Sathā hath bene the president of some Coūcels blinde men may easely sée that Satan was the president of these assemblies What now then if we doo sette before vs the Councels assembled for a rule since that time that most manifest tyrannie hath oppressed the Church suche as that late Councell of Trent was Yea what if those best and moste approued Coūcels determine nothyng of any of the chiefe pointes of Religiō onlesse it be of one pointe or twaine Agayne what if some be corrupted their Epistels falcified their decrees fayned forged Canons an infinite number cropē into place That fraude Pope Boniface did falcifie the Nicene Councell and crafte of Boniface then Bishop of Rome whiche was perceiued in the time of Augustine in the Aphricane Councell is not vnknowen the which yet a certaine foolishe and most wicked Apostata whose impudencie also is wel knowen went about of late to excuse before thée most noble Prince To conclude what haue not these wicked men attempted and what durste they not take in hande in these Countreis in the whiche thinges were lawfull that they lusted Thus muche then for the Councelles Others doo flie vnto the writinges Those that call moste for the Fathers vvill not allovve the Fathers in all thinges of those that they call the auncient and Catholike Fathers but of so greate a nūber of those whome I pray you shal we choose for we haue but fewe very ancient that is to say vnto the time of Constantine emonge whome the Latines vndoubtedly were the chiefe yet are they such as thei that haue the Fathers in most reuerence will not altogether agrée vnto without many exceptions Then Arius firste occupied the age that folowed vnto the manifest fall of the Romaine Empire and after him Macedonius deniyng the holy Spirit to be God and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But chiefly Nestorius and Eutyches in the East vnto whom the principall moste excellent wittes did answeare and oppose them selues neither was there any age that had more plenty of learned Bishops The secte of the Pelagians did occupie the West whose dregges to this daye doo still destroy the Churche Here now I require that without the iniurie of any I maye vtter the matter as it is Therefore I demaunde this question VVhiche of the Fathers shall iudge these controuersies which one chiefly or whome of al these Fathers they wil haue for the iudges desciders of these controuersies that are at this daye emongst vs Firste of all thei them selues as becōmeth them well refuse this authoritie for they crie with one voice that they doo bring that whiche the Lorde hath taught The Fathers vvill haue the vvoorde of God iudge and that they will haue their doctrine no farther mainteined then it is proued by the woorde of God written The saiynges of Cyprian Augustine and Chrysostome chiefly of all others are euident in this point wherby they call vs to the onely holy Scripture I will saye a little more also by the licēce of them that haue studied their writinges Euen at that time in Grecia The learned Fathers permitted foule errours did Satan lay the first foundations of the inuocation of the dead the whiche errour the Bishops of moste reputatiō did not onely not resist neither yet other godly and learned men saue for suche faultes but were occupied to set foorthe their eloquence al together in writinge of their prayses Others of lesse learnyng busied thēselues wholy in certaine vaine studies whiche that nation of the Grekes was alwayes ouermuche geuen vnto as to the buildinge of glorious temples for the honoring of the memories of the Martyrs and to the heapynge together of ceremonies Another sort partely of ignorāce partely of couetousnesse and ambition in the ende of a manifest wickednesse did not onely not represse those open superstitions as they did grow but altogether did norish them Howbeit in that time thrée euels did principally reigne first that they that had bene brought vp in Philosophie Three euels in the dayes of those Fathers Philosophicall Diuinitie did not remēber that moste graue and Apostolicall sentence Take you héede least any doo spoyle you through Philosophie For besides that thei had many vaine speculations as in the appliyng to the Angels the imaginatiōs of Plato concerninge the intelligences Platoes superstitious dreames spirites the whiche errour séemeth to haue cōtinued from the Apostles time who cōdemneth plainely the superstition about the Angels they did manifestly wraste the woorde of God vnto those lessons that they had learned of the Philosophers Hereof sprange the opinions of the powre and frée will of man whiche are altogether Aristotelicall Aristotels Diuinitie wherwith at this day the Churche of God is shaken and had bene troden downe longe ago had not Augustine prouoked by Pelagius set him selfe againste it yet to passe many other thinges whiche I would gladly to be couered as the faultes of the Fathers he him selfe also sometimes bearing to highe a faile rusheth vpō the rockes of humane Philosophie Yet was there an other euell the worst of al that like The thirde euell of Allegories as which a deadly disease all mens mindes were infected with a meruelous desire to turne and transforme all the Scriptures into allegories in the inuention whereof euery man thought euery thing in this point to be lawfull to him selfe Origene surely séemeth to Origene haue geuen occasiō to both those euels of folowyng the Philosophers and also of the Allegories whiche was the most vnpure writer as I do take him that euer did write vppon the Scriptures whome though many as he wel deserued did abhorre yet some of the other side had him in great admiratiō because he was very excellent in the knowledge of the languages artes and sciences and some did pursue him rather of enuie then of vpright iudgement But this euell did not staye in the East but spredde through Africke Italy France and Spayne so that all the Scripture was transformed into perpetuall Allegories In the meane reason Pelagius Donatus did arise against whome God set vp Augustine Augustine and caused the chiefe pointes of Christian Religion as of the prouidence Predestination of frée will of faithe and of Iustificatiō by frée grace which were almost oppressed by the Philosophicall Gloses of the Gretian bishops to be knowen and published and yet notwithstandinge at the same time whiche is wonderfull prayer to the dead did growe into vse and also that foolish opinion of single life the which shamefull errours Hyerome is not Hierome ashamed to defende And the multitude of Ceremonies did encrease as Augustine complayneth to Ianuarius and many did honour the Monkes as they had bene Angels especially in Egypt and Syria the most superstitious of all nations and then began prayers to be made for the dead the question of Plato of the fire of Purgatorie did Plato his
