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
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
Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
indiuisible diuine essence Of whoâ—â— thorough whome and in whome are all things who loueth and rewardeth righteousnes and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of god and those properties which are peculiar to each person oâ— the holie Trinitie and of the diuine vnitie and to acknowledge the soueraigne and infinite power wisedome and goodnes of the one onelie God out of which also ariseth proceedeth the sauing knowledge as wel of the essence as of the wil of god One kinde of works or properties of the three persons of the godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onelie apprehended by the eies of faith and are these That the father as the fountaine welspring of the godheade from al eternity begetteth the son equal to himselfe and that himselfe remaineth not begotten neither yet is he the person of the sonne seeing he is a person begitting not begotten The soâ—ne is begotten of the eternall father from all eterâ—itie â—â—ue god of god and as he is a person he is not the father but the sonne begotten of the essence oâ— nature of the father and consubstantiall with him which sonne in the fulnes of time which he had before appointed for this purpose himselfe alone as he is the sonne tooke vnto him our nature of the blessed Virgine Marie vnited it into one person with the godheade whereof we shall speak afterward But the holie Ghost proceedeth from the father and the sonne so he is neither the father nor the sonne but a person distinct from them eternal and the substantiall loue of the father and of the sonne surpassing all admiration these three persons are one true God as is a foresaid The other kinde of works in these persons in the vnitie of the godhead isâ—ueth as it were into opeÌ„ sight out of the diuine esseÌ„ce the persoÌ„s therof in which being distinct they haue manifested themselues these are three The first is the wonderfull worke of creation which the Creedes doe attribute to the father The second is the work of redemption which is proper to Christ The third is the worke of sanctification which is ascribed to the holie Ghost for which cause he in the Apostles Creede is peculiarlie called holie And yet all these are the proper workes of one true God that of him alone none other to wit the father the sonne and the holie Ghost This true and absolute faith and difficulte knowledge of God as well concerning â—â—s nature as his will is comprehended and conâ—eyned in the aforenamed Catholike and Apostolike Creede and in the decree of the Nicene Councell agreeing therewith and in manie other sound decrees and also in Athanasius his confession All which we iudge and professe to be true But it hath euerlasting sure groundes on which it relâ—â—th and moste waightie reasons by which it is out of the holy scripture conuinced to be true as by that manifestation wherein the whol Trinitie shewed it selfe when Christ the Lord was baptized in lordane by the commaundement of Christ because in the name of the persons of the same holie Trinitie al people must be baptized and instructed in the faith Also by Christes words when he saith the holy ghost the comforter whome the father will sende in my name shall teach you all these thinges and before these wordes he saith I wâ—l pray the father and he will giue you an other comforter who shall be with you for euer euen the spirit of trueth Besides we teach that this onelie true God one in essence and in diuine nature and three in persons is aboue all to be honoured with high worship as chiefe Lord and King who ruleth and raigneth alwaies and for euer and especiallie after this sorte that we looke vnto him aboue al and put all our confidence in him alone and offering vnto him all subiection obedience feare â—l faith loue and generallie the seruice of the wholl inward and outward diuine worship do indeed sacrifice and performe it vnder paine of loosing euerlasting saluation as it is written Thou shalt worship the lord thy god him onely shalâ— thou serue and againe thou shalt loue the lord thy god with all thy heart with all thy soule with all thy minde to be short with aâ— thy might as well of the inward as outward powers to whom be glorie from this time forth for euermore Amen Of holy men and their worshippe Chap. 17. AS touching holie men it is taught first that no maâ— from the beginning of the world vnto this time either was is or can be henceforth vnto the end sanctified by his workes or holie actions according to the saying of Moses the faithfull seruant of the Lord when he cried out vnto the Lord O Lord in thy sight no man is innocent that is perfectlie holie And in the book of Iob it is written what is man that he should be vndefiled and he that is borne of a woman that â—e should appeare iust to wit before God Beholde among his Saints none is immutable and the heauens are not cleane in his sight how much more abhominable and vnprofitable man who drinketh in iniquitie as water And the holie scripture plainelie witnesseth throughout all the bookes thereof that all men euen from their buth are by nature sinners and that there neither is nor hath bene anie one who of himselfe and by himselfe was righteous and holie but all haue gone aside free God and are become vnprofitable and of no account at all And whereas some are made holie and acceptable vnto God that is purchased vnto them without anie worthines or merit of theirs by him who alone is holie God himselfe of the meere grace and vnspeakeable riches of his goodnes hath ordained and brought them to that state that they be blessed and called redeemed by Christ clensed and consecrated by his blood annointed of the holie Ghost made righteous and holie by faith in Christ and adorned with commendable vertues and good deedes or workes which beseeme a Christian profession Of whome manic hauing finished their life and course in such workes haue now receiued and doe enioy by grace eternall felicitie in heauen where God crowneth those that be his Some of them also God hath indued with a certaine peculiar grace of his and with diuine giftes vnto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holie fathers also Apostles Euangelists Bishops and manie Doctors and Pastors and also other famous men and of rare excellencie and verie well furnished with the spirite whose memorie monuments of their labours and the good thinges which they did are extant and continue euen vntill this daie in the holie scriptures and in the Church
praying We also reiect all other meanes whatsoeuer men haue deuised to exempt them selues from the wrath of God So much as iâ— giuen vnto them so much is derogated from the sacrifice â— death of Christ OVT OF THE ENGLISH CONFESSION WE beleeue that there is one certaine nature and diuine power which we call God and that the same is diuided into three equall persons into the father into the sonne and into the holie ghost and that they all be of one power of one maiestie of one eternitie of one Godhead and one substance And although these three persons be so deuided that neither the Father is the sonne nor the sonne is the holie ghost or the father yet neuerthelesse we beleeue that there is but one verie God And that the same one god hath created heauen and earth and all things conteined vnder heauen We beleeue that Iesus Christ the onelie sonne of the eternall father c. The rest of this article you shall finde in the 6. section whereunto those thinges doe properlie pertaine which art conteined in this second article of the Person and office of Christ We beleeue that the holie Ghost who is the third person in the Trinitie is verie God not made not created not begotten but proceeding both from the Father the Sonne by a certaine mean vnknowen vnto man and vnspeakeable and that it is his verie propertie to mollifie and soften the hardnes of mans heart when he is once receiued into the hearts of men either by the holesome preaching of the Gospel or by any other waie that he doth giue other men light and guide them vnto the knowledge of God to all way of truth to newnes of life and to euerlasting hope of saluation Neither haue we anie other Mediatour and Intercessor by whome we may haue accesse to God the father then Iesus Christ in whose onlie name al things are obâ—eined at his fathers hande But it is a shameful part ful of infidâ—lâ—tie that we see euery where vsed in the Churches of our aduersaries not onelie in that they will haue innumerable sortes of Mediatours that vtterlie without the authoritie of Gods word so that as Ieremie saith the Sainctes be now as manie in number or rather aboue the number of the Cities And poore men cannot tell to which saint it were best to turne them first and though there be so manie as they cannot be tolde yet euerie of them hath his peculiare dutie and office assigned vnto him by these folkes what to giue and what to bring to passe But besides this also in that they doe not onelie wickedlie but also shamefullie call vpon the Blessed Virgine Christes Mother to haue her remember that shee is the Mother And to Commaund her Sonne and to vse a Mothers authoritie ouer him OVT OF THE CONFESSION OF BELGIA WE beleeue in heart and confesse with the mouth that there is one onely and simple spiritual essence which we call God eternall incomprehensible inuisible immutable infinite who is whollie wise and a most â—lâ—ntifull wellspring of all good thinges We know God by two meanes first by the creation and preseruation and gouernment of the wholl world For it is vnto our eies as a mostâ— excellent booke wherein all creatures from the least to the greatest as it were certaine charecters and letters are written By which the inuisible thinges of God may be seene and knowâ—n vnto vs Namelie his euerlasting power and Godhead as Paull the Apostle speaketh Rom. Chaper 1. 