning power of Christ which doth confirme them In this sorte is the supper of the Lord accomplished spirituallie thus are the bread and wine a sacrament vnto vs and not bare and naked signes Hereupon now ariseth a verie great reioycing and thankesgiuing for so great benefits also apraising and confessing of the name of God here those workes which the Lorde once finished are renued and represented but especiallie the death of the Lorde is repeated which although it once hapned and now is past yet vnto the faithfull it is
as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holie then theirs whoe in some prophane banquet are mindfull of their companion when they drinke the wine that he gaue them For among these he that is absent worketh nothing but in this holie supper of the faithfull the Lorde is present and doth worke effectuallie by the spirit in the heartes of them as he whoe according to his promises is in the middest of them By these things it is most euident that in the holie supper we doe not take awaie our Lorde Christ from his Church nor denie that his bodie and bloode is there receiued to be our nourishment vnto life eternal but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this daie doe denie that the verie bodie of Christ is eaten carnallie or that it is present euerie where corporallie and after a naturall manner For we doe openlie confes according to the Scriptures and with al the holy Fathers that Iesus Christ our Lord left this world went to his Father and that he now sitteth at the right hande of his Father in heauenlie glorie from whence he shall neuer descend or be drawne downe into this earthlie and transitorie world For the true presence of Christ in the supper is heauenlie not earthlie or carnall Also we denie that the bread is turned into the bodie of Christ miraculously so that the bread should become the verybody of Christ naturallie and substantially yet after a spiritual manner To conclude we denie that the bodie of Christ is vnited with the signes by anie other then a mysticall meane whereof we haue spoken sufficientlie in the generall consideration of a sacrament Seeing therefore we haue expresselie saide and written with the holie Fathers Tertullian Hierome Ambrose and Augustine that the bread is a figure token and signe of the bodie of Christ and also that by bread and wine the bodie and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the verie bodie of the Lord but a token or a sacrament of his bodie And yet we doe not therefore speake these thinges as though we did simplie denie all kinde of the presence of Christ in the supper for that kinde of presence which now we haue confessed doth remaine true without anie preiudice to these kinde of speaches Morouer the word This in this sentence This is my bodie doth not onelie shew bread vnto our corpâ—rall eies but therewith also it sheweth the verie bodie 〈◊〉 Christ vnto the eies of our minde Also we confesse that this vse of the supper is so holy aâ—â— profitable that whosoeuer shall worthelie that is with â— true faith eate of this bread and drinke of this cuppe of thâ— Lorde he doth receiue heauenlie giftes from the Lord 〈◊〉 Whosoeuer shall eate of this breade and drinke of this cuppe â—â—worthelie that is without faith by which alone we are made partakers of the Lord and of saluation He doth 〈◊〉 and drinke iudgement vnto himselfe as Paull wrote to the Corinthians Wherefore we doe often put this diligentlie iâ—to the heades of our people that they take heede that none of them abuse the Lordes table but that euerie one examine himselfe and then eate of that breade and drinke of thâ—â— cuppe Also the Lords Supper is a badge vnto vs for as one lofe and one wine are made of manie graines and grapes so we being the wholl multitude of the faithfull are gathered together to be one bread and one bodie By this we testifie in an outward profession that we are redeemed by the bloode of Christ and made the members of Christ to whome we giue thankes in whome we are confederates and doe promise to performe mutuall dueties one toward another OVT OF THE CONFESSION OF BASILL Of the Supper of the Lorde WE confesse that the Lord Iesus did institute his holie Supper that his holie passion might be remembred with thankesgiuing his death declared and Christian charitie and vnitie with true faith testified And as iâ— Baptisme wherin the washing away of our sins is offered by the Minister of the Church and yet is wrought onelie by the Father the Sonne and the holie Ghost true water remaineth so also in the Supper of the Lord wherein together with the breade and wine of the Lord the true bodie and the true blood of Christ is offered by the Minister of the Church breade and wine remaineth Moreouer we doe firmelie beleeue that Christ himselfe is the meate of faithfull soules vnto life eternall and that our soules by faith in Christ crucified are fedde and moistned with the flesh and bloode of Christ so that we being members of his bodie as of our onelie head doe liue in him and he in vs wherein at the last daie through him and in him we shall rise againe to eternall ioye and blessednes And in the marginall note vpon these wordes Our soules For it is a spirituall meate and therefore it is receiued of a faithfull soule that is the soules are made full strong mightie