of a Christian man and to what actions he ought chiefelie to giue him selfe namelie to all those wherby euerie one for his parte maie profit his neighbours and that first in things pertaining to life eternall that they also maie begin to know worship and feare god and then in thinges pertaining to this life that they maie want nothing which is necessarie to the sustenance of the bodie For as the wholl lawe of god which is a moste absolute commaundement of all righteousnes is breiflie contained in this one word Thou shalt loue thy neighbour as thy selfe so in the performance of this loue it is necessarie that all righteousnes should be comprised and perfited Whereupon it followeth that nothing at all is to be reckoned among the duties of a Christian man which is not of force and effect to profit our neighbour and euerie worke is so much the more belonging to the dutie of Christian man by how much his neighbour maie the more be profited thereby Therefore next after Ecclesiasticall functions among the chiefe duties of a Christian man we place the gouernment of the Common we ale obedience to Magistrates for these be referred to the common profit that care which is taken for our wife children familie and the honour which is due to parents because that without these the life of man cannot consist and lastlie the profession of good artes and of al honest discipline because that except these be had in estimation we shall be destitute of the greatest good thinges which are proper to mankinde Yet in these and all other duties pertaining to mans life no man must rashlie take anie thing to him selfe but with a right conscience consider whereunto God doth call him To conclude let euerie man account that his duty and that so much the more excellent a duety the more that he shall profit other men thereby THE TENTH SECTION OF THE HOHOLIE CATHOLIKE CHVRCH THE LATTER CONFESSION OF HELVETIA Of the Catholike Church of God and of the heade of the Church CHAP. 17. FOrasmuch as God from the beginning would haue men to be saued and to come to the knowledge of the truth therefore it is necessarie that alwaies from the beginning at this daie and to the ende of the worlde there should be a Church that is a companie of the faithfull called and gathered out of the world a communion I saie of all Saints that is of them who doe truelie know and rightlie worship and serue the true God in Iesus Christ the Sauiour by the worde and the holie spirit and which by faith are partakers of all those good graces which are freelie offered thorough Christ These all are Cytizens of one and the same Citie liuing vnder one Lord vnder the same lawes and in the same fellowship of al good things for so the Apostle calleth them fellow Cytizens with the Saints and of the householde of God tearming the faithfull vpon the earth Saints who are sanctified by the blood of the Sonne of God Of these is that article of our Creede wholly to be vnderstoode I beleeue the Catholike Church the common ion of Saintes And seeing that there is alwaies but one God and one Mediatour between God man Iesus Christ also one shepheard of the wholl flocke one head of this bodie and to conclude one spirit one saluation one faith one Testament or couenant it followeth necessarily that there is but one Church which we therefore call Catholike because it is vniuersall spread abroade thorough al the partes and quarters of the worlde reacheth vnto all times and is not limited within the compasse either of time or place Here therefore we must condemne the Donatists who pinned vp the Church within the corners of Aphricke neither doe wee allowe of the Romane cleargy who vaunte that the Church of Rome alone in a manner is Catholike The Church is diuided by some into diuers partes or diuerse sortes not that it is rent and diuided from it selfe but rather distinguished in respect of the diuersitie of the members that be in it One parte therefore they make to be the Church militant the other the Church triumphant The militant warreth still on the earth and fighteth against the flesh the world and the prince of the world the deuill and against sinne and death The other beeing allready set at libertie is now in heauen and triumpheth ouer al those beeing ouercome and continuallie reioiceth before the Lord. Yet these two churches haue notwithstanding a communion and fellowship betweene them-selues The Church militant vpon the earth hath euer more had in it many particuler Churches which must all notwithstanding be referred to the vnitie of the Catholike Church This militant Church was otherwise ordered gouerned before the law among the Patriarkes otherwise vnder Moses by the law and otherwise of Christ by the gospell There are but two sortes of people for the most parte mentioned to witte the Israelites and the gentiles o◠they which of the Iewes and gentiles were gathered to make a Church There be also two testaments the olde and the new Yet both these sortes of people haue had and still haue one fellowship one saluation in one and the same Messiah in whome as members of one bode they are all ioyned together vnder one heade and by one faith are all partakers of one and the same spirituall meat and drink Yet here we do acknowledge a diuersitie of times and a diuersitie in the pledges and signes of Christ promised and exhibited and that now the ceremonies beeing abolished the light shineth vnto vs more cleerlie our giftes and graces are more aboundant and out libertie is more full and ample This holy Church of god is called the house of the liuing 〈◊〉 builded of liuing and spirituall stones founded vpon a rocke that can not be remooued vpon a foundation besides which none can b◠laied Whereupon it is called the pillar and foundation of the truth that doth not erre so long as it relieth vpon the rock Christ and vpon the foundation of the Prophets and Apostles And no maruell if it do erre so often as it forsaketh him who is the alone trueth This Church is also called a virgine and the spouse of Christ and his onelie beloued For the Apostle saith I haue ioyned you vnto one husband that I might present you a chast virgine vnto Christ The Church is called a flocke of sheepe vnder one shepheard euen Christ Ezec. 34. Ioh. 10. also the bodie of Christ because the faithfull are the liuelie members of Christ hauing him for their head It is the head which hath the preheminence in the body and from whence the wholl bodie receiueth life by whose spirit it is gouerned in al thinges of whome also it receiueth increase that it may grow vp Also there is but one heade of the bodie which hath agreement with the bodie And therfore the church cannot haue any other heade beside Christ For as the
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
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
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
holie Catholike Christian Church And first of all that the foundation and head of the holy Church is Iesus Christ himselfe alone together with the wholl merit of grace and trueth to life eternall vpon whome and by whome this Church is at all times built by the holie Ghost the word of God and the sacramentes according to the meaning of that which Christ saide vnto Peter vpon this rocke to wit wherof thou hast made a true confession I will builde my Church And Saint Paull saith Other foundation can no man laie then that which is laid which is Iesus Christ. And in another place And hath appointed him ouer all thinges to be the head of the Church which is his bodie and the fullnes of him which filleth all in all thinges Out of these thinges it is taught that this is beleeued held and publikelie confessed that the holie Catholike Church beeing present at euerie time militant vpon earth is the fellowshippe of all Christians and is here and there dispersed ouer the wholl worlde and is gathered together by the holie Gospell out of all nations families tounges degrees and ages in one faith in Christ the Lord or in the holie Trinitie according to that saying of Saint Iohn who speaketh thus And I sawe a great companie which no man can number of all nations peoples and tongues standing before the throne and before the lambe This true Church although while it lieth here in the Lords floore to wit in the wide worlde and as it were in one heape confusedlie gathered together containeth in it as yet as well the pure wheat as the chaffe the Godlie children of God and the wicked children of the world the liuing and dead members of the ministers of the people yet where it is least defiled or most pure it maie be knoweÌ„ euen by these signes that follow namelie wheresoeuer Christ is taught in holie assemblies the doctrine of the holie Gospell is purelie and fullie preached the Sacraments are administred according to Christs institution commaundement meaning and will the faithfull people of Christ doth receiue vse them by these gathereth it selfe together in the vnitie of faith and loue and in the bonde of peace and ioyneth it selfe in one and buildeth it selfe hard together vpon Christ There therfore is the holie Church the house of God the temples of the holie Ghost liuelie members the partes of the heauenlie Ierusalem the spirituall bodie of Christ and ioynts knit together the which are ioyned and coupled ech with other by one head Christ one spirit of regeneration one worde of god the same and sincere sacramentes one faith one loue and holie communion one bonde of peace order discipline and obedience whether the number of this people be great or small as the Lorde witnesseth Where two or three are gathered together in my name in what countrie and nation and in what place soeuer this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holie Gospell cannot haue anie place graunted vnto iâ— c. but on the contrarie side manifest errors and 〈…〉 life haue their full course and by getting the vpper hand do spread themselues faite there most also needes be a Church so defiled that Christ will not acknowledge iâ— for his welbeloued spouse seeing that none belongeth to Christ who hath not the spirit of Christ 〈◊〉 Christian is also bound with diligent care to seeke after this and such a true part of the holie Church and after he hath founde it to ioylie and mainteine holie communion and fellowship therewith as the other parte of that point of the Church in our christian Câ—â—â—de doth declare where we doe profelie that we 〈…〉 communion of Saints and ought altogether with this fellowship or spirituall companie of Gods people to 〈…〉 the true vnitie and concord of Christs spirit to Liue and beare good will to all the members to yâ—lde obedience thereunto and endeauour by all meanes possible to procure the profitte and furtherance thereof and in truth to holde agreement therewith and by no meanes thorough sâ—â—bboâ—nnes to mooue schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or behaue your selues as worthie of the place or vocation whereunto ye are called with all humblenes and â—â—ekenes with a quiet minde and long suffering forbearing one another and indeauour ye to keepe the vnitie of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one faith one baptisme ore God and Father of all And againe Let euerie man please his neighbour in in that that is good to edification Also doe nothing through sâ—râ—â—e or for vaine glorie Againe Let there not be dissentions among you He therefore that in this life walketh according to these commaundements he is a true and liuelie member of the holie Church which bringeth forth the fruite of Faith and loue But he that looseth the spirit of Faith and looue in the holie fellowship must needes be a deede member Together with these thinges the ministers of our Churches teach that this is to be thought of their fellowship which is in like manner to be thought of any other Christian fellowship whether it be great or small to wit that it selfe alone is not that holie Catholike Christian Church but onely one part therof as the Apostle writeth of the Church at Corinth Ye are the bodie of Christ and members of him euerie one for his parte They teach also that there must be a platforme and certaine order of gouernment in the holie Church For without a platforme of order and outward gouernement it can not be in good case or go well with it no more then it can with anie other euen the least societie But this platforme of order consisteth chiefelie in this that they be both ordinarilie called and lawfullie ordained who execute due functions in the same beginning at the least proceeding to those that are of a meane sort so sorth euen to the chiefest The next point is that euerie one do wel discharge that place as it were his warde to which he is called vse watchfulnes suffer nothing to be sound wanting in himselfe nor at his owne pleasure do closelie conuey him selfe out of the same or go beyond the bondes thereof and meddle with other mens charges and moreouer that all among them-selues submit them-selues one to an other and al performe obedience from theleast to the greatest euerie man in his owne place whereunto he is called and do it with the affection of loue and of his owne accord not of constraint euen for Christes sake and for the care they haue of eternall saluation according as the Apostles and other holie men haue taught concerning this matter
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know
beleeue that it is expedient that they which be chosen to be gouernours in anie Church do wiselie looke vnto it among them selues by what meanes the wholl bodie maie conuenientlie be ruled yet so that they do neuer swarue from that which our Lord Iesus Christ hath instituted Yet this doth not hinder but that euerie place maie haue their peculiar constitutions as it shall seeme conuenient for them But we exclude all humane deuises and all those lawes which are brought in to binde mens consciences vnder pretence of the word of God and we do onelie like of those which serue for the nourishing of concord and to keepe euerie one in due obedience wherein we think that we are to follow that which our Lord Iesus Christ appointed touching excommunication which we do allow of and together with it additions thinke to be necessarie OVT OF THE ENGLISH CONFESSION AS touching the multitude of vaine and superfluous Ceremonies we know that Saint Augustine did greeuouslie complaine of them in his owne time and therefore haue we cut of a great number of them because we know that mens consciences were encombred about them and the Churches of God ouerladen with them Neuerthelesse we keepe still and esteeme not onely those Ceremonies which we are sure were deliuered to vs from the Apostles but some others too besides which we thought might be suffered without hurt to the Church of God for that we had a desire that all thinges in the holy congregation might as Saint Paull commaundeth be done with comelines and in good order But as for all those thinges which we saw were either verie susuperstitious or vtterlie vnprofitable or noisome or mockeries or contrarie to the holie scriptures or else vnseemelie for sober discreet people wherof there be infinite numbers now a daies where the Roman Religion is vsed these I saie we haue vtterlie refused without all manner exception because we would not haue the right worshiping of God to be anie longer defiled with such follies OVT OF THE CONFESSION OF BEGIA IN the meane time we beleeue that it is in deede profitable that the Elders which doe gouerne in Churches should appoint some order among them-selues so that they do diligently take heed that in no case they do swarue or decline from those things which Christ himselfe our onelie master hath once appointed Therefore we do reiect all humane inuentions and all those lawes which were brought in to be a worship of God that mens consciences should anie waie thereby be snared or bound and we receiue those onelie which are fit either to cherish or manteine concord or to keepe vs in the obedience of God And hereunto excommunication is chiefelie necessarie being vsed according to the commaundement of the word of god and other additions of Ecclesiasticall discipline annexed thereunto OVT OF THE CONFESSION OF AVSPVRGE Art 15. COncerning Ecclesiasticall rites which are ordeined by mans authoritie they teach that such rits are to be obserued as maie be kept without sinne do tend to quietnes and good order in the Church as namelie set holidaies and certein godlie psalmes and other such like rits