we deteste we haue made mention of them almost in euery Chapiter briefly recitinge reiecting them Men shall easely gather this also that we doo not by any wicked Schisme seuer or cut of our selues from Christ his holie Churches of Germany France Englande and other Christian Nations but that we well agrée with all and euery one of them in the truthe of Christe whiche here we haue acknowledged For albeit there is some varietie in diuers Churches aboute the vtteringe and settinge foorthe of their doctrine and aboute rites or Ceremonies Varietie of Ceremonies and dissent in trifels whiche they receaue as a meane to edifie their Churches yet that varietie neuer seemed to minister cause of dissention and Schisme in the Church For in suche matters the Churches of Christe haue alwaies vsed their libertie as we may Reade in the Ecclesiasticall Historie The Godly in time past thought it sufficient if they agreed Agrement in the chiefe pointes of their faith in the true meaninge thereof and in brotherly loue wherefore we truste that Christes Churches when they shall perceaue and finde that we consente in all Articles of our holy and eternall Gods doctrine in the true vnderstandinge thereof in brotherly loue with theim and chiefely with the auncient Apostolike Churche will likewise willingly agree with vs in those matters for the chiefest cause whiche moued vs to publish this Cōfession was to séeke obtaine and once obtayned to keepe peace concorde and mutuall loue with the Churche of Germany and other foraigne Countries who be as we throughly perswade our selues so kind so sincere and perfect that if any of our doinges haue perhaps not bene well vnderstoode hetherto of diuers they will herafter hearing this our plaine Cōfession not count vs Heretikes nor condemne our Churches whiche are true Christian Churches as impious But in especiall we professe that we are alwaies readie if any man require it more at large to declare all and eche particular thinge that here we haue proposed yea and to yeelde and giue them most hartie thankes and to obey them in the Lorde which can teach vs better doctrine by the woorde of God to whome be prayse and Glorie The firste of Marche 1566. All the Ministers of all Christe his Churches in Heluetia subscribed their names whiche be at Tygur Bern. Scaphonse Sangall the Court of Grisons and they whiche be ioigned in leage with them on this side and beyonde the Alpes Milhous and Bienne To whome the Ministers of the Churche of Geneua haue associated them selues also A briefe and plaine confession and declaration of true Christian Religion c. ¶ Of the holy Scripture and of the true woorde of God Cap. 1. WE beleue and confesse The Canonical Scripture is the vvoorde of God that the Canonical Scriptures set foorth in the olde new Testament by holie Prophetes and Apostles is the verse true woorde of God and that thei haue sufficient authoritie not of men but of them selues For God himselfe spake to our forefathers the Prophets and Apostles and speaketh yet to vs The Scripture is sufficiēt to instructe vs in al godlines by his holy Scriptures wherin the catholike Churche of Christe hath at full set foorth what so euer may truely instructe vs bothe how we should beleue to be saued and what life we shoulde leade to please God for the which cause he hath expresly commaunded that nothinge be added to his woorde or diminished from the same We thinke therfore that in these Scriptures we ought to séeke true wisedome and godlines reformatiō and gouernment of Churches instruction to gouerne our selues in all godlines to be shorte the proufe of doctrine reproufe or confutation of al errours with good admonitions accordinge to that sayinge of the Apostle The holy Scripture is geuen by the inspiration of God and is profitable to teach to improue c. 2. Timoth. 3. And againe these thinges I wryte to thée sayeth he 1. Timoth. 3. that thou mayst know how thou oughtest to behaue thy selfe in the house of God and 1. Thes 2 when you receaued of vs the woorde of the preachinge of God ye receaued it not as the woorde of mē but as it is in déede the woorde of God The Lord himselfe saide in the Gospell you are not they which speake but the spirite Mat. 10. Luc. 10. Ioan. 13. of my father speaketh in you therfore he that heareth you heareth me but he that dispiseth you dispiseth me Wherfore when this woorde of God The preach ynge of Goddes voorde is the vvorde of God is preached in the Church by preachers lawfully therto called we beleue that the very true woorde of God is taught and receaued of the faithfull and that we ought not to imagine or to looke for frō heauē for any other woorde of God nor consider the preacher so muche as the woorde it selfe whiche is preached For albeit the preacher be euell sinfull The preachers sinne maketh not Gods vvorde the vvorse The invvard vvorkinge of the holye ghost disanulleth not the outvvarde preachyng Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth still true and good Neither doo we thinke that the outwarde preachinge is therefore to be compted vnprofitable because the true Religion dependeth of the inwarde lightninge of the holy Ghost or bicause it is written no man shall teache his neighbour for all men shall knowe me he is nothinge whiche watereth or planteth but God which geueth the sucrease For albeit no man come to Christe excepte he be drawen of his heauenly father and illuminated with the holy Ghoste yet we know that God wil haue his woord preached by some outwarde meanes also For he could haue faught Cornelius by his holy spirite or by an Angel without Peters ministerie yet not withstanding he sent him to Peter of whome the Angell speakinge sayeth He shall tell thée what thou muste doo For he whiche inwardly illuminateth by geuinge his holy spirite to men cōmaundeth also his Disciples sayinge Goe ye into all the world and preache the Gospel to euery creature as Paule preached the outward woorde to Lydia a sellar of purple at Philipie but inwardly the Lorde opened the womans harte And the saide Paule speakinge elegantly by degreese as it were Rom. 10. at the length inferreth Then faith is by hearinge hearinge by the woorde of God Howbeit we acknowledge that God can illuminate whom when he will euen without the outwarde ministerie suche is his omnipotent power but we speake of the ordinary waye showed to vs by Gods commaundement and declared by examples We detest therefore the Heresies of Artemon of the Maniches of Heresies the Valentinians of Cerdo and the Marcyonites who eyther denied the Scriptures to be of the holy Ghoste or els disalowed some part therof or māgled and corrupted them Not withstanding we plainely affirme that certaine bookes of the old Testament are called of some anncient writers