peaceable quiet merie and liuelie to all thinges as the bodie is by the corporall meate Also vpon those wordes The members of the heade And so man is made a spirituall member of the bodie of Christ And in the margent vpon these wordes To be present to wit Sacramentallie and by a rememberance of faith which lifteth vp a mans minde to heauen and doth not pull downe Christ according to his humanitie from the right hande of God Now we doe not include into the bread and drinke of the Lord the natural true and substantial body of Christ which was borne of the pure Virgine Mary suffered for vs ascended into heauen Therefore we doe neither worship Christ in the signes of bread and wine which we doe commonlie call the Sacraments of the bodie and bloode of Christ but in heauen at the right hand of god the Father from whence he shall come to iudge the quicke and the deade OVT OF THE CONFSSION OF BOHEMIA Of the holie Supper of the Lord. CHAP. 13. IN the thirteenth place we teach touching the Supper of the Lord instituted in the new Testament that we must beleeue with the heart and professe with the mouth that it is a Sacrament instituted of Christ our Lord in his last Supper and that in expresse forme of wordes that is that concerning breade and wine he hath pronounced thaâ— they be his bodie and his bloode and that they were deliuered to his Apostles and so in like sort to the whol vniuersall Church for a monument of his death and that all men should lawfullie vse the participation thereof euen to the ende of the worlde Of this Sacrament the Euangelists doe write and especiallie Saint Paull whose wordes euen tâ— this daie are thus read in the
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
came downe from heauen euen Iesus Christ who nourisheth and sustaineth the spirituall life of the faithfull if he be eaten that is applied and receiued by faith through the Spirit But to the intent that Christ might figurate represent vnto vs this spirituall and heauenlie bread he hath ordeined visible and earthlie bread and wine for the Sacrament of his bodie and â—â—ode whereby he testifieth that as truelie as we doe receiue and holde in our handes this signe eating the same with our mouthes whereby afterwardes this our life is sustained so truelie we doe by faith which is in â—â—eâ—de of our soule hand and mouth receiue the verie bodie and true blood of Christ our onelie Sauiour in our selues vnto the conseruation and cherishing of a spirituall life within vs. And it is moste certaine that Christ not without good cause doth so carefullie commend vnto vs this his Sacrament as one that doth indeede worke that within vs whatsoeuer he representeth vnto vs by these his holie signes although the manner it selfe beeing farre aboue the teach of our capacitie can not be comprehended of any because that all the operations of the holie Ghost are hidden and incomprehensible Neither shall we erre in saying that that which is eaten is the verie natural body of Christ and that which is drunkâ— is the verie bloode of Christ yet the instrument or meanes whereby we doe eate and drinke them is not a corporall mouth but euen our soule and spirit that by faith Christ therefore sitteth alwaies at the right hand of his Father in heauen and yet for al that doth not any thing the lesse communicate himselfe vnto vs by faith Furthermore this Supper is the spiritual table wherein Christ doth offer himselfe to vs with all his benefites to be participated of vs and bringeth to passe that in it we are partakers as well of himselfe as of the merit of his death and passion For he himselfe by the eating of his flesh doth nourish strengthen comfort our miserable afflicted and comfortles soule and in like manner by the drinking of his bloode doth refresh and sustaine the same Moreouer although the signes be coupled with the things signified yet both of them are not receiued of all For an euill man verely receiueth the Sacrament vnto his owne condemnation but the thing or truth of the Sacrament he receiueth not As for example Iudas and Simon Magus both of them did receiue the Sacramentall signe but as for Christ himselfe signified thereby they receiued him not For Christ is communicated to the faithfull onelie Last of al we with great humilitie and reuerence doe communicate the holie Sacrament in that assemblie of Gods people celebrating the memoriall of our Sauiour Christs death with thankesgiuing and making there a publique confession of Christian faith and religion No man therefore ought to present himselfe at this holie Supper which hath not first examined himselfe lest that eating this bread and drinking of this cuppe he doe eat and drinke his owne damnation Moreouer by the vse of this Sacrament a most ardent loue is kindled within vs both towardes God himselfe and also towardes our neighbour Therefore we doe here worthelie reiect as a meere prophanation all the toies and damnable deuises of men which they haue presâ—med to adde and mingle with the Sacramentes affirming that all the godlie are content with that onelie order and rite which Christ and his Apostles haue deliuered vnto vs and that they ought to speake of these mysteries after the same manner as the Apostles haue spoken before OVT OF THE CONFESSION OF AVSPVRGE The 2 Article out of the edition of Wirtemberge Anno. 