much peevishnesse through which some do straight way upon very small occasion call their brethren heretikes schismatikes ungodly Mahometans let these speeches be thrown out against Atheists Epicures Libertines Arians Anabaptists such like mischevous persons which desire to have the Lords field utterly destroyed but let us every day grow in faith love and let us teach the flocks committed to our charge to fear God to hate vices and follow after vertues to denie the world and themselves obeying the commandement of our Lord and teacher Iesus Christ who biddeth us not to braule but to love each other Whose example in governing the Church if we will follow we shall raise up those that are afflicted take up those that are falne cōfort the feeble waken the drowsie and not negligently denounce Gods wrath against sinnes and shall draw out the sword of the same word which is no blunt one against hypocrites wolves dogs swine goates and to conclude against all wicked ones which in our Churches mingle themselves with the true sheepe and which cause the word of God to be evill spoken of It were a farre better thing surely then that which some do busying the sharpnesse of their wit in making of certaine trifles that forsooth the knowledge of such subtilties may shake out of our mindes all conscience It was justly said that the strength of the Gospel was weakened through the thorny subtilties of schoole-questions and we through our wayward disputations what else doe we then cause that the authoritie thereof be not strengthned but rather weakned and doe even stagger among the wicked We reade it excellently written in Livie a very grave writer that not onely grudges but also warres have an end and that oftentimes deadly foes become faithfull confederates yea and sometimes Citizens and that by the same speeches of the people of Rome very bitter or cruell enmities have beene taken up betweene men of great account And that which these few words wrought with the heathen shall not godlinesse toward God obtaine at the hands of Christians of Divines and of Pastours of Churches yea of the travell of reading and diligently examining and conferring of this booke shall not be irkesome if upright and sincere judgement if not prejudicate opinions but the love of one truth shall beare sway in all mens hearts it will shortly obtaine it That old contention about the celebrating of Easter very hotly tossed to and fro for two hundred yeeres or there about betweene the Greeks and the Latines was long since by us thought worthy of laughter but we must take good heed lest in a matter not altogether unlike we seeme to be wiser then both if so be that we desire to have the Church whole and not to leave it rent unto the posteritie and would have our selves be counted not foolish among men and not stubborne in the sight of God There hath scarce been any age which hath in such sort seene all Churches following altogether one thing in all points so as there hath not alwaies been some difference either in doctrine or in ceremonies or in manners and yet were not Christian Churches through the world therefore cut asunder unlesse peradventure then when the Bishop of Rome brake off all agreement and tyrannically injoyned to other Churches not what ought to be done but what himselfe would have observed but the Apostle did not so Barnabas indeed departed from Paul and Paul withstood Peter and surely for no trifle and yet the one became not more enemie or strange to the other but the selfe same spirit which had coupled them from the beginning never suffered them to be dis-joyned from them-selves It is the fashion of Romists to command to enforce to presse to throw out oursings and thunder excommunications upon the heads of those that whisper never so little against them but let us according to the doctrine of the holy Ghost suffer and gently admonish each other that is keeping the ground-work of faith let us build love upon it and let us joyntly repaire the wals of Sion lying in their ruines It remaineth that through the same Lord Christ we beseech our reverent brethren in the Lord whose Confessions published we set forth that they take this our paines in good part and suffer us to leane as it were to a certaine stay to the common consent of the reformed Churches against the accusations and reproches of the common adversaries of the truth But it had been to be wished that we might at once have set out all the Confessions of all the reformed Churches but because we had them not all therefore we set out them onely that were come to our hands to which the rest also so farre as we suppose may easily be drawne And we also could have wished that the thing might have beene made common to all the reformed Churches But when as the state of our Churches seemed to force the matter and that they could not abide any longer delay the right well beloved brethren will pardon us with whom by reason of the time we could not impart both the Harmonie it selfe and the Observations as also the intent of this whole Edition Whereas moreover we have put to moe confessions of one and the same Nation as of Auspurge and Saxonie as also the former and latter of Helvetia that was not done without cause for besides that one expoundeth another we thought it good also hereby to ridde them from all suspicion of inconstancie and wavering in opinion which the adversaries are wont to catch at by such repetitions of Confessions Yet why we would not adde some Confessions of the brethren of Bohemia often repeated we will straight way shew a cause and we hope that our reason will easily be liked of them And we have set downe every where two yea in some places three Editions of Auspurge for this respect lest in this diversitie we might seeme to have picked out that which rather favoured our side and to have utterly misliked the other Wherein notwithstanding we have not every where followed the order of times in which every of them came to light but the coppie which we had in our hands printed at Wirtemberge 1572. with a double Edition And we have therefore thought it meet to passe over the Apologies adjoyned to the Confessions as of Auspurge Bohemia Sueveland and England as well that the worke might not grow to be exceeding bigge as also that we might not seeme rather to increase disputations and controversies then to make an Harmonie of doctrine And as for our Observations our minde was to meet with the cavils of sophisters who we know well enough will take hold on the least matters that they may thereby set us on worke Wherefore lest they should charge us to set out a discord rather then a concord of Confessions we have added in the end very short Observations in which we lay open those things which might seeme some what obscurely spoken and
holden But if it once come to passe and the Lord grant that the Churches may at length injoy so great a benefit then there may be one onely confession of faith extant conceived in the same words if the state of the Churches shall seeme to require it Let them therefore leave of in mockage to terme us Confessionists unlesse perhaps they looke for this answer at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the truth For even as moe small 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 truth of the Gospell and renounce popish errours shew themselves more unjust towards us then was meet they should we are compelled to finde want of Christian charitie in them This one thing in deed was remaining that after so many dangers losses banishments down-fals woes without number griefs and torments we should also be evill intreated by those of whom some comfort was rather to be looked for But that ancient enemie of the Church is farre deceived by whose subtilties this evill is also wrought for us while he hopeth that we may by his crafts be overwhelmed But bearing our selves bold on that love which the mercifull God through Iesus Christ our Lord beareth unto us and who hath planted a love and feare of him in our mindes we leap for joy in these very things and boast with the Apostle that it will never be the same grace of God alwaies preventing us that tribulation anguish hunger nakednesse the sword false accusation or cursed speaking shall withdraw us from the truth once knowne and undertaken For we know that saying of Chrysostome to be true It is not evill to suffer but to doe evill Neither are we any whit disgraced hereby but they whom I know not what distemperature whetteth against us having deserved nothing and to repay them like for like quitting rayling with rayling far be it from us whom God vouchsafeth this honour that being fashioned like to the image his Son we might through good report and evill report walke on upholden with the stay of a good conscience yea we have resolved with our selves not only to abide the open wrongs of our enemies but even the disdaine of our brethren although never so unjust And what we furthermore thinke of the doctrine of our Lord Iesus Christ the confession of our faith set forth many yeers agoe hath made it known to the whole world and we have God and Angels together with men witnesses of that sincere endeavour by which we laboured and doe as yet to the uttermost of our power labour to set up againe and maintaine the pure worship of God among us on t of Gods word And even as we shewed our selves to be ready at all times to render a reason of the hope that is in us so we thought it a matter worth the pains to make all men privie to that bond which one our part is very straight with the holy and truly Catholike Church of God with every Saint and sound member thereof that so farre as we can we might deliver partly our selves partly the Churches joyned with us from those most grievous crimes by which some mens speeches and books are laid to our charge And when we bethought our selves by what means it might best be done this especially for the present time seemed a meet way unto us which would give offence to no man and might satisfie all that would yeeld unto reason namely to publish this Harmonie of confessions whereby it might sufficiently be understood how falsely we are charged as though we that have rejected popish errors agreed not at all among our selves For to begin with those stout maintainers of the Romish tyrannie who will yet seeme to be defenders of the truth this conference of confessions will plucke every visard from their faces when as it shall plainly appear that all the opinions in these confessions of faith were in other sundry words so laid down that yet the same truth alwaies abideth and there is none at all or very little difference in the things themselves And how narrow must they needs perceive the bounds of that their Catholike Church to be when it shall be openly known that so many kingdomes provinces cities peoples and nations professing the truth of the Gospel doe with common consent renounce the abuses and orders of the Romish Church As for those whom without any desert it pleaseth to count us among the Arrians and Turks they shall see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse us of sedition shall perceive how reverently we thinke of the dignitie of Kings and the Magistrates authoritie and they to conclude that not being content with those publike confessions of the Churches of Germanie may by laying against us that forme of new agreement seeme worthily more and more to sever themselves from us and who have alreadie very pithily been refuted by most learned writings they also shall if true agreement be earnestly sought be satisfied with this Harmony For that we may freely say as it is indeed that long ranck of names sealed and written at that booke is such that it seemeth rather to stand idly in the field then to fight manfully And if it had pleased us to follow this pollicie wee might have set downe the names not of seven or eight thousand meane men most famous Princes and some other excepted of whom it may worthily be doubted whether there ever were any such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namely being bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of most gracious Kings most renowned Princes of noble nations and peoples of most mighty common-wealths and Cities of which a great part hath not been used to dispute in corners or to trifle but hath knowne these many yeeres how even unto blood to suffer many and grievous things for Gods truth sake But we know that the truth hath not it warrant from men nor by men it is simple it will be simply published and taught Therefore we are purposed for this time not to deale by any long disputation with any man but barely to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherly love to keepe peace with all men and so farre as it ought to be done to judge well of all men yea and to intreat those who think somewhat too hardly of us that if we disagree from the Confession of no Church that doth truely beleeve they would themselves also beginne to be of the same minde with us and