But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnes before God or do deserue remission of sinnes or are dueties necessarie vnto the righteousnes reuealed in the gospel But this is to be thought of them that they are indifferent thinges which without the case of offence may be omitted But such as breake them with offence are faultie as those which doe rashlie disturbe the peace of the Churches Such traditions therefore as cannot be obserued without sinne are reiected of vs as the tradition of single life We reiect also that impious opinion of traditions and vowes wherein they feign that worships inuented by mans authority do merit remission of sinnes are satisfactions for sinne c. Of which like false opinions touching vowes and fastings not a few haue beene spread abroade in the Church by vnlearned men This Article is thus to be found in another edition COncerning Ecclesiasticall rites they teach that those rites are to be obserued which maie be kept without anie sinne and are auaileable for quietnes and good order in the Church such as are set holiedaies feastes and such like Againe out of the 7. Article touching abuses of the same confession These wordes that follow perteine to this place and the rest vno the eleuenth section Of the authoritie of the ministers BEsides these things there is a controuersie whether Bishops or Pastors haue power to ordeine ceremonies in the Church to make lawes of meates and holie daies and degrees or orders of ministers They that ascribe this power to the Bishops alledge this testimonie for it I haue yet manie thinges to saie vnto you but you cannot beare them away now But when that spirit of trueth shall come he shall teach you all trueth They aledge also the examples of the Apostles which commaunded the Christians to absteine from blood and that which was strangled They alledge the change of the Sabboth into the Lords daie contrarie as it seemeth to the morall law they haue no examples so oft in their mouthes as they change of the Sabboth They will needes haue the Churches power authoritie to be very great because it hath dispensed with a precept of the moral law But of this questiō our men do thus teach that the Bishops haue no power to ordeine anie thing contrarie to the Gospel as was shewed before The same also do the Canons teach distinct 9. Moreouer it is against the scriprure to ordeine or require the obseruation of anie traditions to the ende that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christes merit receiueth a blow when as we seeke by such obseruations to merit remission of sinnes and iustification And it is verie apparant that through this persuasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnes of faith was quite smoothered for euer and anone there were new holiedaies made new fastes appointed new ceremonies new worshippes for Saints ordeined because that the authors of such geare supposed by these works to merit remission of sinnes and iustification After the same manner heretofore did the penitential Canons increase wherof we still see some footings in satisfactions Againe manie writers imagine that in the new testament there should be a worship like to the Leuitical worship the appointing whereof god committed to the Apostles and Bishops wherein they seeme to be deceiued by the example of the law of Moses as if the righteousnes of the new testament were the outward obseruing of certeine rites as the iustice of the law was Like as therefore in the lawe
especially according to that which the Lord commaundeth Giue vnto Cesar the things which are Cesars and vnto God the things which are Gods But if some should attempt to remooue any from this Christian and true opinion they ought to follow the example of the Apostles who with a bolde courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We ought rather to obey God then men Whereof also is to be seene the iudgement of the olde fathers and of the Canon law where they thus write and these are the wordes of S. Ierome If the Lord or magistrate commaund those things that are not contrary to the holy scriptures let the seruant be subiect to the Lord but if 〈◊〉 anie thing contrarie let him rather obey the Lord of his pâ—â—rit then of his bodie And a litle after If it be good which the Emperor commaundeth do the will of him that commaundeth if it be euill answer we ought rather to obey God then men THE CONCLVSION ANd hetherto haue beene informed and shewed vnto your Maiestie in this writing the reasons causes of our faith and doctrine and Christian religion fuch doctrine as the ministers of our Churches all and singular euery one according to the gift of god graunted vnto him do with one consent of iudgement holde talke of and preach and do constantlie manteine and fight for the same not with the power of this world but by holy scriptures against those that impugne it or by teaching do spread abroade contrarie errors thereunto Neither yet without that modestie that becommeth the profession of Christians do they stubbournly rather then rigiouslie persist in this doctrine or haue at any time heretofore persisted but if anie thing be found herein not well taken by them and that by certeine grounds out of the word of god which ought to be the rule of iudgement vnto all men peaceablie and with a meeke spirit as it ought to be done be shewed vnto them they are readie and forward and thereunto as alwaies heretofore so now they offer themselues that after due consideration true knowledge of the trueth had they will most gladlie and thankfullie receiue that doctrine which shall haue better foundations and willinglie reforme whatsoeuer shall haue need to be amended Wherefore most excellent King and gratious Lord maie it please your Maiestie to examine this our confession and after diligent and due consideration had to waie and consider whether anie man worthelie and for iust cause may reiect and condemne this doctrine as not agreeable to the holie scripture nor Christian Verilie we are of opinion that if anie man presume to despise or condemne this doctrine he must of necessitie also condemne the holie scripture from whence it was taken and the auncient and true Christian Doctors with whome it agreeth and also the holie lie Church it selfe which from the beginning and that constantlie 〈◊〉 and doth teach And hereby your Maiesty may graciâ—â—slie perceiue and determine whether the complaints and accusations of our aduersaries and such as fauour not vs and our teachers be iust or noe Wherefore most humbly we pray that your sacred Maiestie will giue no place or credit to our aduersaries in those matters which diuers waies without anie ground they charge vs withall when as without all humanitie they accuse vs our ministers and preachers as if we had an other religion and taught an other doctrine then that which at this present we offer vnto your Maiestie or that we presume stubbournlie to take in hand or do attempt anie other thing against God and your Maiestie and contrarie to the institutions of this common wealth and to the publique law of the kingdome of Bohemia And your Maiestie may well call to your remembrance that we haue euerie waie and at all times behaued our selues obedientlie and peaceablie and in all things which may turne or belong to the preseruation of your Maiesties person and to the publique good and commoditie of the whol realme in al such things I say we haue indeauoured not to be behinde others and hereafter also we offer our selues most readie to perfourme the same according to our allegeance and duetie Neither do we think it onelie a point of vertue and to apperteine vnto honesty alone and the good estate of the common wealth to yeeld our selues subiect and faithfull to your maiesty for peace concord and the rewards of this life but much rather we acknowledge that it pleaseth God and that so is his will that euery one for conscience sake should be obedient to the Magistrate and should reuerence loue honour and highly esteem him euen as our teachers also do deale both with vs and with the people to perfourme this and oftentimes by teaching out of the word doe in force it vpon vs both Here we commend our selues vnto your Maiesty as to the fatherly and liberall tuition care and protection of our most gracious Lord and do most humbly beseech of your Maiesty that vnto these things which on the befalfe of Christian religion we haue tendred vnto your Maiestie we may receiue a courteous answer and such as God maie be pleased withall The almightie and euerlasting God graciouslie preserue your Maiestie in continuall health to the profit benefit and increase of his holie Christian Church Amen Prouerb 20. Mercie and trueth preserue the King for his throne is established with mercie OVT OF THE FRENCH CONFESSION WE beleeue that God would haue the world to be gouerned by lawes and by ciuill gouernmenr that there maiâ— be certaine bridles whereby the immoderate desires of the world maie be restrained and that therefore he appointed kingdomes common wealths and other kindes of principalitie whether they come by inheritance or otherwise And not that alone but also whatsoeuer perteineth to the state of righteousnes as they call it whereof he desireth to be acknowledged the author Therefore he hath also deliuered the sword into the hands of the Magistrates to wit that offences maie be repressed not onely those which are committed against the second table but also against the first Therefore because of the author of this order we must not onelie fuffer them to rule whome he hath set ouer vs but also giue vnto them all honour and reuerence as vnto his embassadours and ministers assigned of him to execute a lawfull and holie function Also Art 40. THerefore we affirme that we must obey the lawes and statutes that tribute must be paied and that we must patientlie endure the other burdens to conclude that we must willnglie suffer the yoke of subiection although the Magistrate be infidells so that the soueraigne gouernment of God do remaine wholl or entire and nothing diminished Therefore we detest all those which do reiect all kinde of dominion and bring in a communitie and confusion of goods and who to conclude do go about to ouerthrow al order of law OVT OF THE CONFESSION OF BELGIA
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
conceiued in the same wordes if the state of the Churches shal seeme to require it Let them therefore leaue of in mockage to terme vs Confessionistes vnles perhaps they looke for this answere at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the trueth For euen as moe smal streames may flow from one spring so moe confessions of faith may issue out from one and the same truth of faith Now to speake somewhat also of those who while they will seeme to embrace the trueth of the Gospell and renounce popish errours shew themselues more vniust towards vs then was meet they should we are compelled to finde want of Christian charitie inthem This one thing in deed was remaining that after so many daungers losses banish ments downefalles woes without number griefes and torments we should also be euill intreated by those of whome some comforte was rather to be looked for But that ancient enimie of the Church is farre deceiued by whose subtilties this euil is also wrought for vs while he hopeth that we maâ—e by his craftes be ouerwhelmed But bearing our selues bolde on that loue which the mercifull God through Iesus Christ our Lord beareth vnto vs and whoe hath planted a loue and feare of him in our mindes we leape for ioye in these verie thinges and boast with the Apostle that it will neuer be the same grace of God alwaies preuenting vs that tribulation anguish hunger nakednes the sword false accusation or cursed speaking shall withdraw vs from the trueth once knowne and vndertaken For we knowe that saying of Chrysostome to be true It is not euill to suffer but to doe euill Neither are we anie whit disgraced hereby but they whom I know not what distemperature whetteth against vs hauing deserued nothing to repaie them like for like quitting rayling with rayling far be it from vs whom God vouchsafeth this honour that being fashioned like to the image of his Sonne we might through good reporte and euill reporte walke on vpholden with the staie of a good conscience yea we haue resolued with our selues not only to abide the open wronges of our enimies but euen the disdaine of our bretheren although neuer so vniust And what we furthermore think of the doctrine of our Lord Iesus Christ the confession of our faith set forth manie yeares agoe hath made it knowen to the wholl world and we haue God and Angells together with men witnesses of that sincere endeuour by which we laboured and doe as yet to the vttermoste of our power labour to set vp againe and maintaine the pure worshipe of God among vs out of Gods word And euen as we shewed our selues to be readie at all times to render a reason of the hope that is in vs so we thought it a matter worth the paines to make all men priuie to that bonde which one our parte is verie straight with the holie and truelie Catholike Church of God with euerie Saint and sounde member thereof that so farre as we câ—n we might deliuer partlie our selues partly the Churches ioyned with vs from those moste greeuous crimes by which some mens speaches bookes are laid to our charge And when we be thought our selues by what means it might best be done this especiallie for the present time seemed a meet waie vnto vs which would giue offence to no man might satisfie al that would yeald vnto reason namelie to publish this Harmonie of confessions whereby it might sufficientlie be vnderstood howe falselie we are charged as though we that haue reiected popish errors agreed not at al among our selues For to beginne with those stout maintainers of the Romish tyranny who wil yet seeme to be defenders of the truth this conference of confessions will plucke euery visard from their faces when as itshal plainely appeere that al the opinions in these confessions of faith were in other sondrie words so laid down that yet the same truth alwaies abideth there is none at al or very litle difference in the thinges themselues And how narrow must they needs perceiue the boundes of that their Catholique Churche to be when it shal be openlie knowen that so many kingdomes prouinces cities peoples nations professing the truth of the Gospell doe with common consent renounce the abuses and orders of the Romish Church As for those whome without anie desert it pleaseth to count vs among the Arrians and Turkes they shal see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse vs of sedition shall perceiue how reuerentlie we thinke of the dignitie of kings and the Magistrates authoritie and they to conclude that not being content with those publique confessions of the Churches of Germanie may by laying against vs that forme of new agreement seem worthelie more and more to seuer them selues from vs and who haue alreadie very pithilie been refuted by moste learned writings they also shall if true agreement be earnestlie sought be satisfied with this Harmonie For that we maie freelie saie as it is in deede that long rancke of names sealed and written at that booke is such that it seemeth rather to stand idlelie in the field then to fight manfullie And if it had pleased vs to followe this pollicie we might haue set downe the names not of seuen or eight thousand meane men most famous Princes and some other excepted of whome it maie worthelie be doubted whether there euer were anie such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namele beeing bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of moste gracious Kinges moste renoumed Princes of noble nations and peoples of moste mightie common wealthes and Cities of which a great parte hath not bin vsed to dispute in corners or to trifle but hath knowen these manie yeares how euen vnto bloode to suffer manie and greeuous thinges for Gods trueth sake But we know that the truth hath not it warrant from men nor by men it is simple it wil be simplie published and taught Therfore we are purposed for this time not to deale by any long disputation with anie man but barâ—lie to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherlie loue to keepe peace with all men and so farre as it ought to be done to iudge well of all men yea and to intreat those whoe thinke somwhat too hardlie of vs that if we disagree from the confession of no Church that doth truelie beleeue they would themselues also beginne to be of the same minde with vs and quietlie and soberlie conferre with their bretheren of what thinges they shall thinke good rather then themselues to slaunder giue the aduersaries occcasion to rayle vpon