Apocrypha Apocrypha of other Ecclesiasticall bicause they woulde haue them Read in the Churche but yet not to be alleaged as sufficient authoritie to confirme our faith as Augustine in his booke Deciuitate Dei 18. ca. 38. declareth that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes but he addeth that thei are not recited in the Canon and that those bookes which we haue are sufficient to instruct vs in all poinctes of godlines ¶ Of expoundinge the holy Scriptures of the Doctors Councels and Traditions Cap. 2 THe Apostle Peter saide that the 2. Pet. 1. The true interpretation of the Scripture holy Scriptures are not of any priuate interpretation Wherefore we doo not allow al kinde of interpretations neither doo we acknowledge that sence of that Romaine Church as thei cal it which simply God wote the defendors of the Churche of Rome would compell euery man to receaue but we accept that interpretation onely as true whiche is gathered out of the Scriptures themselues that is of the proprietie of that tounge in the whiche they were writen and examined according to the circumstance and so expounded as they may agrée with many other like and vnlike places not swaruinge from the rule of Faith and charitie but may moste auaunce Gods glorie and mans saluacion Therfore we dispise not the holy Fathers expositiōs Greke or Latine neither doo we The holy fathers expositions reiect their disputations or treatises of holy thinges as longe as they agree with the Scriptures Howbeit we disalow after a modest sorte their iudgementes when they are espied to write thinges not agreyng or cōtrary to the Scriptures Neither thinke we that we doo them any iniurie in so doynge seinge they all with one consent are of this minde that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures but wille vs so farfoorth to allowe thē as they consente with the Scriptures biddinge vs to receaue those thinges which agrée with Gods woorde leaue that whiche swarueth from the same In like maner ought we to esteme the decrées or Canōs of Councels Wherfore Councels we iudge it of small force in controuersies of Religion or matters of faithe to be vrged with the bare sentēces of the Fathers or with Decrées of Councels much lesse with receaued customes or with cōtinuance of time For we admitte none other iudge in VVho is our Iudge in matters of Faith matters of faithe then God himselfe pronouncinge in his holy Scripture what is true what false what to be folowed what to be auoided So that we are satisfied with the iudgements onely of spirituall men whiche iudgemēts are taken out of the woorde of God Ieremie and other Prophetes did vtterly condemne the Councels of the Priestes holden againste the lawe of God earnestly admonishing vs not to heare those Fathers who walking in their owne inuentions haue gone astray from the path of Gods lawe We refuse also Mennes Traditiōs Mennes Traditiōs which notwithstandinge their glorious titles as though thei came of God his Apostels deliuered to the Church by expresse woorde of mouth and as it were by the handes of Apostolike men geuen to Bishoppes their successours yet being conferred with the Scripture doth dissent from them which argueth that they were neuer made by the Apostles scolers For as the Apostles taught not cōtrarie doctrine one to the other so their scolers published not repugnant doctrine to the Apostles nay it were rather impious to affirme that the Apostles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges Paule plainely affirmeth that he taught one kinde of doctrine in all Churches And 1. Cor. 4. againe he saieth We write none other thinges vnto you then that you reade 2. Cor. 1. or know In an other place he witnesseth that he and his Disciples that is 2. Cor. 12. to witte they that folowe his Apostolike steps doo walke all in one waye and doo all thinges together with one spirite The Iewes had in time paste traditiōs of the Elders but they were confuted by Christe sayinge that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe and that God was woorshipped in vaine by them ¶ Of God of his Vnitie and of the Trinitie Cap. 3. WE beleue and teach that there There is but one God is one God in essence or nature subsistinge by himselfe sufficient in all pointes of himselfe inuisible without a body infinite eternall maker of all thinges both visible vnuisible the soueraigne good euer liuinge geuinge life and preseruinge all thinges omnipotente of perfecte wisedome gentle mercifull iuste and true but we detest their Heresies that would haue more Gods then one For it is plainely written the Lorde thy God is one I am the Lorde thy God thou shalte haue none other Gods before Deut. 6. Exod. 20. me I am the Lorde and there is none other ther is no God besides me Am not I the Lord and there is none Esay 45. other but I alone a iuste and sauinge God there is none but I I am Iehouath Iehouah a merciful and gracious Exod. 34. God of longe sufferinge aboundinge in goodnes and truthe We beleue notwithstandinge and teache that the same God of infinite The Trinitie power beynge one God indiuisible is distinguished inseparably and vnconfusely into the Father the sonne and the holy Ghost so that the father begat the sonne from the beginnyng the sonne was begotten by vnspeakeable generation the holy Ghost procedeth from them both and that from the beginning and is to be adored with them bothe so that they be not thrée Gods but thrée persons consubstantiall co-eternall and coequall distincte touching their Substance the one goinge before the other in order but yet without any maner of inequalitie for by nature or essence thei be so vnited that they be one God and haue one diuine essence common to the Father the Sonne and the holy Ghost For the Scriptures hath taught vs a manifest distinction of persons by the woordes whiche emonge all other thinges the Angel spake to the blessed Virgin The holy Ghost shal come vppon thée the Luc. 1. power of the most high shall ouer shadow thée that holy thinge whiche shal be borne of thée shal be called the Sonne of God In the baptisme also of Christ a voice was heard frō heauē speakinge of him This is my beloued Sonne Mat. ◠The holy Ghoste appéered in the likenesse Ioh. 1. of a Dooue when the Lord himself bidde his Disciples Baptise he cōmaunded them to Baptise in the name of the Father the Sonne and the holy Mat. 28. Ghost Also in another place of the Gospell he saide My father shal sende you Ioh. 14. the holy Ghost in my name Againe he affirmeth the same sayinge When the comforter shall