1531. TOuching the Supper of the Lord they teach that the bodie and bloode of Christ are there present in deede and are distributed to those that eate of the Lord 〈◊〉 Supper and they condemne those that teach otherwise The same 10. article in the edition newlie corrected anno 1540. is thus set downe TOuching the Supper of the Lorde they teach that together with the bread and the wine the bodie and blood of Christ are trulie exhibited to them that eate of the Lords Supper Hitherto also pertaineth the first article of the abuses which are chaunged in the outward rites and ceremonies This article is of the Masse OVr Churches are wrongfullie accused to haue abolished the Masse For the Masse is retained still 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 be 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 onlie commaunded by S. Paul 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 anie be found 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 what great comforte it offereth vnto them which repent to the ende that men maie learne to feare God and beleeue in him and to vse praier supplication vnto him looking for all good thinges at his hands This is the true worshippe of Christians These seruices of feare faith praier hope c. God doth like of When therfore these seruices are performed and exercised in the vse of ceremonies then doth the vsing of the sacramentes please God So that when as the people is vsed to the ceremonie and aduertised of the true vse thereof the Masses are saide with vs after meet and godlie manner And thus all things are ordered in the Church with greater grauitie and reuerence then in times past It is not vnknowen that these manie ages past there hath beene common and open complaint made by good men of the abuse and prophaning of Masses For it is easie to be seene how farre this abuse hath spread it selfe in all temples and Churches what kinde of men they are that saie the Masses flat contrarie to the prescript of the Canons Also how shamefullie they are turned 〈◊〉 a matter of cursed lucre For manie there be that say Masses without repentance onelie for the bellies sake Theâ— thinges are too open and manifest to be kept anie longer â— hugger mugger Surelie it semeth that neuer anie religion thing since the world began was so commonlie turned 〈◊〉 gaine as the Masse But Saint Paull doth fearefullie threaten them which deale otherwise with the sacraments thee is beseeming the dignitie of them where he saith He that â—â—â—th this bread and drinketh this cup vnworthely is guiltie of the bâ—â—
are no searchers of the heart Epiphanius saith Maries bodie was holy indeed but yet not god shee was indeed a Virgin honorable but shee was not propounded for adoration but her selfe worshipped him who as coÌ„cerning his flesh was borne of her Austine saith Let not the worship of dead men bâ— any religion vnto vs because if they haue liued holily they are not sâ— to be accounted of as that they should seeke such honour but rather they will haue him to be worshipped of vs by whom themselues being illuminated reioyce that we should be fellowe seruantes of their reward They are therefore to be honoured for imitation not to be worshipped for Religion sake And againe in the same place We honour them with loue not with seruice Neither doe we erect temples vnto them for they will not haue themselues so to be honoured of vs because they know that we our selues being good are the temple of the high God And againe Neither doe we consecrate templeâ— Priesthoodes holie rites ceremonies and sacrifices vnto the same Martyrs seeing not they but their God is our God c. We neither ordaine Priestes for our Martyrs nor offer sacrifices Ambrose vpon the Romans Chap. 1. They are wont to vse a miserable excuse saying that by these men maie haue accesse vnto God 〈◊〉 to a king by Earles Goeto is anie man so madde I praie you that being forgetfull of his owne saluation he will challenge as fit for 〈◊〉 Earle the roialtie of a King And streight after These meâ— thinke them not guiltie that giue the honour of Gods name to a creature and leauing the Lord worshippe their fellow seruants But we saie they worshippe not the saints but onely desire to be holpen afore God by their praiers But so to desire as the seruice of Letanies sheweth and is commonlie vsed is nothing else but to call vpon and worshippe saintes for such desiring requireth that he whoe is desired be euerie where present and heare the petition But this Maiestie agreeth to god alone and if it be giuen to the creature the creature is worshipped Some men faine that the Saints see in Gods word what thinges God promiseth and what things seeme profitable for vs which thing although it be not impossible to the maiestie of God yet Esai plainlie auouâ—cheth That Abraham knoweth vs not and Israell is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen saints know not what the liuing do c. For that the auncient writers often times in their praiers turne themselues to Saints they either simplie without exact iudgement followed the errour of the common people or vsed such manner of speaking not as diuine honour bur as a figure of Grammar which they call Prosopopaeia VVherby godlie and learned men doe not meane that they worship and praie to Saints but doe set out the vnspeakeable groaning