throwne out against Atheists Epicures Libertines Arians Anabaptists and such like mischieuous persons which desire to haue the Lords field vtterlie destroied but let vs euerie daie grow in faith and loue and let vs teach the flocks committed to our charge to feare God to hate vices and follow after vertues to denie the world and themselues obeying the commaundement of our Lord teacher Iesus Christ who biddeth vs not tobraule but to loue each other Whose example in gouerning the Church if we will follow we shal raise vp those that are afflicted take vp those that are fallen comfort the feeble waken the drousy not negligentlie denounce Gods wrath against sinnes and shall draw out the sword of the same word which is no blunt one against hypocrites wolues dogges swine goates and to conclude against all wicked ones which in our Churches mingle them-selues with the true sheepe and which cause the word of God to be euill spoken of It were a farre better thing surelie then that which some do busying the sharpnes of their wit in making of certeine trifles that forsooth the knowledge of such subtilties may shake out of our mindes all conscience It was iustlie said that the strength of the gospel was weakened through the thornie subtelties of schoole-questions and we through our wayward disputations what els do we then cause that the authority thereof be not strengthened but rather weakned and doe euen stagger among the wicked We read it excellentlie written in Liuie a verie graue writer that not onelie grudges â—ut also warres haue an end and that oftentimes deadlie foes become faithfull confederates yea and sometimes Citizens that by the same speeches of the people of Rome very bitter or cruel enmities haue bene taken vp betweene men of great account And that which these few wordes wrought with the heathen shall not godlines toward God obteine at the hands of Christians of deuines and of Pastours of Churches yea if the trauell of reading diligentlie examining conferring of this booke shall not be irksome if vpright and sincere iudgement if not preiudicate opinions but the loue of one truth shall beare swaie in al mens hearts it will shortly obteine it That olde contention about the celebrating of Easter very hotlie tossed to and fro for two hundred years or there about between the Greekes and the Latines was long since by vs thought worthie of laughter but we must take good heed lest in a matter not altogether vnlike we seeme to be wiser then both if so be that we desire to haue the Church wholl and not to leaue it rent vnto the posteritie and would haue our selues be counted not foolish among men and not stub born in the sight of god There hath scarce beene anie age which hath in such sort seen al Churches following altogether one thing in all points so as there hath not alwaies been some difference either in doctrine or in ceremonies or in manners and yet were not Christian Churches through the world therefore cut a sunder vnles peraduenture then when the Bishop of Rome brake of all agreement tyrannically â—ioyned to other Churches not what ought to be done but what him-selfe would haue obserued but the Apostle did not so Barnabas in deed departed from Paull and Paull also withstood Peter and surelie for no trifle and yet the one became not more enemie or strange to the other but the selfe same spirit which had coupled them from the beginning neuer suffred them to be disioyned from them-selues It is the fashion of Romists to commaund to enforce to presse to through out cursings and thunder excommunications vpon the heades of those that whisper neuer so litle against them but let vs according to the doctrine of the holie Ghost suffer and gentlie admonish each other that is keeping the groundwork of faith let vs build loue vpon it and let vs ioyntlie repaire the walls of Sion lying in their ruines It remaineth that through the same Lord Christ we besech our reuerent brethren in the lord whose confessions published we set forth that they take this our paines in good parte and fuffer vs to leane as it were to a certaine staie to the common consent of the reformed Churches against the accusations and reproches of the common aduersaries of the trueth But it had beene to be wished that we might at once haue set out all the Confessions of all the reformed Churches but because we had them not all therfore we set out them onelie that were come to our hands to which the rest also so farre as we suppose may easilie be drawne And we also could haue wished that the thing might haue bin made common to all the reformed Churches But when as the state of our Churches seemed to force the matter that they could not abide any longer delaie the right well beloued brethren will pardon vs with whom by reason of the time we could not impart both the Harmony it selfe and the obseruations as also the intent of this wholl edition Whereas moreouer we haue put to moe confessions of one and the same nation as of Auspurge Saxonie as also the former and latter of Heluetia that was not done without cause for besides that one expoundeth another we thought it good also hereby to ridde them from all suspicion of inconstancy and wauering in opinion which the aduersaries are wont to catch at by such repetitions oâ— confessions Yet why we would not adde some confessionâ— of the brethren of Bohemia often repeated we 〈◊〉 straight way shew a cause and we hope that ouâ— reason will easilie be liked of them And we haue set downe euerie where two yea and in some places three editions of Auspurge for this respect lest in this diuersitie we might seeme to haue picked out that which rather fauoured ourside to haue vtterlie misliked the other Wherein notwithstanding we haue not euery where followed the order of times in which euery of them came to light but the câ—ppie which we had in our hands printed at Wirtemberge 1572. with a double edition And wâ— therefore thought it meete to passe ouer the Apologies adioyned to the confessions as of Auspurge Bohemia Sucueland and England as wel that the work might not grow to be exceeding bigge as also that we might not seeme rather to increase disputations controuersies then to make an Harmony of doctrine And as for our obseruations our minde was to meete with the cauills of sophisters who we know well enough will take holde on the least matters that they may thereby set vs on worke Wherefore lest they should charge vs to set out a discorde rather then a concorde of confessions we haue added in the end very short obseruations in which we lay open those things which might seeme somewhat obscurelie spoken and doe fauourablie and freelie giuing them an interpretation expounde those thinges which either haue or seeme to haue any shew of repugnancie And we
latter confession of Heluetia Basill the French and that of Belgia which alone haue expresse titles of these chiefe points of doctrine But these foure to wit the former confession of Heluetia the English that of Auspurge and Wirtemberge do by the waie make mention both of the prouidence of God and also of the creation of the world in the article of God as is to be seene in the 2. Section And the others to wit those of Bohem. Saxonie and Sueueland haue altogether omitted this part of doctrine THE 4. SECTION pag. 59. OF the fall of man of sinne and of free will This Section consisteth of 10. Confessions to wit Of the former and latter confessions of Heluetia of that of Basil Bohemia or the Waldenses the French English that of Belg. Auspurge Saxony and Wirtemb THE 5. SECTION pag. 84. OF eternal Predestination This Section consisteth of foure Confessions onely to wit Of the lâ—tter Confession of Heluetia that of Basil the French and that of Belgia THE 6. SECTION pag. 88. OF the reparing or deliuerance of man from his fall by Iesus Christ alone Also of his Person names office and the workes of Redemption This Section consisteth of 12. confessions to wit Of the former and latter Confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge Sueueland THE 7. SECTION pag. 1â—0 OF the lawe and the Gospell This Section consisteth of 7. confessions onely to wit Of the former and latter confessions of Heluetia that of Bohemia the French that of Belgia Saxony and Wirtemberge THE 8. SECTION pag. 212. OF Repentance and the Conuersion of man Tihs Section consisteth of 6. Confessions onely to wit Of the latter confession of Heluetia that of Bohem. Auspurge Saxony Wirtemb and Sueueland THE 9. SECTION pag. 242. OF Iustification by faith and of good works and their rewards This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge and Sueueland THE 10. SECTION pag. 306. OF the holie Catholique Church This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 11. SECTION pag. 337. OF the Ministers of the Church and of their calling and office This Section consisteth of 9. confessions to wit Of the former and latter confessions of Heluet. that of Bohemia the French the English that of Belgia Auspurge Wirtemberge and Sueueland THE 12. SECTION pag. 377. OF true and false Sacraments in generall This Section consisteth of 11. confessions Of the former confession of Heluetia and the declaration thereof the latter confess of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 13. SECTION pag. 395. OF the Sacrament of holie Baptisme This Section consisteth of 10. confessions to wit Of the former confession of Heluetia and the declaration thereof of the latter conâ—es of Heluet. that of Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 14. SECTION pag 411. OF the holie Supper of the Lord. This Section consisteth of 11. confessions to wit of the former confession of Heluetia and the declaration thereof of the latter confes of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 15. SECTION pag. 464. OF Ecclesiasticall Meetings This Section consisteth of 8. confessions to wit the former and latter confessions of Heluetia that of Bohemia the F eâ—ch the English that of Saxonie Wirtemberg and Sueueland THE 16. SECTION pag. 47â— OF Holie daies fasts and the choise of meats and of the visiting of the sicke and the care that is to be had for the dead This Sect. consisteth of 9. Confess to wit of the latter confession of Heluet. that of Basill Bohemia the French the English that of Auspurge Saxonie Wirtemberge and Sueueland THE 17. SECTION pag. 516. OF Ceremonies and rites which are indifferent in general This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 18. SECTION pag. 540. OF Wedlock single life and Monasticall Vowes This Section consisteth of 8. confessions to wit of the former and latter confessions of Heluetia that of Bohemia the French the English that of Auspurge and Sueueland THE 19. SECTION pag. 578. OF the Ciuill Magistrate This Section consisteth of 10 confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French that of Belgia Auspurge Saxonie Wirtemberge and Sueueland A GENERAL CONFESSION OF THE TRVE CHRISTIAN FAITH AND RELIGION ACCORding to Gods word and actes of our Parliaments subscribed by the Kings Maiestie and his household with sun drie others To the glory of God and good example of all men At Edinborough the 28. day of Ianuarie The yeare of our Lord. 1581. And in the 14. yere of his Maiesties Raigne WE all and euerie one of vs vnder written protest that after long due examination of our owne consciences in matters of true and false Religion are now throughlie resolued in the truth by the word and spirit of God And therefore we beleeue with our hartes confesse with our mouthes subscribe with our handes and constantlie affirme before God and the whole world that this onelie is the true Christian faith and religion pleasing God and bringing saluation to man which is now by the mercie of God reuealed to the world by the preaching of the blessed Euangell and is receaued beleeued and defended by manie and sundrie notable Churches realms but chiefely by the Church of Scotland the Kings Maiestie three Estates of this Realm as Gods eternal trueth onely ground of our saluation as more particularlie is expressed in the confession of our Faith established and publikelie confirmed by sundrie actes of Parliaments and now of a long time hath beene openlie professed by the Kinges Maiestie and wholl bodie of this Realme both in burgh and land To the which confession and forme of Religion we willinglie agree in our consciences in all pointes as vnto Gods vndoubted trueth and veritie grounded onelie vpon his written word And therefore we abhorre and detest all contrarie religion doctrine but chiefelie all kinde of Papistrie in generall and particular heades euen as they are now damned and confuted by the word of God Church of Scotland but especiallie we detest andrefuse the vsurped authority of that Romane Antichrist vpon the Scriptures of God vpon the Church the ciâ—â—ll magistrate and conscience of men all his tyranous Lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficienâ—â— of the written word the perfection
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
knowledge of God but we are to thinke otherwise of the Images of our Lord Iesus Christ and other Saints Let him in like sort thinke that God did manie externall workes in Israell of which he commaundeth them to be mindeful for euer that he raised vp vnto them not a few famous holie men whose faith he woulde neuer haue them to forget Yet he neuer established the memorial of them by such Images that he might giue no occasion of backsliding or Apostasie which is wont to follow the worshipping of Images Wherfore in the purer primitiue church it was abhomination to haue euen the Image of Christ as hath bene afore shewed To be short our Preachers confes that Images of themselues are indifferent so that no worship or adoration be done vnto them But it is not inough for a christian man to haue a thing free but he ought alwaies to haue a diligent respect hereunto whether the same be profitable for edification 1. Cor. 10. for nothing is to be suffred or assayed in the Church which hath not in it some certaine vse of edifying Seing then it plainelie appeareth what greeuous offences Images in times past brought forth and doe as yet bring forth and seing it cannot be shewed whâ—â— profite can be hoped for thereof vnles peraduenture we will be counted quicker sighted then God himselfe and the auncient christians that were truelie Godlie who were so farre from taking anie profite thereby that they euen abhorred Images in Churches all Images and Idolls are worthelie to be abhorred in the Church Neither can the workemanship of the Cherubins vpon the aâ—ke of the couenant or other Ornaments of the Temple which the Patrones of Images are wont to obiect vnto vs hinder this truth among Christians For God had expresselie commaunded the Cherubins to be made but he would not haue them seene of the people And al the other things were ordeined rather for the beautie of â—he Temple then to learne anie knowledge of God thereby although from them as from all the rest of Gods workâ—s they which were spirituall might take occasion to meditate vpon the goodnes of god But it is requisite also to call this to minde that we are much more bound to worship God in spirit and truth then they of olde time were for that we are more plentifullie inriched with Christes spirit if we trulie beleeue in him THE THIRD SECTION OF THE ETERNALL PROVIDENCE OF God and the creation of the world THE LATTER CONFESSION OF HELVETIA Of the prouidence of God CHAP. 6. WE beleeue that all things both in heauen and in earth and in al creatures are susteined and gouerned by the prouidence of this wise eternall and omnipotent God For Dauid witnesseth and saith The Lord is high aboue all nations and his glorie aboue the heauens VVho is as our God who dwelleth on high and yet humbleth him selfe to beholde the thinges that are in heauen and earth Againe he saith Thou hast foreseene all my waies For there is not a worde in my tongue which thou knowest not whollie O Lord c. Paul also witnesleth and saith By him we liue mooue and haue our being And of him and through him and for him are all thinges Therefore Augustine both truelie and according to the scripture saide in his booke de agone Christi cap. 8. The Lord said Are not two sparrowes solde for a farthing and