come whome I will Ioh. 15. sende vnto you from the Father euen the spirite of truthe whiche procéedeth of the Father he shall testifie of me to be shorte we receaue and allow the Apostels Créede whiche teacheth vs the true faith We condemne therfore the Iewes with al blasphemers of the holy Trinitie whiche we ought to honour We condempne also all Heresies and Heretikes teachyng that the Heresies Sonne and the holy Ghoste is God by name onely Also that there is in the Trinitie a thinge created and seruing or subiecte to the other to be short that there is in it any inequalitie of more or lesse or that the Trinitie hath one bodie or is facioned like a bodie differinge in maners or will or confuse or solitarie as though the Sonne and the holy Ghoste were nothinge else but the affections and proprieties of one God the Father as Monarchici the Nouatians Praxeas Patripassians Sabellius Samosatenus Aetius Macedonius Anthropomorphitae Arius and such like did thinke ¶ Of Idolles or Images of God of Christe and of Sainctes Cap. 4. BEcause God is an inuisible spirit Images of God the Father of an infinite essence truely he cānot be expressed or represented by any Image or any māner of Science In consideration wherof we feare not to call the images of God as the Scripture doth mere lies We reiecte therefore the Idols not of the Gentils onely but the Images of Christians also For albeit Christe did take vpon him our humaine nature yet he toke it not Images of Christe for that intent to geue a paterne to caruers and painters He denied that Math. 5. he came to breake the lawe the Prophetes but by the lawe and Prophets Deut. 4. images be forbidden He deuied that his corporal presence should profite his Esay 40. Church he promised that he would be alwaies with vs by his spirite who then would thinke that the shadow or Ioh. 16. image of his bodie shoulde profite the Godly any maner of waies And seing that he abideth in vs by his spirite we 2. Cor. 3. are doubtles the temples of God But what agréemēt hath the temple of God with Idolles And seing that the blessed 2. Cor. 6. Images of Sainctes Act. 3. 14. Apo. 14. 22. spirites heauēly Sainctes would in no wise be woorshipped and were against Images while they liued here vpon earth is it like that they beynge nowe Sainctes in Heauen and Aungelles are pleased with their Images to the which men boowe their knée put of their cappe and otherwise honour To the ende that men might be instructed in Religion and put in minde of diuine matters and their saluaciō Christ hath commaunded that his Gospell should be preached he hath not licensed Marc. 16. Images are not Lay mens bookes vs to painte Images to teach Lay mē with pictures he ordained his Sacramentes also but hath no where appointed Images to be erected Moreouer whether so euer we turne our face the liuely true creatures of God are before our eies whiche beyng well marked as it is meete they shoulde doo much more moue the beholder then all the Images or vaine immoueable rotten and dead pictures of al the men in the worlde Of these the Prophete spake full truely They haue eies and sée not c. Therefore we allowe the Psalm 115. Lactantius iudgement of Lactantius that auncient Doctor saying There is no doubt but that there is no Religiō where so euer an Image is We affirme also that Epiphanius that blessed Bishop did wel Epiphani ' Ierome whiche findinge in a Churche porche a vealle wheron was painted the image as it were of Christ or of some Sainct cut it in péeces carried it away with him because contrary to the auctoritie of the Scripture as he saide he sawe the Image of Christes humaine nature hange on the Crosse wherfore he cōmaunded that no more such vealles should euer after be hāged in Christes Churche as be against our Religion quoth he but rather that that scrupulositie should be taken away whiche is vnwoorthie of the Church of Christe not méete for faithful people Furthermore we approue this sentēce pronoūsed of S. Augustine of true Religion Augustine cap. 55. Let vs not compte it Religiō to woorshippe the woorkes of mens handes for the craftes men that forge such things are muche more excellent then their handie woorkes whome not withstandinge we ought not to adore or woorshippe ¶ Of Adoration seruinge and callinge vppon God by our onely mediator Iesus Christe Cap. 5. WE teache menne to honour and woorshippe the true God God onely is to be adored and vvoorshipped Mat. 4. onely We geue this honour to none other accordinge to the commaundement of the Lorde Thou shalt honour the Lorde thy God and him alone shalte thou serue Verely all the Prophetes haue vehemently inuaide agaynst the people of Israell bicause they woorshipped strange Gods and not the onely true God But we teache that God is to be woorshipped as he himselfe hath taught vs to serue him that is in Spirite and trueth and not with any superstition but with sinceritie of hearte accordynge Esay 66. to his woorde least he saye to vs at Ierem. 7. any time Who required this at your handes Paule auoucheth that God is Act. 17. not woorshipped with mens handes as though he néeded any thinge We call vppon him onely in all daungers and affayres of our life and that by God onely is to be called vppon for Christes sake alone Psalm 50. the intercession of our onely mediator Iesus Christe for we are thus expresly commaunded Call vppon me in the daye of trouble and I will deliuer thée and thou shalte glorifie me Moreouer the Lorde hath moste bountifully promised vs sayinge Whatsoeuer ye Ioh. 16. shall aske of my Father he will geue it you Againe come vnto me all ye that Math. 11. labour and are heauie laden and I will refreshe you And againe How Rom. 10. shall they call vppon him in whome they haue not beleued we then that beleue in God onely call vppon him onely and that for Christes sake onely For there is one God saieth the Apostle and one mediator betwixt God 1. Tim. 3. and man Christe Iesus And againe If any man sinne we haue an Aduacate 1. Io. 2. with the father Iesus Christe the righteous wherfore we neither Adore the Sainctes in Heauen neither woorshippe Sainctes should not be Adored or called vppon neither call vppon them ne yet acknowledge them to be in Heauen as our intercessors or mediators to God For God suffiseth vs our onely Mediatour Iesus Christe wherefore we geue not to any other the honor due to God and his Sonne because he hath plainely saide I will not geue my glorie Esay 43. Act. 4. vnto an other And Peter teacheth Amonge men there is geuē none other name vnder Heauen
