so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
praying We also reiect all other meanes whatsoeuer men haue deuised to exempt them selues from the wrath of God So much as iâ— giuen vnto them so much is derogated from the sacrifice â— death of Christ OVT OF THE ENGLISH CONFESSION WE beleeue that there is one certaine nature and diuine power which we call God and that the same is diuided into three equall persons into the father into the sonne and into the holie ghost and that they all be of one power of one maiestie of one eternitie of one Godhead and one substance And although these three persons be so deuided that neither the Father is the sonne nor the sonne is the holie ghost or the father yet neuerthelesse we beleeue that there is but one verie God And that the same one god hath created heauen and earth and all things conteined vnder heauen We beleeue that Iesus Christ the onelie sonne of the eternall father c. The rest of this article you shall finde in the 6. section whereunto those thinges doe properlie pertaine which art conteined in this second article of the Person and office of Christ We beleeue that the holie Ghost who is the third person in the Trinitie is verie God not made not created not begotten but proceeding both from the Father the Sonne by a certaine mean vnknowen vnto man and vnspeakeable and that it is his verie propertie to mollifie and soften the hardnes of mans heart when he is once receiued into the hearts of men either by the holesome preaching of the Gospel or by any other waie that he doth giue other men light and guide them vnto the knowledge of God to all way of truth to newnes of life and to euerlasting hope of saluation Neither haue we anie other Mediatour and Intercessor by whome we may haue accesse to God the father then Iesus Christ in whose onlie name al things are obâ—eined at his fathers hande But it is a shameful part ful of infidâ—lâ—tie that we see euery where vsed in the Churches of our aduersaries not onelie in that they will haue innumerable sortes of Mediatours that vtterlie without the authoritie of Gods word so that as Ieremie saith the Sainctes be now as manie in number or rather aboue the number of the Cities And poore men cannot tell to which saint it were best to turne them first and though there be so manie as they cannot be tolde yet euerie of them hath his peculiare dutie and office assigned vnto him by these folkes what to giue and what to bring to passe But besides this also in that they doe not onelie wickedlie but also shamefullie call vpon the Blessed Virgine Christes Mother to haue her remember that shee is the Mother And to Commaund her Sonne and to vse a Mothers authoritie ouer him OVT OF THE CONFESSION OF BELGIA WE beleeue in heart and confesse with the mouth that there is one onely and simple spiritual essence which we call God eternall incomprehensible inuisible immutable infinite who is whollie wise and a most â—lâ—ntifull wellspring of all good thinges We know God by two meanes first by the creation and preseruation and gouernment of the wholl world For it is vnto our eies as a mostâ— excellent booke wherein all creatures from the least to the greatest as it were certaine charecters and letters are written By which the inuisible thinges of God may be seene and knowâ—n vnto vs Namelie his euerlasting power and Godhead as Paull the Apostle speaketh Rom. Chaper 1. 20. which knowledge sufficeth to conuince all men and make them without excuse But much more clearlie and plainlie he afterward reuealed him-selfe vnto 〈◊〉 in his holie and heauenlie word so farre forth as it is expedient for his owne glorie and the saluation of his in this life According to this truth and word of god we beleeue in one only god who is one essence truelie distinguished into three persons from euerlasting by meane of the incommunicable properties to wit in the father in the sonne and in the holâ—e ghost For the father is the cause fountaine and beginning of all things visible and inuisible the sonne is the word wisedome and Image of the father the holie ghost is the might and power which proceedeth from the father and the sonne Yet so that this distinction doth not make god as it were deuided into three parts seeing the scripture teacheth that the father the sonne the holie ghost haue a distinct person or subsisting in their properties yet so that these three persons be one onelie god Therefore it is certaine that neither the father is the sonne nor the sonne the father nor the holie ghost either the father or the sonne Neuerthelesse these persons thus distinguished are neither deuided nor confounded nor mingled For neither the father nor the holie ghost haue taken vnto them mans nature but the sonne alone The father was neuer without his soone nor without his holie Ghost because euerie one in one and the same essence is of the same eternitie For none of these is either first or last because al three are one both in trueth and power and also in goodnes and mercie And all these thinges we know as well by the testimonies of holie scripture as by the effects and chiefelie those which we feele in our owne selues and the testimonies of holie scripture which teach vs to beleeue this holy Trinitie are veâ—ie common in the olde testament which are not so much to be reckoned vp as with sound iudgement to be selected such as are these in the first of Genesis God saith Let vs make man according to our Image and likenes c. and straight after Therefore God made man according to his owne Image and likenes male I saie and female created he them Againe Beholde the man is become as one of 〈◊〉 For by that which is said Let vs make man after our owne likenes it appeareth that there are more persons in the godhead But when it is saide God created c. the vnitie of the godhead is signified For although it be not here expresselie set downe how many persons there are yet that which was obscurely deliuered in the old Testament in the new is made clearer vnto vs then the none daie For when our Lord Iesus Christ was baptized in Iordane the voice of the father was heard saying This is my beloued Sonne and the sonne himselfe was seene in the waters and the holie ghost appeared in the likenes of a doue Therefore are we also commaunded in the common baptisme of al the faithful to vse this forme Baptize ye all nations in the name of the father and the sonne and the holie Ghost So also in Luke the Angell Gabriell speaketh to Marie the mother of our Lord. The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee therefore that holie thing which shall be borne of thee shall be called the
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