of the Saints and of al creatures for our saluation and signifie that the godlie praiers whichi Saints thorough the holie ghost powred out in this world before God doe as yet ring in gods eares as also the bloode of Abell after his death still cried before god and in the Reuelation the soules of the Saints that were killed cry that their bloode may be reuenged not that they now resting in the Lord are desirous of reuenge after the manner of men but because the Lord euen after their death is mindefull of the praiers which while they yet liued on earth they powred out for their owne and the wholl Churches deliuerance Epiphanius himselfe against Aerius doth also somewhat sticke in the common error yet he teacheth plainelie that the saints are mentioned in the church not that they should be praied vnto but rather that they should not be praied vnto nor matched in honour with Christ We saith he make mention of the righteous Fathers Patriarches Prophets Apostles Euangelists Martyrs Confessours Bishops Anachoretes and the wholl companie that we may single out the Lord Iesus Christe from that companie of men by the honour which we giue vnto him and that we may giue him such worship as by which we may signifie that we thinke that the Lord is not to be made equall with any among men although euerie of them were a thousand times and aboue more righteous then they are OVT OF THE CONFESSION OF SVEVELAND Artic. 1. ss 2. SInce sermons began with vs to be taken out of the holie scriptures of God and those deadlie contentions ceased so manie as were led with anie desire of true Godlines haue obteined a farre more certaine knowledge of Christes doctrine and farre more feruentlie expressed it in the conuersation of their life And euen as they declined from those thinges which had peruerselie crept into the doctrine of Christ so they were more and more confirmed in those thinges which are altogether agreeable thereunto Of which sort are the Articles which the Christian Church hath hetherto stedfastlie beleeued touching the holie Trinitie to wit that God the father the sonne and the holie ghost are one essence and three persons and admit no other diuision or difference then the distinction of persons Artic. II. Of Inuocating and worshipping of Saints MOreouer that abuse also was reprooued and conâ—â—â—ed by which some thinke they can so by fastings and praiers winne and binde vnto themselues both the blessed Virgine Marie that bare God and other Saints that they hope by their intercession and merites they may be deliuered from all aduersities as well of soule as of bodie and be enrâ—â—â—hed with all kinde of good thinges For our Preachers haue taught by the commaundement of Christ the sauiour that that heauenly father alone is by the same Christ in the holy spirite to be praied vnto as he who hath promised that he will neuer denie vs any of those thinges which we by a true faith aske of him thorough his sonne And seeing the scripture it selfe setteth before vs one onelie Mediatour betweene God and men to wit the man Iesus Christ 1. Tim. 2. who both loueth vs moreentirelie and can by authoritie doe more with the father then any other they rightlie thinke that this onelie intercessour and aduocate ought to suffice vs. Yet they do therewithall teach that the most holie mother of God and Virgine Marie and other beloued Saints are with great diligence to be honoured But that that thing can not otherwise be done then if we studie to be conuersant in those things to which they especiallie gaue themselues namelie to innocencie and sanctification and of which they set before vs so worthie examples For sith they with all their heart soule with al their strength doe loue God we can in nothing please them better then if we also with them loue God from the heart and by all meanes possible to make our selues conformable to him so farre of are they from ascribing their owne saluation to their merites how therefore should they
substance and laying holde on thinges to be hoped for from the good will of God doth send out of it selfe charitie and then verie excellent fruites of all vertues yet doe we not attribute anie thing to these workes although they be the workes of godlie men but that saluation which we haue obteined wee doe whollie attribute to the verie grace of God And this indeed is the onelie true worship of God to wit a faith moste fruitfull of God workes and yet not putting anie confidence in workes OVT OF THE CONFESSION OF BASILL WE confesse the remission of sinnes through faith in Christ crucified and though this faith doeth without intermission exercise and shew forth it selfe in the workes of charitie and by this meanes is tried yet we doe not attribute righteousnes and satisfaction for our sinnes vnto workes which are fruites of faith but onelie to a true confidence and faith in the blood of the lambe of God shed for vs. For we doe vnfeignedlie professe that all thinges are giuen vs freelie in Christ who is our righteousnes holines redemption waie trueth wisdome and life Therefore the faithfull doe worke not to satisfie for their sinnes but onelie that they maie in some sorte shewe them selues thankefull vnto God our Lorde for great benefits bestowed vpon vs in Christ And in the margent vpon the word Thankfull Thankefullnes consisteth in requiting of