FRENCH Confession THis one God hath revealed himselfe to be such a one unto men first in the creation preservation and governing of his workes secondly farre more plainly in his word which Artic. 2. word in the beginning he revealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we call holy Scripture All this holy Scripture is contained in the Canonicall books Artic 3. of the old and New Testament The Catalogue whereof is this The five bookes of Moses namely Genesis Exodus Leviticus Numbers Deuteronomie Iosua Judges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one book of Esdras Nehemiah Ester Iob the Psalmes Solomons Proverbs Ecclesiastes the Song of Songs Esay Ieremie with the Lamentations Ezechiel Daniel the 12. small Prophets namely Ose Ioel Amos Abdiah Ionah Michea Nahum Abacuc Sophon Haggaie Zacharie Malachie the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Pauls Epistles namely one to the Romanes 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 Iude Iohns Revelation We acknowledge these bookes to be Canonicall that is we Arâ—ic 4. account them as the rule square of our faith and that not only for the common consent of the Church but also much more for the testimonie and inward perswasion of the Holy Ghost by whose inspiration we are taught to discerne them from other Ecclesiasticall bookes which howsoever they may bee profitable yet are they not such that any one article of faith may be builded upon them We beleeve that the word contained in these books came Artic. 5. from one God of whom alone and not of men the authority thereof dependeth And seeing this is the summe of all truth conteining whatsoever is required for the worship of God and our saâ—vation we hold it not lawfull for men no not for the Angels themselves to adde or detract any thing from that word or to alter any whit at all in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and judgement edicts or any deerees or Councels or visions or miracles unto this holy Scripture but rather that all things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creeds namely the Apostles the Nicen and Athanasius his Creed because they be agreeable to the written Word of God Out of the ENGLISH Confession VVE receive and embrace all the Canonicall Scriptures Artic. 10. both of the Old and New Testament giving thankes to our God who hath raised up unto us that light which we might ever have before our eyes lest either by the subtiltie of man or by the snares of the devill we should be carried away to errors and lies Also we professe that these be the heavenly voyces whereby God hath opened unto us his will and that onely in them mans heart can have setled rest that in them be abundantly and fully comprehended all things whatsoever be needfull for our helpe as Origen Augustine Chrysostome and Cyrillus have taught That they be the very might and strength to attain to salvation that they be the foundations of the Prophets and Apostles Whereupon is built the Church of God that they be the very sure and infallible rule whereby may be tried whether the Church doe swerve or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these Scriptures neither law nor ordinance nor any custome ought to be heard no though Paul himselfe or an Angel from heaven should come and teach the contrary Out of the Confession of BELGIA HE hath revealed himselfe much more plainly in his holy Aâ—tic 2. Sub fiâ—em Word so farre forth as it is expedient for his owne glory and the salvation of his in this life We confesse that this Word of God was not brought or delivered Artic 3. by any will of man but that holy men of God inspired by Gods holy Spirit spake it as S. Peter witnesseth but afterward God himself for that exceeding teÌ„der carefulnes which he hath of his and of their salvation gave in Commission to his servants the Apostles and Prophets that they should put those oracles in writing and he himselfe also wrote the two Tables of the Law with his own finger which is the cause why we call such writings sacred and divine Scripture And we comprehend the holy Scripture in those two books of the Old and New Testament which are called the canonicall Artic. 4. bookes about which there was never any adoe And of them this is the number and also the order received of the Church of God The five bookes of Moses the book of Iosua of the Iudges of Ruth two books of Samuel two of the Kings two of the Chronicles which are called Paraâ—ipomena the first of Esdras Nehemiah Ester Iob also Davids Psalmes three books of Solomon namely the Proverbs Ecclesiastes and the Song of Songs the foure great Prophets Esay Ieremie Ezekiell and Daniel and further more also the 12. small Prophets moreover the Canonicall bookes of the New Testament are the foure Evangelists namely Saint Matthew Marke Luke and Iohn the Acts of the Apostles the 14. Epistles of Saint Paul and seven of the other Apostles the Revelation of Saint Iohn the Apostle These books alone doe we Artic. 5. receive as sacred and canonical whereupon our faith may rest be confirmed and established therfore without any doubt we beleeve also those things which are contained in them and that not so much because the Church receiveth and alloweth them for Canonicall as for that the holy Ghost beareth witnes to our consciences that they came from God and most of all for that they also testifie and justifie by themselves this their owne sacred authoritie and sanctitie seeing that even the blinde may clearely behold and as it were feele the fulfilling and accomplishment of all things which were foretold in these writings We furthermore make a difference betweene the holy Artic. 6. bookes and those which they call Apocriphall for so much as the Apocriphall may be read in the Church and it is lawfull also so farre to gather instructions out of them as they agree with the Canonicall bookes but their authoritie and certaintie is not such as that any doctrine touching faith or Christian Religion may safely be built upon their testimonie so farre off is it that they can disanull or impaire the authoritie of the other We beleeve also that this holy Scripture doth most perfectly Artiâ— 7. containe
the same place in the marginall note upon the word Saints Neverthelesse we confesse that they serve in Gods presence and that they reigne with Christ everlastingly because they acknowledged Christ and both in deed and word confessed him to be their Saviour redemption and righteousnesse without any addition of mans merit For this cause doe we praise and commend them as those who have obteined grace at Gods hand and are now made heires of the everlasting kingdome Yet doe we ascribe all this to the glory of God and of Christ We plainly protest that we condemne and renounce all strange Artic. 11. and erroneous doctrines which the spirits of errours bring forth c. And ss 2. Of the selfe same article We condemne that doctrine which saith that we may in no case sweare although Gods glory and the love of our neighbour require it And in the marginall note upon the word Sweare It is lawfull to use an oath in due time For God hath commanded this in the old Testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare Out of the Confession of BOHEMIA or the WALDENSES Of the unitie of the divine Essence and of the three Persons CHAP. 3. OVt of this fountaine of holy Scripture and Christian instruction according to the true and sound understanding and meaning of the holy Ghost our men teach by faith to acknowledge and with the mouth to confesse that the holy Trinitie to wit God the Father the Sonne and the holy Ghost are three distinct Persons but in essence one onely true alone eternall almightie and incomprehensible God of one equall indivisible divine essence Of whom through whom and in whom are all things Rom. 11. Exod. 20. who loveth and rewardeth righteousnesse 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 of the holy Trinitie and of the Divine Vnitie and to acknowledge the soveraigne and infinite power wisedome and goodnesse of the one onely God out of which also ariseth and proceedeth the saving knowledge as well of the Essence as of the will of God One kind of workes 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 onely apprehended by the eyes of faith and are these That the father as the fountaine and wel-spring of the Godhead from all eternitie begetteth the Sonne equall to himselfe and that himselfe remaineth not begotten neither yet is he the person of the Sonne seeing he is a person begetting not begotten The Sonne is begotten of the eternall Father from all eternitie true God of God and as he is a person he is not the Father but the Sonne begotten of the essence or nature of the Father and consubstantiall with him which Sonne in the fulnesse of time which he had before appointed for this purpose himselfe alone as he is the Sonne tooke unto him our nature of the blessed Virgin Mary and united it into one person with the godhead whereof we shall speake afterward But the holy Ghost proceedeth from the Father and the Sonne and so he is neither the Father nor the Sonne but a person distinct from them eternall and the substantiall love of the Father and of the Sonne surpassing all admiration these three persons are one true God as is aforesaid The other kind of workes in these persons and in the unitie of the godhead issueth as it were into open sight out of the divine essence and the persons thereof in which being distinct they have manifested themselves and these are three The first is the wonderfull worke of Creation which the Creeds doe attribute to the Father The second is the worke of Redemption which is proper to Christ The third is the worke of Sanctification which is ascribed to the holy Ghost for which cause he in the Apostles Creed is peculiarly called holy And yet all these are the proper workes of one true God and that of him alone and none other to wit the Father the Sonne and the holy Ghost This true and absolute faith and difficult knowledge of God as well concerning his nature as his will is comprehended and contained in the aforenamed Catholike and Apostolicall Creede and in the decree of the Nicene Councell agreeing therewith and in many other sound decrees and also in Athanasius his confession All which we judge and professe to be true But it hath everlasting and sure grounds on which it relyeth and most weightie reasons by which it is out of the holy Scripture convinced to be true as by that manifestation wherein the whole Trinitie shewed it selfe when Christ the Lord was baptized in Iordane by the commandment Matt. 3. Matt. 28. of Christ because in the name of the persons of the same holy Trinitie all people must be baptized and instructed in the faith Also by Christs words when he saith the holy Ghost the Comforter whom the Father will send in my name shall teach you all these Iohn 14. things and before these words he saith I will pray the Father and he will give you another Comforter who shall be with you for ever even the spirit of truth Besides we teach that this onely true God one in essence and in divine nature and three in persons is above all to be honoured with high worship as chiefe Lord and King who ruleth and reigneth alwaies and for ever and especially after this sort that we looke unto him above all and put all our confidence in him alone and offering unto him all subjection obedience feare all faith love and generally the service of the whole inward and outward divine worship doe indeed sacrifice and performe it under paine of loosing everlasting salvation as it is written Thou shalt worship the Lord thy God and him onely shalt thou serve and againe Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart with all thy soule with all thy minde and to be short with all thy might as well of the inward as outward powers to whom bee glory from this time forth for evermore Amen Of holy men and their worship CHAP. 17. AS touching holy men it is taught first that no man from the beginning of the world unto this time either was is or can be henceforth unto the end sanctified by his workes or holy actions according to the saying of Moses the faithfull servant of the Lord when he cried out unto the Lord O Lord in thy sight no man Exod. 34. Iob. 15. is innocent that is perfectly holy And in the book of Iob it is written What is man that he should be undefiled and he that is borne of a woman that he should appeare iust to wit before God Behold
one onely God who is one onely and simple essence spirituall eternall invisible immutable infinite incomprehensible unspeakable almightie most wise good just and mercifull The holy Scripture teacheth us that in that one and simple divine essence there be three persons subsisting the Father the Sonne and the holy Ghost The Father to wit the first cause in order and the beginning of all things the Sonne his wisdome and everlasting word the holy Ghost his vertue power and efficacie the Sonne begotten of the Father from everlasting the holy Ghost from everlasting proceeding from the Father and the Sonne which three persons are not confounded but distinct and yet not divided but coessentiall coeternall and coequall And to conclude in this mysterie we allow of that which those foure ancient Councels have decreed and we detest all sects condemned by those holy ancient Doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agreeably to Gods word Hitherto also belongeth the 2. Art This one God hath revealed himselfe unto men to be such a one first by the creation preservation and government of his works then much more clearely in his word c. Seeke the rest in the 3. division We beleeve that we by this one meanes obtain libertie of praying Artic. 19. to God with a sure confidence and that it will come to passe that he will shew himselfe a Father unto us For we have no entrance to the Father but by this Mediatour We beleeve because Iesus Christ is the onely Advocate given Artic. 24. unto us who also commandeth us to come boldly unto the Father in his name that it is not lawfull for us to make our prayers in any other form but in that which God hath set us down in his word and that whatsoever men have forged of the intercession of Saints departed is nothing but the deceits and sleights of Satan that he might withdraw men from the right manner of praying We also reject all other meanes whatsoever men have devised to exempt themselves from the wrath of God So much as is given unto them so much is derogated from the sacrifice and death of Christ Out of the ENGLISH Confession VVE beleeve that there is one certaine nature and divine Artic. 1. power which we call God and that the same is divided into three equall persons into the Father into the Sonne and into the holy Ghost and that they all be of one power of one majestie of one eternitie of one Godhead and one substance And although these three persons be so divided that neither the Father is the Sonne nor the Sonne is the holy Ghost or the Father yet neverthelesse we beleeve that there is but one very God And that the same one God hath created heaven and earth and all things contained under heaven We beleeve that Iesus Christ the onely Sonne of the eternall Artic 2. Father c. The rest of this article you shall finde in the 6. section whereunto those things doe properly pertaine which are contained in this second article of the Person and Office of Christ We beleeve that the holy Ghost who is the third person in the Artic 3. Trinitie is very God not made not created not begotten but proceeding both from the Father and the Sonne by a certain mean unknowne unto man and unspeakable and that it is his very propertie to mollifie and soften the hardnes of mans heart when he is once received into the hearts of men either by the wholesome preaching of the Gospel or by any other way that he doth give other men light and guide them unto the knowledge of God to all way of truth to newnesse of life and to everlasting hope of salvation Neither have we any other Mediatour and Intercessour by Artic 3. whom we may have accesse to God the Father then Iesus Christ in whose onely name all things are obtained at his Fathers hand But it is a shamefull part and full of infidelitie that we see every where used in the Churches of our adversaries not onely in that they will have innumerable sorts of Mediatours and that utterly without the authoritie of Gods word so that as Ieremie saith the the Saints be now as many in number or rather above 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 many as they cannot be told yet every of them hath his peculiar dutie and office assigned unto him by these folkes what to give and what to bring to passe But besides this also in that they doe not onely wickedly but also shamefully call upon the Blessed Virgin Christs Mother to have her remember that she is the Mother And to Command her Sonne and to use a Mothers authoritie over him Out of the Confession of BELGIA VVE beleeve in heart and confesse with the mouth that Arâ—â—â— â— there is one onely and simple spirituall essence which we call God eternall incomprehensible invisible immutable infinite who is wholly wise and a most plentifull well-spring of all good things We know God by two meanes first by the creation and preservation Artic. 