iâ— effectuall vnto eternall life Chrysostome in his commentaries vpon Matthew Cap. 24. hom 49. saith Therefore 〈◊〉 this time all Christians must goe to the Scriptures because that 〈◊〉 this time since heresie possessed those Churches there can be no â—riaâ— of true Christianitie neither can there be anie other refuge for Christians that would willinglie know the truth of faith but onelie the â—iâ—ine Scriptures And a little after Therefore he that will knâ—â— which is the true Church of Christ whence maie he know it but onelie by the Scriptures Augustine Tom. 2. Epist 166. saith Iâ— the Scriptures we haue learned Christ in the Scriptures we hauâ— learned to know the Church these Scriptures we haue in common why doe we not in them retâ—ine in common both Christ and the Church And againe Tom. 7. in Epist. contra Epist Petiâ—iani Donatistae cap. 2. 3. 4. It is a question betweene vp and the Donatistes where the Church is What then shall we does shall we seeke the Church in our owne wordes or in the wordes of his head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his bodiâ— Now that which is affirmed that the Church hath authorâ—tiâ— to beare witnes of the holie Scripture to interprete the Scripture and to iudge of all doctrines it is not so to be vnderstoode that the Church hath absolute authoritie to determine what she listeth and also if it please hir to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of hir husband and that she hath receiued of hir husband a certaine rule to wit the Propheticall and Apostolical preaching confirmed by miracles from heauen according to the which she is bounde to interprete those places of the Scripture which seeme to be obscure and to iudge of doctrines Psal 119. Thy worde is a light vnto my feete Rom. 3. Hauing giftes that be diuers according to the grace that is giuen vnto vs whether we haue prophecy according to the proportion of Faith c. 2. Pet. 1. We haue a more surâ—â—orde of the Prophets to the which ye doe well that yee take heede as vnto a light that shineth in a darke place c. Origen vpon Ierem. Hom. 1. It is necessarie for vs to call the holie Scriptures to witnes for our meanings and interpretations haue no creditte without these witnesses Ierome vpon Math. 23. That which is spoken without authoritie of the Scriptures is as easilie contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This contouersie seeketh a Iudge Therefore let Christ iudge and let him shew what thing it is that his death doth profit This saith he is my bloode And a little after Together with him let the Apostle iudge because that Christ himselfe also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his â—wn◠〈◊〉 c. Wherefore the Church hath so farre authoritie to iudge of doctrine that notwithstanding shee must keepe her selfe within the bondes of the holie Scripture which is the voice of hir husband from which voice it is not lawfull for any man no not for an Angell to departe OVT OF THE CONFSSION OF SVEVELAND Of the Church FVrthermore we will shew what is taught among vs â—oth touching the Christian Church and also touching the holie Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this worlde as a stranger from god is the fellowshippe and companie of those which addict them selues to Christ and doe altogether trust and rest in his protection among whome notwithstanding many shall be mingled euen to the end of the worlde who although they professe the Christian faith yet they haue it not in deede This hath our Lorde taught sufficientlie Math. 13. by the parable both of the cockle and also of the Net cast into the sea iâ— the which the bad fishes are caught with the good Also Math. 22. by the parable of the King inuiting all men to the mariage of his Sonne and afterward casting him out beeing bound hand and foote into vtter darkenes which had not a wedding garment Now these places of Scripture wherin the congregation of Christ is commended to be the Spouse of Christ for the which he hath giuen himselfe Eph. 5. The house of God the pillar and ground of trueth 1. Tim. 3. Also The holie hill of Sion the Citie of the liuing God the heauenlie Ierusalem and the congregation of the first borne which are written in heauen I saie all these places of Scripture doe properlie pertaine to them who for their sincere faith are truelie and in the sight of God reckoned among the children of God For seeing that in these alone the Lorde doth fullie reigne these onelie if we will speake properly are called the Church of Christ and the communion of Saints in which sense also the name of the Church is expounded in the common Articles of faith those false Christians beeing excluded which are mingled amongest them Furthermore the holie Ghost himselfe doth gouerne this Church or congregation remaineth with it as Christ doth euen to the ende of the world and doth sanctifie it that at the length he may present it vnto himself without spoâ—or wrinckle as it is saide Eph. 5. Also this is that Church which all men are commaunded to heare and he that will not heare her is to to be counted as an heathen and Publicane And although that to wit faith it selfe can not be seene whereby this Congregation hath obteined to be called the Church and companie of Christ yet the fruites of that faith maie be seene and knowne and of them a certaine Christian coniecture be taken These fruites be cheeflie a bolde profession of Faith a true loue offering it selfe to doe humble seruice to all men a contempt of all things Seeing therfore that these be the proper fruites wheresoeuer the holie Gospell and the Sacraments be exercised thereupon it maie easilie be knowne where and who be the Christian Church so much as is necessary for vs to preserue among vs the christian communion that in the same we may be instructed admonished and helpe one an other according to the commaundement of Christ Furthermore seeing this congregation is the verie kingdome of God wherein all things ought to be appointed in best order she hath all kinde of offices and ministers for â—he is the body of Christ himselfe compacted of many members whereof euerie one haue their proper worke Therefore whosoeuer doe faithfullie discharge such functions and doe earnestlie labour in the worde and doctrine they doe represent the Church and may doe all things in the name thereof so that whosoeuer shall either despise them or refuse
the iudgeing of controuersies not any iudges whatsoeuer do take vnto them selues the name of the Church but that as the matter and importance of the cause doth require iudges lawfullie chosen whether more or fewer whether in an ordinarie assemblie of a particular Church or in a more generall meeting ordinarie or extraordinarie prouinciall or generall be appointed to iudge of the matter Secondlie that there be free obedience and free giuing of voices Thirdlie that all controuersies be determined out of the word of God alone yet so as the fathers iudgements be not condemned but laid to the onelie rule of Gods word according as they themselues would haue vs to do Now the Church is said to iudge of doctrine not that it is aboue the truth of the doctrine or that the doctrine is therfore true because the Church hath so iudged but in as much as the Church beeing taught and confirmed out of the word by the holie Ghost doth acknowledge and hold fast the true doctrine and teach men to holde it fast and condemneth and reiecteth and teacheth to reiect all other strange doctrines IN THE 11. SECTION Vpon the latter confession of Heluetia ANd such are found among vs c. To wit interpreters of the Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinarie motions and inspirations of the holie spirit this gift as also the gift of tongues and of healings being fitted for the confirmation of the church when it was beginning is now long since ceased after that the wholl Counsell of God touching our saluation was plainlie reuealed