one of them shall not fall on the ground without the will of your father By speaking thus he woulde giue vs to vnderstand that whatsoeuer men count most vile that also is gouerned by the almightie power of God For the trueth which saide that all the haires of our heads are numbred saith also that the birdes of the aire are fed by him and the lilies of the fielde are clothed by him We therfore condemne the Epicures who denie the prouidence of God and all those who blasphemouslie affirme that god is occupied about the poles of heauen and thaâ— he neither seth nor regardeth vs or our affaires The princelie prophet Dauid also condemned these men when as â—e said O Lord How long how long shall the wicked triumph they 〈◊〉 the Lord doth not see neither doth the God of Iacob regarde it Vnderstand ye vnwise among the people and ye fooles when will yea wise He that hath planted the eare shall he not heare and he thâ— hath formed the cie how should he not see Notwithstanding 〈◊〉 doe not contemne the meanes whereby the prouidenced God worketh as though they were vnprofitable but wâ— reach that we must applie our selues vnto them so farre as they are commended to vs in the word of God VVhetfore we mislike the rash speeches of such as saie that if by the prouidence of God all thinges are gouerned then all oâ— studies and endeuours are vnprofitable It shall be sufficient if we leaue or permit all things to be gouerned by thâ— prouidence of God we shal not need herafter to be careful or to be taught iâ— any matter For though Paul did confes that he did saile by the prouidence of god who had said to him Thou must testifie of me also at Rome who moreouer promised said There shal not so much as one soule perish Neithâ— shal an haire fal from your heads Yet the mariners deuising how they might finde a waie to escape the same Paul saitâ— to the Centurion to the souldiers Vnlesse these remaine iâ— the ship ye can not be safe For God who hath appointed euerthing his end he also hath ordained the beginning and thâ— meanes by which we must attaine vnto the end The heathens ascribe thinges to blinde fortune and vncertainâ— chaunce but Saint Iames would not haue vs saie To daiâ—â— to morrow we will go into such a Citie and there buie and sell but he addeth for that which you should saie if the Lord wil and if we liue we will doe this or that And Augustine saith All those thinges which seeme to â—aine men to be done vnaduisedlie in the world they doe but accomplish his word because they are not doâ—â— but by his commaundement And in his exposition on the 148. Psal It seemed to be done by chaunce that Saull seeking his fathers Asses should light on the Prophet Samuell but the Lord had before said to the Prophet to morrowe I will send vnto the a man of the Tribe of Beniamin c. Of the creation of all thinges of the Angells the Deuill and man CHAP. 7. THis good and almightie God created all things both visible and inuisible by his eternall word and preserueth the same also by his eternal spirit as Dauid witnesseth saying By the word of the Lorde were the heauens made and all the host of them by the breath of his mouth And as the scripture saith All thinges that the Lord created were verie good And made for the vse and profit of man Now we saie that all those thinges
by his latter kinde of presence being not visible but spirituall is present in the ministers of the Church in the word and in the sacraments euen so also by the selfe same ministers worde and sacraments he is present with his Church and by these meanes doe the elect receiue him through inwarde faith in their heart and doe therefore ioyne themselues together with him that he maie dwell in them and they in him after such a sorte as is not apparent but hidden from the world euen by that faith spirituallie that is to saie in their soules and hearts by the spirit of truth of whome our Lord saith He abideth with you and shall be in you And I will come againe vnto you This iudgement declaration of our saith is not new or now first deuised but verie ancient Now that this was commonhe taught and meant in the Church of olde it is plaine and euident by the writinges of the auncient Fathers of the Church and by that decree wherein it is thus written and they are the wordes of Saint Augustine Our Lorde is aboue vntill the end of the worlde but the trueth of the Lorde is here also for the bodie of the Lorde wherein he rose againe must of necessitie be in one place but his truth is dispersed euerie where OVT OF THE FRENCH CONFESSION WE beleeue that whatsoeuer is requisite to our saluation is offered and communicated vnto vs now at length in that one Iesus Christ as he who beeing giuen to saue vs is also made vnto vs wisdome righteousnes sanctification and redemption in so much as whosoeuer doth swarue from him doth renounce the mercie of the Father that is our onelie refuge We beleeue that Iesus Christ being the wisdome and eternall sonne of the father tooke vpon him our nature so that he is one person God and man Man I saie that might suffer both in soule and also in bodie and made like vnto vs in all things sinne onelie excepted for that his flesh was indeede the seede of Abraham and Dauid howbeit by the secret and incomprehensible power of the holie Ghost it was conceiued in doe time in the wombe of that blessed Virgin And therefore we detest as contrarie to that truth all those heresies wherewith the Churches were troubled in times past and namelie we detest those deuillish imaginations of Seruetus who gaue to our Lord Iesus Christ an imaginarie deity whom he said to be the Idea patterne of al thinges and the counterfeit or figuratiue sonne of God to conclude he framed him a bodie compacted of three elements vncreated and therfore he did mingle and ouerthrow both his natures We beleeue that in one and the same person which is Iesus Christ those two natures are truelie and inseperablie so conioyned that they be also vnited either of those natures neuertheles retaining it distinct proprietie so that euen as in this diuine coniunction the nature of the word reteining it proprieties remained vncreate infinite and filling all places so also the humane nature remained and shall remaine for euer finite hauing it naturall forme dimension and also proprietie as from the which the resurrection and glorification or taking vp to the right hand of the father hath not taken awaie the trueth of the humane nature Therefore we do so consider Christ in his deitie that we doe not spoile him of his humanitie We beleeue that God did declare his infinite loue and goodnes towards vs in this that he hath sent his sonne who should die and rise againe and fullfill all righteousnes that he might purchase eternall life for vs. We beleeue that by that onelie sacrifice which Iesus Christ offered on the crosse we are reconciled to God that we maie be taken for iust before him because we can not be acceptable to him nor enioy the fruite of our adoption but so farre foorth as he doth forgiue vs our sinnes Therefore we affirme that Iesus Christ is our entire and perfect washing in whose death we obteine full satisfaction whereby we are deliuered from all those sinnes whereof we are guiltie and from the which we could not be acquitted by anie other remedy OVT OF THE ENGLISH CONFESSION WE beleeue that Iesus Christ the onely sonne of the eternall Father as long before it was determined before all beginnings when the fulnes of time was come did take of that blessed and pure virgine both flesh and all the nature of man that he might declare to the worlde the secret and hid wil of his father which wil had bene laide vp from before al ages and generations and that he might finish in his humane bodie the Mysterie of our redemption and might fasten our sinnes to the crosse and also that handwriting which was made against vs. We beleeue that for our sakes he died and was buried descended into hell the third daie by the power of his godhead returned to life and rose againe and that the fourth daie after his resurrection whiles his disciples beheld and looked vpon him he ascended into heauen to fullfill all things and did place in Maiestie and glorie the selfe same bodie wherewith he was borne wherein he liued on earth wherein he was iested at wherein he had suffered most painfull torments and cruell kinde of death wherein he rose againe and wherein he ascended to the right hand of the father aboue all rule aboue all power all force all Dominion and aboue euerie name that is named not onelie in this worlde but also in the worlde to come And that there he now sitteth and shall sit till all things be fully perfited And although the Maiestie and godhead of Christ be euerie where abound antlie dispersed yet we beleeue that his body as Saint Augustine saith must needes be still in one place and that Christ hath giuen Maiestie vnto his bodie but yet hath not taken awaie from it the nature of a bodie and that we must not so affirme Christ to be God that we denie him to be man and as the Martyr Vigilius saith That Christ hath left vs touching his humane nature but hath not lefe vs touching his diuine nature and that the same Christ though he be absent from vs concerning his manhead yet is euer present with vs concerning his godhead From that place also we beleeue that Christ shall come againe to execute that generall iudgement as well of them whome he shall finde aliue in the bodie as of them that shal be alreadie dead And therfore that our onelie succour and refuge is to flie to the mercie of our father by Iesus Christ and assuredlie to perswade our mindes that he is the Obteiner of forgiuenes for â—â—r sinnes And that by his bloode all our spots of sinne be washed cleane That he hath pacified and set at one all things by the bloode of his crosse That he by the same one onely sacrifice which he once offered vpon the Crosse hath brought to
vaine shadowes which they reason to preuaile although a man fall againe into mortall sinne And in this matter they haue deuised new iugling trickes They confesse that these satisfactions are not recompences but they saie that we muste admitte such satisfactions as chastisements as Paull doth punish the Corinthian 1. Cor. 5. That chastisement was excommunication and we confesse that they which are guiltie of manifest hainous deedes are by a lawfull iudgement and order to be excommunicated neither is iust excommunication a vaine lightning Yet notwithstanding the power of the Church doth not punish by corporall force as by prison or by hunger but it doth onelie pronounce this sentence The prison and common punishments doe pertaine to ciuill gouernours But such is the frowardnes of certaine men that although they see themselues conuinced by the euidence of truth yet they seeke to dallie by sophistrie lest if they should giue place they should be thought to haue betrayed their fellowes God which seeth the heart knoweth that with a simple indeauour we haue sought out the trueth OVT OF THE CONFESSION OF WIRTEMBERGE Of Repentance CHAP. 12. SEing that we must alwaies acknowledge our sinnes and beleeue that they be forgiuen for Christ his sake wee thinke it also meete that men should alwaies repent in this life But diuers men expound repentance diuerslie commonlie they make three partes of repentance Contrition Confession and Satisfaction We will seuerallie and brieflie runne ouer these partes that we maie declare what we maie thinke to be in deede Catholike and Apostolike in this doctrine of Repentance Of Contrition CHAP. 13. WE call Contrition a feeling of the wrath of God or a sorrow and great feare of the minde raised by the knowledge of the greatnes of our sinnes and the weightines of the wrath of God And we thinke that such a Contrition as the law of God doth vse to stirre vp in man is necessarilie required in true repentance but to teach that it doth deserue remission of sinnes or that it is a purging of our sinnes before God we thinke it contrarie to the Apostolike doctrine God truelie doth not despise a contrite and an humble heart as the Psalme saith but therefore he doth not despise it because the Sonne of God our Lord Iesus Christ tooke vpon him a contrite humble heart by whose onelie contrition and humiliation our sinnes are purged before God and his wrath is pacified Now we are made partakers of this pacification when with a contrite and humble heart we beleeue that Iesus Christ alone is our reconciler with the heauenlie Father Isa 53. He was wounded for out trangressions he was broken for our iniquities the chastisment of our peace was vpon him and by his stripes we are healed 1. Ioh. 2. He is the propitiation for our sinnes Act. 10. To him giue all the Prophets witnes that through his name all that beleeue in him shall haue remission of their sinnes Also the examples of Cain Esau Saul Iudas Iscarioth and such like doe witnes that Contrition is not a merit of remission of sinnes For these men although they had so great contrition that it seemed to them a thing more tollerable to dispatch their life either by strangling or by thrusting themselues in with swordes rather then to suffer those horrible griefes yet could they not obteine remission of their sinnes The Glosse saith If we looke narrowlie to the matter remission of sinnes is to be attributed to the grace of God not to contrition Wherfore we confesse that to shew forth true repentance Contrition is necessarie yet not to this ende that it should be any merit or purging of our sinnes before God but that man acknowledging the greatnes of his sinnes should be stirred vp to seeke remission of sinnes saluation in the onelie free clemencie and mercie of God and that onelie for Iesus Christ our Lord his sake by faith Of Confession CHAP. 14. THey call confession a reckoning vp of sinnes before a Priest Therfore such confession as hath hitherto bin vsed as it was not commaunded of God so it is manifest that the auncient Church did not exact it with such seueritie as if it had beene necessarie to obteine eternal saluation And it is not to be doubted but that we ought to acknowledge our selues before God to be sinners and to confesse our sinnes to God yea the auncient Ecclesiasticall writers doe graunt that it is free for any one to reckon vp his sins before man vnles in some matter man be offended and the trueth by lauful and deuine calling is to be declared Chrysostome saith I will thee not to bewraie thy selfe openlie nor to accuse 〈◊〉 selfe before others but I counsell thee to obeie the Prophet saying Open thy waie vnto the Lorde And againe If thou ar◠ashamed to shew thy sinnes to any man then vtter them euerie daie in thine heart I saie nos goe confesse thy sinnes to they felow seruant that maie vpbraide thee with them but confesse them vnto God that is able to cure them Now although these wordes of Chrysostome vse to be expounded of those sinnes which were before confessed to a Priest yet is this exposition a manifest wresting of the meaning of Chrysostome and the Ecclesiasticall historie doth euidentlie witnes that this custome of confessing vnto a Priest was abrogated in the Church of Constantinople Augustine saith What haue I 〈◊〉 doe with men that they should heare my confessions as if they 〈◊〉 able to heale all my griefes They are verie curious to know an other mans life and verie slow in amending their own Ambrose saith Peter sorrowed and weept because he erred as man I doe not final what he saide I know that he wept I reade of his teares I doe not reade of his satisfaction And although we thinke that it is not necessarie to saluation to reckon vp sinnes before a Priest and that it is not any merite of remission of sinnes yet we endeuour that a generall confession of sinnes so farre as may be and is lawfull maie be reteined in our Churches and that for two causes One is that by this priuate conference the ignorant may be admonished and instructed in necessarie matters the other that by this occasion the Gospell of Christ touching remission of sinnes maie be heard priuatelie the which Gospell is the true Keie of the Kingdome of heauen and absolution from sinne and that by the hearing of the Gospell or absolution faith m aie be either conceiued or confirmed For that we may truelie repent we thinke that there is nothing more sure certaine then that of necessity we should haue faith to this ende that as the Gospel of Christ doth declare it so we may assuredlie beleeue that our sinnes are freely pardoned and forgiuen for our Lord Iesus Christ his sake We are not ignorant if we looke vnto our workes that we are not one he to doubt but also to dispaire of our saluation