2. and government of the whole world For it is unto our eyes as a most excellent booke wherein all creatures from the least to the greatest as it were certaine characters and letters are written By which the invisible things of God may bee seene and known unto us Namely his everlasting power and Godhead as Paul the Apostle speaketh Rom. 1. â—0 which knowledge sufficeth to convince all men and make them without excuse But much more clearely and plainly he afterward revealed himselfe unto us in his holy and heavenly word so far forth as it is expedient for his owne glory and the salvation of his in this life According to this truth and word of God we beleeve in one onely God who is one essence truely distinguished into three persons from everlasting by meane of the incommunicable properties to wit in the Father in the Sonne and in the holy Ghost For the Father is the cause fountaine and beginning of all things visible and invisible the Sonne is the Word wisedome and Image of the Father the holy 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 divided into three parts seeing the Scripture teacheth that the Father and the Sonne and the holy Ghost have a distinct person or subsisting in their properties yet so that these three persons be one onely God Therefore it is certaine that neither the Father is the Sonne nor the Sonne the Father nor the holy Ghost either the Father or the Sonne Neverthelesse these persons thus distinguished are neither divided nor confounded nor mingled For neither the Father nor the holy Ghost have taken unto them mans nature but the Sonne alone The Father was never without his Sonne nor
so great ungodlinesse For we at no hand offer up our prayers trusting to our own worthinesse but resting upon the only worthinesse and excellencie of the Lord Iesus Christ whose righteousnesse is ours by faith whereupon the Apostle for good cause to exempt us from this vaine feare or rather distrust saith that Christ was in all things made like unto his brethren that he might be a mercifull and faithfull high Priest in those things that were to be done with God for the cleansing of the peoples sins For in as much as he being tempted hath suffered he is also able to help those that are tempted And that he might encourage us to come the more boldly to this high Priest the same Apostle addeth Having therefore a great high Priest who hath entred the heavens even Iesus the Son of God let us hold fast this profession For we have not an high Priest that cannot be touched with the feeling of our infirmities but he was in all things tempted in like sort yet without sin Let us therefore with boldnesse approach unto the throne of grace that we may obtain mercie and finde grace to help in time of need The same Apostle saith that we have libertie to enter into the holy place through the blood of Iesus Let us therefore draw neer with a constant perswasion of faith c And againe Christ hath an everlasting Priesthood Wherefore he is able also to save them that come unto God by him seeing he ever liveth to make intercession for them What need many words when as Christ himself saith I am the way the trueth and the life No man commeth to the father but by me Why should we seek unto our selves any other Advocate especially seeing it hath pleased God himself to give us his own son for our advocate there is no cause why forsaking him we should seek another lest by continuall seeking we never finde any other For God undoubtedlie knew when he gave him unto us that we were miserable sinners Whereupon it is that according to Christs own commandement we onely call upon the heavenly Father by the self same Iesus Christ our onely Mediatour even as he himself also hath taught us in the Lords Prayer For we are sure that we shall obtaine all those things which we aske of the Father in his name Out of the Confession of AUSPURGE CHAP. 3. THE Churches with common consent among us doe teach Artic. 1. that the Decree of the Nicene Councell concerning the unitie of the Divine Essence and of the three persons is true and without all doubt to be beleeved To wit that there is one Divine Essence which is called and is God eternall without body indivisible of infinite power wisdome goodnesse the Creator and preserver of all things visible and invisible and that there be three persons of the same essence and power which also are coeternall the Father the Son and the holy Ghost And they use the name of person in that signification in which the Ecclesiasticall Writers have used it in this cause to signifie not a part or qualitie in another but that which properly subsisteth They condemne all heresies sprung up against this Article as the Manichees who set down two beginnings Good and Evill they doe in like sort condemn the Valentinians Arrians Eunomians Mahometists and all such like They condemn also the Samosatenes old and new who when they earnestly defend that there is but one person do craftily and wickedly dally after the manner of Rhetoricians about the Word and the holy Ghost that they are not distinct persons but that the Word signifieth a vocall word and the Spirit a motion created in things Artic. 21. We have found this 21. Article set forth three divers wayes The first Edition 1559. goeth thus INvocation is an honour which is to be given onely to God Almightie that is to the eternall Father and to his Son our Saviour Iesus Christ and to the holy Ghost And God hath proposed his Son Iesus Christ for a Mediatour and high Priest that maketh intercession for us He testifieth that for him alone our prayers are heard and accepted according to that saying Whatsoever you aske the Father in my name he shall give it to you Againe There is one Mediatour betweene God and men Therefore let them that call upon God offer up their prayers by the Son of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These things are needfull to be taught concerning Invocation as our men have else-where more at large written of Invocation But contrariwise the custome of invocating Saints that are departed out of this life is to be reprooved and quite throwne out of the Church because this custome transferreth the glory due to God alone unto men it ascribeth unto the dead an Omnipotencie in that Saints should see the motions of mens hearts yea it ascribeth unto the dead the office of Christ the Mediatour and without all doubt obscureth the glory of Christ Therefore we condemne the whole custome of invocating Saints departed and thinke it is to be avoided Notwithstanding it profiteth to recite the true Histories of holy men because their examples doe profitably instruct if they be rightly propounded When we heare that Davids fall was forgiven him faith is confirmed in us also The constancie of the ancient Martyrs doth now likewise strengthen the mindes of the godly For this use it is profitable to the recite the Histories But yet there had need be discretion in applying examples The second Edition is thus Artic. 21. COncerning the worship of Saints they teach that it is profitable to propose the memory of Saints that by their examples we may strengthen our faith and that we may follow their faith and good works so farre as every mans calling requireth as the Emperour may follow Davids example in making warre to beate backe the Turks for either of them is a King we ought also to give God thanks that he hath propounded so many and glorious examples of his mercie in the Saints of his Church and that he hath adorned his Church with most excellent gifts and vertues of holy men The Saints themselves also are to be commended who have holily used those gifts which they employed to the beautifying of the Church But the Scripture teacheth not to invocate Saints or to aske help of Saints but layeth onely Christ before us for a Mediatour Propitiatour high Priest and Intercessour Concerning him we have commandements and promises that we invocate him and should be resolved that our prayers are heard when we flie to this high Priest and Intercessour as Iohn saith Chap. 16. Whatsoever ye shall aske the Father in my name he will give it you c. and Iohn 14. Whatsoever ye shall aske in my name that I will doe These testimonies bid us flie unto Christ they command us to beleeve that Christ is the Intercessour and Peace
according as Saint John saith The Word was made flesh John 1. And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indivisible person one Christ Immanuel our King and Priest our Redeemer our Mediatour and perfect Reconciler full of grace and truth so that of his fulnesse we all doe take grace for grace For the Law was given by Moses but grace and truth was given and exhibited by Iesus Christ being God and man in one person This grace and truth are our men taught to acknowledge and by faith to behold in all those saving and wonderfull works or affections of Christ which according to the meaning of the holy Scripture are by a stedfast faith to be beleeved and professed such as are his coming down from heaven his conception birth torments death buriall resurrection ascension unto heaven sitting at the right hand of God and his coming again from thence to Iudge both the quicke and the dead In these principall affections as in a chest wherein treasure is kept are all those wholsome fruits of our true justification laid up are taken out from thence for the Elect and those which doe beleeve that in spirit and conscience they may be partakers thereof through faith which all hereafter at the day of our joyfull resurrection shall be fully and perfectly bestowed upon us And towards the end of that sixth Chapter these words are added In this Chapter also particularly and for necessary causes to shun and avoyd many pernicious and Antichristian deceits it is taught concerning Christ his * Looke the first obsâ—rvat upon this confession presence namely that our Lord Christ according to his bodily conversation is not amongst us any longer in this world neither will be unto the end of the world in such sort and manner as he was here conversant amongst us in his mortalitie and wherein he was betrayed and circumcised nor yet in the forme of his glorified body which he got at his resurrection and in the which he appeared to his disciples and the fortieth day after his resurrection departing from them ascended manifestly into heaven For after this manner of his presence and company he is in the high place and with his Father in heaven where all tongues professe him to be the Lord and every faithfull one of Christ must beleeve that he is there and worship him there according to the Scriptures as also that part of the Catholike Christian faith doth expressely witnesse which is this He ascended into heaven he sitteth at the right hand of God the Father Almightie Also that other Article from thence shall he come that is from an higher place out of heaven with his Angels to iudge both the quicke and 1 Thes 4. the dead So doth Paul also say The Lord himselfe shall descend from heaven with a shoute and with the voice of an Archangel and with the trumpet of God And Saint Peter saith Whom heaven must containe Act 3. Mar. 16. untill the time that all things be restored And the Evangelist Marke But whâ—n the Lord had spoken with them he was taken up againe into heaven and sitteth at the right hand of God And the Angels which were there present when he was taken Acts 1. up into heaven said This Iesus which is taken up from you into heaven shall so come againe as you have seene him goe into heaven Furthermore this also doe our men teach that the selfe same Christ very God and very man is also with us here in this world but after a diverse manner from that kinde of presence which we named before that is after a certaine spirituall manner not object to our eyes but such a one as is hid from us which the flesh doth not perceive and yet it is very necessary for us to our salvation that we may be partakers of him whereby he offereth and communicateth himselfe unto us that he may dwell in us and we in him and this truly he doth by the holy Ghost whom in his own place that is instead of his own presence whereby he was bodily amongst us hee promised that he would send unto his Church and that he would still abide with it by the same spirit in vertue grace and his holesome truth at all times even untill the end of the world when he said thus It is good for you that I goe Matth. 28. Iohn 16. Iohn 14. hence for except I goe hence the Comforter will not come unto you but if I goe away I will send him unto you And againe I will pray the Father and he shall give you another Comforter that is another kinde of comforter then I am that he may abide in you for ever even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you I will not leave you comfortlesse but I will come to you namely by the selfe same spirit of truth Now then even as our Lord Christ 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 even so also by the selfe same Ministers Word and Sacraments he is present with his Church and by these meanes doe the Elect receive him through inward faith in their heart and doe therefore joyn themselves together with him that he may dwell in them and they in him after such a sort as is not apparant but hidden from the world even by that saith spiritually that is to say in their souls and hearts by the spirit of truth of whom our Lord saith He abideth with you and shall be in you And I will come againe unto Iohn 14. you This judgement and declaration of our faith is not new or now first devised but very ancient Now that this was commonly taught and meant in the Church of old it is plaine and evident by the Writings of the ancient Fathers of the Church and by that Decree wherein it is thus written and they are the words of S. Augustine Our Lord is above untill the end of the world but the Iâ— Io. Tract 30. truth of the Lord is here also for the body of the Lord wherein he rose againe must of necessitie be in one place but his truth is dispersed every where Out of the FRENCH Confession VVE beleeve that whatsoever is requisite to our salvation Artic. 13. is offered and communicated unto us now at length in that one Iesus Christ as he who being given to save us is also made unto us wisdome righteousnesse sanctification and redemption in so much as whosoever doth swarve from him doth renounce the mercie of the Father that is our onely refuge We beleeve that Iesus Christ being the wisdome and eternall Artic. 14. Son of the Father tooke upon him