howbeit God yet can when he will raise it vp againe Vpon the same And were also Preachers of the Gospell Such as the Apostles did ioyne vnto themselues as helpers and sent them now to this place now to that and these also are no more in vse since the Churches were setled in good order Of which sort diuers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the ouerseers and watchmen of the Church which did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend vpon the preaching of the word Vpon the same Prouide thinges necessarie for it To wit spirituall things by teaching reproouing correcting instructing both all in generall and man by man particularlie yet tied to their speciall flocks and charges Vpon the same Now the power giuen to all the ministers To wit of the word that is the Pastours and Doctours whose diuerse functions are afterward more fullie set forth Vpon the former Confession of Heluetia BY the voice of God As namelie if at any time the lawfull ordinarie vocation being quite abolished as it hath fallen out vnder the Papacie God by his spirit hath extraordinarilie raised vp certein men Which thing when it appeareth by their fruits then the liking and approbation of the Church reformed being added thereunto they are confirmed in their calling For otherwise while the lawfull order of calling standeth in the Church no man may enter into the ministerie but by that dore Vpon the same By the laying on of hands of the Priest By Priest take that they meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfullie chosen as it were into the possession of his ministerie in the fight and presence of the wholl Church Now as touching the very rite of this ordination euerie Church hath it owne libertie so that both alike superstition and occasion of superstition be auoided Vpon the Confession of Bohemia BY laying on of handes Looke before the 2. obseruation vpon the former Confession of Heluetia and looke after in the 14. chap. of this same Confess and the 1. obser vpon this Confess in the 13. Sect. Vpon the same Hereof speaketh the Author of the Epistle to the Hebrues Yet not properlie for he disputeth of the Leuiticall Priesthood which was abrogated by Christ and not of the ministerie vnder Christ Vpon the same Are a long time c. Let the reader thus take these words not as though this same order were prescribed vnto all and singular Churches or were obserued of all seing we neither haue any commmaundement touching that matter neither can it euery where be performed But that this is verie carefullie to be looked vnto that none but he that is furnished with learning and an approoued integritie and vprightnes be aduanced to anie Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an vncleane life giuen to riot and excesse as Ezech. cap. 16. ver 49. chargeth the inhabitants of Sodome Vpon the same Especiallie those c. Once againe this is to be taken as that wee must know that this law of working with their owne handes is not prescribed to the Churches Vpon the same Such as are to lay on handes Touching this riâ—e looke before in the 2. obseru vpon the former Confession of Heluetia Vpon the same To each seuerall Ecclesiasticall societies That is to Presbyteries or consistories which stand of Pastours and Elders and vnto whome properlie the dispensing and ordering of the Keies and Ecclesiasticall Censures doe belong As afterwarde is taught in the fift obseruation vpon the Confess of Auspurge Vpon the same That euery Christian so often as he needeth these Keyes c. ought to require them This is to be interpreted by those things which we spake of priuate absolution in the eight Section in the 1. obseruation vpon this Confession and the first vpon the Confession of Saxonie Vpon the same That the priestes ought not Whom they meane by the name of Priests it hath bin alreadie shewed before in the 2. obser vpon the former Confession of Heluetia shall straight after be repeated in the 3. obseruation vpon the English Confession in which signification it is henceforward to be taken in all the Confessions Vpon the English Confession ANd is Lucifer It is growne to a custome to call Satan Lucifer the Prince of Deuills vpon a place of Esaie misunderstood of some of the aunciet Fathers Vpon the same By open excommunication There is also a certaine kinde of excommunication which is not publique or open and is vsed onlie for a triall of repentance Againe this is so to be taken that as we haue oft before admonished all and singular Churches may keepe their holie libertie both in orâ—aining and putting in practise this manner of discipline So that there be good heed taken that the flock be not infected with a contagion of obstinacie and that the sacred mysteries be not cast to dogges and swine Vpon the same Vnto the vnbeleeuing a sauour of death This must be vnderstoode to be the accidentall and not the proper end of
AN HARMONY OF THE CONFESSIONS OF THE FAITH OF THE CHRISTIAN AND REFORMED CHVRCHES which purelie professe the holy doctrine of the Gospell in all the chiefe Kingdomes Nations and Prouinces of Europe the Catologue and order whereof the Pages following will declare There are added in the ende verie shorte notes in which both the obscure thinges are made plaine those thinges which maie in shew seeme to be contrarie each to other are plainelie and verie modestlie reconciled and if anie points doe as yet hang in doubt they are sincerelie pointed at All which things in the name of the Churches of Fraunce and Belgia are submitted to the free and discrete iudgement of all other Churches Newlie translated out of Latine into English Also in the end is added the Confession of the Church of Scotland Alowed by publique authoritie Imprinted by THOMAS THOMAS Printer to the Vniuersitie of Cambridge 1586. A PREFACE IN THE NAME OF THE CHVRCHES OF FRAVNCE AND BELGIA VVHICH PROfesse the reformation of the Gospell â‚ AMbrose in a certaine place saith notablie There ought to be no strife but conference among the seruants of Christ. For seeing the dulnes of mans vnderstanding especiallie in heauenlie matters is such that we can not oft times perceiue matters otherwise verie plaine it can by no meanes be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to verie great light And that especiallie seemeth profitable and needful that some should be set on edge by others that those thinges which the Lord hath particularlie bestowed vpon seuerall members of the Church may redound to the common benefit of the wholl bodie and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and teacher of the Church may be heard and as he is the Prince of peace may so by his spirit ioyne together our mindes that if it be possible we maie all thinkâ— one and the same thing in the Lorde But to striue braule and fiercelie and frowardlie to contend as fensers doe is so farre from becomming men that are taught of god as that it is not seemely for modest or ciuill persons And if so be that in all yea euen in the verie least affaires of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surelie holie things are holily and deuoutly to be handled in the feare of god loue of our neighbour Who if he goe out of the way is by the Spirit of meâ—kenes to be called backe againe but if he take the right waie he is more and more to be