20. which knowledge sufficeth to conuince all men and make them without excuse But much more clearlie and plainlie he afterward reuealed him-selfe vnto 〈◊〉 in his holie and heauenlie word so farre forth as it is expedient for his owne glorie and the saluation of his in this life According to this truth and word of god we beleeue in one only god who is one essence truelie distinguished into three persons from euerlasting by meane of the incommunicable properties to wit in the father in the sonne and in the holâ—e ghost For the father is the cause fountaine and beginning of all things visible and inuisible the sonne is the word wisedome and Image of the father the holie ghost is the might and power which proceedeth from the father and the sonne Yet so that this distinction doth not make god as it were deuided into three parts seeing the scripture teacheth that the father the sonne the holie ghost haue a distinct person or subsisting in their properties yet so that these three persons be one onelie god Therefore it is certaine that neither the father is the sonne nor the sonne the father nor the holie ghost either the father or the sonne Neuerthelesse these persons thus distinguished are neither deuided nor confounded nor mingled For neither the father nor the holie ghost haue taken vnto them mans nature but the sonne alone The father was neuer without his soone nor without his holie Ghost because euerie one in one and the same essence is of the same eternitie For none of these is either first or last because al three are one both in trueth and power and also in goodnes and mercie And all these thinges we know as well by the testimonies of holie scripture as by the effects and chiefelie those which we feele in our owne selues and the testimonies of holie scripture which teach vs to beleeue this holy Trinitie are veâ—ie common in the olde testament which are not so much to be reckoned vp as with sound iudgement to be selected such as are these in the first of Genesis God saith Let vs make man according to our Image and likenes c. and straight after Therefore God made man according to his owne Image and likenes male I saie and female created he them Againe Beholde the man is become as one of 〈◊〉 For by that which is said Let vs make man after our owne likenes it appeareth that there are more persons in the godhead But when it is saide God created c. the vnitie of the godhead is signified For although it be not here expresselie set downe how many persons there are yet that which was obscurely deliuered in the old Testament in the new is made clearer vnto vs then the none daie For when our Lord Iesus Christ was baptized in Iordane the voice of the father was heard saying This is my beloued Sonne and the sonne himselfe was seene in the waters and the holie ghost appeared in the likenes of a doue Therefore are we also commaunded in the common baptisme of al the faithful to vse this forme Baptize ye all nations in the name of the father and the sonne and the holie Ghost So also in Luke the Angell Gabriell speaketh to Marie the mother of our Lord. The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee therefore that holie thing which shall be borne of thee shall be called the
Sonne of God In like manner The grace of our Lord Iesus Christe and the loue of God and the fellowship of the holie Ghost be with you Againe There are three that beare wiâ—nes in heauen the father the woâ—de and the holie Ghost whish three are one By all which places we are fullie taught that in one onelie God there are three persons And although this doctrine passe al the reach of mans wit yet we now stedfastlie beleeue it out of the word of God looking when we shall enioy the full knowledge thereof in heauen The offices also effects of these three persons which euerie of them sheweth towards vs are to be marked For the father by reason of his power is called our Creator the sonne our Sauiour and redeemer because he hath redeemed vs by his bloode the holie Ghost is called our Sanctifier because he dwelleth in our heartes And the true Church hath allwaies euen from the Apostles age vntill these times kept this holie doctrine of the blessed Trinitie and manteineth it against Iewes Mahometanes and other false Christians and heretikes such as were Marcion Manes Praxeas Sabellius Samosatenus and the like all which were worthelie condemned by the fathers of most sound Iudgement Therefore we do here willinglie admit those three Creedes namelie that of the Apostles of Nice and of Athanasius and whatsoeuer things they according to the meaning of those Creeds haue set downe concerning this point of doctrine We beleeue that Iesus Christ in respect of his diuine nature is the onelie sonne of God begotten from euerlasting not made or created for then he should be a creature but of the same essence with the father and coeternall with him who also is the true Image of the fathers substance and the brightnes of his glorie in all things equall vnto him But he is the sonne of god not onely since the time he tooke vpon him our nature but from euerlasting as these testimonies being laid together teach vs. Moses saith that God created the worlde but Saint Iohn saith That all thinges wâ—â—e made by the worde which he calleth God so the Apostle to the Hebrewes auoutcheth that God made all thinges by his sonne Iesus Christ It followeth therefore that he who is called both God and the word and the Sonne and Iesus Christ had his being euen then when all thinges were made by him Therefore Micheah the Prophet saith 〈◊〉 goeing out hath beene from the beginning from the daies of eternitie againe He is without beginning of daies and without end of life He is therefore that true God eternall almightie whome we praie vnto worship and serue We beleue also and confesse that the holie Ghost proceedeth from the father the sonne from euerlasting that therfore he was neither made nor created nor begotten but onelie proceeding from them both who is in order the third person of the Trinitie of the same essence glory maiesty with the father and the sonne and therefore he also is true and euerlasting God as the holie scriptures teach vs. We also beleeue that we haue no accesse to God but by that one onelie Mediatour and Aduocate Iesus Christ the righteous who was therefore made man vniting the humanitie to the diuine nature that there might be an entrance made for vs miserable men to the maiestie of God which had otherwise beene shut vp against vs for euer Yet the maiestie and power of this Mediatour whome the father hath set betweene himselfe and vs ought in no case so much to fray vs that we should therefore thinke another is to be sought at our owne pleasure For there is none either among the heauenlie or earthlie creatures who doth more entirelie loue vs then Christ himselfe who when he was in the shape of God humbled himselfe by taking vpon him the shape of a seruant and for our sakes became like vnto his brethren in all points and if we were to seeke an other Mediatour who would vouchsafe vs some good will whome I praie you could we finde that would loue vs more earnestlie then he who willinglie laid his life downe for vs when as yet we were his enemies If moreouer we were to seeke another that excelleth both in soueraigne authority also power who euer obteined so great power as he himselfe who sitteth at the right hand of God the father to whome all power is giuen in heauen in earth To conclude who was more likelie to be heard of God then that onely begotten and dearelie beloued sonne of God therefore nothing but distrust brought in this custome wherby we rather dishonor the Saints whome we thinke to honour in doeing these things which they in their life time were euer so farre from doeing that they rather constantlie and according to their dutie abhorred them as their owne writings beare witnes Neither is our owne vnworthines here to be alledged for excuse of so great vngodlines For we at no hand offer vp our praiers trusting to our owne worthines but resting vpon the only worthines excellency of the Lord Iesus Christ whose righteousnes is ours by faith whereupon the Apostle for good cause to exempt vs from this vaine feare or rather distrust saith that Christ was in all things made like vnto his brethren that he might be a mercifull and faithfull high priest in those things that were to be done with God for the clensing of the peoples sinnes For in as much as he beeing tempted hath suffered he is also able to helpe those that are tempted And that he might encourage vs to come the more boldlie to this high Priest the same Apostle addeth Hauing therefore a great high priest who hath entred the heauens euen Iesus the son of god let us holâ— fast this professioÌ„ For we haue not an high priest that caÌ„not be touched with the feling of our infirmities but he was in al things teÌ„pted in like sort yet without sin Let vs therefore with boldnes approch vnto the throne of grace that we may obteine mercie finde grace to help in time of need The same Apostle saith that we haue liberty to enter into the holy place thorough the blood of Iesus Let vs therfore draw neare with a constant perswasion of faith c. And againe Christ hath an euerlasting priesthood Wherefore he is able 〈◊〉 to save them that come vnto God by him seeing he euer liueth 〈◊〉 make intercession for them What need manie wordes when as Christ himselfe saith I am the way the trueth and the life Nâ— man commeth to the father but by me VVhy should we seeke vnto our selues any other Aduocate especiallie seeing it hath pleased God himselfe to giue vs his owne sonne for our Aduocate there is no cause why forsaking him we should seeâ—e another lest by continuall seeking we neuer finde any other For God vndoubtedlie knew when he gaue him 〈◊〉 vs that we were miserable sinners VVhereupon it is that a cording to