cleane contrary to the meaning of Christ our Lord and of the holy Scripture whereof the Apostle speaketh after this sort The time will come when 2 Tim 4. 2 Pet. 3. they will not suffer any longer the holy doctrine but having their cares itching shall after their own lusts get them an heap of teachers and shall turne their eares from the truth and shall be given unto fables The other evill or offence that we are to consider in Antichrist is a corrupt and naughtie life giving unto others a very ill example and is full of horrible sinnes hurtfull filthinesse and all kinde of vices which in the Antichristian church are openly practized and that freely without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall 2 Tim 3. come perilous times For men shall be lovers of their owne selves covetous boasters proud cursed speakers disobedient to parents unthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not lovers or desirous of that which is good traiterous headie high minded lovers of pleasure more then of God having a shew of godlinesse but have denied the power thereof turne away therefore from such Of which time also Christ forespake in these words And then many shall be offended Matth. â—4 at these examples and shall betray one another and hate one another And many false Prophets shall arise and deceive many And because iniquitie shall increase many waies the love of many shall be cold But he that indureth to the end he shall be saved These words are to be understood of them which doe continue in the doctrine of Christ enduring all adversities where with they are assaied And in another place Christ crieth out Woe to the world because Mat. 18. Matth. 11. of offences And Blessed is he that shall not be offended in me Out of the FRENCH Confession THerefore we beleeve that it is not lawfull for any man to Artic 26. withdraw himselfe from the congregations and to rest in himselfe but rather that all men are to defend and to preserve the unitie of the church submitting themselves to the common instruction and to the yoake of Christ wheresoever God doth appoint that true Ecclesiasticall discipline although the Decrees of Magistrates doe gain-say it from which Order whosoever doe separate themselves they doe resist the ordinance of God We beleeve that very carefully and wisely the true Church Artic. 27. the name whereof too many do abuse is to be discerned Therefore we affirme out of the word of God that the Church is a company of the faithfull which agree together in following the word of God and in imbracing pure Religion wherein also they doe daily profit growing and confirming themselves mutually in the feare of God as they which have need daily to goe forward and to profit and who although they profit never so much must notwithstanding of necessitie daily flie to the remission of sinnes Yet we doe not deny but that many Hypocrites and Reprobates are mingled with the faithfull but their guilefull dealing is not able to take a way the name of the Church Therefore seeing we beleeve this to be so we withall boldly Artic. 28. affirme that where the word of God is not received and where there is no profession of that obedience which is due thereunto nor any use of Sacraments there if we will speake properly we cannot judge any Church to be Therefore we condemne the Papisticall assemblies because that the pure truth 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 whom all Superstitions and Idolatries are in full force And therefore we thinke that all they who joyne themselves to such actions and communicate there with doe separate themselves from the body of Christ Yet notwithstanding because that in Papacle there be some small tokens of a Church and the substance especially of Baptisme hath remained the efficacie whereof doth not depend upon him by whom it is ministred we confesse that they which are there baptized need not to be baptized the second time howbeit by reason of the corruptions which are mingled therewith no man can offer Infants there to be baptized but that he must defile himselfe Out of the ENGLISH Confession VVE beleeve that there is one Church of God and that the same is not shut up as in times past among the Iews into Artic. 4. some one corner or kingdome but that it is Catholike and universall and dispersed throughout the whole world So that there is now no nation which may truely complaine that they be shut forth and may not be one of the Church and people of God and that this Church is the Kingdome the Body and the Spouse of Christ that Christ alone is the Prince of this Kingdome that Christ alone is the Head of this Body and that Christ alone is the Bridegroome of this Spouse Out of the Confession of BELGIA VVE beleeve and confesse that there is one Catholike or Vniversall Artic. 27. Church which is the true Congregation or companie of all faithfull Christians which doe looke for their whole salvation from Christ alone in as much as they be washed in his blood and sanctified and sealed by his spirit Furthermore as this Church hath been from the beginning of the world so it shall continue unto the end thereof The which appeareth by this that Christ is our eternall King who can never be without subjects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be very little and as it were utterly extinguished to the sight of man even as in the perilous time of Achab God is said to have reserved to himselfe seven thousand men which bowed not their knees to Baal To conclude this holy Church is not situated or limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread over the face of the whole earth though in minde and will by one and the same spirit through the power of faith it be wholly joyned and united together We beleeve that seeing this holy Companie and Congregation Artic. 28. consisteth of those that are to be saved and out of it there is no salvation therefore no man of how great dignitie and preheminence soever ought to separate and sunder himselfe from it that being contented with his own solitary estate he should live apart by himselfe But on the contrary side that all and every one are bound to associate themselves to this companie carefully to preserve the unitie of the Church to submit himselfe both to the doctrine and discipline of the same finally to put his necke willingly under the yoake of Christ as common members of the same body to seeke the edification of their
is preserved and doth discerne it from other nations and knoweth which is it what manner of one it is and where to be found Therefore that all godly men might be the better confirmed against these doubts This Article is set before them in the Creed I beleeve the holy Catholike Church By this profession we affirme that all mankinde is not rejected of God but that there is and shall remaine a certaine true Church that the promises of God are sure and that the Sonne of God doth as yet reigne receive and save those that call upon him And being raised up by this comfort we doe give God thanks and invocate him we do desire receive and look for eternall good things at his hand By reason of this admonition and comfort the Article in the Creed is rehearsed seeing that the selfe same doctrine touching the preserving of the Church is very often repeated in sundry Sermons in the booke of God as Isa 59. This is my covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed saith the Lord from henceforth even for ever And Christ saith I am with you for ever even to the end of the world Also this is a sweet comfort that the heires of eternaâ—l life are not to be found else where then in the company of those that are called according to that saying Whom he hath chosen them he hath also called Let not therefore mens mindes goe astray beholding this ragged body of the Church and peradventure dreaming that in other places some which do not know the Gospell are notwithstanding holy and the dwelling house of God as Fabius Scipio Aristides and such like But turne thou thy eyes hither Know for a certaintie that in this companie of those which are called some be chosen and joâ—ne thy selfe to this companie by Confession and Invocation as David saith Psal 26. One thing have I desired of the Lord and that I doe still require that I may dwell in the house of the Lord all the daies of my life to behold the will of the Lord and to visit his temple We doe not therefore speake of the Church as if we should speake of Plato his Idaea but we speake of such a Church as may be seene and heard according to that saying Their souâ—d is gone forth into all the earth The eternall Father will have his Sonne to be heard among all mankinde as he saith Hâ—are him And Psalme 2. I have set my King upon the holy hill of Sion I will declare the Decree The Lord said to me thou art my Sonne this day have I begotten thee Be wise now therefore ye Kings We say therefore that the visible Church in this life is a companie of those which doe embrace the Gospell of Christ and use the Sacraments aright wherein God by the ministery of the Gospell is effectuall and doth renue many to life eternall And yet in this company there be many which are not holy but do agree together concerning the true doctrine as in the time of Mary these were the Church to wit Zacharie Simeon Joseph Elizabeth Mary Anne the teachers and many other who agreed with them in the pure doctrine and did not heare the Sadduces and the Pharisees but Zachary Simeon Anne Mary and such like c. For when the companie is very small yet God doth reserve some remnants whose voice and confession is heard and he doth oftentimes renue the ministery according to that saying Except the Lord had left a seed unto us we had been like to Sodome c. Therefore this description taken out of the manifest testimonies of the Scriptures doth declare which is the Church what it is and where it is We may not doubt that the Church is tied to the Gospell as Paul saith If any man teach another Gospell let him be accursed And Joh. 10. My sheepe heare my voice And Joh. 14. If any man loveth me he heareth my word and my Father shall love him and we will come to him and will dwell with him And Joh. 17. Sanctifie them with thy word thy word is truth Therefore the Sadduces the Pharisees and such like Bishops and others who set forth an other doctrine differing from the Gospell and doe obstinately establish idolatry are no members of the Church of God although they hold a title and dominions But it is manifest that our adversaries teach and defend another kinde of doctrine differing from the Gospell seeing they teach that the Law of God may be fulfilled by our obedience in this life and that this obedience doth deserve remission of sinnes Also that by this obedience men are made righteous before God Also that evill concupiscence is not sin nor an evill resisting of the law of God Also that they which are converted must doubt whether they be in state of grace and that this doubting is not sinne Also that dead men are to be prayed unto Also that difference of meats monasticall vowes and other ceremonies chosen without any commandement of God are the service of God Also that the sacrifice in the masse doth deserve the remission of sinnes and other things both for him that maketh it and also for others that are alive or dead Also other manifold and horrible prophanations of the Sacraments Also that Bishops may appoint services of God and that the violating of those services which are appointed by them is mortall sinne Also that they may enjoyne the law of single life to any degree of men Also that the rehearsall of all and every offence is necessarie to the obtaining of remission of sinnes Also that Canonicall satisfactions doe recompence the punishments of Purgatorie Also that those Synods wherein the Bishops alone doe give their judgement cannot erre Also they which doe consecrate oyles and other things without the commandement of God and doe attribute thereunto a divine power against sins and Devils and diseases Also they which allow of prayers made to certaine Images as though there were more helpe to be had Also they which doe kill honest men onely for that they dislike these errours and doe professe the truth These things seeing they be altogether heathenish and idolatrous it is manifest that the maintainers thereof are not members of the Church but doe rule and have soveraigntie as the Pharisees and Saduces did Neverthelesse there have beene are and shall be in the Church of God such men as doe keepe the foundation although some had have and shall have more light and others lesse And somtimes also even the very Saints doe build stubble upon the foundation especially seeing that the miserie of these times doth not suffer those which have the beginnings of faith to be instructed and to conferre with the better learned Yet these are in the number of those whom the Lord commandeth to be spared Ezech. 9. who