instructed therein to the end it may appeare that we are not driuen by any motion of man but that in all things our mindes are ruled and gouerned by God Yet alas such is the spot and staine of our times that the euill custome of writing whatsoeuer and euen of railing hath seised vpon the wits mindes not of meane men onely but euen of those whom iâ— most of all behooued to doe the cleane contrary The roble of Iesuites and such other like fellows whose verie rewarde is the earnest of bondage and cursed speaking how shameleslie and outragiouslie they are caried against vs and the trueth woh what bitternes they cast out against vs such things as they haue bin taught in the schoole of shamelesnes it maâ—e be sufficientlie perceiued of any man For thâ—y when they feele them selues pressed with moste strong reasons and ouercome with expresse places of scripture they runne to cauills and slaunders as to the onelie refuge of their errours They say wee haue reuolted from the Catholique Church that we might follow the diuers imaginations of men they crâ—e aloud that we are heretikes schisâ—atiques and sectaries and they oft times in mockage cal vs Confessionists and moreouer they laâ—e in our dish that wee neither agree with our selues nor with others whoe detest the bishoppe of Rome but there are as many Religions among vs as there are Confessions of Faith And that they may seeme to procure credit to themselues and to giue a check to the Germane Churches especiallie they bring forth both certeine other writings and especiallie that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those auncient Confessions of Faith which the Churches of the Gospell haue euen since the beginning giuen out But let them so thinke that the fault of heresie is not to be laide vpon those whose faith altogether relieth on moste sure grounds of scripture that they are no schismatiques who intierly cleaue to Gods Church such an one as the Prophets Apostles doe describe vnto vs nor to be accounted sectaries who embrace the truth of God which is one and alwaies like it selfe What doe they mean I praie you by the name of Confessionists so often repeated For if euerie man be commaunded to make confession of his Faith so often as Gods glorie and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Prouinces if wholl kingdomes haue made profession of their faith when they were falsely charged by the Popish sorte that they had gone from the doctrine of the true beleeuing Church but they will saie there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they saie to our ancetours who when they had the Apostles Creede yet for all that set out the Nicene Chalcedonian and manie moe such like Creedes Those Creedes saie you were generall Yea surelie but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godlie forefathers by setting forth those Creedes desired to bring home into the Church againe The trueth saith Hilarie was by the aduise and opinions of Bishops many waies sought a reason of that which was meant was rendered by seuerall confessions of faith set downe in writing And a litle after It ought to seeme no maruell right welbeloued breethren that mens faiths began to be declared so thick the outrage of heretiques laieth this necessitie vpon vs. Thus much saide Hilarie What that Athanasius Augustine and many other auncients set forth their Creedes also that the puritie of Christian faith might more and more shine sorth Therefore if Kingdoms Cities and whole prouinces haue priuatelie made confession of their faith this was the cause therof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed religion might be holden But if it once come to passe and the Lord graunt that the Churches maie at length inioy so great a benefit then there may be one onelie confession of faith extant
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of scripture which are witnesses not proper to anie one but common to vs both let matter with matter Cause with cause Reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
and Sauiour namelie his conception in the wombe of the Virgine Marie and his birth of her also for he was made the seede of the woman also his afflictions his rising againe from death his sitting at the right hand of God where he hath obtained the dignitie of a Priest and King of which thing the wholl life of Dauid was a certaine type for which cause the Lorde calleth himselfe another Dauid a Shepheard And this was the Gospell of those holy men before the law was giuen and since And Chapter the 6. a litle from the beginning For this is verie certaine that after the fall of Adam no man was able to set himselfe at libertie out of the bondage of sinne death and condemnation or come to be trulie reconciled vnto God but onelie by that one Mediator betweene God and man Christ Iesus through a liuelie faith in him who alone by his death and blood shedding tooke from vs that image of sinne and death and put vpon vs by faith the image of righteousnes and life For he made vnto vs of God wisedome righteousnes sanctification and redemption But firstmen are taught that these things are to be beleeued concerning Christ namelie that he is eternal of the nature of his heauenlie father the onelie begotten sonne begotten from enerlasting and so together with the Father and the holie Ghost one true and indiuisible God the eternall not created worde the brightnes and the Image or ingrauen forme of the person of his Father by whome all thinges as well those thinges which maie be seene as those which can not be seene and those thinges which are in heauen and those which are in the earth were made and created Moreouer that he is also a true and natural man our brother in verie deed who hath a soule and a bodie that is true and perfect humane nature which by the power of the holie Ghost he tooke without all sinne of Marie a pure Virgine according as S. Iohn saith The worde was made flesh And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indiuisible person one Christ Immanuell our King and priest our redeemer our Mediatour and perfect reconciler full of grace and trueth so that of his fullnes we all doe take grace for grace For the law was giuen by Moses but grace and trueth was giuen and exhibited by Iesus Christ being God and man in one person This grace and trueth are our men taught to acknowledge and by faith to beholde in all those sauing and wonderful works or affections of Christ which according to the meaning of the holie Scripture are by a stead fast faith to be beleeued and professed such as are his comming downe from heauen his conception birth torments death buriall refurrection ascension vnto heauen sitting at the right hand of God and his comming againe from thence to iudge both the quicke the dead In these principal affections as in a chest wherin treasure is kept are al those holsome fruits of our true iustification laide vp and are taken out from thence for the elect and those which doe beleeue that in Spirit and conscience they may be partakers thereof through faith which all hereafter at the daie of our ioyfull resurrection shall be fullie and perfectlie bestowed vpon vs. And towardes the ende of that Sixth Chapter these words are added In this Chapter also particularlie and for necessarie causes to shunne