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
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
Gospell let him be accursed And Ioh. 10. My sheepe heare my voice And Ioh. 14 If anie man loueth 〈◊〉 he heareth my word and my Father shall loue him and we will 〈◊〉 to him and will dwell with him And Ioh. 17. Sanctifie them wiâ—â— thy word thy worde is trueth Therfore the Sadduces the Pharisies and such like Bishops and others who set forth an other doctrine differing from the Gospell and do obstinately establish idolatrie are no members of the Church of God althouugh they holde a title and dominions But it is manifest that our aduersaries teach and defend another â—inde of doctrine differing from the Gospell seeing they teach that the law of God maie be fulfilled by our obedience in this life and that this obedience doth deserue remission of sinnes Also that by this obedience men are made righteous before god Also that euill concupiscence is not sinne not an euil resisting the law of God Also that they which are conuerted must doubt whether they be in state of grace and that this doubting is not sinne Also that dead men are to be praied vnto Also that difference of meates monastical vowes and other ceremonies chosen without anie commaundement of God are the seruice of God Also that the sacrifice in the masse doth deserue remission of sinnes and other thinges both for him that maketh it and also for others that are a liue or dead Also other manifold and horrible prophanations of the sacrament Also that Bishops maie appoint seruices of God and that the violating of those seruices which are appointed by them is mortall sinne Also that they maie enioyne the law of single life to anie degree of men Also that the rehearsall of all and euerie offence is necessarie to the obteining of remission of sinnes Also that canonicall satisfactions do recompence the punishments of Purgatorie Also that those Synodes wherein the Bishops alone do giue their iudgement can not erre Also they which do consecrate oyles and other things without the commaundement of God and do attribute thereunto a diuine power against sinnes and Deuills and diseases Also they which allow of praiers made to certâ—ine Images as though there were more helpe to be had Also they which do kill honest men onelie for that they dislike these errours and do proses the trueth These things seing they be altogether heathenish and idolatrous it is manifest that the mainteiners thereof are not members of the Church but do rule and haue soueraigntie as the Pharisies and Saducies did Neuertheles there haue bene are and shall be in the Church of God such men as doe keepe the foundation although some had haue and shall haue more light and others lesse And sometime also euen the verie saints do build stubble vpon the foundation especiallie seeing that the miserie of these times doth not suffer those which haue the beginnings of faith to be instructed and to conferre with the better learned yet these are in the number of those whome the Lord commaundeth to be spared Ezech 9. who sigh and are sorie because that â—rrors are established Therefore chiefelie by the voice of the Doctrine we maie and ought to iudâ—e which and where the true Church is which by the voice of the true doctrine and then by the lawfull vse of the Sacraments is distinguished from other natious And what is the voice of the true doctrine the writings of the Prophets and Apostles and the Creedes doe declare In these the doctrine is not doubtfull touching the foundation to wit touching the Articles of faith the eâ—sence and will of God the Sonne the Redeemer the lawe the promises the vse of the Sacraments and the ministery And it is manifest that it is not permitted to any creature not to Angels nor to men to change that doctrine which is deliuered of God Now what the Church is the Sonne of God sheweth saying My kingdome is not of this world Also As my Father senâ— me so doe I send you By the voice of the ministers of the Gospell an eternal Church is gathered to god and by this voice God is effectuall and turneth manie to himselfe This exceeding great benefit of God we ought to acknowledge 〈◊〉 thankefullie to extoll And although the Church be a companie that maie be seene and heard yet it is to be distingui hed from politicall Empires or those that beare the sworde Bishoppes haue not authoritie by the law of God 〈◊〉 punish the disobedient neither doe they possesse the kingdomes of the worlde and yet in the Church there is an oâ—der according to that saying He ascended he giueth giftes 〈◊〉 men Apostles Prophets Euangelist Pastors and Teachers The Sonne of God is the high Priest annointed of the eternal Father who that the Church might not vtterlie perish haâ—â— giuen vnto it ministers of the Gospell partlie called immediatlie by himselfe as the Prophets Apostles partlie chosen by the calling of men For he doth both allow of the choise of the Church and of his infinite goodnes he is effectuall euen when the Gospell doth sound by such as 〈◊〉 choseâ— by voices or in the name of the Church Therefore we doe reteine in our Churches also the publique rite of Ordination where by the miâ—isierie of the Gospell is commended to those that are truâ—lie châ—â—â—n â—hose manners and doctrine we doe â—iâ—st 〈…〉 And touching the worthines of the 〈…〉 teach ouâ— Churches No 〈…〉 then that which the Sonne of God sâ—â—th As my â—athâ—â— sâ—â—t me odo I send you He also declareâ—h what â—â—â—maundements he giueth preach ye the Gospell and he aâ—â—irmeth that he wil be effectual by their voice as the Father sheweth himselfe to be effectuall by the Sonne Also we set before men the commaundementes of God He that â—eaâ—eth you heareth me 〈◊〉 that despiseth you despiseth me Also Obey them that have the ouer â—â—ght of you And yet these sayings doe not erect a kingdom without the Gospel but they commâ—â—nd an obedâ—ence which is due to the voice of the Gospell And these things pertaine to the ministeâ—ie To teach the Gospell to administer the Sacramentes to giue absolution to them that aske it and doe not perseuere in â—aâ—ifâ—st offences to ordaine ministers of the Gospell beeing â—iâ—hâ—lie called and examined to exercise the iudgements of the Church after a lawfull manner vpon those which are guiltie of manifest crâ—mes in manners of in dâ—câ—â—â—ne and to pronounce the sentence of excommunication against them that are stubborne againe to al solue pardon them that doe repeat That these thinges maie be done 〈◊〉 there be also Consistories appointed in our 〈…〉 We said in the 〈…〉 the Church that there be manie in this visible 〈…〉 who notwithstanding in outward 〈…〉 doe in 〈◊〉 the true Doctrine We condeâ—â—◠〈…〉 who sâ—igned that their ministerie â—s not 〈…〉 Also we condemne that 〈…〉 which 〈◊〉 that to be the visible Church wâ—â—rein â—ll arâ— holie And we confesse that we are so 〈…〉 visible Church
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
earthlie to heauenlie thinges moreouer they be tokens of Christian brotherhood and fellowshippe Therefore a sacrament is not onelie a signe but it is made of two thinges to wit of a visible or earthlie signe and of the thing signified which is heauenlie the which two although they make but one Sacrament yet it is one thing which is receiued with the bodie another thing which the faithfull minde being taught by the spirit of god doth receiue For the signes and the thinges signified by the signes doe cleaue together onlie by a certaine mysticall meane or as others speake by a Sacramentall vnion neither be they so made one that one in nature is made the other or that one is contained in the other For either of them the which thing also holie Gelasius did acknowledge doth keepe it owne proprietie Therefore the outward signes are not the selfe same thing substantiallie and naturallie which they doe signifie neither do they giue it of themselues and by their owne power no more then the minister doth but the Lord vseth the minister and the signes and the word to this ende that of his meere grace when and so much as pleaseth him he maie represent declare visibilie shew and set before our eies his heauenlie giftes and all this according to his promise Now as it doth derogate nothing from the ministerie of the worde when it is saide that the outwarde preaching of the worde doth profit nothing except the inwarde husband man giue the increase for Paull saith He that planteth and he that