sigh and are sorry because that errours are established Therefore chiefly by the voyce of the Doctrine we may and ought to judge which and where the true Church is which by the voyce of the true doctrine and then by the lawfull use of the Sacraments is distinguished from other nations And what is the voice of the true doctrine the writings of the Prophets and Apostles and the Creeds doe declare In these the doctrine is not doubtfull touching the foundation to wit touching the Articles of faith the essence and will of God the Sonne the Redeemer the Law the Promises the use 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 delivered of God Now what the Church is the Sonne of God sheweth saying My kingdome is not of this world Also As my Father sent me so doe I send you By the voice of the Ministers of the Gospell an eternall Church is gathered to God and by this voice God is effectuall and turneth many to himselfe This exceeding great benefit of God we ought to acknowledge and thankfully to extoll And although the Church be a companie that may be seene and heard yet it is to be distinguished from Politicall Empires or those that beare the sword Bishops have not authoritie by the Law of God to punish the disobedient neither doe they possesse the kingdomes of the world and yet in the Church there is an order according to that saying He ascended he giveth gifts to Men Apostles Prophets Evangelists Pastors and Teachers The Sonne of God is the high Priest anoynted of the eternall Father who that the Church might not utterly perish hath given unto it Ministers of the Gospell partly called immediatly by himselfe as the Prophets and Apostles partly chosen by the calling of men For he doth both allow of the choise of the Church and of his infinite goodnesse he is effectuall even when the Gospell doth sound by such as are chosen by voices or in the name of the Church Therefore we doe retaine in our Churches also the publique rite of Ordination whereby the ministerie of the Gospell is commended to those that are truely chosen whose manners and doctrine we doe first throughly examine And touching the worthinesse of the ministery we doe faithfully teach our Churches No greater thing can be spoken then that which the Sonne of God saith As my Father sent me so doe I send you He also declareth what commandements he giveth Preach ye the Gospell and he affirmeth that he will be effectuall by their voice as the Father sheweth himselfe to be effectuall by the Son Also we set before men the commandements of God He that heareth you heareth me and he that despiseth you despiseth me Also Obey them that have the oversight of you And yet these sayings doe not erect a kingdome without the Gospel but they command an obedience which is due to the voice of the Gospel And these things pertaine to the ministery To teach the Gospell to administer the Sacraments to give Absolution to them that aske it and doe not persevere in manifest offences to ordaine Ministers of the Gospell being rightly called and examined to exercise the judgements of the Church after a lawfull manner upon those * Looke the 1. Observat upon this confession which are guiltie of manifest crimes in manners or in doctrine and to pronounce the sentence of excommunication against them that are stubborne and againe to absolve and pardon them that do repent That these things may be done orderly there be also Consistories appointed in our Churches We said in the description of the Church that there be many in this visible Church which be not holy who notwithstanding in outward profession doe imbrace the true Doctrine We condemne the Donatists who feigned that their ministerie is not effectuall which are not holy Also we condemne that Anabaptisticall filth which feigned that to be the visible Church wherein all are holy And we confesse that we are so to thinke of the visible Church in this life as our Lord saith Matth. 12. The kingdome of God is like unto a draw net cast into the sea wherein fishes 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 this saying If any man teach another Gospell let him be accursed Out of the Confession of WIRTEMBERGE Of the chiefe Bishop THere be those that attribute this to the Bishop of Rome that he is the head of the Vniversall Church and that he hath power in earth not onely to ordaine civill kingdomes and to governe all Ecclesiasticall persons and matters but also to command the Angels in heaven to deliver souls out of Purgatorie and to blesse or deliver 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 and Apostles then he had a ministery of high authoritie in this earth to wit a ministery of remitting and retaining 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 lawfull calling doe preach the Gospell of Christ For the ministerie of remitting or retaining sins which otherwise is called the Key of the kingdome of heaven is not given to the free power of the person of men but it is so neerely annexed to the word of the Gospell that so many as doe preach the Gospell may truly be said to remit and to retaine sins to wit to remit their sins who by faith do receive the Gospell to retaine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to every creature He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned Hilarie De Trinit lib. 6. saith The Father revealed it to Peter that he should say thou art the Sonne of God Therefore upon this rocke of Confession is the Church builded this faith is the foundation of the Church whatsoever this faith shall loose or binde in earth shall be loosed or bound in heaven Chrysostome saith They which beare the keyes be the Priests to whom the word of teaching and interpreting the Scriptures is committed Now the key is the word of the knowledge of the Scriptures by which key the truth is opened to men Augustine De Doctr. Christ Lib. 1. Cap. 18. saith These keyes did he give to the Church that whatsoever it looseth in earth should be loosed in heaven to wit that whosoever would not beleeve that his sinnes are forgiven him in the Church they should not be forgiven to him but whosoever should beleeve and being corrected doth turne from his sins being placed in the lap of the Church should
by the same faith and correction be healed Ambrose saith Sinnes are remitted by the word whereof the Levite is the Interpreter or Expounder Bernard in Epist ad Eug. saith The true successour of Paul will say with Paul Not that we have dominion over your faith but we are helpers of your ioy The heires of Peter will heare Peter saying Not as though ye were Lords over Gods heritage but that ye may be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded upon Faith and the Sacraments therefore it doth not pertaine to the Ministers of the Church to make new Articles of Faith or to set apart those which are made neither to appoint new Sacraments or to take away those which are appointed but this is proper to that excellencie of power which is due to Christ alone who is the foundation of the Church And therefore as the Pope cannot dispense that any one may be saved without Baptisme so cannot he not dispense with any to be saved without confession because that he bindeth by force of a Sacrament And although Thomas have his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whom he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is indeed an Apostolike and Catholike judgement For no other ministerie doth pertaine to the Ministers of the Church which have their calling from Christ then that which we mentioned before and which the Apostles of Christ themselves did execute touching the remitting and retaining of sins Therefore if any thing more then this ministerie be attributed to the Bishop of Rome this is either given unto him by mans ordinances or else it is feigned by the Monks and other flatterers against the authoritie of the word of God Of the Church VVE beleeve and confesse that there is one holy Catholike and Apostolike Church according to the Creed of the Artic. 32. Apostles and the Nicene Creed 2. That this Church is so governed of the holy Ghost that although he suffer it to be weake in this earth yet he doth alwayes preserve it that it doe not perish either by errours or by sins 3. That in this world many naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take upon them the ministerie of the Church shall not of themselves any whit hinder the truth of the Sacraments except they pervert the ordinance of Christ and teach wicked things 5. That in this Church there is true remission of sins 6. That this Church * Looke the 1. Observation upon this confess hath authoritie to beare witnesse of the holy Scripture 7. That this Church hath authoritie * to judge of all doctrines according to that Try the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * Looke the 2. observation to interpret the Scripture But where this Church is to be sought and whether her authoritie be limited within certaine bounds divers men doe judge diversly But we thinke that men are to judge by the authoritie both of the holy Scripture and also of the ancient 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 Gospell of Christ is sincerely preached and his Sacraments rightly administred according to Christ his institution Ioh. 10. I have said ye are Gods He called them Gods unto whom the word of God was given c. Therefore there is the people or Church of God where the word of God is preached Joh. 15. Now you are cleane through the word which I have spoken to you Therefore the word of Christ which is the Gospell doth declare where that Church is which is cleane in the sight of God Romanes 1. The Gospell is the power of God to salvation to every one that beleeveth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he is effectuall unto eternall life Chrysostome in his Commentaries upon Matthew Cap. 24 Hom. 49. saith Therefore at this time all Christians must goe to the Scriptures because that at this time since heresie possessed those Churches there can be no triall of true Christianitie neither can there be any other refuge for Christians that would willingly know the truth of faith but onely the Divine Scriptures And a little after Therefore he that will know which is the true Church of Christ whence may he know it but onely by the Scriptures Augustine Tom. 2. Epist 166. saith In the Scriptures we have learned Christ in the Scriptures we have learned to know the Church these Scriptures we have in common why doe we not in them retaine in common both Christ and the Church And againe Tom. 7. in Epist contra Epist Petiliani Donatistae cap. 2. 3. 4. It is a question betweene us and the Donatists where the Church is What then shall we doe shall we seeke the Church in our own words or in the words of her 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 body Now that which is affirmed that the Church hath authoritie to beare witnesse of the holy Scripture to interpret the Scripture and to judge of all doctrines it is not so to be understood that the Church hath absolute authoritie to determine what she listeth and also if it please her 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 her husband and that she hath received of her husband a certain rule to wit the Propheticall and Apostolicall preaching confirmed by miracles from heaven according to the which she is bound to interpret those places of the Scripture which seeme to be obscure and to judge of doctrines Psal 119. Thy word is a light unto my feete Rom. 3. Having gifts that be divers according to the grace that is given unto us whether we have prophecy according to the proportion of Faith c. 2 Pet. 1. We have a more sure word of the Prophets to the which ye do well that ye take heede as unto a light that shineth in a darke place c. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witnes for our meanings and interpretations have no credit without these witnesses Ierome upon Matth. 23. That which is spoken without authority of the Scriptures is as easily contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This controversie seeketh a Iudge Therefore let Christ
made of two things to wit of a visible or earthly sign and of the thing signified which is heavenly the which two although they make but one Sacrament yet it is one thing which is received with the body another thing which the faithfull minde being taught by the spirit of God doth receive For the signes and the things signified by the signes doe cleave together onely by a certaine mysticall meane or as others speake by a Sacramentall union 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 holy Gelasius did acknowledge doth keepe it owne proprietie Therefore the outward signes are not the selfe same thing substantially and naturally which they doe signifie neither doe they give it of themselves and by their owne power no more then the minister doth but the Lord useth the minister and the signes and the word to this end that of his meere grace when and so much as pleaseth him he may represent declare * Looke the 1. obsâ—rvat upon this confession visibly shew and set before our eyes his heavenly gifts and all this according to his promise Now as it doth derogate nothing from the ministerie of the word when it is said that the out ward preaching of the word doth profit nothing except the inward husband man doe give the increase for Paul saith He that planteth and he that watereth is nothing but God that giveth the increase so he doth not make the Sacraments of no effect which saith that not they but God himselfe doth purge us that is which doth attribute the force of the Sacrament to the Creator For Peter said Baptisme doth save us but he addeth Not whereby the filth of the flesh is washed away but in that a good conscience maketh request unto God For as in other creatures as in the Sunne the Moone the Starres fire precious stones hearbes and such like things which God doth use as instruments toward us we ought not to put any confidence nor admire them as the causes of any benefit so our trust ought not to rest in outward signes nor the glory of God be transferred unto them as they be outward signes howbeit the Lord doth use their helpe toward us and they be holy ordinances but by them our trust must lift up it selfe to him beeing both the authour of the Sacraments and the Creator of all things And seeing that the Sacraments are the institution and worke of the Lord himselfe the faithfull doe receive them not as certaine superfluous inventions of men as at the hand of men but as his heavenly gifts and that at the hand of the Lord. For as touching the word of the Gospel which he preached the Apostle writeth thus When ye received of us the word whereby ye learned God ye did not receive it as the word of men but as it was indeed as the word of God who also worketh in you that beleeve The like reason is there of the Sacraments Therefore as a little before we testified that we doe and alwaies did receive these sentences and speeches of Scripture touching the ministery of the word * Looke the 2. observat upon this confession the Minister doth convert remit sins open the eies and hearts of men give faith and the spirit so being well understood we doe acknowledge also these speeches touching the Sacraments the Minister through Baptisme doth regenerate and wash away sinnes he doth distribute and give the body and blood of the Lord For Ananias said to Paul Arise and be baptised wash away thy sinnes by calling on the name of Iesus Also Iesus tooke bread gave it to his Disciples and said this is my body Also it is manifest that the ancient Fathers did use such kinde of speeches because that by this meanes they would propound and commend more royally the gifts of God Moreover seeing that the institution and work of the word and of the Sacraments proceedeth not from men but from God we doe here reject the errour of the Donatists and of the Anabaptists who esteemed the holy gifts of God according to the worthinesse or unworthinesse of the Minister Now in that heavenly gifts are represented unto us by earthly things it cometh so to passe by a certaine singular goodnesse of God who by this meane would helpe our weakenesse For the weakenesse of mans wit doth understand all things the better if they be resembled by visible things Therefore the Lord would by Sacraments set before the eies of mortall men his heavenly gifts and his promises as it were a lively picture in a certaine table that is those things which are perceived by the minde he delivered to us in sensible things Whereupon we doe gather that the Sacraments doe appertaine to them which are in the Church For prophane men doe scoffe at our Sacraments insomuch as they esteeme them according to the externall things onely But they which have faith understand the mysteries of the Sacraments and they which receive them in a true and lively faith receive them with fruit if they be received without faith they doe hurt not that the good gifts of God doe hurt of themselves but because that they being not received aright doe hurt through our default Furthermore the Sacraments are badges of the people of God For by these we are gathered together into a holy 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 every one in minde of his dutie Now of this kinde there be two Sacraments in the Church of Christ Baptisme which is called the font of regeneration and the Supper of the Lord which is called the body and blood of the Lord or the communion of the body and blood of the Lord. And now we will speake severally of them for hitherto we have discoursed of the Sacraments in generall as before God we doe beleeve and wherein we hope that Luther will not thinke any thing wanting Out of the Confession of BASIL THE same Sacraments are used in the Church to wit Baptisme Artic. 