seates of the scorners the whiche we are commaunded to flie that we may be blessed Moreouer if Doctors and Councels may be called as vvitnesses so that vve do iudge by the vvorde there be any doubte of the interpretation of the woorde writen I doo not refuse thē to be witnesses as I haue said but I suppose that first of all we muste diligently discerne the true Churche from the Synagoge of Satan the Fathers that are not suspected in Faithe nor cōdemned from such as either are mē manifestly without knowledge or Heretikes or otherwise suspected and the lawfull and vndoubted faithfull Councels from the Synodes and conuenticles assembled against Christes truthe finally the true bookes must be warely Iudged from the forged and counterfaite These thinges beinge determined God is only iudge by his vvorde then doo I saye that all these are to be hearde not as iudges for God is only the iudge by his written woorde but as witnesses cited and sworne and that certainely after the same maner as witnesses are heard by skilfull Iudges in publike controuersies euen so verely that they shew the causes reasons of their testimonies causes I say not borowed any where els but foorthe of the same woorde of the interpretation wherof the questiō is moued For Augustine renouncinge humaine reason saith very wel by the holy Scriptures we walke much more safely the which Augustine beinge shadowed with borowed speaches when we wil search them either that cōmeth foorth whiche is without controuersie or if it haue any doubte it may be determined by the same Scripture by the gatheringe and finding of testimonies witnesses of euery side Thus saith he and that very wel For if we must onely haue our wisdome by the onely writen woorde then may not the interpretation of this woorde be fetched any other where For as the same Augustine saith so hath the holy spirite tempered ordered the Scriptures the that thyng which is spoken in some place somethinge darkly in some other place is declared more plainly Finally what other man shal we folow VVho rather to be folovved then Christ and the Apostles Heretikes ouercome by the Scriptures then Christ him self and his Apostles and Christe did confute Satan abusinge the Scriptures by no other meanes but by the same Scriptures The Apostles confirme their doctrine by the writings of the Prophets And the Iewes of Beraea are praysed that whē they had hearde the doctrine taught by Paule they cōpared it with the writinges of the Prophetes to trie whether those thinges were so or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius nor that of Cōstantinople Macedonius nor the Ephesine Nestorius nor the Chalcedonian Eutiches nor Augustine Pelagius Donatus wherfore they that counte the Scripture so doubtfull and darke that it standeth néede to haue light brought thereunto some other wayes are woorthie of all good men to be spitted vpō as blasphemers and vtterly to be abhorred Yet doo I not disprayse the writings Doctors allovved of God of the Doctors and their interpretations seinge that he that hath ordeined pastors and doctors to the edificatiō of the bodie hath Authorised them bothe by woorde and by writinges to interpretate the same but I declare howe farre we must sticke vnto them euen so farre as they doo bringe nothinge of their owne no not at that time when as the controuersie is of the sence and interpretatiō of any place of Scripture but that they by the Scriptures doo interpretate the Scriptures accordinge to the proportion of Faithe the whiche who so dothe whether he be newe or olde a Priuate person or Publike officer in the Churche whether he come alone or with many whether he be an olde man or a yong man let hym bee heard For though order Order is necessary but not so that we binde Gods grace to persone place but measure all by the rule of gods word must nedes be kepte in the Churche of God yet are no men so farre deceiued as thei that dooe binde the grace of the holie ghost to certaine places and persones For who murdered the Prophetes Who crucified Christe Thei vndoubtedlie that should haue been the chief pillers of true religion Therfore doeth not the Prophete sende the people of God to those godlesse Priestes but to the Lawe and the Prophettes Neither assuredlie hath the condicion of the Churche a long while béen any otherwaies whiles the corner stone hath been reproued by the verie chiefe builders and Antichrist hath sitten in the temple and place of God hym self What shall we now conclude Verelie that by the woorde of God all controuersies muste bee ended and that it is necessarie that the false and forged The worde of God ende of all controuersies woorde bee iudged from the true like as also the true churche from the false and adulterous and the Synodes and coūcelles gouerned by the holie ghost from those wherein Sathan was presidente Finallie the truthe from lyes and errours by Gods holie woorde For we muste beleue that in thynges concernyng our saluaciō we haue no The want of the word the original of all errours where els the truthe reueiled The whiche thynges beyng true if followeth that that thyng is moste certain whiche I said in the beginning moste noble Prince to bee the originalle whence all these euils did flowe wherwith in our fathers daies the churche was almoste oppressed and therefore that this onelie is the waie and mean to raise it vp again if by the pure word of God these controuersies maie bee decided For so will it come to passe that of the moste parte of those thynges there shal bee no question at all aboute the whiche yet at this daie verie many partly by ignoraunce partly through malice and frowardnesse dooe moste stubbernely contende and striue And those thynges whiche shall seme to be staied by the testimonies of scriptures if thei be iudged not by custome which when it departeth from the woorde hath no aucthoritie at all in matters of religion neither by the bare aucthoritie of certaine menne bee thei newe or olde but by the comparison of the places together all the interpretaciōs beyng examined by the proporcion and rule of faithe then finallie no thyng shal bee founde so harde that shall not easily be vnderstand nothing so darke that shall not be made cleare nothyng so doubtfull that shall not bee made plaine and euidente But who shall binde men to this order who shall directe this action and who finallie shall treate these thynges by common aucthoritie It is not our purpose to prosecute these matters at this presente although whiles I often and many times dooe thinke of this matter some thynges dooe come into my mynde of the whiche it maie be that I shal haue occasion to speake at some other time Now lette vs treate that wee haue in hande Seyng then all these controuersies must be
for that the efficacie of Baptisme dependeth not on the minister wee confesse those that are Baptised to nede no seconde Baptisme and yet by reason of the corruption therof that menne cannot present their children thereto with out pollucion 29. As concerning the true Churche a Act. 6. 3. 4 5. Ep. 4. b. c. 1. Tim. 3. Tit. 1. b. Mat. 18. 17. we beleue that it ought to be gouerned accordyng to the policie that our sauiour Iesus Christ hath established that is that there bee Pastours Superintendes and Deacons to th ende that the puritie of the doctrine maye haue his course that vices maie bee corrected and repressed and that the poore and afflicted maie bée succoured in their necessities and that the assemblies maie bee made in the name of God wherein bothe greate and small maie be edified 30. We beleue a Math. 20. 26. 27. 28 2. 3. 4. 1. Cor. 3. a. b c. d. Ephe. 1. 22. Col. 1. 18. 19 that al true pastours in what place so euer they be haue equal power and aucthoritie vnder one onely bedde the onely soueraigne and onely vniuersall bishop Iesus Christ and for this cause that no Churche oughte to pretend any rule or Lordship ouer other 31. We beleue a Math. 28. 