watereth is nothing but god that giueth the increase so he doth not make the Sacraments of no effect which saith that not they but God himselfe doth purge vs that is which doth attribute the force of the sacrament to the Creator For Peter saide Baptisme doth saue vs but he addeth Not whereby the filth of the flesh is washed away but in that a good conscience maketh request vnto God For as in other creatures as in the Sunne the Moone the Starres fire pretious stones hearbes and such like things which God doth vse as instrumentes towarde vs we ought not to put any confidence nor admire them as the causes of any benefit so our trust ought not to rest in outwarde signes nor the glorie of God be transferred vnto them as they be outwarde signes howbeit the Lord doth vse their helpe toward vs and they be holie ordinances but by them our trust must lift vp it selfe to him beeing both the author of the sacramentes and the Creator of all thinges And seeing that the Sacraments are the institution and worke of the Lord himselfe the faithfull doe receiue them not as certaine superfluous inuentions of men as at the hand of men but as his heauenlie giftes and that at the hand of the Lorde For as touching the word of the Gospell which he preached the Apostle writeth thus When yee receiued of vs the word whereby ye learned God yee did not receiue it as the word of men but as it was indeed as the worde of God who also worketh in you that beleeue The like reason is there of the Sacramentes Therefore as a little before we testified that we doe and alwaies did receiue these sentences and speaches of Scripture touching the Ministerie of the worde the Minister doth conuert remit sinnes open the eies and heartes of men giue faith and the spirit so being well vnderstood we doe acknowledge also these speaches touching the Sacramentes the Minister through Baptisme doth regenerate and wash awaie sinnes he doth distribute and giue the bodie and bloode of the Lord For Ananias saide to Paull Arise and be baptised wash awaie thy sinnes by calling on the name of Iesus Also Iesus tooke breade gaue it to his Disciples and said this is my bodie Also it is manifest that the auncient Fathers did vse such kinde of speaches because that by this meanes they would propound and commend more royallie the giftes of God Moreouer seeing that the institution and worke of the word and of the Sacraments proceedeth not from men but from God we do here reiect the errour of the Donatistes and of the Anabaptists who esteemed the holie giftes of god according to the worthines or vnworthines of the minister Now in that heauenlie giftes are represented vnto vs by earthlie things it commeth so to passe by a certaine singular goodnes of God who by this meane would helpe our weakenes For the weakenes of mans wit doth vnderstande all things the better if they be resembled by visible things Therefore the Lord would by Sacramentes set before the eies of mortall men his heauenlie gifts and his promises as it were a linelie picture in a certaine table that is those things which are perceiued by the minde he deliuered to vs in sensible things Whereupon we doe gather that the Sacramentes doe apperteine to them which are in the Church For prophane men do scoffe at our Sacramentes insomuch as they esteeme them according to the externall things onely But they which haue faith vnderstand the mysteries of the Sacraments and they which receiue them in a true and liuely faith receiue them with fruit if they be receiued without faith they doe hurt not that the good giftes of God doe hurte of themselues but because that they being not receiued aright doe hurte through our default Furthermore the Sacraments are badges of the people of God For by these we are gathered together into a holie companie and we professe our faith For it pleased the Lord by this meane to gather his people to himselfe and as it were to marke them with this signe whereby also he might put euerie one in minde of his duetie Now of this kinde there be two Sacramentes in the Church of Christ Baptisme which is called the font of regeneration and the supper of the Lord which is called the bodie and blood of the Lord or the communion of the bodie and blood of the Lord. And now we will speake seuerallie of them for hitherto we haue discoursed of the Sacraments in generall as before God we do beleeue and wherein we hope that Luther will not think anie thing wanting OVT OF THE CONFESSION OF BASIL THe same Sacraments are vsed in the Church to 〈◊〉 Baptisme at our entrance into the Church and the supper of the Lord in due time when we are come to typer yeares to testifie our faith and brotherlie charitie as in baptisme was promised OVT OF THE CONFESSION OF BOHEMIA Of Sacraments in genrall CHAP. II. AS touching the Sacraments we teach that they be externall earthlie as they which consist of the elements and visible signes consecrated by the word of God and by his owne mouth appointed hereunto to signifie and witnes to vs that selfe same spirituall and inuisible grace and trueth whereof they haue the name and which they are also sacramentallie These sacraments no man either did or can institute but the Lord and God
himselfe Christ Iesus into whose handes the Father hath deliuered al things And he hath instituted and appointed them for great and sauing causes and such as are necessarie for this Church and all those that beleeue to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the fauourable and well pleased will of God towards vs and that they might giue witnes to that trueth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiuing of them should by faith receiue the grace and trueth whereof they be witnesses and applying it vnto them-selues shoulde make it their owne and confirme themselues therein and on the other side by giuing themselues to God should consecrate and as it were by an othe religiouslie binde them selues to serue him alone and as it were be ioyned together among themselues by the ioyning and knitting as of one spirit so also of one body to wit of the Church of the fellowship of saints and of loue And according to these thinges the Sacraments as in times past Circumcision was may be called the holie couenants of god with his Church and of the Church with God the minsters of faith and loue by which the ioyning and vnion of God and Christ our Lord with these beleeuing people and theirs againe with Christ is made and perfited and that among themselues in one spirituall bodie of the Church by which also euen as by the word Christ and his spirit do cause in the faithfull that is in those that vse them worthelie a pretious participation of his excellent merit neither doth he suffer them to be onelie bare and naked ministers and ceremonies but those things that they signifie and witnes outwardlie that doth he worke inwardlie to saluation profitablie and effectuallie that is he clenseth nourisheth satisfieth looseth payeth remitteth confirmeth They therefore which contemne these Sacraments and through stubbornnes will not suffer them to be of anie force with themselues and making small account of them do esteeme them as trifles or do otherwise abuse them contrarie to the institution will or commaundement of Christ all these do greeuouslie sinne against the author thereof who hath instituted them and make a verie great hazarde of their saluation But if some man would willinglie vse these sacraments according to the institution of Christ and yet cannot haue leaue either entirelie or withourt deceit so to do as he would as if peraduenture one that is taken be kept in prison or if one should be hindred by sicknes or should liue in strange countries among the enemies of the trueth such a man in such a case if he do whollie and truelie beleeue the holie Gospell maie by that faith be saued although he haue not the vse of the Sacramentes whereof Augustine vpon Iohn cap. 16. hath this worthie saying Beleeue and thou hast eaten seeing that the Sacraments are not necessarie to saluation but onelie by the addition of a certaine condition Also we teach this that the sacraments of themselues or by their owne vertue for the workes sake or for the onelie outward action that is for the bare participation receiuing and vse thereof can not giue grace nor a iustifying or quickening faith to any which before was not inwardlie quickened by the holie ghost and hath no good motion within him-selfe I saie the Sacraments can not giue to anie such either grace or iustifying and quickening faith and therefore they can not iustifie anie man nor inwardlie quicken or regenerate anie mans spirit for faith must goe before whereby the holie ghost doth inwardlie quicken and lighten man and stirre vp or cause good motions in the heart Without this faith there is neither anie iustification nor saluation neither do the Sacraments of or by themselues helpe anie whit hereunto as in the holy scripture manifest examples of this matter are found in manie places especially in Iudas who receiued the sacrament of the Lord Christ him-selfe did also execute the function of a preacher and yet he ceased not to remaine a Deuill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the vse thereof neither did this profit his anie thing to saluation Also in Ananias and his wife who had beene baptized of the Apostles and had also without doubt receaued the Lords supper and yet notwithstanding they did continue