and auoide many pernicious and Antichristian deceites it is taught concerning Christe his presence namelie that our Lorde Christ according to his bodely coÌ„uersation is not amongest vs any longer in this worlde neither wil be vnto the ende of the worlde in such sort and manner as he was here conuersant amongest vs in his mortalitie and wherein he was betraied and circumcised nor yet in the forme of his glorified bodie which he got at his resurrection and in the which he appeared to his disciples the forâ—â—eth day after his resurrection departing from them ascended manifestly into heauen For after this manner of his presence companie he is in the high place with his father in heauen where al tongues professe him to be the Lord and euerie faithful one of Christ must beleeue that he is there worship him there according to the scriptures as also that part of the Catholike Christian faith doth expresselie witnes which is this He ascended into heauen he sitteth as the right hand of God the father almightie Also that other article from thence shal he come that is from an higher place out of heauen with his Angells is iudge both the quick the dead So doth Paul also say The Lord himselfe shall descend from heauen with a shoute and with the voice of an Archangell and with the trumpet of God And S. Peter saith Whom heauen must coÌ„taine vntil the time that al things be restored And the Euangelist Marke But when the Lord had spoken with theÌ„ he was taken vp againe into heauen sitteth at the right hand of God And the Angels which were there present whe he was taken vp into heauen said This Iesus which is taken vp from you into heauen shal so come againe as you haue seene him go into heaueÌ„ Furthermore this also doe our men teach that the selfe same Christ verie God and verie man is also with vs herein this worlde but after a diuerse manner from that kinde of presence which we named before that is after a certaine spirituall manner not obiect to our eies but such a one as is hid from vs which the flesh doth not perceiue and yet it is verie necessarie for vs to our saluation that we may be partakers of him whereby he offereth and communicateth himselfe vnto vs that he may dwell in vs and we in him and this truelie he doth by the holie Ghost whome in his owne place that is in steede of his owne presence whereby he was bodelie amongst vs he promised that he would send vnto his Church and that he would stil abide with it by the same spirit in vertue grace and his holsome trueth at al times euen vntill the ende of the worlde when he said thus It is good for you that I go hence for except I go hences the comforter will not come vnto you but if I goe away I wil send him vnto you And againe I wil praie the father and he shal giue you another comforter that is another kinde of comforter then I am that he may abide iâ— you for euer euen the spirit of trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but ye know him for he dwellesh in you shal be in you I wil not leaue you comforth but I wil come to you namelie by the selfe same spirit of trueth Now then euen as our Lord Christ
vngodlines and guiltie of death But we are iustified that is acquitted from sinne and death by God the iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paule saieth All haue sinned and are destitute of the glorie of God and are iustified freelie by his grace through the redemption which is in Christ Iesus For Christ tooke vpon him selfe and bare the sinnes of the world and did satisfie the iustice of God God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne so that now we are not onely clensed from sinne and purged and holie but also indued with the righteousnes of Christ yea and acquitted from sinne death and condemnation finallie we are righteous and heires of eternall life To speake properlie then it is God alone that iustifieth vs and that onelie for Christ by not imputing vnto vs our sinnes but imputing Christes righteousnes vnto vs. But because we doe receiue this iustification not by anie works but by faith in the mercie of god and in Christ therefore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ not by the lawe or by anie workes For the Apostle saith We conclude that man is iustified by faith without the workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For that saith the scripture Abraham beleeued God and it was imputed to him for righteousnes But to him that worketh not but beleueeth in him that iustifieth the vngodlie his faith is counted for righteousnes And againe You are saued by grace through saith and that not of your selues it is the gift of God Not by workes lest anie might haue cause to boast c. Therefore because saith doth apprehend Christ our righteousnes aâ—â— doth attribute al to the praise of god in Christ in this respect 〈…〉 is attributed to faith chieflie because of Christ whome it receiueth and not because it is a work of ours For it is the gift of God Now that we doe receiue Christ by faith the Lord sheweth at large Ioa. 6. where he putteth eating for beleeuing and beleeuing for eating For as by eating we receiue meat so by beleeuing we are made partakers of Christ Therefore we doe not parte the benefite of iustification giuing part to the grace of God or to Christ a part to our selues our charitie workes or merit but we doe attribute it whollie to the praise of God in Christ and that through faith Moreouer our charitie and our workes cannot pleaâ—e God if they be done of such as are not iust wherfore we 〈◊〉 first be iust before we can loue or doe anie iust workes We are made iust as we haue said through faith in Christ â— the meere grace of God who doth not impute vnto vs oâ— sinnes but imputeth vnto vs the righteousnes of Christ yeâ— and our faith in Christ he imputeth for righteousnes vnâ—â— vs. Moreouer the Apostle doth plainelie deriue loâ— from faith saying The ende of the commaundement is loue prceeding from a pure heart a good conscience and a faith vnfeineâ— Wherefore in this matter we speake not of a fained vaine or dead faith but of a liuely and quicking faith which for Christ who is life and giueth life whome it apprehendeth both is in deed and is so called a liuelie faith doth prooue it selfe to be liuelie by liuely workes And therefore Iames doth speake nothinge contrarie to this our doctrine for he speaketh of a vaine and dead faith which certaine braggeâ— of but had not Christ liuing within them by faith Aâ—â— Iames also saieth that workes doe iustifie yet is he not contrarie to Saint Paull for then he were to be reiected but he sheweth that Abraham did shew his liuelie and iustifying faith by workes And so doe all the godlie who yet trust 〈◊〉 Christ alone not to their owne works For the Apostle said againe I liue howbeit not I but Christ liueth in me But the 〈◊〉 which now I liue in the flesh I liue through the faith of the sonne of God who loued me gaue himselfe for me I do not despise the gâ—â—â— of God for if righteousnes be by the law then Christ died in vain c. Of Faith and good workes Of their rewarde and of mans merit CHAP. 16. CHristian faith is not an opinion or humane persuasion but a sure trust and an euident and steadfast assent of the minde to be briefe a moste sure comprehensiâ—e of the trueth of God set forth in the scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednes and especiallie of Gods promise and of Christ who iâ— the consummation of all the promises And this faith is thâ—â—eere gift of God because God alone of his power doeth giue it to his elect according to measure and that when to whome and how much he will and that by his holie spirit through the meanes of preaching the Gospell and of faithfull praier This faith hath also her increases which vnles they were likewise giuen of God the Apostles would neuer haue saide Lord increase our saith Now all these thinges which we haue saide hitherto of faith the Apostles taught them before vs euen as we set them downe for Paul saieth Faith is the grounde or sure subsistence of things hoped for and the euidence or cleare and certeine comprehension of things which are not sâ—â—â—e And againe he saith that all the promises of God in Christ are yea and in Christ are Amen And the same Apostle saith to the Philippians that it was giuen them to beleeue in Christ And also God doeth distribute vnto euerie man a measure of faith And againe All men haue not faith and al doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordeined to life beleeued And therefore he also calleth faith The faith of Gods elect And againe Faith commeth by hearing and hearing by the word of god And in an other place he willeth meÌ„ to praie for faith And the same also calleth Faith Powreful and that sheweth it selfe by loue This faith doth pacifie the conscience and doth open vnto vs a free accesse vnto God that with confidence we maie come vnto him and may obteine at his handes whatsoeuer is profitable and necessarie The same faith doth keepe vs in our dutie which we owe to God and to our neighbour and doth fortifie our patience in aduersitie it doth frame and make a true confession and in a worde it doth bring forth good fruite of all sorts and good workes which are good in deede doe proceede from a liuely faith by the holie Ghost and are done of the faithfull according to the will or
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
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
blood of the Lord. And in the 10. coÌ„maundements it is written He that abuseth Gods holie name shall not escape vnpunished As therefore the worlde hath oft heretofore beene iustlie punished for â—dolatrie so doubtles this shameles profaniâ—â— of Masses wil be fearefully reuenged with greeuous plagues And it maie well be that the Church in these latter times iâ— punished with blindenes discord and warres and manie other plagues chiefelie for this one cause And yet these oâ—â— and grosse abuses haue the Bishoppes whoe cannot be ignorant of them not onelie borne with all but also smothâ—â— laughed at them And now all to late they beginne to complaine forsooth of the calamitie of the Church when as 〈◊〉 other thing hath beene the occasion of the broiles of these times but the abuses themselues which were now become too open and euident that modest men coulde no longer beare them I would to God that the Bishoppes had as by their office they might haue long before this brideled restrained the couetousnes or impudencie whether of Monks or of some others whoe chaunging the manner of the olde Church haue made the Masse a monie matter But it shall not be amisse now to shew whence these abuses did spring at the first There is an opinion spread abroad in the Church that the Supper of the Lord is a worke which being once done by the Priest deserueth remission of sinnes both of the fault and of the punishment not onelie for hiâ— that doeth it but also for others and that because of the worke done although it be done without anie good intent of the doer Likewise that if it be applied in the behalfe of the dead it is satisfactorie that is it deserueth remission of the paines of purgatorie And in this meaning they take the worde Sacrifice when they call the 〈◊〉 a sacrifice namelie a worke that being done in the behalâ—e of some others doth merit for them both remission of the 〈◊〉 of the punishmentes and that because of the verie worke done euen without any good intent of him that 〈…〉 they meane that the Priest in the Masse doth offer a sacrifice for the quicke and the dead And after this perswasion was once receiued they taught men to seeke forgiuenes of sinnes and all good thinges yea that the dead were fâ—eed from punishmentes by the benefit of the Masse And it made no matter what kinde of men they were that sâ—â—ed the Masses for they taught that they were verie auaileable for others without any good motion of the vser Afterwarde a question arose whether one Masse said for many was as auaileable as seueral Masses for seueral persons And this disputation did augment the number of Masses and the gaine that came in by them out of measure But we dispute not not now of the gaine we onelie accuse the impietie of them For our Diuines doe prooue planlie that this opinion of the meriting applying of the Masse is both false and impious This is the state of this controuersie betweene vs and them And it is no hard matter for the godlie to iudge of this point if a man wil but weigh the arguments that folow First we haue prooued before that men doe obtaine remission of sinnes freelie by faith that is by sure trust to obtaine mercy for Christes sake It is then impossible for a man to obâ—aine remission of sinnes for another mans work and that without anie good motion that is without his owne faith This reason doth very euidentlie ouerthrowe that monstrous and impious opinion touching the merit and application of the Masse Secondly Christes passion was an oblation satisfaction not onelie for originall sinne but also for all other sinnes as it is written in the epistle to the Hebr. We are sanctified by the oblation of Christ once offered Againe By one oblation he hath made perfect for euer those that are sanctified To conclude a good part of the Epistle to the Heb. is spent in confirming this point that the onelie sacrifice of Christ did merit remission of sinnes or reconciliation for others Therfore saith he the Leuiticall sacrifices were oft times offered in one manner because they could not take awaie sinnes But Christ by his sacrifice hath 〈◊〉 once satisfied for the sinnes of all men This honour of Christs sacrifice must not be transferred from him to the worke of a Priest For he saith expresselie that by one oblation the Saints are made perfect Besides it is a wicked thing to place that trust in the work of a priest which should onelie leane and staie it selfe vpon the oblation and intercession of Christ the high Priest Thirdlie Christ in the institution of the Lordes supper doth not commaund the Priestes to offer for others either quick or dead vpon what ground then or authoritie was this worship ordeined in the Church as an offering for sins without anie commaundement of God But that is yet more grosse far from al reasoÌ„ that the masse should be applied to deliuer the soules of such as are dead For the masse was ordeined for a remembrance that is that such as receiued the supper of the Lord should stirre vp and confirme their faith and comfort their distressed consciences with the remembrance of Christes benefits Neither is the masse a satisfaction for the punishment but it was instituted for the