10. 19. Mar. 16. 15. Iohn 15. 16. Act. 1. 21. 6. a. b. Rom. 10. 15 Tit. 1. 5. 6. 7 that none ought of his owne authoritie to thrust himselfe into the gouernement of the church but that it ought to be done by election for that it is possible and God permitteth it Which exception we adde expressely hereunto because it behoued at somtimes and namelye in our time in whiche the churche was interrupt for a season that GOD should rayse vp men by extraordinarye meanes to reare vp his churche a newe whiche was ouerthrowen and desolate This notwithstandyng we beleue that we must alwayes conforme our selues to this rule b Gal. 1. 15. 1. Tim. 3. 7. 8. 9. 10. 15. that all pastours supertendents and deacons haue testimony of calling to their office 32. We also beleue a Act. 13. 2 6. 7. 25. 28. Rom. 12. 6. 7. 8. 1. cor 14. fg 2. Cor. 12. 7 8. that it is good and profitable that they whiche are chosen Superintendentes should bée thincke thē what meane they were best to vse for the gouernement of the whole body b 1. Pet. 5. ◠1. Cor. 14. 40. and neuertheles that thei swarue not one iote from that whiche our fauiour Iesus Christe hath ordayned whiche hindereth not but that they maie haue certaine particular ordināces in eche place as the commoditie thereof shall require 33. Yet for all that Rom. 16. 17. 18. 1. Cor. 3. 11. Col. 2 6. 7. 8 Gal. 5. 1. wee exclude all mannes inuencions and all Lawes whiche are brought in vnder coulour of Gods seruice whereby they goe aboute to bynde mennes consciences but onely allowe that whiche bredeth and maintaineth concord and kepeth eche persone from the firste to the laste in obedience b Mat. 18. 17. 1. Cor. 5. 6. 1. Tim. 1. 20 Wherein we must followe that whiche our sauiour Christe declareth concernyng Excommunication whiche wée allowe and confesse to be necessarie with all thynges thereto belongyng 34. We beleue that the Sacramentes are added to the woorde for further confirmation thereof to bée as it were pledges and earnest to vs of the grace of God and so by this meane to helpe and comforte our faithe by reason of the grossenesse and infirmitie whiche is in vs And that thei are so outward signes that GOD worketh through them in the power of his spirite to the ende that nothyng bee signified to vs in vaine Neuerthelesse wee hold that all their substaunce and veritie is in Iesus Christe and beeyng separated from hym thei are nothyng but shadowe and smoke 35. Wee confesse a Rom. 6. 3. Tit. 3. 5. 9. Act. 22. 16. onely twoo to be cōmon to the whole Churche of whiche the firste whiche is Baptisme is geuen to vs for witnesse of our adoption for that thereby we are graffed into the bodie of Iesus Christ to th ende to bee wasshed and clensed throughe his bloude and after renewed in holinesse of life through his holie spirite b Math. 3. 11. 12. Mar. 16. 15. Ro. 6. a. b. c d. 22. 23 We also holde that although we bée Baptised but ones that the profite whiche there is signified vnto vs extendeth to life and death to the ende that wee maye haue an euerlastyng marke that Iesus Christe will alwayes remaine our rightuousnesse and sanctificacion And although it bee a Sacramente of saithe and repentaūce c Math. 19. 14. 1. Cor. 7. 14 neuerthelesse because God receiueth into his Churche the children with their fathers wee saie that by the aucthoritie of Iesus Christe young children begotten of faithefull parentes ought to be Baptised 36. We a 1. Cor. 10. 16. 17. 11. 24. cōfesse that the holie Supper whiche is the seconde Sacramente witnesseth vnto vs the vnitie whiche wee haue with Iesus Christe in asmuche as he did not onely ones dye and rise againe for vs b Iohn 6. 56. 57. 17 21. 22. but also truely fedeth and nourisheth vs with his fleshe and bloude that wee might bee one with hym and his life common to vs. c Mar. 16. 19. Act. 3. 21. And though he bee in heauen till he come to iudge the worlde d 1. Cor. 10. 16. Iohn 6. yet wee beleue that by the secrete and incomprehensible power of his Spirite he nourisheth and quickeneth vs with the substaunce of his bodie and bloud We hold that this is done spiritually not putting in the place of effect and veritie imaginatiō nor thought But forasmuch as the highnesse of this misterie for mounteth the measure of our vnderstanding and all order of natuture to be short because it is heauīly it cannot be apprehended but by faith 37. We beleue as is said that as well in the Supper as in Baptisme god geueth vs in dede and in effecte that whiche is figured therby And therefore we ioyne with the signes the true possessiō and enioying of that which is there presented vnto vs. So that all they whiche bringe to the holye table of Christe a pure fayth as a vessell receiue truelye that whiche the signes testifie That is a 1. Cor. 11. Iohn 6. that the body and bloud of Iesus Christ serue no lesse for meat and drinke to the soule than the bread wine do to the body 38. Also we hold a Ro. 6. 3. 4. that though the water be a transitory element yet it truely testifieth vnto vs the inward washing of our soules in the blod of Iesus Christ through the working of his spirit and that the bread wine beinge giuen vs in the supper is very spirituall food to vs b Iohn 6. 1. Cor. 11. for that they manifestlye declare vnto vs that the fleshe of Iesus Christ is our meate his bloud our drink we despise all phantasticall heades Sacramentaries which wil not receiue such signes markes seinge that our Lord Iesus Christ pronosiceth c Mat. 26. 1. Cor. 11. This is my body this cup is my bloud 39 We beleue a Exod. 18. Math. 17. 25 Rom. 13. that God willeth the worlde to be gouerned by laws pollicie to the end to bridle kepe vnder the disordonat appetites of the people And like as he hath established kingdoms cōmon weales and all other sortes of powers be they by inheritaunce or otherwise with all thinges belonging to the state of iustice wil be acknowleged author therof for this cause hath he put the swerde in the magistrates hād not only to punish vice cōmitted against the secōd table but also against the first b 1. Pet. 2. 13 14. 1. Tim. 2. 2 And therfore it behoueth vs for his sake not onely to suffer superiours to rule but also to honour and esteme them with all reuerēce holding them for his liftenauntes officers whiche he hath appointed to exercise a lawfull and holy charge 40 We holde than a Math. 17. 24. that we muste obey their lawes and statutes paye tributes imposts and other dueties and willinglye to beare the yoake of subiectiō although they were infidels b Act. 4. 17 18. 19. so that the soueraigne Empire of God be kept whole And therfore we detest those that woulde reiect superioritie make all thinges common and ouerthrowe all order and iustice FINIS This confession of faith was publiquely presented again to the Kings Maiestie Charles the .ix. of that name at Poissy the yeare 1561. the ninth Septemb.