in their wickednes iniustice and lies against the holy ghost the sacramētes did neither take away their wickednes nor giue thē the sauing or iustifying faith which maketh the heart the better by repenting giueth it to God an vpright and obedient heart and doth appeare the conscience Therefore the Sacramentes did not giue this conscience and this faith vnto them as Circumcision and the Sacrifices of the olde testament did not giue a liuelie and iustifying faith without the which faith those thus auailed nothing to eternall saluation or iustification And so doth Saint Paull speake of all these thinges in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnes that he had faith and righteousnes which is auaileable with God before that he was circumcised 〈◊〉 like sorte he writeth of the people of Israel that they also wer◠baptized and they all did eat one and the same spirituall meat and did all drinke the same spirituall drinke but with manie of the God was not pleased And therfore euen in the aboundance of all these thinges they were thought vnworthie to be receiued they were reiected of God For if a dead man or one that is vnworthie do come to the Sacraments certainlie they do not giue him life and worthines but he that is such a one doth load himselfe with a far greater burthen of fault and sinne seeing that he is vnworthie the which thing the Apostle doth expresselie declare in the doctrine touching the Supper of the Lord where he saith whosoeuer doth eate of this bread or drinke of this cup of the Lord vnworthely he is guiltie of the bodie and blood of the Lord Also He doth eate and drinke iudgement to him-selfe Lastlie this also must be knowne that the veritie of the Sacraments doth neuer faile them so that they shoulde become not effectuall at anie time but in the institution of Christ they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming vnto the worthie receiuers present grace and saluation but vnto the vnworthie their fault and condemnation whether they be administred by a good and honest Priest or by a close sinner For so long as the ouerthwartnes of such wicked hypocrites is not as yet publiquelie knowne neither punished more gentlie or seuerelie by the Ecclesiasticall
not an oblation but is so called because it is a remembrance of the oblation which was once made on the crosse Moreouer the application of the merit of Christ is not made by anie other outward instrument then by the preaching of the gospell of Christ and by dispensing those sacraments which Christ hath instituted for this vse the merit of Christ being offered applied is not receiued but by faith Marc. 16. Preach the Gospel to euery creature For by the ministerie of the Gospell the benefits of Christ be offered applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeue and be baptized he shall be saued because that by the receiuing of the sacraments and by faith the benefits offered and applied be receiued Rom. 1. The gospell is the power of God to saluation to euerie 〈◊〉 that beleeueth that is the ministerie of the gospell is the instrument ordeined of God whereby God is able and effectuall to saue all those which beleeue the gospell Therefore the Preaching of the gospell doth offer or if it liketh anie man so to speake doth applie saluation to all men but faith doth receiue saluation offered and applied Now in the priuate Masse bread and wine are so handled that the Priest doth neither publiquely declare the Gospel of Christ but doth softlie mumble vp to him selfe certaine words and especialie the wordes of the Supper or of consecrationâ— neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying 〈◊〉 the merit of Christ in the priuate Masse This did our true Catholique Elders well perceiue who as we haue declared before did so seuerelie require that they which werâ— present at the Masse and did not communicate should bâ— excommunicated The fourth error is this which we haue already touched in that they do require that the wordes of the Supper or oâ— consecration maie be rehearsed softlie in the Eucharist seing that these words are a part of that gospell which according to the commaundement of Christ is to be preached to all creatures For although our ancetors did sometimes calâ— the Eucharist a mysterie yet they did not so call it with thiâ— purpose that they would not haue the wordes of the Suppeâ— to be rehearsed before the Church in the Eucharist publike lie and in a tongue commonlie knowne but because thâ—â— in the Eucharist one thing is seene and another thing vnderstood For Christ him-selfe also is called a mysterie who neuertheles is not to be hidde but to be preached to alâ— creatures And because that in the receiuing of the Sacrament it is necessarilie required that we should haue faith and faith commeth by hearing and hearing by the word of God it is most necessarie that in the Eucharist the word of the supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospell and the shewing forth of the death of Christ Therefore that the Church maie vnderstand what is done in the Eucharist and what is offered vnto her to be receiued and that she maâ—e confirme hir faith it is necessarie that in the Eucharist â—he wordes of the Lordes Supper should be rehearsed publiquelie The 〈◊〉 â—rror is this that one part of the Eucharist is vsed in 〈…〉 a singular worship of God to be caried about and to 〈…〉 vp But the holie Ghost doth forbid that anie worship of God should be appointed without the expresse commaundement of god Deut. 12. You shal not do euery one of you that which semeth good in his owne eies And again That which I commaund thee that onelie shalt thou do to the Lord see that thou adde nothing thereunto nor detract anie thing from it And Math 1â— In vaine doe they worship me teaching for doctrines the preceptes of men Clemens in his second Epiâ—â—le to Iames and in three Chapters De Consecr Dist 2. saith Certeinlie so great buâ—nt offerings are offered on the altar as may be sufficient for the people if so be that any thing remaine till the next â—aie let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they vse to delude these wordes of Clemens by feigning a difference betwixt the worke of those that are readie to die and those that be readie to consecrate But it is euident that the bread which vseth to be caried about and to be laide vp to be adored is not reserued for those that be weake but in the ende is receiued of them that doe consecrat Cyrill or â— others thinke Origen vpon the 7. Chap. of Leuit. saith For the Lord concerning that breade which he gaue to his Disciples saide vnto them Take it and eat it c. He did not differ it neither did he commaund it to be reserued till the next daie Peraduenture there is this Mâ—steriâ— also conteined therein that he doth not commaund the bread to be caried in the high waie that thou maist alwaies bring forth the fresh loaues of the worde of God which thou cariest within thee c. OVT OF THE CONFESSION OF SVEVELAND Of the Eucharist CHAP. 18. AS touching this reuerent Sacrament of the bodie bloode of Christ all those things which the Euangelists Paul and the holie Fathers haue left in writing therof our men doe sincerelie teach commend and inculcate and thence they doe with a singular indeauour alwaies publish this goodnes of Christ towardes his whereby he doth no lesse at this day then he did in that his last supper vouchsafe to giue by the Sacraments his true bodie and his true bloode to be eaten and to be drunke in deede as the meate and drinke of their soules whereby they may be nourished vnto life eternall he giueth it I saie to all those who from their heartes haue giuen their names to be reckoned among his disciples when as they doe receiue this Supper according to his institution so that now he may liue and abide in them and they in him and be raised vp by him in the last day to a new and immortall life according to those wordes of eternall trueth Take and eate This is my bodie c. Drinke ye all of this This â—uppe is my bloode c. Now our preachers doe most diligentlie withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie vnto that which onelie is profitable whereunto onely Christ our Sauiour had respect to wit that beeing fed with him we may liue in him and through him and leade such a life as is acceptable to God holie and therefore euerlasting blessed and with all that we among our selues may be one bread and one bodie which are partakers of one bread in that holie Supper Whereby it commeth to passe that we doe verie religiouslie and with a singular reuerence