5. at our entrance into the Church and the Supper of the Lord in due time when we are come to riper yeers * Looke the 1. Observation upon this confession to testifie our faith and brotherly charitie as in Baptisme was promised Out of the Confession of BOHEMIA Of Sacraments in generall CHAP. 11. AS touching the Sacraments we teach that they be externall earthly 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 witnesse to us that self same spirituall and invisible grace and truth whereof they have the name and which they are also sacramentally These Sacraments no man either did or can institute but the Lord
and God himselfe Christ Iesus into whose hands the Father hath delivered Joh. 13. all things And he hath instituted and appointed them for great and saving causes and such as are necessary for this Church and all those that beleeve 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 favourable and well pleased will of God towards us and that they might give witnesse to that truth 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 receiving of them should by faith receive the grace and truth whereof they be witnesses and applying it unto themselves should make it their own and confirme themselves therein and on the other side by giving themselves to God should consecrate and as it were by an oath religiously binde themselves to serve him alone and as it were be joyned together among themselves by the joyning and knitting as of one spirit so also of one body to wit of the Church Eph. 4. of the fellowship of Saints and of love And according to these things the Sacraments as in times past Circumcision was may be called the holy covenants of God Gen. 15. with his Church and of the Church with God the Ministers of faith and love by which the joyning and union of God and Christ our Lord with these beleeving people and theirs againe with Christ is made and persited and that among themselves in one spirituall body of the Church by which also even as by the word Christ and his spirit do cause in the faithfull that is in those that use them worthily a precious participation of his excellent merit neither doth he suffer them to be onely bare and naked ministers and ceremonies but those things that they signifie and witnesse outwardly that doth he worke inwardly to salvation profitably and effectually that is he cleanseth nourisheth satisfieth looseth payeth remitteth and confirmeth They therefore which contemn these Sacraments and through stubbornnesse will not suffer them to be of any force with themselves and making small account of them doe esteeme them as trifles or do otherwise abuse them contrary to the institution will or commandement of Christ all these do grievously sinne against the author thereof who hath instituted them and make a very great hazard of their salvation But if some man would willingly use these Sacraments according to the institution of Christ and yet cannot have leave * Looke the 1. observation upon this confession either intirely or without deceit so to doe as he would as if peradventure one that is taken be kept in prison or if one should be hindred by sleknesse or should live in strange countries among the enemies of the truth such a man in such a case if he doe wholly and truely beleeve the holy Gospel may by that faith be saved although he have not the use of the Sacraments wherefore Augustine upon Iohn cap. 16. hath this worthy saying Beleeve and thou hast eaten seeing that the Sacraments are not necessary to salvation but only by the addition of a certaine condition Also we teach this that the Sacraments of themselves or by their owne vertue for the workes sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or quickning faith to any which before was not inwardly quickned by the holy Ghost and hath no good motion within himselfe I say the Sacraments cannot give to any such either grace or justifying and quickning faith and therefore they cannot justifie any man nor inwardly quicken or regenerate any mans spirit for faith must goe before whereby the holy Ghost doth inwardly quicken and lighten man and stirre up or cause good motions in the heart Without this faith there is neither any justification nor salvation neither doe the Sacraments of or by themselves helpe any whit hereunto as in the holy Scripture manifest examples of this matter are found in many places especially in Judas who received the Sacrament of the Lord Christ himselfe did also execute the function Iohn 13. of a Preacher and yet he ceased not to remaine a devill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the use thereof neither did this profit him any Act. 5. thing to salvation Also in Ananias and his wife who had been baptized of Apostles and had also without doubt received the Lords Supper and yet not withstanding they did continue in their wickednesse injustice and lies against the holy Ghost the Sacraments did neither take away their wickednesse nor give them the saving or justifying faith which maketh the heart the better by repenting and giveth it to God an upright obedient heart and doth appease the conscience Therefore the Sacraments did not give this conscience and this faith unto them as Circumcision and the Sacrifices of the Old Testament did not give a lively and justifying faith without the which faith those things availed nothing to eternall salvation or justification And so doth Saint Paul speake of all those things in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnesse Rom. 4. that he had faith and righteousnesse which is availeable with God before that he was circumcised In like sort he writeth of the people of Israel that they also were baptized and they all did eate one and the same spirituall meate and did all drinke one and the same spirituall drinke but with many of them God was not pleased And therefore even in the abundance of all these things they were thought unworthy to be received and they were rejected of God For if a dead man or one that is unworthy doe come to the Sacraments certainly they doe not give him life and worthinesse but he that is such a one doth load himselfe with a farre greater burthen of fault and sinne seeing that he is unworthy the which thing the Apostle doth expresly declare in the doctrine touching the Supper of the Lord where he saith Whosoever 1 Cor. 10. doth eate of this bread or drinke of this cup of the Lord unworthily he is guiltie of the body and bloud of the Lord Also He doth eate and drinke iudgement to himselfe Lastly this also must be knowne that the veritie of the Sacraments doth never faile them so that they should become not effectuall at any time but in the institution of Christ * Looke the 2. observation upon this confession they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming unto the worthy receivers present grace salvation but unto the unworthy their fault and condemnation whether they be administred by a good and honest Priest or
examine himselfe c. So the Supper of the Lord doth profit him that useth it when as hee bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the words of the institution of the Supper wherein it is said Take ye eat ye c. Do ye this in remembrance of me What doth this appertain to the dead or to those that be absent and yet in a great part of Europe many masses are said for the dead also a great number not knowing what they doe doe reade Masses for a reward But seeing that all these things are manifestly wicked to wit to offer as they speak to the end that they may deserve for the quick the dead or for a man to do he knoweth not what they do horribly sin that retain and defend these mischievous deeds And seeing that this ceremony is not to be taken for a Sacrament without the use whereunto it was ordained what manner of Idol worship is there used let godly and learned men consider Also it is a manifest profanation to carry about part of the Supper of the Lord and to worship it where a part is utterly transferred to an use clean contrary to the first institution whereas the Text saith Take eat and this shew is but a thing devised of late To conclude what be the manners of many Priests and Monks in all Europe which have no regard of this saying 1 Cor. 11. Let every man examine himselfe Also Whosoever taketh it unworthily shall be guiltie of the body and blood of the Lord. Every man of him-self doth know these things Now although the chiefe Bishops and hypocrites who seeke delusions to establish these evils doe scoffe at these complaints yet it is most certaine that God is grievously offended with these wicked deeds as he was angry with the people of Israel for their prophanations of the sacrifices And we do see evident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turks do make in the world the confusions of opinions and many most lamentable dissipations of Churches But O Son of God Lord Iesus Christ which wast crucified and raised up again for us thou which art the high Priest of the Church with true sighes we beseech thee that for thine and thy eternall Fathers glory thou wouldest take away idols errours and abominations and as thou thy selfe didst pray Sanctifie us with thy truth and kindle the light of thy Gospel and true invocation in the hearts of many and bowe our hearts to true obedience that we may thankefully praise thee in all eternitie The greatnesse of our sins which the prophanation of the Supper of the Lord these many yeers hath brought forth doth surpasse the eloquence of Angels and men We are herein the shorter seeing that no words can be devised sufficient to set out the greatnesse of this thing and in this great griefe we beseech the Sonne of God that he would amend these evils and also for a further declaration we offer our selves to them that will heare it But in this question we see that to be chiefly done which Salomon saith He that singeth songs to a wicked heart is like him that powreth vineger upon nitre Our Adversaries know that these perswasions of their sacrifice are the sinews of their power and riches therefore they will heare nothing that is said against it Some of them do now learn craftily to mitigate these things and therefore they say The oblation is not a merit but an application they deceive in words and retaine still the same abuses But we said before that every one doth by faith apply the sacrifice of Christ to himselfe both when he heareth the Gospel and then also when he useth the Sacraments and it is written 1 Corinth 11. Let every man examine himselfe Therefore Paul doth not meane that the ceremonie doth profit another that doth not use it And the Son of God himselfe did offer up himselfe going into the holy of holies that is into the secret counsell of the Divinitie seeing the will of the eternall Father and bearing his great wrath and understanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esay saith Cap. 53. He will make his soule an offering for sin Now therefore what do the Priests meane who say that they offer up Christ and yet antiquitie never spake after this manner But they do most grievously accuse us They say that we do take away the continuall sacrifice as did Antiochus who was a type of Antichrist We answered before that we do retaine the whole ceremonie of the Apostolike Church and this is the continuall sacrifice That the sincere doctrin of the Gospel should be heard that God should be truly invocated to conclude as the Lord saith Joh. 4. It is to worship the Father in spirit and truth we doe also herein comprehend the true use of the Sacraments Seeing that we retaine all these things faithfully we doe with great reverence retaine the continuall sacrifice they doe abolish it who many waies doe corrupt true invocation and the very Supper of the Lord who command us to invocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischievous errours with the doctrine of Repentance and remission of sins who will men to doubt when they repent whether they be in favour who defile the Church of God with filthy lusts and Idols These men be like unto Antiochus and not we who endeavour to obey the Son of God who saith Joh. 4. If any man loveth me he will keepe my word Of the use of the whole Sacrament LEt Sophistrie be remooved from the judgements of the Church All men know that the Supper of the Lord is so instituted that the whole Sacrament may be given to the people as it is written Drinke ye all of this Also the custome of the ancient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an unjust thing It is great injurie to violate the lawfull Testament of men Why then do the Bishops violate the Testament of the Sonne of God which he hath sealed up with his own blood But it is to be lamented that certaine men should be so impudent as to feigne feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whom the matter being so cleare and evident we doe omit In another place this Article is not distinguished from that which went before but is thus ioyned with it To conclude we must also speake in few things of the use of the whole Sacrament Let sophistrie be remooved c. Out of the Confession of WIRTEMBERGE Of the Eucharist CHAP.