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
Church is a spirituall bodie so must it needs haue a spiritual heade like vnto it selfe Neither can it be gouerned by any other spirit then by the spirit of Christ Wherefore Paul saith And he is the head of his bodie the Church who is the beginning the first borne of the dead that in al things he might haue the preheminence And in another place Christ saith he is the heade of the Church and the same is the Sauiour of his bodie And againe Who is the heade of the Church which is his bodie euen the fulnes of him which filleth all in all things Againe Let vs in all things grow vp into him which is the heade that is Christ by whome all the bodie being knit together receiueth increase And therefore we do not allow of the doctrine of the Romish Prelates who would make the Pope the generall Pastour and Supreame heade of the Cuhrch of Christ militant here on earth and the verie Vicar of Christ who hath as they saie al fullnes of power and soueraigne authoritie in the Church For we holde and teach that Christ our Lorde is and remaineth fill the onelie vniuersal Pastour and highest Bishop before God his father and that in the Church he performeth all the duties of a Pastour or Bishop euen to the worldes ende and therefore standeth not in neede of any other to supplie his roome for he is said to haue a substitute which is absent But Christ is present with his Church is the head that giueth life thereunto He did straightlie forbid his Apostles their successours al superioritie or dominion in the Church They therefore that by gainesaying set themselues against so manifest a trueth and bring another kinde of gouernement into the Church who seeth not that they are to be counted in the number of them of whome the Apostles of Christ prophesied as Peter 2. Epist 2. and Paull Act. 20. ◠Cor. 11. 2. Thess 2. and in manie other places Now by taking awaie the Romish head we doe not bring any confusion or disorder into the Church for we teach that the gouernement of the Church which the Apostles set downe is sufficient to keepe the Church in due order which from the beginning while as yet it wanted such a Romish heade as is now pretended to keepe it in order was not disordered or full of confusion That Romish head doth mainteine in deede that tyrannie and corruption in the Church which was brought into the Church But in the meane time he hindreth resisteth and with all the might he can make cutteth of the right and lawfull reformation of the Church They obiect against vs that there haue beene great strifes and dissentions in our Churches since they did seuer themselues from the Church of Rome and that therefore they can not be true Churches As though there were neuer in the Church of Rome neuer anie sectes anie contentions and quarrells and that in matters of religion maintained not so much in the schooles as in the holie chaires euen in the audience of the people We knowe that the Apostle said God is not the author of dissention but of peace And Seeing there is amongst you emulation and contention are you not carnall Yet maie we not denie but that God was in that Church planted by the Apostle and that that Apostolike Church was a true Church howsoeuer there were strifes and dissentions in it The Apostle Paull reprehended Peter an Apostle and Barnabas fell at variance with Paull great contention arose in the Church of Antioch betweene then that preached one the same Christ as Luke recordeth in the Actes of the Apostles And there haue at all times bin great contentions in the Church and the moste excellent Doctors of the Church haue about no small matters differed in opinions yet so as in the meane time the Church ceased not to be the Church for all these contentions For thus it pleaseth God to vse the dissentions that arise in the Church to the glorie of his name the setting forth of the truth to the end that such as are approoued might be manifest Now as we acknowledge no other head of the Church then Christ so we do not acknowledge euerie Church to be the true Church which vaunteth her selfe so to be but we teach that to be the true Church indeed in which the markes and tokens of the true Church are to be found First and chiefely the lawfull or sincere preaching of the word of god as it i◠left vnto vs in the writings of the Prophets and Apostles which do all seeme to lead vs vnto Christ who in the gospel hath said My sheep heare my voice I know them they follow me and I giue vnto them eternall life A straunger they doe not heare but flie from him because they know not his voice And they that are such in the Church of God haue all but one faith and one spirit and therefore they worship but one God and him alone they serue in spirit and in truth louing him with all their heartes with all their strength praying vnto him alone through Iesus Christ the onelie Mediatour and intercessor and they seeke not life or Iustice but onlie in Christ and by faith in him because they do acknowledge Christ the onelie head and foundation ofhis Church and being surelie founded on him doe dailie repaire themselues by repentance and doe with patience beare the crosse laid vppon them and besides by vnfeined loue ioyning themselues to all the members of Christ doe thereby declare them-selues to be the disciples of Christ by continuing in the bond of peace and holie vnitie they do withall communicate in the sacraments ordeined by Christ deliuered vnto vs by his Apostles vsing them in no other manner thē as they receiued them from the Lord him-selfe That saying of the Apostle Paul is well knowne to all I receiued from the Lord that which I deliuered vnto you For which cause we condemne all such Churches as straungers from the true Church of Christ who are not such as we haue heard they ought to be howsoeuer in the meane time they brag of the succession of bishops of vnitie and of antiquitie Moreouer we haue in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to haue no fellowship with her vnles we meane to be partakers with her of al gods plagues laid vpon her But as for communicating with the true Church of Christ we so highlie esteeme of it that we saie plainelie that none can liue before God which do not communicate with the true Church of God but separate them selues from the same For as without the Arke of Noah there was no escaping when the world perished in the flood euen so doe we beleeue that without Christ who in the Church offereth him selfe to be enioyed of the elect there can be no certaine saluation and therefore
and after their examples by which they founded their Churches and according to that also that they brought old laws or decreees in to subiection the which thing ourministers among them-selues do in deed declare and practize This laudable order of gouerning the Church together with lawfull discipline that is with the seueritie of punishments appointed by God 〈…〉 vnto it ought diligentlie to be 〈…〉 so that the wicked and such as abide in 〈…〉 without repentance hauing their heartes 〈…〉 as giue not obedience to God and to his word and in the Church are authors of great offences and do not repent or become better after due faithful and 〈…〉 that such I saie may be publiquelie punished and â—e remooued from the holie fellowship by Ecclesiasticall punishment whicâ—â— commonly is called abandoning excommunicatioÌ„ or our sing yet not by the helpe of the ciuil power but by vertue of the word the commaundement of Christ And that this punishment maie indifferentlie be vsed towards all no regard or respect is to be had of persons of what degree soeuer they be whether they be ciuill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee goe reprooue him betweene him and thee alone if he heare thee thou hast wonne thy brother if he heare thee not take yet with thee one or two If he heare not these tell it vnto the Church and if he heare not the Church let him be vnto thee as an heathen man and a Publicane And Saint Paull together with his fellow ministers did in expresse wordes giue a commaundement hereof writing thus We commaund you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euerie brother that walketh vnordinatelie and not after the instruction which he receiued of vs. And in an other place he saieth Put from among your selues that wicked man And yet this is not to be concealed that at all times there haue beene manie in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance that there be and shal be such hereafter euen vnto the end of the world such as are neither chastned by this discipline of Christ neither can easilie be excommunicated or altogether separated from the Church but are to be reserued committed to Christ alone the chiefe Shepheard to his coÌ„ming as the Lord himselfe saith of these men that the Angells in the last daie shal first separate such from the righteous and cast them into the sierie fâ—rnace where shall be wailing and gnashing of teeth Here with all it is also taught that that mischieuous and wicked Antichrist shall sit in the temple of God to wit in the Church of whome the Prophets Christ our Lord and his Apostles haue foretolde vs and warned vs to take heede of him that the simple sort among the faithfull might auoid him and not suffer themselues to be seduced by him Now in Antichrist we are to acknowledge a double ouerthwartnes to witte dishonestie and deceiuing the first is an ouerthwartnes of the minde or meaning or a bringing in of false doctrine cleane contrarie to the meaning of Christ our Lord and of the holie Scripture whereof the Apostle speaketh after this sorte The time will come when they will not suffer anie longer the holie doctrine but hauing their cares â—â—â—â—ing shall after their owne lustes get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables The other euill or offence that we are to consider in Antichrist is a corrupt and naughtie life giuing vnto others a verie ill example and is full of horrible sinnes hurtfull filthines and all kinde of vices which in the Antichristian Church are openlie practized and that freelie without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall come perilous times For men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not louers or desirous of that which is good traiterous headie high minded louers of pleasure more then of God hauing a slâ—ew of godlines but haue denied the power thereof turne awaie therefore from such Of which time also Christ forespake in these words And then many shall be offended at these examples and shal betraie one another and haâ—e one another And many false Prophets shall arise and deceiue many And because iniquitie shal increase many waies the loue of many shal be colde But he that 〈◊〉 to the end he shal be saued These wordes are to be vnderstood of them which do continue in the doctrine of Christ enduring all aduersities wherewith they are assaied And in an other place Christ crieth out Woe to the world because of offences And Blessed is he that shall not be offended in me OVT OF THE FRENCH CONFESSION THerefore we beleeue that it is not lawfull for anie man to withdraw himselfe from the congregations to rest in himselfe but rather that al men are to defende and to preserue the vnitie of the Church submitting themselues to the common instruction and to the yoke of Christ wheresoeuer God doth appoint that true Ecclesiastical discipline although the decrees of Magistrates doe gainesaie it from wich order whosoeuer doe separate themselues they doe resist the ordinance of God We beleeue that verie carefullie and wiselie the true Church the name wherof too manie do abuse is to be discerned Therefore we affirme out of the worde of God that the Church is a companie of the faithfull which agree together in following the word of God and in imbracing pure religion wherein also they do dailie profit growing and confirming themselues mutuallie in the feare of God as they which haue neede dailie to goe forward and to profit and who although they profit neuer so much must notwithstanding of necessitie daielie flie to the remission of sinnes Yet we doe not denie but that manie Hypocrites and reprobates are mingled with the faithfull but their guilefull dealing is not able to take awaie the name of the Church Therfore seing we beleeue this to be so we withal boldlie affirme that where the word of God is not receiued and where there is no profession of that obedience which is due thereunto nor anie vse of Sacramentes there if we will speake properlie we cannot iudge anie Church to be Therefore we condemne the Papisticall assemblies because that the pure trueth of God is banished from them and among them the sacraments of Faith are corrupted counterfeited and falsified or altogether abolished and to conclude among whome all superstitions and Idolatries are in full force And therefore we thinke that all they who ioyne them selues to such actions and communicate therwith doe separate
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
forbad vnto his all dominion and highlie commended humility In deed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
the free mercie of God is not imputed anie longer before the tribunall seate of God yet if a man weigh and consider the nature thereof it is in deede in it selfe sinne by reason wherof as Augustine saide before No man liuing is iustified in the fight of God and there is not a iust man in the earth which doth good and sinneth not Rom. 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the lawe of sin which is in my members Here Paull speaketh of sin which remaineth after baptisme he affirmeth that it doth rebell against the law of his minde that is against the affection of the holy Ghost Now that which rebelleth against the holy Ghost vndoubtedly it is necessary that it be very sin indeede For this is the nature of sinne that it striue against the holie Ghost And Galat. 5. it is said The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that ye cannot doe the same thinges that ye would Here againe Paull speaketh of sinne remaining after baptisme and doth manifestlie attribute to it the nature of sinne to wit to lust against the Spirit to be contrarie to the Spirit and to hinder that righteousnes maie not be perfect in man Therefore sinne remaining after baptisme of it nature is indeed sinne although it be not imputed to him that beleeueth but is forgiuen for Christ And therefore Augustine in his booke De Nupt. Concup ad Valer. Lib. 1. Cap. 25. saith It is answered that the concupiscence of the flesh is forgiuen in Baptisme not that there should be no concupiscence but that it shoulde not be imputed to sinne For although the guilt be alreadie discharged yet the sinne remaineth till all our infirmitie be healed c. And againe De Baptis paruâ—lorum de Cons Dist 4. Cap. Per Baptismum Through Baptisme it is brought to passe that the flesh of sinne be made voide yet it is not so made voide that ingendered concupiscence should not remaine in the flesh but that it should not hurte Moreouer wee teach that he which is baptized in the name of the Father and of the Sonne and of the holie Ghost is sprinckled with a spirituall anointing that is is made a member of Christ through faith and endued with the holie Ghost that the eares of his minde maie be opened and the eies of his heart lightened to receiue and vnderstand heauenlie things And it is euident that the vse of outwarde annointing was lawfull in that gouernement which Moses instituted and that outward annointing was vsed also in the Church after that the Gospell was published But it is also euident that in the law of Moses there was a time for shadowes but now Christ being reuealed it is the time of truth and the vse of externall annointing pertaineth to the rudiments of the world Concerning the abrogating of these rudiments Paul saith Col. 2. If ye be deâ—d with Christ from the rudiments of the world why as though ye 〈◊〉 in the worlde are ye burdened with traditions And Dyoniâ—iâ—â— whome they call Areopagita and whom they thinke to haue written out the ceremonies which the Apostles deliuered to the Church doth insinuate that an outward anointing was vsed in the Church but with all he doth insinuate and that not obscurelie that this ceremonie was taken partlie from the heathnish annointings which wrestlers did vse partlie out of the law of Moses But by what