at anie time perfourmed yet for all this wee must confesse that we are vnprofitable seruantes Therefore what meritte can wee dreame of THE SEVENTEENTH SECTION OF CEREMONIES AND RITES WHICH ARE INDIFFERENT in generall THE LATTER CONFESSION OF HELVETIA Of Rites Ceremonies and indifferent things CHAP. 27. VNto the ancient people in olde time were giuen certaine ceremonies as a kinde of schooling or pedagogie to those which were kept vnder the law as vnder a Schole master or Tutor but Christ the deliuerer being once come and the law taken awaie we which beleeue are no more vnder the law the ceremonies are vanished worne out of vse And the Apostles were so far from reteining them in the Church of Christ or reparing them that they witnessed plainelie that they would not laie any burden vpon the Church Wherefore we should seeme to bring in and set vp Iudaisme againe if so be we should multiplie Ceremonies or Rites in the church according to the manner of the old church Therefore we are not of their iudgement who would haue the Church of Christ kept in with many and diuerse Rites as it were with a certaine schooling or pedagogie For if the Apostles would not thrust vpon the Christian people the ceremonies and rites which were appointed by God who is there I praie you that is well in his wiâ—tes that will thrust vpon it the inuentions deuised by man The greater that the heape of ceremonies is in the Church so much the more is taken not onelie from Christian libertie but also from Christ and from faith in him whilest the people seeke those things in ceremonies which they should seeke in the onelie Sonne of God Iesus Christ through faith Wherefore a few moderate simple rites that are not contrarie to the word of God do suffice the godly And that there is found diuersitie of rites in the Churches lâ—t no man saie therefore that the Churches doe not agree Socrates saith That it were not possible to set downe in writing all the ceremonies of the Churches which are thoroughout Cities and Countries No Religion doeth keep euerie where the same ceremonies although they admitte and receiue one and the selfe same doctrine touching them for euen they which haue one and the selfe same faith doe disagree among them selues about ceremonies Thus much faith Socrates we at this daie hauing diuerse rites in the celebration of the Lordes Supper and in certeine other things in our Churches yet we doe not disagree in doctrine and faith neither is the vnitie and societie of our Churches rent a sunder For the Churches haue alwaies vsed their libertie in such rites as beeing things indifferent which we also doe at this daie But yet notwithstanding we admonish men to take heede that they count not among things indifferent such as indeed are not indifferent as some vse to count the Masse the vse of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor euill so that whether you doe it or doe it not you are neuer the more iust or vniust thereby Therefore when things indifferent are wrested to the confession of faith they cease to be free as Paull doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to Idolls for then it is vnlawfull because he that eateth it doeth seeme to approoue Idolatry by eating of it OVT OF THE FORMER CONFESSION OF HELVETIA Of things indifferent THose things which be called are properlie things indifferent although a godlie man may in al places at all times vse them freelie yet he must onely vse all things according to knowledge and in charitie to wit to the glorie of God and to the edifying of the Church and his neighboures OVT OF THE CONFESSION OF BASIL IN this Section also may the tenth Article of this confession be placed which we haue partlie referred to the first Section where mention is made of humane Traditions partlie to other Sections as occasion serued OVT OF THE CONFESSION OF BOHEMIA Of accessories or things indifferent to wit of Ecclesiasticall traditions constitutions rites and ceremonies and of Christian libertie CHAP. 15. TOuching this accessorie kinde humane traditions constitutions and ceremonies brought in by a good custome men are taught that these be things inferior in degree and lesse necessarie then are the gifts of the ordinarie Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministerie and to serue thereunto and yet that they are with an vniforme consent to be reteined in the Ecclesiasticall assemblies of Christian people at the common seruice of God according to the doctrine of the holy Apostles Let al things be done in your meeting to wit in the Church decently in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caueat within these boundes that they be not taken for foundations whereupon saluation must stey it selfe or for a worship which is appointed of God without any difference that they doe not rather or more straigthly binde the consciences of men then the commaundements of God doe and that they be not lifted vp or preferred before them but that they be taken for an ornament decency honest shew and laudable discipline and so that they doe not violate the Christian libertie of the Spirit of God and of faith nor disturb charitie and on the other side that no man by pretending a shew of Christian libertie doe withdraw himselfe from such constitutions as be godly serue to a good vse Now by the name of Christian libertie is chiefly vnderstood that libertie wherby through Christ we are freed from sinne and the curse and the yoke of the law secondlie the receiuing of the Spirit of a readie will or of the voluntarie Spirit of the Sonnes of God whereby they doe earnestlie and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards their neighbour and by the law of charitie the minde is stirred vp to performe these things rather of loue then of debt or any compulsion Also whereby we are made free from all bond of conscience to any humane traditions that a man may not be tied in such sorte or rather more strictlie vnto these then to the commaundements of God And lastlie that no man may fuffer his conscience to be seared thereby as with an hot iron Therefore according to these things al those humane traditions and ceremonies which do obscure or take awaie the glorie honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a worde in respect whereof the commaundements of God are broken neglected and lightlie regarded the word of God is not exercised or handled according to it owne sinceritie and trueth they are not onelie not
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
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 negligence of Bishopps from the Baptisme of those which be of age vnto the baptisme of infantes and some to be shorte as altogether vnprofitable as it is clearelie expounded in the Confession of Writemberge Vpon the Confession Of Bohemia BY the laying on of handes c. This wholl ceremonie is profitablie kept in the churches of Bohemia not as a point of Doctrine but as a part of Ecclesiastical discipline without 〈◊〉 preiodice to the libertie of other Churches seeing that it is no where commaunded in the writinges of the 〈…〉 doth this confession therfore approoue 〈…〉 which they dâ—e falselie call a 〈…〉 which is added that they which are thus 〈…〉 into the couenant of Baptisme it is 〈…〉 a litle after to wit so farre forth 〈◊〉 that gâ—ace which they receiued in Baptisme is by this 〈…〉 manifest to the Church and to them that are baptized Vpon the Confession of Auspurge THat it is necessarie to saluation c. Vnderstand this by those things which afterward were declared in the agreement made at Wirtemberge 1536. the 29. of May where these wordes be read Master Luther and his fellowes doe agree vpon this that by the power of Christ euen those which are not Baptized maie be saued But it is necessarie that these should not contemne Baptisme And hence it is that they will haue infants to be Baptized of necessitie c Vpon the same And holde that infants are saued Looke the former obseruation We also condemne the Catabaptists who doe either forbid the Baptisme of Infants or else teach that it is by no meanes necessarie Vpon the confession of Saxony ANd that the holie Ghost is giuen in Baptisme c. That is that it is in deed offered indifferentlie to all but is receiued onlie by faith and not giuen to wit through faith for the workes sake And that it is so receiued as that neither faith nor the efficacie of Faith are necessarilie to be referred to that verie moment wherein anie one is baptized Moreouer in the verie forme of the administration of Baptisme we vse in our Churches to declare that baptisme is not onlie a pledge of our Renuing but also and that chieflie lie of the remission of sinnes Vpon the same That Baptisme is necessarie c. Looke the 1. obseru vpon the Confess of Auspurge Vpon the same And to those onely c. And a litle after Because that then they be grafted into the Church How we vnderstand this grafting looke before in the former Confession of Heluetia Art 21. IN THE 14. SECTION Vpon the latter Confession of Heluetia NOt as they be corporallie eaten The aduerb so far as vnderstand to be vsed causallie for because as if he had said not that they be eaten corporallie c. But in this place and other places els where afterwarde so vnderstand these aduerbs corporallie and spirituallie that by them not the thing signified which is receiued but the manner of receiuing it is declared namelie to be not corporall but spirituall that is not of the externall mouth but of the faithfull minde Vpon the former Confession of Heluetia THese things be holy and to be reuerenced c. by holie vnderstand those things which are appointed to a most holie vse not those wherein consisteth anie inherent holynes In like manner by reuerent vnderstand those things which are to be receiued with outward comelines and in that order which might testifie an internal reuerence namelie when our mindes are lifted vp vnto God not that anie worship ought to be yealded to the signes themselues or that those rites which are either in their owne nature superstitious or els may easilie be turned into superstition ought to be vsed in the holie seruice of the Lord. Vpon the Confession of Bohemia THat which of themselues they do signifie c. that is to saie of the true bread and wine and also of the very