remission of the fault to wit not that it should be a satisfaction for the fault but that it might be a sacrament by the vse whereof we might be put in minde of the benefit of Christ and the forgiuenes of the fault Seing therefore that the applying of the Supper of the Lord for the deliuerance of the dead is receiued without warrant of scripture yea quite contrarie to scripture it is to be condemned as a new and vngodlie worship or seruice Fourthlie a Ceremonie in the new couenant without faith meriteth nothing neither for him that vseth it nor for others For it is a dead worke according to the saying of Christ The true worshippers shall worship the father in spirit and trueth The same doth the 11. Chap. to the Heb. throughout prooue By faith Abell offered a better offering vnto God Also without faith it is impossible to please God Therfore the masse doth not merit remission of the fault or of the punishment euen for the verie workes sake performed This reason doth euidentlie ouerthrow the merit as they cal it which ariseth of the verie worke that is done Fiftlie the applying of the benefit of Christ is by a mans owne faith as Paull witnesseth Rom 3. Whome God hath set forth to be a reconciliation through faith in his blood this applying is made frelie And therefore it is not made by another mans work nor for another mans work For when we vse the sacrament this application is made by our owne work by our owne faith not by another mans work For surely if we could haue no remission but
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
at anie time perfourmed yet for all this wee must confesse that we are vnprofitable seruantes Therefore what meritte can wee dreame of THE SEVENTEENTH SECTION OF CEREMONIES AND RITES WHICH ARE INDIFFERENT in generall THE LATTER CONFESSION OF HELVETIA Of Rites Ceremonies and indifferent things CHAP. 27. VNto the ancient people in olde time were giuen certaine ceremonies as a kinde of schooling or pedagogie to those which were kept vnder the law as vnder a Schole master or Tutor but Christ the deliuerer being once come and the law taken awaie we which beleeue are no more vnder the law the ceremonies are vanished worne out of vse And the Apostles were so far from reteining them in the Church of Christ or reparing them that they witnessed plainelie that they would not laie any burden vpon the Church Wherefore we should seeme to bring in and set vp Iudaisme againe if so be we should multiplie Ceremonies or Rites in the church according to the manner of the old church Therefore we are not of their iudgement who would haue the Church of Christ kept in with many and diuerse Rites as it were with a certaine schooling or pedagogie For if the Apostles would not thrust vpon the Christian people the ceremonies and rites which were appointed by God who is there I praie you that is well in his wiâ—tes that will thrust vpon it the inuentions deuised by man The greater that the heape of ceremonies is in the Church so much the more is taken not onelie from Christian libertie but also from Christ and from faith in him whilest the people seeke those things in ceremonies which they should seeke in the onelie Sonne of God Iesus Christ through faith Wherefore a few moderate simple rites that are not contrarie to the word of God do suffice the godly And that there is found diuersitie of rites in the Churches lâ—t no man saie therefore that the Churches doe not agree Socrates saith That it were not possible to set downe in writing all the ceremonies of the Churches which are thoroughout Cities and Countries No Religion doeth keep euerie where the same ceremonies although they admitte and receiue one and the selfe same doctrine touching them for euen they which haue one and the selfe same faith doe disagree among them selues about ceremonies Thus much faith Socrates we at this daie hauing diuerse rites in the celebration of the Lordes Supper and in certeine other things in our Churches yet we doe not disagree in doctrine and faith neither is the vnitie and societie of our Churches rent a sunder For the Churches haue alwaies vsed their libertie in such rites as beeing things indifferent which we also doe at this daie But yet notwithstanding we admonish men to take heede that they count not among things indifferent such as indeed are not indifferent as some vse to count the Masse the vse of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor euill so that whether you doe it or doe it not you are neuer the more iust or vniust thereby Therefore when things indifferent are wrested to the confession of faith they cease to be free as Paull doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to Idolls for then it is vnlawfull because he that eateth it doeth seeme to approoue Idolatry by eating of it OVT OF THE FORMER CONFESSION OF HELVETIA Of things indifferent THose things which be called are properlie things indifferent although a godlie man may in al places at all times vse them freelie yet he must onely vse all things according to knowledge and in charitie to wit to the glorie of God and to the edifying of the Church and his neighboures OVT OF THE CONFESSION OF BASIL IN this Section also may the tenth Article of this confession be placed which we haue partlie referred to the first Section where mention is made of humane Traditions partlie to other Sections as occasion serued OVT OF THE CONFESSION OF BOHEMIA Of accessories or things indifferent to wit of Ecclesiasticall traditions constitutions rites and ceremonies and of Christian libertie CHAP. 15. TOuching this accessorie kinde humane traditions constitutions and ceremonies brought in by a good custome men are taught that these be things inferior in degree and lesse necessarie then are the gifts of the ordinarie Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministerie and to serue thereunto and yet that they are with an vniforme consent to be reteined in the Ecclesiasticall assemblies of Christian people at the common seruice of God according to the doctrine of the holy Apostles Let al things be done in your meeting to wit in the Church decently in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caueat within these boundes that they be not taken for foundations whereupon saluation must stey it selfe or for a worship which is appointed of God without any difference that they doe not rather or more straigthly binde the consciences of men then the commaundements of God doe and that they be not lifted vp or preferred before them but that they be taken for an ornament decency honest shew and laudable discipline and so that they doe not violate the Christian libertie of the Spirit of God and of faith nor disturb charitie and on the other side that no man by pretending a shew of Christian libertie doe withdraw himselfe from such constitutions as be godly serue to a good vse Now by the name of Christian libertie is chiefly vnderstood that libertie wherby through Christ we are freed from sinne and the curse and the yoke of the law secondlie the receiuing of the Spirit of a readie will or of the voluntarie Spirit of the Sonnes of God whereby they doe earnestlie and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards their neighbour and by the law of charitie the minde is stirred vp to performe these things rather of loue then of debt or any compulsion Also whereby we are made free from all bond of conscience to any humane traditions that a man may not be tied in such sorte or rather more strictlie vnto these then to the commaundements of God And lastlie that no man may fuffer his conscience to be seared thereby as with an hot iron Therefore according to these things al those humane traditions and ceremonies which do obscure or take awaie the glorie honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a worde in respect whereof the commaundements of God are broken neglected and lightlie regarded the word of God is not exercised or handled according to it owne sinceritie and trueth they are not onelie not