iuste what is euill and vniuste Therefore wée confesse that it is a good and a holie lawe Rom. 2. The lawe of nature and that this lawe was bothe written with the finger of God in the hartes of men and is called the lawe of nature and also that it was grauen with the finger of God in the twoo Tables of The twoo Tables of Moyses Three kinde of lawes Moises and at large expounded in his bookes we deuide it for plaines sake into three partes Whereof the first is the Morall lawe whiche is conteined in the tenne commaundementes The seconde is the Ceremoniall Lawe which intreateth of Ceremonies and Exod. 20. Deute v. worshippyng of God The third is the Iudiciall Lawe whiche consisteth in Ciuill matters Wee beleue that in this Lawe of God the will of God and all necessary God his law is perfect preceptes for our whole life is fullie taught for otherwise God would not forbid to adde any thing to his lawe or to take ought therfro Neither would Deut. 4. 12. he haue had commaūded to walke vprightly in this law declinyng neither to the right nor left hande We teache also that this Lawe is not geuen to man to the ende he should be iustified why the lawe was gyuen by the keepyng and obseruyng it but rather that by the knowledge of the lawe he might acknowledge his infirmitie sinne and condēnacion and dispaire of any helpe by his owne strēgth might be conuerted to Christ through faithe For the Apostle saieth plainlie The lawe causeth wrath And Gal. iij. Ro. iii. iiii By the law cometh knowledge of our synnes For if there had been a lawe giuen whiche could haue giuen life surely rightuousnes should a been by the lawe but the scripture concludeth all vnder synne that the promes thorowe faithe in Iesus Christe should be giuen to theim that beleue wherefore the lawe was a schole master to bring vs to Christe that wée made bee made rightuous by faith Neither could nor yet any flesh is able to satisfie the law Fleshe cannot fulfill the lawe of God and to fulfill it for the weakenes that is in our fleshe and still remaineth in vs euen to our laste gaspe Againe the Apostle saieth that whiche Roma v. the law could not bicause it was weakened by the fleshe that God performed by sendyng his owne soonne in the forme of fleshe subiecte to synne Therefore Christe is the perfection of Roma x. the Lawe and hath fulfilled it for vs who as he did beare the cursse of the lawe while he was made accursed for our sakes so he maketh vs by faithe Gala. v. partakers of his fulfillyng the Lawe his rightuousnes and obediēce beyng accepted as though it were ours In this respect therefore the lawe of God In what respect the law of God is abolished is abolished in that it dooeth no more condemne vs nor cause wrathe to fall vpon vs For we are vnder grace not vnder the lawe Moreouer Christ hath fulfilled all the figures of the Lawe wherefore the shadowe ceassed when the bodie came for that now in Christ wee haue the truthe and all fulnesse Notwithstandyng we dooe not therefore disdain or dispise the lawe for we remember the woordes of the Lorde saiyng I came not to breake the lawe Math. v. and the Prophettes but to fulfill thē We knowe that in the law is shewed sundrie kindes of vertues and vices we are not ignoraunt that if the lawe be expounded by the Gospell it is profitable to the churche and therefore we affirme that the reading therof ought not to bée banished out of the churche For although Moises face was couered with a Vele yet the Apostle affirmeth that Vele to be taken awaie and abolished by Christe Wee condemne all that the olde and newe heretikes Heresies haue taught against the lawe of God ¶ Of the Gospell of Iesus Christe of his promises Of the spirite and of the letter Chapit 13. THe Gospell doubtlesse is cōtrarie to the Lawe for the lawe causeth wrathe declareth the curse but the Gospell preacheth grace blessyng Ihō i. Ihon. i. saieth the lawe was giuen by Moises Our forefathers had promises of the gospell but grace and truthe sprang by Iesus Christ Yet notwithstāding it is moste certain that thei who were before the lawe and vnder the lawe wer not altogether destitute of the Gospell For thei had maruelous large promises of the Gospell as these The séede of the Gene. iii. Gene. xxii Gene. xlix Deut. xviii Actes iii. woman shal breake the serpentes hed and in thy féede shall all nacions bee blessed The scepter shall not be taken awaie from Iudah vntill Silo come The Lorde shall raise vp a Prophette from the middest of his brethren And surely wee acknowledge that Two kindes of prounses our forefathers had two kindes of promises reueled to them as wée haue to vs Some were of yearthly matters as are the promises of the land of Canaan of victories and suche as are to this daie made to vs concernyng our daiely bread Some other were then and now also be of heauenly and eternall thynges that is to witte of gods grace of remission of synnes and life euerlasting by faithe in Iesus Christ Our forfathers had in like maner not onely outward and yearthly but also Spirituall and Celestiall promises in Christe For of saluacion speaketh Peter i. Peter i. The Prophetes haue inquired and searched who prophesied of the grace that should come vnto vs. c. Of this also the Apostle Paule writeth Ro. i. The Gospell of GOD was promised before by gods Prophetes in the holie scriptures Hereby then it is euidente that the old fathers were not quite destitute of all the Gospell But although thei had the Gospell What the gospell properly is after this sorte in the writynges of the Prophetes wherby thei obtained saluacion in Christ by faithe yet the gospell is properly called that glad and happie message by the whiche first by Ihon Baptiste then by Iesus Christe hymself our Lorde afterwarde by his Apostles and their successours it was preached to the worlde that GOD had nowe performed that whiche he promised from the beginnyng of the worlde in sendyng or rather giuyng to vs his onely soonne and in hym attonement with the father forgiuenes of synne all fulnesse and life euerlastyng Therefore the Gospell is truely called that historie whiche is written of the fower Euangelistes declaryng how these thinges were doen and fulfilled of Christe and what he taughte and did And that thei whiche beleue in him haue all aboundaunce of grace The preachyng and writing of the Apostles wherein thei shewe vnto vs how the sonne of God is giuen to vs of his father and in hym all life and saluacion is in like maner truely said to be the doctrine of the Gospell So that euē to this daie if it be sincerely preached it loseth not so worthie