authoritie or with what profitte we maie take examples of the Heathen how to worship God and to administer his Sacraments that saying of Moses Deut 12 doth witnes Take heede that thou do not imitate the heathen and enquire after their ceremonies saying As these nations worshipped their Gods so will I doe likewise Ye shall not doe so vnto the Lorde your God And that saying of Christ Mat. 15. In vaine doe they worship me teaching for doctrine the precepts of men And it is not to be doubted that the ceremonies of Moses whereof one parte is the vse of externall anointing doe pertaine to the rudiments of this world to whose decrees Paull said before that we are not tied and whereof he saith in another place Seeing thâ—â— ye know God yea rather are knowne of God how turne ye againe vnto impotent and beggerlie rudiments whereunto as from the beginning ye will be in bondage againe Furthermore how can it truelie be affirmed as Fabianus writeth that the making or ceremonie of the outward anointing should be taught of the Apostles seeing that the Acts of Councells doe witnes that this Ceremonie was instituted of Syluester And the Ecclesiasticall hystorie doth shâ—we that the Apostles had no purpose to make lawes concerning holie daies but to teach men true godlines and an vpright conuersation how muchlesse did they purpose to institute externall annointings in the Church and to bring in shadowes where the sunne doth shine most clearely There were added vnto Baptisme certaine other ceremonies also of salte durte apparell but because these are not thought necessarie no not of themselues amongest whome they are vsed and are in some sort an idle imitation of those ceremonies which Christ sometime vsed in doing miracles there is no cause why we should take anie care for them whilest we are conuersant in so manie necessarie thinges Of confirmation CHAP. 11. WE doe not doubt but that the Apostles in the beginning when the Gospell was reuealed and confirmed in the daie of Pentecost did by the laying one of hands giue vnto the beleeuers in Christ that wounderfull gift of the holie Ghost to wit that they might speake with tongues But of a personall and temporall fact of the Apostles a generall and temporall sacrament can not be ordained in the Church without the speciall commaundement of God And it is a horrible thing to be heard that the Sacrament of confirmation such as the Bishoppes Suffragans vse to giue vnto Children should excell in dignitie the Sacrament of Baptisme For thus some of them are not ashamed to write of the sacrament of Confirmation As one thing saie they is done of the greater that is of the chiefe Bishoppes which cannot be done of the lesser so is it to be worshipped and embraced with greater reuerence For to the Apostles it was commaunded of God that by the laying on of handes they should giue to those that beleeue in Christ the giftes of the holie Ghost Now we must not vnderstand this properlie of those priuat giftes of the holie Ghost which are necessarie to euerie one vnto saluation for those the faithfull receiue by the preaching of the Gospell and by baptisme but we must vnderstand it of the publique giftes of the holie Ghost to wit speaking with diuers tounges and other giftes which then were necessarie for the publique confirmation of the Gospell touching Christ Therefore after that the authority of the Gospell
part agree with the writinges of the Apostles and with the custome of the auncient Church euen almoste to Gregories time which thing being so the custome of our Churches is to be approoued not to be disalowed but our Aduersaries misliking our custome doe defend manie errours some more foule and grosse others coloured with new deceites Manie heretofore haue written that in the masse there is an oblation made for the quick and the dead and that it doth deserue remission of sinnes both for him that maketh it and for others euen for the workes sake And thus were most of them persuaded and as yet are like vnto the Pharisies and the heathen For after the same manner the Pharisies and the Heathen did dreame that they for the workes sake did deserue for them selues and for others remission of sinnes peace and manie other good thinges Or although those which were not so blinde did speake more modestlie and saide that they did deserue but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits a raunsome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the marchandise of Masses and the prophanation of the Lordes Supper almost throughout the wholl world But God will haue corrupt kindes of worship to be reprooued and abolished Therefore we 〈◊〉 â—implie and in deede propound the voice of God which doth condemne those errors and with all our heart we affirme before God and the wholl Church in heauen and in earth that there was one onelie sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the wholl obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised vp againe This is that onelie Lambe which taketh awaie the sinnes of the world Ioh. 1. Of thâ—â— onelie sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for euer those that are sanctified And this sacrifice is applied to euerie one by their owne faith when they heare the Gospell and vse the sacraments as Paull saith Rom. 3. Whome God hath set forth to be are conciliation through faith in his blood And Habac. 2. The iust shall liue by his faith And 1. Pet. 1. Being sanctified in the spirit vnto obedience and sprinkling of the blood of Iesus Christ Other sacraments in the old Testament were typicall wherof we shal speake more at large in their place they did not deserue anie remission of sinnes and all the righteousnes of holie men at all times were are and shall be sacrifices of praise which do not deserue remission either for them that did offer them or for others but they are seruices which euerie one ought to performe and are acceptable to God for the Mediatours and our high priest the Sonne of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an vnchangeable and eternal truth it is most manifest And whereas certaine fragments which they call the Canons of the masse are alledged against this so cleare light of the trueth it is also manifest that the Greeke and Latine Canons are verie vnlike the one to the other and that the Greeke Canons do disagree among themselues in a most waightie matter and it appeareth that in the Latine Canon manie iagges peeces were by litle litle patched together of ignorant authors The auncient Church doth vse the names of Sacrifice and oblation but therby it vnderstandeth the whole action prayers a taking of it a remembrance faith a confession and thanksegiuing This wholl inward and outward action in euerie one that is turned to God and in the wholl Church is indeede a sacrifice of praise or thankesgiuing and a reasonable seruice And when the Lord saith Ioh. 4. The true worshippers shall worship the lord in spirit and in trueth he affirmeth that in the new testament outward sacrifices are not commaunded which of necessitie should be made although there were no motions of the holie ghost in the heart as in the law it was necessarie that the ceremonie of the Passe ouer should be kept But touching the supper of the Lord it is said 1. Cor. 11 Let euerie man examine him-selfe c. So the supper of thâ— Lord doth profit him that vseth it when as he bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the wordes of the institution of the Supper wherein it is said Take ye eat ye c. Doe ye this in remembrance of me What doth this apperteine to the dead or to those that be absent and yet in a great part of Europe manie masses are said for the dead also a great number not knowing what they do do read Masses for a reward But seing that all these things are manifestlie wicked to wit to offer as they speake to the end that they maie deserue for the quick and the dead or for a man to do he knoweth not what they do horriblie sinne that retaine and defend these mischieuous deeds And seeing that this ceremony is not to be taken for a sacrameÌ„t without the vse wherunto it was ordeined what manner of Idolworship is there vsed let godlie and learned men consider Also it is a manifest prophanation to carie about parte of the Supper of the Lord and to worship it where a parte is vtterlie transferred to an vse cleane contrarie to the first Institution whereas the text saith Take eat and this shew is but a thing deuised of late To conclude what be the manners of manie Priestes and Monks in all Europe which haue no regard of this saying 1. Cor. 11 Let euerie man examine him-selfe Also Whosoeuer taketh it vnworthelie shall be guiltie of the bodie and bloode of the Lord. Euerie man of him-selfe doth know these things Now although the chiefe Bishopes and hypocrites who seeke delusions to establish these euills doe scoffe at these complaintes yet it is most certaine that God is greeuouslie offended with these wicked deeds as he was angrie with the people of Israell for their prophanations of the sacrifices And we do see euident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turkes doe make in the worlde the confusions of opinions and many moste lamentable dissipations of Churches But O Sonne of God Lorde Iesus Christ which wast crucified and raised vp againe for vs thou which art the high priest of the Church with true sighes we beseech the that for thine and thy eternall Fathers glorie thou wouldest take awaie Idolls errours and abominations and as thou thy selfe didst praie Sanctifie vs with thy trueth and kindle the light of thy Gospell and true inuocation in the heartes of many and bowe our heartes to true obedience that
we may thankefullie praise thee in all eternitie The greatnes of our sinnes which the prophanation of the Supper of the Lorde these many yeares hath brought forth doth surpasse the eloquence of Angells and men We are herein the shorter seeing that no words can be deuised sufficient to set out the greatnes of this thing and in this great griefe we beseech the Sonne of God that he would amend these euills and also for a further declaration we offer our selfes to them that wil heare it But in this question we see that to be chieflie done which Salomon saith He that singeth songes to a wicked heart is like him that powreth vineger vpon nitre Our aduersaries know that these perswasions of their sacrifice are the sinewes of their power and riches therefore they will heare nothing that is said against it Some of them doe now learne craftelie to mitigate these things and therfore they say The oblation is not a merit but an application they deceiue in wordes and retaine still the same abuses But we saide before that euerie one doth by faith applie the sacrifice of Christ to himselfe both when he heareth the Gospell and then also when he vseth the Sacraments and it is written 1. Cor. 11. Let euerie man examine himselfe Therefore Paull doth not meane that the ceremonie doth profitte another that doth not vse it And the Sonne of God himselfe did offer vp himselfe going into the holie of holies that is into the secret counsell of the Diuinitie seeing the will of the eternall Father and bearing his great wrath and vnderstanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esaie saith Cap. 53. He will make his soule an offering for sinne Now therefore what doe the Priestes meane who saie that they offer vp Christ and yet antiquitie neuer spake after this manner But they doe most grieuouslie accuse vs. They saie that we doe take awaie the continuall sacrifice as did Antiochus who wâ—â— a type of Antichrist We answered before that we doe reteine the wholl ceremonie of the Apostolike Church and this is the eontinuall sacrifice That the sincere doctrine of the Gospell should be heard that God should be truelie inuocated to conclude as the Lord saith Ioh. 4. It is to worship the Father in Spirit and trueth we doe also herein comprehende the true vse of the Sacraments Seeing that we retaine all these things faithfullie we doe with great reuerence reteine the continuall sacrifice they doe abolish it who many waies doe corrupt true inuocation and the verie Supper of the Lord who commaund vs to inuocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischieuous errours with the doctrine of Repentance and remission of sinnes who will men to doubt when they repent whether they be in fauour who defile the Church of God with filthie lustes and Idols These men be like vnto Antiochus and not we whoe endeuour to obeie the Sonne of God who saith Ioh. 4. If any man loueth me he will keepe my worâ—â— Of the vse of the wholl Sacrament LEt Sophistrie be remooued from the iudgements of the Church All men know that the Supper of the Lorde is so instituted that the wholl Sacrament may be giuen to the people as it is written Drinke ye all of this Also the custome of the auncient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an vniust thing It is greate iniurie to violate the lawfull Testaments of men Why then doe the Bishopes violate the Testament of the Sonne of God which he hath sealed vp with his owne bloode But it is to be lamented that certeine men should be so impudent as to feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whome the matter beeing so cleere and euident we doe omitte In an other place this Article is not distinguished from that which went before but is thus ioyned with it To conclude wee must also speake in few things of the vse of the wholl Sacrament Let sophistrie be remooued c. OVT OF THE CONFESSION OF WIRTEMBERGE Of the Eucharist CHAP. 9. WE beleeue and confesse that the Eucharist for so it pleased our forefathers to call the Supper of the Lord is a Sacrament instituted of Christ himselfe and that the vse therof is commended to the church euen to the latter end of the world But because the substance is one thing and the vse thereof an other thing therefore we will speakâ— of these in order Touching the substance of the Eucharâ—â—â— we thus thinke and teach that the true bodie of Christ 〈◊〉 his true bloode is distributed in the Eucharist and we refute them that saie that the bread and wine of the Eucharist are signes of the body and blood of Christ beeing onelie absent Also we beleeue that the omnipotencie of Goâ— is so great that in the Eucharist he may either annihilateâ—â— substance of bread and wine or else change them into 〈◊〉 bodie and bloode of Christ but that God doth exercise 〈◊〉 his absolute omnipotencie in the Eucharist we haue no certeine worde of God for it and it is euident that the auncient Church was altogether ignorant of it For as in Ezech where it is said of the Citie of Hierusalem described on the out side of a wall This is Hierusalem it was not necessarie that the substance of the wall should be changed into the substance of the Citie of Hierusalem so when it is said of the bread This is my bodie it is not necessary that the substance 〈◊〉 bread should be changed into the the substance of the bodâ— of Christ but for the truth of the sacrament it is sufficient that the bodie of Christ is in deed present with the bread and in deede the verie necessitie of the trueth of the Sacrament doth seeme to require that true breade should remaine with the true presence of the bodie of 〈◊〉 For as to the trueth of the Sacrament of Baptisme it is necessarie that in the vse thereof there should be water and that true water should remaine so it is necessarie in the Lords Supper that there should be bread in the vse thereof and that true bread should remaine whereas if the substance of bread were changed we should haue no proofe of the trueth of the Sacrament Whereupon both Paull and also the auncient Ecclesiasticall writers doe call the bread of the Eucharist euen after conâ—ecration bread 1. Cor. 11. Letâ— man examine himselfe and so let him eate of that bread And Whosoeuer shall eate this bread and drinke this cuppe of the Lord vnworthely c. And Augustine in his Sermon to young children saith That which yâ—u haue seene it iâ— the bread and the 〈◊〉 the which thing