bodie that was giuen for vs and of the verie blood that was shed for vs. As for that attribution wherein the bread is said to be the bodie and wine to be the blood euen in this Confession it is euidentlie set downe that it ought to be interpteted by a sacramental metonymie Vpon the same And the trueth thereof By the word trueth in this place vnderstand not the fruite of the Sacramentes which is receiued of the faithfull onelie neither yet the verie bodie and bloode of Christ seeing that they also can not be receiued but by faith to saluation but the bread and the wine the which whether worthie or vnworthie communicantes doe approch are neuer in respect of God offered to be receiued without the thing signified because the trueth of God dependeth not vpon the worthines or vnworthines of the communicants Yet hereby it cannot be concluded that both of them are receiued of euery one because both of them are alwaies offered by God to al indifferentlie Concerning which matter looke before in the 12. Section and second obseruation vpon the confession of the Waldenses or Bohemians and also very fullie hereafter in the first obseruation vpon the confession of Auspurge Vpon the same Moreouer absolution from sinnes is lawfullie administred c. looke the 8. Section vpon the Confession of Bohemia Auspurge and Saxonie Vpon the same Most commonlie falling downe on their knees c. In this rite also suppose that euerie Church ought to haue her libertie not that we doe vtterlie in it selfe condemne this manner so that the caution be added whereof we spake of late in the 4. obser but because that for the rooting of the superstitious worshipping of the bread out of mens mindes it were more expedient that that ceremonie in most places were abolished in the receiuing of the signes themselues whereof looke before in the first obseruation vpon the former confession of Heluetia Vpon the French Confession THe substance of his bodie and bloode c. The French Churches haue witnessed in generall Synods that they after the example of the auncient Fathers doe vse the word substance not as if the very substance of Christ were conueied into the bread or deriued into vs anie manner of way either corporal or vnspeakeable or that it were applied to our corporall substance seeing that it verilie is now in heauen and no where else vnto the last daie and we in earth and no where else but to meete with the slaunder of those men which thinke that we in stead of the verie bodie and blood of Christ doe place onelie his merites or his spirituall force and operation whereas notwithstanding we do teach that we though spirituallie and mysticallie yet not withstanding trulie do participate Christ himselfe not that either we should cleaue essentiallie vnto him or he vnto vs but that his life is deriued into vs. Looke also concerning this matter in the first obseruation vpon the confession of Auspurge in this Section Vpon the
confession of Belgia AL the operations of the holie Ghost are hidden c. That is to saie both when the proper force of the holie spirit which is incomprehensible is regarded and seeing that his effectes doe exceed our senses Both which doe come to passe in these mysteries Vpon the same That which is eaten c. Namelie by faith as it is often iterated in this confession that is to saie that which is receiued spirituallie by the minde by beleeuing as the signe is eaten and dronken corporallie For the wordes eating and drinking can no otherwise be spoken of the minde and of faith which are the onelie instrumentes of receiuing the verie bodie and bloode of Christ then metaphoricallie or metonymicallie Vpon the same By the eating of his flesh and drinking of his bloode c. That is as hath beene said in the former obseruation by a spirituall participation the which sometimes by reason of the sacramentall receiuing and sometimes by reason of that spirituall life which Christ ingendereth in vs is metaphoricallie signified by the names of eating or drinking Vpon the same Although the sacramentes be ioyned to the thing c. Of the sacramentall vnion we haue spoken before in the second obseruation vpon the Confession of Bohemia Vpon the confession of Auspurge THat the body and blood of Christ are there in deed and are distributed c. We also doe alowe of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly giuen that is according to Christ his institution that then also the thing signified by the signe which is the verie bodie of Christ crucified for vs and the very blood of Christ shedd for vs is also giuen to be receiued But we affirme that the thing signified is no otherwise coupled with the signe then sacramentallie The trueth of which sacramental coniunction doth not consist in this that wheresoeuer the signe is there the thing represented by the signe should also be present but in this that that which God promiseth by the signe he also doth offer to be receiued Therefore we hold that the bodie of Christ is not really present in with or vnder the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his local situation and also hath truly ascended from the earth aboue the heauens that be subiect to our sight and shall there remaine from whence he exerciseth a gouernment ouer al these beneath euen as he is man vntill he come truely from thence to iudge both quicke and dead Moreouer we doe also auouch that as the signes are offered to the bodie so the thinges signified are offered to the minde and therefore that the signes are receiued of euery one with the hand and mouth that come vnto the supper the which vnto some namely to the worthie receiuets do turne vnto saluation but vnto others that is the vnworthy communicants by reason of the profanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truely and effectuallie apprehended onely of those that be indued with a right minde and a true faith and that alwaies vnto saluation whereunto the distance of place is no hinderance by reason of the vnspeakeable operation of the holie Ghost And yet not so as that the substances should be mingled betwixt themselues or cleaue together in any place for Christs flesh abideth in heauen and ours vpon the earth but that these things being mysticallie vnited which in true distance of situation are seperated we might draw from the flesh of Christ all gifts necessary for our saluation and especiallie that liuely iuise wherby we are nourished to eternall life Therefore whatsoeuer they pretend which are of the contrarie iudgement the controuersie is not either of the signe or of the thinges signified or of the truth of the sacraments or of the receiuing of them or of the effectes but of the onely definition of the sacramentall coniunction also of the manner of receiuing the thinges signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once graunted both the truth of Christes bodie his assention into heauen and his second comming is consequentlie ouerthrowne Looke the exposition of this article expressed in the diuers editions of the Auspurge confession though not after the same manner in the same words and for the full declaration therof look in the admonition lately set forth by our bretheren the Neustadians in the 5. chapter out of the which our agreement in this point of doctrine rightly declared doth appeere vpon the same Art 1. Of the abuses For the Masse is retained still amongst vs c. The Princes and Diuines in the assemblie at Newburdge testified in the yeare 1561. as is manifest by the decrees of that assemblie that they by the word Masse doe vnderstand the administration of the Supper and do from the bottome of their hearts detest the Romish Masse And although we doe abhorre all contentions about words and doe acknowledge that the worde Masse is not newlie sprong vp in the latine Church yet seeing that the originall of this tearme namely because almes were sent from the faithfull in their vsuall meetings at their loue feasts is long since abolished and seeing that this worde hath these many yeares broken out into great abhomination and so great that none so grosse or execrable was euer heard of wee doe not with out cause together with the thing abolish the name it selfe out of our Churches As for the holie liturgy there we think that it is most rightly celebrated where it is most simply most nearelie vnto the first institution obserued And seing it is manifest that the ceremonies in the Romane Liturgie are partlie in them selues vnprofitable partlie tending rather to an ambitious shew and pompe then to edification partlie ridiculous and partlie either in themselues superstitious or else readie to be turned into superstition Therfore the moste of them or in a manner all we haue in euery place vtterlie swept awaie Yet so as that the Church hath her liberty leftin things indifferent as it is meet and shall be declared in the 17. Section As for the speaking or singing of any thing in the publique Liturgie in such a tongue as is vnknowne to the common people vnlesse there be an interpreter the Apostle doth plainlie forbid it 1. Cor. 14. Vpon the same A Ceremonie in the new couenant without faith doth merit nothing c. No nor yet in the olde Testament yea neither any ceremonie nor faith it selfe doth merit anie thing but whereas the externall worke being performed with faith according to Gods commaundement is acceptable vnto him all that we teach out of Gods word to be of grace and not of debt Whereof looke the 8.