a name The preaching of the gospell is called The spirite and the letter ii Cor. iii. also by the apostle the Spirit the seruice of the Spirit because that it is made of great efficacy liuely by faith in the eares or rather in the hartes of beleuers by the holy ghost illuminating thē For the letter whiche is contrary to the spirit doeth surely signifie euery outward thyng but chiefly the doctrin of the lawe whiche causeth wrathe to vnbeleuers and prouoketh to synne without the aide of the spirit and faith woorkyng in their mindes For the whiche cause the Apostle calleth it also the ministerie of death For here vnto belōgeth that saiyng of his the letter killeth but the spirite quicekneth The false Prophetes preached the gospell corruptly mingelyng the Lawe therewith as though Christ could not The heresies saue vs without the lawe Suche as the Hebionites are said to be who sprang of the heretike Hebeō Suche wer the Nazareans whiche were in olde tyme called Minei whom euery one we cōdemne Preachyng the Gospell purely teachyng that by the spirite alone and not by the lawe beleuers are iustified But of this matter we will intreate hereafter more at large in the title of Iustificacion And albeeit the Preachyng of the Gospell compared with the Pharises The doctrine of the Gospel is not newe but a moste auncient doctrine doctrine of the Lawe séemed when it was firste preached by Christe to bée a newe doctrine whiche Hieremie also prophesied of the new Testament yet in verie déede it was not onely then and now is olde doctrine as now adayes Papistes call it newe comparyng it with their longe receiued doctrine but also is the moste auncient doctrine in the worlde For God from the beginnyng predestinated she worlde to be saued by Christe Whiche predestinacion and eternall counsaile of his he hath opened to the worlde by the Gospell whereby it is manifeste that the Religion and doctrine of the Gospell is the eldest of all that euer was is or shal be Wherefore we saie that all thei are fouly deceiued and speake vnsemelie of Gods euerlastyng counsaile whiche affirme that the Gospell and this religion is sprong vp of late and is a faithe scase thirtie yeres olde In whō that saiyng of Esay the Prophete Esaie v. is fulfilled Wo be to them that speake good of euill and euill of good whiche put darkenesse from light and light from darkenesse and that putte bitter for swéete and swéete for sowre ¶ Of repentaunce and the conuersion of man Chap. 14. THe Gospell hath ioigned vnto what repentaunce is Luke xxiiii it the doctrine of Repentaūce For so saied the Lorde Repēpentaunce and remission of synnes muste bée preached in my name to all nacions By repentaunce we vnderstande the amendement of the mynde in the sinfull man prouoked therevnto by the preaching of the Gospell and inward woorkyng of the holie ghoste and receiued with true saithe wherby the synner doeth straite waie acknowledge his naturall corrupcion and all his synnes reproued by the woorde of God and beeyng hariely sorie for the same doeth not onely bewaile his iniquities but beeyng ashamed thereof confesse theim but also with disdaine deteste them mindyng earnestlie to amende and alwaies indeuouryng to leade an innocent and vertuous life as long as he liueth And this assuredly Repentaunce is a true conuersion from satan to God is vnfained repentaunce to wit a true conuersion to God and all goodnesse with a spedie departure from satan and all euill We also plainly affirme that this repentaūce is the mere gifte of God and not the worke of our Repentaunce is the gifte of God ii Cor. ii strengthe For the Apostle biddeth a faithfull minister diligētly to instruct theim whiche resiste the truthe assaiyng if God at any tyme will giue thē repentaunce that thei maie knowe the truthe Moreouer the synfull woman mencioned in the Gospell who wasshed Christes fete with her teares and Peter who wept bitterly be wailyng Luke vii and. xxii his deniall of Christe doe plainly declare vnto vs what maner of minde the penitent should haue when he earnestly lamenteth his sinnes which he hath committed The prodigall sonne also and the Publicane mencioned in the Gospell and compared with the Pharisie are fitte examples for vs to imitate in confessing our sinnes The prodigall sonne saied Father I haue synned against heauen in thy sight nowe I am not worthie to bee called thy soonne make me as one of thy hiered seruauntes The Publicane not beyng so bolde as to lifte vp his yies to heauen knockyng his breast cried O God bee mercifull to me a synner These penitent offendours we doubt not but that God receiued againe to his mercie and fauour For Ihon the Apostle saith If we acknowledge our i. Ihon. i. synnes he is faithfull and iuste to forgiue vs our synnes and to clense vs from all vnrightuousnes If wee saie we haue not synned wée make hym a lier and his woorde is not in vs. Wée beleue that this plain and frée confessiō which is made onely to God either priuately betwixte God and the offendour or openly in the Churche when the generall confession of synne is recited dooeth suffice and that it is not necessarie to obtaine remission of synnes by confessyng our offences Popishe confession with whisperyng in a Priestes eare or by hearing his absolucion while he laieth his handes vpō our heddes For of suche maner of repentaunce there is founde in the holie scriptures neither any commaundement ne yet example Dauid protested saiyng I acknowledged Psal xxxii my synne vnto thée neither hid I myne iniquitie from thée I thought I would confesse against my self my wickednesse vnto the Lorde and thou diddeste remitte the punishmente of my synne The Lorde also teachyng vs to praie and eke to confesse our iniquities saied Thus shall ye praie Our father which art in heauen c. Math. vi Forgeue vs our trespasses as we forgeue theim that trespas against vs. It is therefore necessary that wée confesse our faultes and that wee reconcile Note our selues to our brother if we haue offēded hym Of the whiche kind of confession Iames the Apostle speaketh saiyng Acknowledge your synnes Iames. v. one to another How bee it if any what priuate Confession is allowed man beyng oppressed with the burthē and temptacion of doubtfull synne would aske counsaile and seeke comfort priuately either of the minister of the church or any other learned in the Laws of God wée disalowe it not In like maner we greatly commēde that Publike confession generall and publike confession of sinnes whiche is accustomed to be rehersed as we saied before in the Churche and holy assemblies Many babble maruelous thynges of the Keies of the kyngdome of God The forged keyes of the kyngdome of heauen and forge thereby swoordes speares scepters crounes and absolute auctoritie ouer the greateste kingdomes to