sinnes yet it pleased god and was a seruice acceptable vnto God With this colour certaine of late haue learned to paint traditions which yet striue not about these indifferent matters but go about to establish other foul errours and the opinion of the power of Bishops But it is necessarie for the godlie here to beware of deceitfull doctrine There is a great errour euen in this colourable reason neither is that example well alledged out of Moses The workes ordeined and commaunded by God doe farre differ from workes not commaunded nor ordeined by God but onely deuised by mans inuention The works ordeined in the law of god were seruices of god although they deserued forgiuenes of sins But wilworships deuised by men neither haue bin nor are any seruice of god God doth not alow this boldnes of men which notwithstanding hath alwaies been vsuall to deuise new worship that is such as is immediatlie intended to honour God withall Therefore the worde of God crieth out Math. 15. In vaine do they worship me after the ordinances of men And euerie where in the Apostles and in Paull this boldnes is reprooued But the true seruice of God are those workes that he hath commaunded which are done in the acknowledgement and confidence of the Mediatour to the end that God maie be obeyed and that we maie professe him to be the true God whome we so worship So also Ezec. 20. he calleth vs back to the commaundement of God saying Walke not after the ordinances of your fathers but walke in my commaundements And often are such warnings repeated And Psal 118. Thy word is a lanterne vnto my feete And Num. 15. Let them not follow their owne imaginations The third errour is this Hypocrites do imagine that such workes are a kinde of perfection as Monkes doe preferre their vowes ful of vanitie before the ciuill and householders life whereas God by his wonderfull prouidence hath so ioyned mankinde together in fellowshippe and in these trauels and daungers would haue our faith praier and confession or liberallity one toward an other or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessarie and other things are arbitrarie Neither is it onelie a tormentâ—of conscience to iudge that he is no Christian nor member of the Church of God that eateth flesh on the Satursdaie or obserueth not the faste of Lent but it is also an errour that darkneth great matters as the doctrine of the righteousnes of the Gospell and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meate and drinke but by faith praier and other vertues And against the opinion of necessitie it is expressely said Col. 2. Let no man iudge you in meat or drinke And Galat. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies breade great discord as in time past there was great contention about Easter daie about leuen and now also many such like contentions haue risen The fift errour To the former opinions this errour also is added that the Bishops take to themselues authoritie to ordaine new kindes of worshipe to binde consciences as Gregory hath ordeined That maried men translated to the order of priesthoode should forsake the companie of their wiues and the constitution of confession commaundeth to reckon vp sins and decrees haue beene made of differences of meates and fasting and such like Of such traditions there are also late books setforth full of labyrinths wherin it is written that the transgressions of such ceremonies are mortall sinnes yea though they be committed without giuing offence to others Gerson sought for some mitigations but the true comfort is the voice of the Gospel which would haue the vnderstanding of this liberty to be made known and mainteined in the Church namely by remoouing those errours whereof hath beene spoken But ceremonies inuented by man such as are seemelie deuised for order may be obserued without any opinion of merit worship or necessitie as hath beene aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why doe ye tempt God laying vpon the neckes of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errours beeing remooued whereof the Church must needes be admonished afterward we both obserue certeine ceremonies which are comelie and made for good order and also teach that they ought to be obserued euen as men can not liue without order And Paull saieth 1. Cor. 14. Let all things be done decentlie and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the trueth and in measure It is plaine that this last word is opprossed to superstition which then also dailie increased ceremonies and darkened the trueth and burdened consciences and the Churches But we thanke God the euerlasting Father of our Lord Iesus Christ who for his Sonne and by him gathereth an eternall Church for that euen from the first beginning of mankinde he hath preserued the publique ministerie of the Gospell and honest assemblies who himselfe also hath set a part certeine times for the same and we pray him that henceforth he will saue and gouerne his Church And we diligentlie teach that al men ought to help to mainteine the publike ministerie auoid offences dissentions that scatter the Church as in it proper place more at large is declared OVT OF THE CONFESSION OF WIRTEMBERGE Of Ecclesiasticall ceremonies WE acknowledge that by Christ the Sonne of God two ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be obserued according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decentlie and in order as Paull speaketh such as they be that are set downe 1. Cor. 14. and 1. Timoth. 2. The Apostles also in ordaining Ministers of the Church vsed laying on of hands which beeing reteined out of the custome of the olde law and not beeing commaunded to the Church may be freely obserued They ordeined also in the Acts of the Apostles That the gentils should beware of eating of that which was strangled and of bloode not that this obseruation should be for euer among the Gentiles but for a time and so long to continue till this eating were no more offensiue We confesse this also that it is lawfull for the Bishops with the consent of their Church to appoint holie daies lessons and Sermons for edifying and for instruction in the true faith in Christ But it is not lawfull for them to thrust vpon the Church the ceremonies of the olde law for the holie seruice wherewithall God alone is worshipped Neither
is it lawfull either to restore the olde ceremonies of the law or to deuise new to shadow forth the truth allreadie laide open and brought to light by the Gospell as in the daie light to set vp candles to signifie the light of the Gospel or to carie banners and crosses to signifie the victorie of Christ through his crosse Of which sort is al that wholl furniture of massing attire which they say doth shadow out the wholl passion of Christ many other things of that kinde Much lesse is it lawfull to ordaine ceremonies and holie rites by the merit whereof sinne may be purged the kingdome of heauen purchased For of that former kind of ceremonies and holie rites Christ out of Esay preacheth saying In vaine doe they worshippe me teaching for doctrines the precepts of men And Paull saith Let no man iudge you in meat or drink or part of an holie daie or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the obseruation of such ceremonies But touchgin the latter kinde of ceremonies it is manifest that they are wicked rites and reprochful to the death and resurrection of Christ by whose onelie merit we haue deliuerance from sinne and inheritance of eternall life by faith OVT OF THE CONFESSION OF SVEVELAND Of humane traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this daie ordaine this is the opinion of our men They reckon no tradirions for mens traditions but such as are condemned in Scripture but such as are contrarie to the law of God such as binde the conscience about me at and drinke and times and other outward things such as forbid mariage to them who haue neede therof to liue honestlie and the rest of that stamp For such as agree with the Scripture and were ordeined for good manners the profit of men although they be not word for worde expressed in the Scriptures neuertheles in that they proccede from the commaundement of loue which ordereth all things most decentlie they are worthely to be accounted rather of God then of man Of this sort were those set downe by Paull that women should not praie in the Church bareheaded nor men with their heades couered that they who are to communicate together should tary one for another that no mā should speak with tongues in the congregation without an interpreter that the Prophets without confusion should deliuer their Prophecies to be iudged by them that sit by Many such the Church at this daie for good cause obserueth and vpon occasion also maketh new which who so refuseth he despiseth the authoritie not of men but of God whose tradition it is whatsoeuer is profitable For whatsoeuer truth is saide or written by his gift it is spoken and written who is truth as Saint Augustine hath godly written But often times there is disputing about that what tradition is profitable what not that is what set forward godlines what doth hinder it But he that shall seeke nothing of his owne but shall wholly dedicate himselfe to the publike profit he shal easily see what things are agreable to the law of god what are not Furthermore seing the estate of Christians is such that they are also helped by iniuries the Christian will not refuse to obey no not vniust lawes so they haue no wicked thing in them according to the saying of Christ If any man compell thee to goe with him one mile go with him two Euen so surelie the Christian ought to become all vnto al that he may studie to do and suffer all things so that they be not contrarie to the commaundements of God to pleasure and profit men withall Hence it commeth to passe that euerie man so much the more willinglie obeyeth the ciuill lawes which are not repugnant to religion the more fullie he is indued with the faith of Christ THE EIGHTEENTH SECTION OF WEDLOCKE SINGLE LIFE AND MONASTIcall vowes THE LATTER CONFESSION OF HELVETIA Of single life wedlocke and householde gouernement CHAP. 29. SVuch as haue the gift of chastitie giuen vnto them from aboue so as they can with the heart or wholl minde be pure and continent and not be grieuouslie burned with lust let them serue the Lord in that calling as long as they shall feele themselues indued with that heauenlie gift and let them not lifte vp themselues aboue others but let them serue the Lord dailie in simplicitie and humilitie For such are more apt for doing of heauenlie thinges then they which are distracted with priuate affaires of their familie but if againe the gift be taken away and they feele a continuall burning let them call to minde the words of the Apostle It is better to marrie then to burne For wedlocke which is the medicine of incontinencie continencie it selfe was ordeined by the Lord God himselfe who blessed it most bountifully and willeth man and woman to eleaue one to the other inseperablie and to liue together in great loue and concorde Whereupon we know the Apostle said Mariage is honourable among all the bedde vndefiled And againe If a Virgine marrie she sinneth not We therefore condemne Poligamie and those which condemne second mariages We teach that mariages ought to be made lawfullie in the feare of the Lord and not against the lawes which forbid certein degrees to ioine in matrimony lest the mariages should be incestuous Let mariages be made with consent of the parents or such as be in steed of parents for that ende especiallie for the which the Lord ordeined mariages and let them be confirmed publiquely in the church with praier and blessing of them Moreouer let them be kept holilie with peace faithfulnes duetifulnes loue and also puritie of the persons coupled together Therefore let them take heede of brawlings debates lusts and adulteries Let lawfull iudgements and holie Iudges be established in the Church which may mainteine mariages and may represse all dishonestie and shamefulnes and before whom the controuersies in matrimonie may be decided and ended Let children also be brought vp of the Parentes in the feare of the Lord and let Parentes prouide for their children remembring the saying of the Apostle He that prouideth not for his owne hath denied the faith and is worsse then an infidell But speciallie let them teach their children honest sciences whereby they may mainteine themselues let them withdraw them from idlenes and plant in them a true confidence in god in al these things lest they through distrust or ouermuch careles securitie or filthie couetousnes wax lose and in the end come to no good Now it is most certaine that those workes which Parents doe in a true faith by the dueties of mariage gouernment of their families are before God holie good workes in deed and doe please God no lesse then praiers fastings and almes deeds For so the Apostle hath taught in his
earth And Psal 23. Yâ—e Princes open your gates that is open your kindomes to the gospell and giue entertainment to the Sonne of God and Esa 49. And Kings and Queenes shallhe thy nurces that is let common-welthes be nurces of the Church let them giue entertainment to the Church and to godlie studies Let Kinges and Princes themselues be members of the Church and rightlie vnderstand the doctrine thereof and giue no help vnto those that establish false doctrine and exercise vniust crueltie and remember this saying I will honour them that honuor me And Daniell in the 4. Chap. exhorteth the King of Babylon to acknowledge the wrath of God and to shew mercie to the bannished Church when he saieth Redeeme thy sinnes with righteousnes and with mercie toward the poore and there shall be a healing of thy transgression And since they are among the principall members of the Church let them prouide that iudgement be rightlie exercised in the Curch as Constantine Theodosius Arcadius Martian Charles the great manie godlie Kinges haue prouided that iudgement in the Church should be sincerely executed But of the difference of both states namely of the ministerie of the gospell and the ciuill magistracie there are many writinges in our Church which declare that we teach no fantasticall nor seditious opinions but doe shew the necessarie doctrine deliuered in the gospell touching both degrees profitable to godlines and common peace Thankes be to God THis is the summe of that doctrine which by the blessing of God with one consent we teach in our Churches which to be the sincere meaning of the doctrine deliuered from God in the writings of the Prophets and Apostles and in the Creedes we nothing doubt and it may be vnderstood out of the auncient purer writers to be agreeable to the ancient and puâ—er Churches Now the matter it selfe declareth that we haue not sought to dispute about newfangled curious and subtle questions neither doe striue about authoritie or riches but onelie to vnfolde and bring to light from the great darkenes of traditions and opinions that doctrine which is necessarie to the true inuocation of God to true worship to the right knowledge of the Sonne of God and to the saluation of soules and doe in moste simple and plaine manner propound the same vnto the Churches For all wise men must needes confesse that there was much obscuritie and many errours in the doctrine of the Monkes and many snares of conscience in the Popes traditions and whether doctrine is true plaine euident profitable for consciences and for manners comparison doth declare For we auoide not the iudgements of the Godly yea rather we desire thatthe wholl true Church of God that is al the faithfull learned wheresoeuer they are may vnderstand what we say who we doubt not will be witnesses that this doctrine is the consent of the true Catholique Church of God Also we offer our selues at any time to a more full declaration in in euerie point and we thinke that this rehearsall of our doctrine now made is agreeable to the confession exhibited at Auspurge Anno. 1530. For as much therefore as the doctrine which we here recite is true and necessarie for the Church we intreat that our Churches may not be condemned as if they either imbraced errours or foolishlie or seditiouslie stirred vp strife without any weightie cause The truth and weight of the matters may deliuer vs from this vniust accusation Next after a godly manner we admonish the Councell itselfe They see that olde abuses and many great errours are as yet sticking in the Church because in al ages euen from the beginning of mankinde the deuil coÌ„tinueth scattering his seed of errour and since that time through the ignorance of men by superstition they are either confirmed or do shoote forth againe And now for that the vanitie of many superstitions is known the times require a reformation vnles the gouernours prouide that the trueth may be brought to light great diuision in opinions is like to follow especially because