be wanting to him who with al his mihgt laboureth to follow and embrace the scripture of God THE SECOND SECTION OF GOD IN ESSENCE ONE IN persons three and of his true worship THE LATTER CONFESSION OF HELVETIA Of God his vnitie and the Trinitie CHAP. 3. WE beleeue teach that God is one in essence or nature subsisting by himselfe all sufficient in himselfe inuisible without a bodie infinite eternal the creator of all things both visible inuisible the chiefest good liuing quickning and preseruing all things almightie and exceeding wise gentle or mercifull iust and true And we detest the multitude of Gods because it is expressie written The Lorde thy God is one God I am the Lord thy God thou shalt haue no straunge Gods before my face I am the Lord and there is none other beside me there is no God Am not I the Lorde and there is none other beside me alone a iust God and a Sauiour there is none beside me I the Lord Iehoua the mercifull God gracious long suffering and aboundant in goodnes and truth c. Exod. 34. We neuertheles beleeue and teach that the same infinite one and indiuisible God is in persons inseparablie and without confusion distinguished into the Father the Sonne and the holie Ghost so as the Father hath begotten the Sonne from euerlasting the Sonne is begotten by an vnspeakeable manner and the holie Ghost proceedeth from them both and that from euerlasting and is to be worshipped with them both So that there be not three Gods but three persons consubstantiall coeternall and coequall distinct as touching their persons and in order one going before another yet without anie inequalitie For as touching their nature or essence they are so ioyned together that they are but one God and the diuine essence is common to the Father the sonne and the holy Ghost For the scripture hath deliuered vnto vs a manifest distinction of persons the Angell among other thinges saying thus to the blessed Virgine The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee and that holie thing which shal be borne shal be called the sonne of God Also in the baptisme of Christ a voice was heard from heauen saying This is my beloued Sonne The holie Ghost also appeared in the likenes of a doue And when the Lord himselfe commaunded to baptize he commaunded To baptize in the name of the Father and of the Sonne and of the holie Ghost In like sort else where in the Gospell he saide The Father will send the holie Ghost in my name Againe he saith When the comforter shall come whome I will send vnto you from the Father the spirit of trueth who proceedeth from the Father he shall beare witnes of me c. To be short we receiue the Apostles Creede because it deliuereth vnto vs the true faith We therefore condemne the Iewes and the Mahometistes and all those that blaspheme this Trinitie that is sacred and onelie to be adored VVe also condemne all heresies and heretiks which teach that the sonne and the holie Ghost are God onelie in name also that there is in the Trinitie some thing created that serueth and ministreth vnto an other finally that there is in it some thing vnequal greater or lesse corporall or corporally fashioned in manners or in will diuers either confounded or sole by it selfe as if the sonne and holie Ghost were the affections proprieties of one God the Father as the Monarchistes the Nouatians Praxeas the Patripassians Sabellius Samosatenus Aëtius Macedonius Arrius and such like haue thought Of Idolls or Images of God of Christ and of Saints CHAP. 4. ANd because god is an inuisible spirit an incomprehensible essence he can not therefore by anie arte or image be expressed For which cause we feare not with the scripture to tearme the Images of God meere lies VVe doe therefore reiect not onelie the Idols of the Gentles but also the images of Christians For although Christ tooke vppon him mans nature yet he did not therefore take it that he might set forth a patterne for caruers and painters He denied that he came To destroie the law and the Prophets But images are forbidden in the lawe the Prophets He denied that his Bodelie presense should anie whit profit the Church He promised that He would by his spirit be present with vs for euer who would then beleeue that the shadow or picture of his bodie doth anie whit benifit the godlie seeing that he abideth in vs by his spirit We are therefore the Temples of God But what agreement hath the temple of God which images And seeing that the blessed spirites and saints in heauen while they liued here abhorred all worship donne vnto themselues and spake against images who can thinke it likely that the saints in heauen and the Angell are delighted with their owne Images whereunto men doe bow their knees vncouer their heades and giue such other like honour But that men might be instructed in Religion put in minde of heauenlie things and of their owne saluation the Lord commaunded To preach the Gospell not to paint and instruct the laytie by pictures he also instituted Sacraments but he no where appointed Images Furthermore in euerie place which waie soeuer we turne our eies we maie see the liuelie and true creatures of God which if they be marked as is meete they do much more effectuallie mooue the beholder then all the Images or vaine vnmooueable rotten and dead pictures of all men whatsoeuer of which the Prophet spake truelie They haue eies see not c. Therfore we approoue the iudgement of Lactantius an auncient writer who saith Vndoubtedly there is no religion wheresoeuer there is a picture And we affirme that the blessed Bishop Epiphanius did wel who finding on the church dores a vaile that had painted in it the picture as it might be of Christ or of some other Saint he cut and tooke it awaie For that contrarie to the authoritie of the scriptures he had seene the picture of a man to hang in the Church of Christ and therefore he charged that from thence forth no such vailes which were contrarie to ou◠religiō should be hanged vp in the Church of Christ but that rather such scruple should be taken awaie which was vnworthie the Church of Christ and all faithful people Moreouer we approoue this sentence of S. Augustine Cap. 55. de vera relig Let not the worship of mens works be a religion vnto vs. For the workmen them selues that make such things are better whome yet we ought not to worship Of the adoring worshipping and inuocating of God through the onelie Mediator Iesus Christ CHAP. 5. WE teach men to adore and worship the true God alone this honour we impart to none according to the commaundement of the Lorde thou shalt adore the Lorde thy God and