Section and the 7. obseruation the 9. Section and the second obseruation vnto the same Confession of Auspurge Vpon the same The Pastours of the Churches doe consecrate c. By the name of consecration we vnderstand no other thing then the vse of Christs ordination by whose blessing and power the elements are sanctified vnto vs whereof dependeth the wholl force and dignitie of the sacraments Vpon the same Euerie holie daie and other daies also if any be desirous to vse the sacrament c. Of holie daies is spoken afterwards in the 16. Section But in our Churches certaine daies by publick warning are appointed wherein if any refuse to receiue the Supper they answere for it in the Consistorie Vpon the same about the ende of the 2. Article of abuses And because that the parting c. This verilie is one cause why the carying about of the Sacrament is condemned yet neither the onlie cause nor the chiefest Vpon the Confession of Saxony ANd that he is in thee c. This we admit touching the spirituall efficacie not concerning the verie essence of the flesh the which is now in heauen and no where else as hath beene before shewed in the 1. obseruation vpon the Confession of Auspurge Vpon the same Neither are any admitted to the Communion c. This we alow as being vnderstood of Catechizing or instruction As for priuate absolution how farre we thinke it to be required it hath bin shewed of vs heretofore namelie in the 8. Section and 1. obseruation both vpon this and also vpon the Confession of Bohemia Vpon the same That Christ is trulie and substantiallie present c. Looke the 1. and 2. obseruation vpon the Confession of Auspurge Vpon the same That Christ witnesseth that he is in them and doth make them his members c. Both these also we doe imbrace as is contained in the worde of God namely so that this wholl dwelling be by his power and efficacie and that the flesh of Christ be communicated vnto vs yet after a spirituall and mysticall manner as hath bin declared of vs before both in the Confession of Bohemia and of Auspurge Vpon the same And lessons appointed c. How farre we doe alow this distribution of the holie scripture looke the 1. obseruation vpon the Confession of Bohemia the 1. Section Vpon the Confession of Wirtemberge That the true bodie of Christ c. Looke before in the first obseruation vpon the Confession of Auspurge Vpon the same Of the bodie of Christ being onelie absent c. We doe beleeue out of the word of God and by the perpetuall and euident agreement of the wholl auncient and true Church that the bodie of Christ hath alwaies bin is and shall be circumscribed and locall Wherefore as when he liued vpon the earth he was no where else so now also beeing aboue in heauen he is there and no where else in his substance as Vigilius plainlie affirmeth against Eutiches Yet for all that we doe not affirme that the verie body of Christ is onelie or simplie absent or that the bread and wine are onlie simple and naked signes or bare Pictures or nothing else but certaine tokens of Christian profession For in this sence is there one onlie action of the holie Supper that yet notwithstanding it should be partlie corporall and celebrated vpon the earth in which respect we doubt not to say that Christs body is as farre distant from vs as heauen is from the earth partlie heauenlie the minde and faith lifting vp the heart vnto God in the which respect we acknowledge that the body of the Lord is present in the Supper to our minde and faith But that they be bare and naked signes how can we possiblie affirme which so often and so euidently haue beaten vpon this that the things signified are no lesse certainly giuen vnto the mind then the signes themselues vnto the body Vpon the same Or else chaunge them into the bodie and blood c. We se not how God may be said to be able to doe that which is manifestly repugnant to his owne will concerning the euerlasting truth of Christs body as it hath bin opened vnto vs in the word of God Vpon the same But for the truth of the sacramentes c. The truth of the Sacrament we affirme whollie to consist in this that there be not any vaine signification of the signes but that that which is signified vnto them by the bodie is indeed giuen vnto the minde to be receiued by faith As hath more fully beene spoken heretofore in the first obseruation vpon the Confession of Auspurge Vpon the same But that whole Christ c. But we say by the institution of God that the body by the deliuering of the bread is giuen vnto vs as true meate and that his blood by the powring of the wine is giuen vnto vs as distinctlie as true drink yet both of them to be receiued with the minde and with faith not with the mouth Notwithstanding that by this dispensation which in respect of the thing signified is distinctlie made and in regard of the signes themselues seuerally distributed that nothing is deuided in the humanitie of Christ Vpon the same Therfore to the right action of the Eucharist c. This we do so graunt to be true that notwithstanding we doe also knowe that the supper of the Lord is not priuate vnto two but that it appertaineth to the wholl Church or at the least to some one part of the same IN THE 15. SECTION Vpon the former Confession of Heluetia TO the people euerie daie c. to wit where it may be done commodiouslie but in other places as oft as may be IN THE 16. SECTION Vpon the Confession of Bohemia OF this sort be certaine daies appointed for fasts holydaies c. And a litle after to the remembrance of holy men as of the Virgin Marie c. Also a litle after in the 17. Chap. Holy daies consecrated to the Virgin c. Also That the Saints are truely worshiped c As certaine Churches doe so farre submit themselues to the infirmitie of them with whome they be conuersant as to obserue these things though they doe disagree very much yea though they be altogether contrarie in the manner thereof so most Churches not being compelled by any such necessitie haue without the offence of other Churches vtterly abolished euen these things also not onelie as vnprofitable but as hurtfull Vpon the same Doe make godlie and Christian songs of hir c. Also a litle after and sing profitable songs and such as are free from superstition c. Herein also let the Churches vse their libertie to edifying and let that be very carefully auoided in this song which hath hapned in extolling the praises chieflie of the Virgin Marie lest that whilst God seemeth to be praised in his Saints the