in this last age of the worlde great confusion is to be feared Therfore let the councel see to it that they condemne not a manifest truth And if in a godly sort they wil deliberate how they may prouide for the churches if a more ample declaration shal be demaunded of vs men learned of vnderstanding louing the truth fearing god must be chosen to consult together of these so weighty matters Neither let them only striue with vs in number of vices seeing it is manifest by many preiudices of what opinion the Bishop of Rome and others are that are adicted vnto him who now by the space of many yeares haue not onelie set forth against vs edicts written with bloode but also haue slaine many of our side and there be many that neither vnderstand nor looke after any truth of doctrine but being alreadie corrupted with prophane perswasions doe thinke this to be an especiall parte of politique men to defend the present state and to mainteine their owne authoritie And for this purpose they seeke fit Ministers by sophisticall iugling to â—est out the truth Wherefore now we testifie that we will not reiect the truth although it be condemned by the iudgements of such men And we openlie professe that we consent not to the Councell of Trent which heretofore hath sent abroade decrees partlie false partly captious and sophisticall but doe earnestly request that both we may be heard in the same matter and that the errours before confirmed by the decrees of the Tridentine Councell may be reformed And we reuerently beseâ—ch the most worthy Emperour Carolus Auguâ—â—us that he giue not leaue to the Aduersaries to oppresse the truth by their presumption and to strengthen their crueltie which they exercise against innocents and to stare vp greater dissention by their vniust decrees And now we commend the Church and our selues to the Sonne of God our Lord Iesus Christ who we know by the voice of the Gospell gathereth together to himselfe an euerlasting Church and we praie him that he would gouerne vs and not suffer the light of his Gospell to be extinguished nor the assemblies of them that rightlie call vpon him to be dispersed AN ADDITION AND we request all that teach in the Churches neâ—re adioyning or els where that receiue the Confession exhibited at Auspurge 1530. that when they reade these things if in any point they finde any want they would louinglie admonish vs thereof for that it was not our purpose to bring vp any other kinde of doctrine but plainlie to recite the summe of the Confession of Auspurge and the common consent of these Churches and we desire that we may be fauourablie and not quarrelouslie iudged of We purpose not to stirre vp new contentions but especially we pray to the Sonne of God our Lord Iesus Christ that was crucified for vs and rose againe that praied in his agonie that we might be one
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
by the bridle of discipline kept within their compasse that the poore in like manner and those that be afflicted may be releeued either with aide or comfort according to the seuerall necessitie of euerie one For then shall all things in the Church be done in due conuenient order when faithfull and godlie men are chosen to haue the gouernement of the same euen as Saint Paull hath prescribed in the first to Timothie the 3. and the first to Titus We beleeue that the Ministers Seniours and Deacons ought to be called to those their functions by the lawfull election of the Church to be aduaunced into those roomes earnest praier beeing made vnto God after the order manner which is set downe vnto vs in the worde of God This especiall◠〈◊〉 one ought to take diligent heede of that he doe not bâ—â—â—lawfull meanes thrust himselfe into those offices For 〈◊〉 must waite vntill he be called of God himselfe that he 〈◊〉 haue a certaine testimonie of his vocation and may know 〈◊〉 is from the Lorde Yet in what place of the worlde 〈…〉 the ministers of the worde of God doe keepe they haue 〈◊〉 them the same and equall power and authoritie beeing 〈…〉 â—hem equallie the ministers of Christ the onelie vniuersall 〈…〉 and head of the Church Moreouer lest that this holie 〈…〉 of god be despised and brought into contempt it is the 〈◊〉 of all men to haue a verie honourable and reuerent opinâ—â—â—â— of all the Ministers of the worde and Seniours of the Church euen for that workes sake wherein they doe labour also to be at peace and vnitie with them and as much as possiblie may be to abstaine from all manner of quarrelings and contentions one with another OVT OF THE CONFESSION OF AVSPVRGE COncerning Ecclesiasticall orders they teach that no man should publikelie in the Church teach or mininister the Sacraments except he be rightlie called according as Saint Paull giueth commaundement to Titus To ordaine Elders in euerie Citie Out of the Articles concerning abuses Of the power Ecclesiastical THere haue bin great controuersies touching the power and authoritie of Bishops in which many haue incommodiously mingled together the ecclesiasticall power and the power of the sword And out of this confusion there hath sprong very great warres and tumults while that the Popes bearing themselues bolde vpon the power of keies haue not onlie appointed new kindes of worship seruice of God burdened mens consciences by reseruing of cases and by violent excommunications but also haue laboured to transferre wordlie kingdomes from one to an other and to spoile Emperours of their power and authoritie These faultes did godlie and learned men long since reprehended in the Church and for that cause our diuines were faine for the comforte of mens consciences to shew the difference betweâ—ne the Ecclesiastic all and ciuil powers And they haue taught that either of them because Gods commaundement is duetifullie to be reuerenced and honoured as the cheefest blessings of god vpon earth Now their iudgement is this that the power of the keies or the power of Bishopps by the rule of the Gospel is a power or commaundement from God of preaching the Gospell of remitting or retaining sinnes and of administring the Sacraments For Christ doth send his Apostles with this charge As the father hath sent me so send I you Receiue yee the holic Ghost whose sins ye forgiue they are forgiuen them whose sins ye reteine they are reteined Mar. 16. Goe and preach the Gospell to euerie creature c. This power is put in execution onelie by teaching or preaching the Gospell and administring the sacraments either to many ioyntlie or to seuerall persons according to their calling For they be not corporall thinges but eternall that are graunted vnto vs as an eternal righteousnes the holie Ghost life euerlasting These things cannot begotten but â—y the ministerie of the worde and Sacraments As Paull saith The Gospell is the power of God to saluation to euerie one that beleueth Seing then that the power ecclesiastical concerneth things eternall is put in vse onelie by the ministery of the word it hindreth not the politicall gouernement no more then doth the* skill of musicke or singing For the ciuil gouernement is occupied about other matters then is the Gospell the Magistrate is to defend not the mindes but the bodies and bodelie things against manifest iniuries he restreineth men by the sworde and corporall punishment that he may vpholde peace and a ciuill iustice Wherefore the Ecclesiasticall and ciuill powers are not to be confounded The Ecclesiasticall power hath a peculiar commaundement to preach the Gospel and administer the Sacraments Let it not by force enter into another charge let it not tourne wordlie kingdomes from the right owners Let it not abrogate the Magistrates lawes let it not withdraw from them lawfull obedience let it not hinder iudgements touching any ciuil ordinances and statutes or contractes let it not prescribe lawes to the magistrate touching the for me of a common wealth as Christ saith My kingdome is not of this world Againe Whoe made me a iudge or a diâ—idâ—r ouer you And Paull to the Philip. 3. Our conuersation is in heauen 2. Cor. â—0 The weapons of our warfare are not carnall but mightie in god to throw downe the imaginations c. Thus doe our diuines discerne and distinguish the dueties of each power one from the other and doe warne all men to honour both powers and to acknowledge both to be the good gift and blessing of God * If so â—e that the Bishopes haue anie power of the sword they haue it not as bishops by the commaundement of the Gospell but by mans law giuen vnto them of Kinges and Emperours for the ciuil gouernment of their goods Yet this is a kinde of function and charge diuerse from the ministerie of the Gospell Therefore when as the question is touching the iurisdiction of Bishoppes rule and dominion must be distinguished from Ecclesiasticall iurisdiction Againe by the Gospell or as they tâ—arâ—e it by Gods lawe Bishops as they be Bishops that is such as haue the administration of the word sacraments coÌ„mitted to them haue no iurisdiction at all but onlie to forgiue sin also to know what is true doctrine to reiect such doctrine as will not stand with the Gospell * to debarre from the communion of the Church such as are notoâ—iouslâ—e wicked not by humane force and violence but by the worde of God And * herein of necessitie the Churches ought by the law of God to performe obedience vnto them according to the saying of Christ he that heareth you heareth me But when as they teach or determine any thing contrary to the Gospel then haue the Churches a coÌ„maundement of God which forbiddeth obedience to them Mat. 7. Beware of false Prophets Gal. 1. If an Angel from heauen preach any other Gospell let him
be accursed 2. Cor. 13. We cannot do any thing against the truth but for the truth Also This power is giuen vs to edifie and not to destroie So doe the Canons commaunde 2. quaest 7. Cap. Sacerdotes Cap. Oues And Augustine in his treatise against Petilians Epistle saith Neither must we subscribe to Catholike Bishops if they chaunce to erreâ—â— holde opinions which he against the Scriptures If so be * that they haue any other power or iurisdiction in hearing and vnderstanding certaine cases as namâ—lie of Maâ—rinâ—ony tithes c. They holde it by mans lawe and that in such places where the ordinarie iudges failing the Princes are constreined wil they nil they to minister iustice to their subiects for mainteining of peace And a few lines after So oft as we handle this place by and by our aduersaries cry out that the Bishops authority being ouerthrowâ—e ther followethdisorder that the peoples behauiour cannot be ordered that the common sort was lusty vnbâ—â—dled in a word there followeth a hellish life such a one as is painted out by Euripides in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They complaine also that when as some lawes are abrogated the common people taketh it as a patâ—erne how to deale with all the rest And so shaking of the boodes and reines of discipline and order they take an excessiue libâ—rlie to themselues which bâ—eedeth infinite offences â—â—â—â—ches be tweene Princes scatrering of Churches 〈◊〉 warres and desolations To coâ—clude they 〈◊〉 here what an enimie to mankinde want of gouernment is and how manie nices and calamities arising out of this fountaine doe ouerslow the 〈…〉 of man They aduile therefore for the 〈…〉 of these so great euills to establish the authoritie of Bishoppes to 〈…〉 the lawes that haue bene in vse before and also to beare with the inconueniences if there be anie in them in respect of the common weakenes of men and for quietnes sake to dissemble them especiallie seing there can no state or order be apppointed which is without all maner of faults Here also they bring in that old saying That an euill well couched is not to be stirred They rehearse manâ—e examples howe great ouerthrowes followed vpon the remoouing of lawes and the chaunge of the forme of gouernment in the Cities of Athens Sparta Rome and diuers others At Rome how oft did the dissentions of the Consulles and the Tribunes stirre vp great ciuill warres Though these senatour like declamations be verie plausible and incense the mindes of manie against vs yet they maie be confuted by moste true and substantial arguments First therefore wee desire that these our accusers woulde turne ouer the hystorie of the Church from time to time and that they woulde not thinke that those notable men the Prophets and Apostles were without common sense and reason and so hard harted that they cared not for the peace and quiet of their countrie or so barbarous and cruell that they made no great accompt of the discipline lawes and good order of the kingdome For those moste wise vertuous and graue men Esaie Ionas Ieremie Iohn Baptist Christ Peter Iames and Paull Did both know what a great good ciuill concorde is and loued their countrie and countriemen and also were greatlie greeued to beholde the discords and renting a sunder of those notable common wealthes How often did Christ weepe when he spake of the discordes and Tuâ—â—lâ—es of his nation and the sacking of the citie Albeit therefore the Prophets and Apostles did verie wel know and greatlie like of those ciuill duties Yet were they constrained by the commaundement of God to waâ—re against the deuils kingdome to preach heauenlie doctrine to collect a Church vnto God and to imploye their seruice to the eternall saluation of a great number of men These are the first lawes that euer were giuen and are to be preferred before all other Thâ—â— shaâ— haue no other Gods Thou shall not take the name of God in vaine And this concerning the sonne This is my beloued sonne heare him These lawes must needes be obeyed The true doctrine of God and his true worship must needes be embraced and receiued and all errors that â—end to the dishonour of God must be abhorred and forsaken though all the worlde should breake and fall downe No humane thing must be preferred before Gods commaundement not out life nor friends not the concorde and agreement of neighbours and countriemen Moses a verie wise man and no doubt a politicke man laieth vpon the tribe of Leui the charge of teaching and knowing what great conflicts and daungers teachers shal meete withal he forewarneth them of that which he tooke to be moste difficult of all other And chargeth them that the defence of true doctrine be moste deare vnto them for so he saith Deut. 33. These shall keepe thy wâ—rde and shall forget their parentes children and brethren And hereof we haue experience that it is no small burden that is laide vpon the teachers of the worde Our men are cruellie dealt with in manie places We are sore oppressed and the discord in our countrie bringeth no small gâ—â—efe vnto vs. But as was saide before the commaundement of God concerning the imbracing of the true doctrine of God and renouncing of errours must be preferred before these great inconueniences We are not ignorant what wife men haue written of chaunging and altering lawes We remember well the saying of Plato that as the manners of doting parents so the customes fashions of our countrie though none of the wisest are to be borne with all But these precepts haue their bounds and limits within which they must bâ— resâ—rained Bondage without 〈◊〉 may be borne but idolatry is not to be borne with nor the light of the Gospell to be extinquished Againe whie doe our aduersaries deâ—lame of such a moderation vnto vs when as they in the meane while murder the Cytizens and members of Christ They might easilie establish peace and mainteine the author of good order if they world abolish superstition and vniust lawes But now they contend not for the safty of the Church but for their owne profiâ—tes and pleasures They would not haue the Idolatrie of the Masse nor praying to the deade spoken against because they caÌ„not abide that their gaine should decrease They forbid wandring lusts because the vnmâ—ried state is best for the keeping of their goodes These things are in all menseies Therfore let them lâ—auâ— of their Senator like inuectiues wherein to vse the olde Poets wordes vnder a faire colour they seeke to establish shaâ—eles factes Hereto I adâ—oine also the other parte of our defence both true and vnfeigned We doe not shake of gouernment to bring in disorder We reach that the ministerie of the gospell is moste highlie to be reuerenced and obeyed in those things which according to the gospel do properlie belong to the ministerie thereof And he is a wicked and an accursed wretch that doth