benefites receiued but we can requite nothing to God because he wanteth nothing Therefore we haue an eie to those thinges which he requireth of vs and those aâ—e faith and the workes of charitie he requireth Faith toward him selfe Charitie toward our neighbour OVT OF THE CONFESSION OF BOHEMIA Of Christ our Lorde and of Iustification by Faith CHAP. 6. THE sixth point of Christian doctrine in our Churches is as touching sound and liuelie faith in Iesus Christ our Lorde and of true Iustification by this Faith And a little after Our men are taught to acknowledge this grace and truth and in all the sauing and wonderfull works which Christ brought to effect by faith to beholde those things which according to the meaning of the holie scripture are in a steadfast faith to be beeleeued and professed such are these The comming of Christ from heauen his conception natiuitie torments death buriall resurrection ascending into heauen his sitting at the right hand of God and his comming againe from thence to iudge the quicke and the dead In these principall effectes as in a chest wherein treasure is kept are all those sauing fruites of true iustification laide vp and from thence they are taken for the elect and faithfull that in spirit and conscience by faith they maie be made partakers thereof all which shall hereafter be perfectlie and fullie giuen vnto them in the daie of that ioyfull resurrection These thinges are also 〈◊〉 in the sixth Section so farre soorth as they describe the workes of Christ and the fruites thereof Out of this foundation of this iustifying faith and of true and perfect iustification thereby according to euident cleare testimonies in the scriptures we are further taught First that no man by his owne strength or by the power of his own wil or of flesh bloode can attaine vnto or haue this sauing or iustifying faith except God of his grace by the holy ghost by the ministerie of the gospell preached do plant it in the heart of whome he list and when he list so that that heart maie receiue all things which are offered to saluation and made knowne touching the same by the publike preaching of the worde and by the sacraments instituted of Christ Hereof holie Iohn Baptist saith Man can take nothing to himselfe except it be giuen him from aboue Also our Lord Christ himselfe saith No man commeth to me except the Father which sent me do drawe him And a litle after Except it be giuen him of my Father that is from aboue by the holie ghost And to Peter Christ said Flesh blood hath not reueiled this vnto thee Now this faith properlie is an assent of a willing heart to the wholl trueth deliuered in the Gospell whereby man is lightned in his minde and soule that he may rightly acknowledge and receiue for his onelie Sauiour his God and Lord Iesus Christ and vpon him as on a true â—ocke he maie builde his wholl saluation loue followe and enioie him repose all his hope and confidence in him and by this valiant confidence he maie lift vp him selfe and trust that for him and his onelie merite God is become to him louing gentle bountifull also that in him and for him he assuredlie hath and shall haue for euer eternall life according to his true promise which he confirmed with an othe saying Verelie I saie vnto you he that beleeueth in me hath eternall life And This is the will of him that sent me that he which seeth the sonne and beleeueth in him should haue eternal life and I wil raise him vp in the last daie Also This is life eternall that they know thee the true God and whome thou hast sent Iesus Christ And Isaiah saith By his knowledge shall my righteous seruant iustifie manie This faith alone and this inward confidence of the heart in Iesus Christ our Lord doth iustifie or make a man iust before God without any workes which he maie adde or anie merite of his of which faith Saint Paull saith But to him which worketh not at all but beleeueth in him that iustifieth the wicked man his faith is imputed for righteousnes And before he saide But now is the righteousnes of God made manifest without the lawe hauing witnes of the law and of the Prophetes to wit the righteousnes of God by the faith of Iesus Christ vnto all and vpon all that beleeue And in another place He that beleeueth in him is made righteous And this righteousnes or iustification is the remission of sinnes the taking awaie of eternall punishment which the seuere iustice of God doth require and to be clothed with Christs righteousnes or with imputation thereof also it is a reconciliation with God a receiueing into fauour whereby we are made acceptable in the beloued and fellow heires of eternall life For the confirming of which thinges and by reason of our new birth or regeneration there is an earnest added to wit the holie Ghost who is giuen and bestowed freelie out of that infinite grace for Christ his death blood shedding and his resurrection All these thinges hath Paull described verie excellentlie in his Epistle to the Romanes where he bringeth in Dauid speaking in this wise Blessed are they whose iniquitie is forgiuen whereof he speaketh in that wholl Chapter And to the Galathians he saith God sent forth his Sonne that we might receiue the adoption Now because ye are sonnes God hath sent forth the spirit of his Sonne crying in your hearts Abba Father For whomesoeuer God doth