any thing remaine till the next day 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 use to delude these words of Clemens by feigning a difference betwixt the worke of those that are ready to die and those that be ready to consecrate But it is evident that the bread which useth to be carried about and to be laid up to be adored is not reserved for those that be weake but in the end is received of them that doe consecrate Cyrill or as others thinke Origen upon the seventh Chapter of Levit. saith For the Lord concerning that bread which he gave to his Disciples said unto them Take it and eate it c. He did not differ it neither did he command it to be reserved till the next day Peradventure there is this mysterie also contained therein that he doth not command the bread to be carried in the high way that thou maist alwaies bring forth the fresh loaves of the word of God which thou carriest within thee c. Out of the Confession of SUEVELAND Of the Eucharist CHAP. 18. AS touching this reverent Sacrament of the body and blood of Christ all those things which the Evangelists Paul and the holy Fathers have left in writing thereof our men doe sincerely teach commend and inculcate and thence they doe with a singular indeavour alwaies publish this goodnesse of Christ towards his whereby he doth no lesse at this day then he did in that his last Supper vouchsafe to give by the Sacraments his true bodie and his true blood to be eaten and to be drunke indeed as the meate and drinke of their soules whereby they may be nourished unto life eternall he giveth it I say to all those who from their hearts have their names to be reckoned among his disciples when as they doe receive this Supper according to his institution so that now he may live and abide in them and they in him and be raised up by him in the last day to a new and immortall life according to those words of eternall truth Take and eate This is my body c. Drinke ye all of this This cup is my blood c. Now our Preachers doe most diligently withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie unto that which onely is profitable and whereunto onely Christ our Saviour had respect to wit that being fed with him we may live in him and through him and leade such a life as is acceptable to God holy and therefore everlasting and blessed and withall that we among our selves may be one bread and one body which are partakers of one bread in that holy Supper Whereby it cometh to passe that we doe very religiously and with a singular reverence both administer and receive the Divine Sacraments that is the holy Supper of Christ By these things which are thus indeed as we have set them downe your sacred Majestie O most gracious Emperour doth know how falsely our adversaries doe boast that our men doe change the words of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meere bread and meere wine and also that among us the Supper of the Lord is contemned and rejected For our men doe very carefully teach and exhort that every man doe in a simple faith imbrace these words of the Lord rejecting all devises of men and false glosses and removing away all kinde of wavering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reverence as they may receive the Sacraments to be the lively food of their soules and to stirre up in them a gratefull remembrance of so great a benefit the which thing also useth now to be done among us much more often and reverently then heretofore was used Moreover our Preachers have alwaies hitherto and at this day doe offer themselves with all modestie and truth to render a reason of their faith and doctrine touching all those things which they beleeve and teach as well about the Sacrament as about other things and that not onely to your Sacred Majestie but also to every one that shall demand it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hath instituted his Supper which afterward began to be called the Masse to wit that therein the faithfull being fed with his body and blood unto life eternall should shew forth his death whereby they are redeemed our Preachers by this mean giving thanks and also cōmending this salvation unto others could not chuse but condemne it that these things were every where neglected And on the other side they which do celebrate the Masses do presume to offer up Christ unto his Father for the quicke and the dead and they make the Masse to be such a worke as that by it alone almost the favour of God and salvation is obtained howsoever they doe either beleeve or live Whereupon that most shamefull and twise and thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this day is more gainefull then the Masse Therefore they rejected private Masses because the Lord did commend this Sacrament to his Disciples to be used in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holy Supper to stay 1. Cor. 11. one for another and denieth that they doe celebrate the Lords Supper when as every man taketh his own Supper whilest they be eating Moreover whereas they boast that they doe offer up Christ instead of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrews doth plainly witnesse that as men doe once die so Christ was once offered that he Heb. 5. might take away the sinnes of many and that he can no more be offered againe then he may die againe and therefore having offered one sacrifice for sinnes he sitteth for ever at the right hand of God waiting for that which remaineth to wit that his enemies as it Heb. 10. were a footstoole may be trodden under his feet For with one oblation hath he consecrated for ever them that are sanctified And whereas they have made the Masse to be a good worke whereby any thing may be obtained at Gods hands our Preachers have taught that it is repugnant to that which the Scripture doth teach in every place that we are justified and receive the favour of God by the spirit of Christ and by faith for which matter we alledged before many testimonies out of the Scriptures So in that the death of the Lord is not commended to the people in the Masse our Preachers have shewed that it is contrary to that that Christ commanded to receive these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of
in certaine other things in our Churches yet we doe not disagree in doctrine and faith neither is the unitie and societie of our Churches rent asunder For the Churches have alwaies used their libertie in such rites as being things indifferent which we also do at this day But yet notwithstanding we admonish men to take heed that they count not among things indifferent such as indeed are not indifferent as some use to count the Masse and the use of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor evill so that whether you doe it or doe it not you are never the more iust or uniust thereby Therefore when things indifferent are wrested to the confession of saith they cease to be free as Paul doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to idols for then it is unlawfull because he that eateth it doth seeme to approve idolatry by eating of it Out of the former Confession of HELVETIA Of things indifferent THose things which be called and are properly things indifferent Artic. 25. although a godly man may in all places and at all times use them freely yet he must onely use all things according to knowledge and in charitie to wit to the glory of God and to the edifying of the Church and his neighbours Out of the Confession of BASIL IN this Section also may the tenth Article of this confession be placed which we have partly referred to the first Section where mention is made of humane traditions partly to other Sections as occasion served Out 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 inferiour in degree and lesse necessary then are the gifts of the ordinary Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministery and to serve thereunto and yet that they are with an uniforme consent to be retained in the Ecclesiasticall assemblies of Christian people at the common service of God according to the doctrine of the holy Apostles Let all things be done in your meeting to wit in the Church decently and in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caveat and within these bounds that they be not taken for foundations whereupon salvation must stay it selfe or for a worship which is appointed of God without any difference and that they doe not rather or more straightly binde the consciences of men then the commandements of God doe and that they be not lifted up 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 disturbe 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 and serve to a good use Now by the name of Christian libertie is chiefly understood Ioh. 8. Rom. 6. Rom. 8. Act. 15. Psal 18. and 110. that libertie whereby through Christ we are freed from sinne and the curse and the yoke of the law secondly the receiving of the Spirit of a ready will or of the voluntary Spirit of the sons of God whereby they doe earnestly and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards Rom. 8. 2 Tim. 1. Iac. 1. their neighbour and by the law of charitie the minde is stirred up to performe these things rather of love 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 sort or rather more strictly unto these then to the commandements of God And lastly that no man may suffer his conscience to be seared thereby as with an hot iron Therefore according to these things all those humane traditions and ceremonies which do obscure or take away the glory honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a word in respect whereof the commandements of God are broken neglected and lightly regarded and the word of God is not exercised or handled according to its own sinceritie and truth they are not onely not to be observed but to be avoided For Christ our Lord doth sharply reproove those Pharisees and Masters of the Iews by the name of such rites and traditions and for that they doe observe such Matth. 7. Isa 29. when he saith Very well hath Esay prophecied of you hypocrites as it is written This people honoureth me with their lips but their heart is farre away from me But they worship me in vaine seeing that they teach such doctrine as is delivered and brought in by men For ye lay the commandements of God apart and observe the traditions of men And holy Paul doth admonish us to take heed of such toyes devised by men when he saith Beware lest there be any that spoile you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Whereof also there be Canons extant in the Canon law Dist 8. 11. cap consuâ—tud and the words be these We praise custome yet that onely which is knowne to use nothing contrary to the Catholike faith Wherefore those rites onely and those good ceremonies are to be observed which among the people of God doe build up one onely and that a true faith and a sincere worship of God concord charitie and true and Christian or religious peace Therefore whether they have their beginning and be brought in of Bishops or of Ecclesiasticall Councels or of any other Authors whatsoever the simpler sort are not to care for it neither to be mooved or disquieted but to use them to good because they are good and to observe this onely rule therein as alwayes to put their greatest confidence in those things onely which are of God settle their onely and chiefe refuge in those things and withall diligence take heed that they be not withdrawne by such ceremonies from those things which are the chiefest of all and wherein religion is founded and so by consequent from the things themselves For those divine and wholsome things are to be preferred in every respect before all other things of all men and the conscience ought to be bound to them alone For the Lord himselfe did pronounce a woe against those Elders of the Iews who preferred their own traditions before the commandements of God and those which were the lesser
your fathers but walke in my commandements And often are such warnings repeated And Psal 1 18. Thy word is a lanterne to my feet And Numb 15. Let them not follow their owne imaginations The third error is this Hypocrites doe imagine that such works are a kinde of perfection as Monks doe preferre their vowes full of vanitie before the civill and housholders life whereas God by his wonderfull providence hath so joyned mankinde together in fellowship and in these travels and dangers would have our faith prayer and confession or liberalitie one toward another 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 necessary and other things are arbitrary Neither is it onely a torment of conscience to judge that he is no Christian nor member of the Church of God that eateth flesh on the Saturday or observeth not the fast of Lent but it is also an error that darkeneth great matters as the doctrine of the righteousnes of the Gospel and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meat and drink but by faith prayer and other vertues And against the opinion of necessitie it is expresly said Col. 2. Let no man iudge you in meat or drinke And Gal. 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 bread great discord as in time past there was great contention about Easter day and about leven and now also many such like contentions have risen The fifth errour To the former opinions this errour also is added that the Bishops take to themselves authoritie to ordaine new kinds of worship and to binde consciences as Gregory hath ordained That married men translated to the order of priesthood should forsake the company of their wives and the constitution of confession commandeth to recken up sins and decrees have been made of differences of meats and fasting and such like Of such traditions there are also late bookes set forth full of labyrinths wherein it is written that the transgressions of such ceremonies are mortall sins yea though they be committed without giving offence to others Gerson sought for some mittigations but the true comfort is the voice of the Gospel which would have the understanding of this liberty to be made knowne and maintained in the Church namely by removing those errors whereof hath been spoken But ceremonies invented by man such as are seemely devised for order may be observed without any opinion of merit worship or necessitie as hath been aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why do ye tempt God laying upon the necks of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errors being removed whereof the Church must needs be admonished afterward we both observe certain ceremonies which are comely and made for good order and also teach that they ought to be observed even as men cannot live without order And Paul saith 1 Cor. 14. Let all things be done decently and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the truth and in measure It is plain that this last word is opposed to superstition which then also daily increased ceremonies and darkened the truth and burdened consciences and the Churches But we thank God the everlasting Father of our Lord Iesus Christ who for his Son and by him gathereth an eternall Church for that even from the first beginning of mankind he hath preserved the publike ministery of the Gospel and honest assemblies who himselfe also hath set apart certain times for the same and we pray him that henceforth he wil save and govern his Church And we diligently teach that all men ought to help to maintain the publike ministerie and avoid offences and dislentions that scatter the Church as in it proper place more at large is declared Out of the Confession of WIRTEMBERGE Of Ecclesiasticall Ceremonies VVE acknowledge that by Christ the Sonne of God two Artic. 35. Ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be observed according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decently and in order as Paul speaketh such as they be that are set downe 1 Cor. 14. and 1. Tim. 2. The Apostles also in ordaining Ministers of the Church used laying on of hands which being retained out of the custome of the old Law and not being commanded to the Church may be freely observed They ordained also in the Acts of the Apostles That the Gentiles should beware of eating of that which was strangled and of blood not that this observation should be for ever among the Gentiles but for a time and so long to continue till this eating were no more offensive We confesse this also that it is lawfuâ—l for the Bishops with with the consent of their Church to appoint holy days lessons Sermons for edifying for instruction in the true faith in Christ But it is not lawfull for them to thrust upon the Church the ceremonies of the old law for the holy service wherewithall God alone is worshipped Neither is it lawfull either to restore the old ceremonies of the law or devise new to shadow forth the truth already laid open and brought to light by the Gospel as in the day light to set up candles to signifie the light of the Gospel or to carrie banners and crosses to signifie the victory of Christ through the Crosse Of which sort is all that whole furniture of massing attire which they say doth shadow out the whole passion of Christ and many other things of that kinde Much lesse is it lawfull to ordain ceremonies and holy rites by the merit whereof sin may be purged the kingdome of heaven purchased For of that former kind of ceremonies and holy rites Christ out of Esay preacheth saying In vain do they worship me teaching for doctrines the precepts of men And Paul saith Let no man iudge you in meat or drink or part of an holy day or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the observation of such ceremonies But touching the latter kind of ceremonies it is manifest that they are wicked rites reprochful to the death and resurrection of Christ by whose onely merit we have deliverance from sin and inheritance of eternall life by faith Out of the Confession of SUEVELAND Of humane Traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this day ordaine this is the opinion of our men They reckon no traditions
particular cursing to wit of this or that man if the word be taken for a perpetuall and an unrepealable casting out from the Church of God we leave it to God alone and therefore we would not lightly admit it in our Churches For the Church useth onely such a cursing as determineth nothing finally following Saint Paul 1 Cor. 16. 22. Vpon the same Goe and chastise him that is reprove him and admonish him of Observ 4. page 215. his dutie Vpon the confession of Saxonie THe sentence of excommunication c. Looke before in the Observ 1. page 226. 3. Observation upon the Confession of Bohemia in this same Section Vpon the Confession of Wirtemberge HAth authoritie to beare witnesse of the holy Scripture This Observ 1. pag. 228. authoritie and right you must understand in this respect that the true Church of God discerning the Canonicall bookes of the Scripture from all others teacheth and defendeth that nothing is to be added to or taken from the Canon of the old Hebrew or to the new Scripture of the Christians Vpon the same Authoritie to iudge of all doctrines and to interpret Scripture Observ 2. pag. 228. To this we yeeld with these cautions First that in the judging of controversies not any judges whatsoever doe take unto themselves the name of the Church but that as the matter and importance of the cause doth require judges lawfully chosen whether more or fewer whether in an ordinary assembly of a particular Church or in a more generall meeting ordinary or extraordinary provinciall or generall be appointed to judge of the matter Secondly that there be free obedience and free giving of voyces Thirdly that all controversies be determined out of the word of God alone yet so as the fathers judgements be not condemned but laid to the onely rule of Gods word according as they themselves would have us to doe Now the Church is said to judge of doctrine not that it is above the truth of the doctrine or that the doctrine is therefore true because the Church hath so judged but in as much as the Church being taught and confirmed out of the word by the holy Ghost doth acknowledge and hold fast the true doctrine and teach men to hold it fast and condemneth and rejecteth and teacheth to reject all other strange doctrines IN THE ELEVENTH SECTION Vpon the latter Confession of Helvetia ANd such are found among us c. To wit interpreters of the Observ 1. pag. 235. Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinary motions and inspirations of the holy 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 whole Counsell of God touching our salvation was plainly revealed howbeit God yet can when he will raise it up againe Vpon the same And were also Preachers of the Gospell Such as the Apostles Observ 2. pag. 235. did joyne unto themselves as helpers and sent them now to this place now to that and these also are no more in use since the Churches were setled in good order Of which sort divers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the overseers and watchmen of the Church which Observ 3. page 235. did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend upon the preaching of the word Vpon the same Provide things necessary for it To wit spirituall things by Observ 4. page 235. teaching reproving correcting instructing both all in generall and man by man particularly yet tied to their speciall flocks and charges Vpon the same Now the power given to all the Ministers To wit of the word Observ 5. page 235. that is the Pastours and Doctors whose divers functions are afterward more fully set forth Vpon the former Confession of Helvetia BY the voice of God As namely if at any time the lawfull ordinary Observ 1. pag. 242. vocation being quite abolished as it hath fallen out under the Papacie God by his spirit hath extraordinarily raised up certaine 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 doore Vpon the same By the laying on of hands of the Priest By Priest take that they Observ 2. page 242. meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfully chosen as it were into the possession of his ministerie in the sight and presence of the whole Church Now as touching the very rite of this ordination every Church hath it own libertie so that both alike superstition and occasion of superstition be avoided Vpon the Confession of Bohemia BY laying on of hands Looke before the 2. observation upon Observ 1. page 246. the former Confession of Helvetia and looke after in the 14. Chapter of this same Confession and the 1. observation upon this Confession in the 13. Section Vpon the same Hereof speaketh the Author of the Epistle to the Hebrews Yet Obsâ—rv 2. page 246. not properly for he disputeth of the Leviticall Priesthood which was abrogated by Christ and not of the ministerie under Christ Vpon the same Are a long time c. Let the reader thus take these words not Observ 3. page 247. as though this same order were prescribed unto all and singular Churches or were observed of all seeing we neither have any commandement touching that matter neither can it every where be performed But that this is very carefully to be looked unto that none but he that is furnished with learning and an approved integritie and uprightnesse be advanced to any Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an unclean life given to riot Observ 4. page 249. and excesse as Ezech. chap. 16. vers 49. chargeth the inhabitants of Sodome Vpon the same Especially those c. Once againe this is to be taken as that Observ 5. page 249. we must know that this law of working with their owne hands is is not prescribed to the Churches Vpon the same Such as are to lay on hands Touching this rite looke before in Observ 6. page 251. the 2. Obser upon the former Confession of Helvetia Vpon the same To each severall Ecclesiasticall societies That is to Presbyteries Observ 7. pag. 252. or Consistories which stand of Pastours and Elders and unto whom properly the dispensing and ordering of the keies and Ecclesiasticall Censures doe belong As afterward is taught in the fifth Observation
latter Confession of Helvetia But the thing is the communication of the body c. that is the body and blood of Christ communicated to us spiritually by faith to the remission of sinnes and to eternall life Vpon the declaration of the said former Confession of Helvetia Visible shew that is shew by setting forth visible signes Observat 1. pag 276 Observat 2. pag. 277. Vpon the same The Minister doth convert To wit as the instrumentall outward cause which the holy Spirit useth to work those things inwardly which are preached to us outwardly Vpon the Confession of Basil TO testifie our faith Hereunto adde also the other ends and Observat 1. pag 278 effect which are more fully set forth in other Confessions Vpon the Confession of Bohemia EIther entirely Entire that is lawfull libertie such as doth agree Observat 1. pag. 279 with Christ his institution Vpon the same They doe alwaies exercise their vertue This must warily be understood Observa 2. pag. 281. For properly the Sacraments doe witnesse seale or confirme no other thing but grace and salvation The condemnation of such as use them unworthily doth not flow from any vertue or power of the Sacraments which doth availe onely to salvation but onely from the fault of the unworthy themselves whereby it cometh to passe and that by an accident that whilest they receive the signes alone and that unworthily they deprive themselves of the Sacraments and yet for all that they cease not on Gods behalfe to be perfect Sacraments whether they be given to the worthy or to the unworthy touching which point look after in the 14. Section the 1. and 2. Observations upon the Confession of Auspurge IN THE THIRTEENTH SECTION Vpon the latter Confession of Helvetia THat is the most perfect forme of Baptisme c. Vnderstand by Obser 1 pag. 287. forme the externall ceremonie whether it be of dipping or of sprinkling Vpon the same We thinke them nothing necessarie c. Yea we have utterly Obser 2. pag. 288. rejected some of them as meere superstitious some as being manifestly brought by the negligence of Bishops from the Baptisme of those which be of age unto the baptisme of infants and some to be short as altogether unprofitable as it is clearely expounded in the Confession of Wirtemberge Vpon the Confession of Bohemia BY the laying on of hands c. This whole ceremonie is profitably Obser 1. pag. 293. kept in the Churches of Bohemia not as a point of doctrine but as a part of Ecclesiasticall Discipline without any prejudice to the libertie of other Churches seeing that it is no where commanded in the writings of the Apostles neither doth this Confession therefore approve Papistical confirmation which they do falsly call a Sacrament But that which is added that they which are thus baptized are received into the covenant of Baptisme it is well expounded a little after to wit so farre forth as that grace which they received in Baptisme is by this meane made manifest to the Church and to them that are baptized Vpon the Confession of Auspurge THat it is necessary to salvation c. Vnderstand this by those Obser 1. pag. 294. things which afterward were declared in the agreement made at Wirtemberge 1536. the 29. of May where these words be read Master Luther and his fellowes doe agree upon this that by the power of Christ even those which are not Baptized may be saved But it is necessary that these should not contemne Baptisme And hence it is that they will have infants to be batized of necessitie c. Vpon the same And hold that infants are saved c. Looke the former Observation Obser 2. pag. 94. We also condemne the Catabaptists who doe either forbid the baptisme of Infants or else teach that it is by no means necessary Vpon the Confession of Saxonie ANd that the holy Ghost is given in Baptisme c. That is that Obser 1. pag. 296. it is in deed offered indifferently to all but is received onely by faith and not given to wit through faith for the works sake And that it is so received as that neither faith nor the efficacie of faith are necessarily to be referred to that very moment wherin any one is baptized Moreover in the very forme of the administration of baptisme we use in our Churches to declare that baptisme is not onely a pledge of our Renuing but also and that chiefly of the remission of sinnes Vpon the same That Baptisme is necessarie c. Look the 1. Observation upon Obser 2 pag. 296. the Confession of Auspurge Vpon the same And to those onely c. And a little after Because that then Obser 3. pag. â—96 they be grafted into the Church How we understand this grafting Look before in the former Confession of Helvetia Art 21. IN THE FOVRTEENTH SECTION Vpon the latter Confession of Helvetia NOt as they be corporally eaten The Adverb so farre as understand Obser 1. pag. 304. to be used casually for because as if he had said not that they be eaten corporally c. But in this place and other places elsewhere afterward so understand these Adverbs corporally and spiritually that by them not the thing signified which is received but the manner of receiving it is declared namely to be not corporall but spirituall that is not of the externall mouth but of the faithfull minde Vpon the former Confession of Helvetia THese things be holy and to be reverenced c. By holy understand Obser 1 pag. 307. those things which are appointed to a most holy use not those wherein consisteth any inherent holinesse In like manner by reverent understand those things which are to be received with outward comelinesse and in that order which might testifie an internall reverence namely when our mindes are lifted up unto God not that any worship ought to be yeelded to the signes themselves or that those rites which are either in their owne nature superstitious or else may easily be turned into superstition ought to be used in the holy service of the Lord. Vpon the Confession of Bohemia THat which of themselves they doe signifie c. That is to say of the true bread and wine and also of the very body that Obser 1. pag. 3â—3 was given for us and of the very bloud that was shed for us As for that attribution wherein the bread is said to bee the body and wine to be the blood even in this Confession it is evidently set downe that it ought to be interpreted by a sacramentall metonymie Vpon the same And the truth thereof By the word truth in this place understand Obser â— pag. 313. not the fruit of the Sacraments which is received of the faithfull onely neither yet the very body and blood of Christ seeing that they also can not be received but by faith to salvation but the bread and the wine the which
whether worthy or unworthy communicants doe approch are never in respect of God offered to be received without the thing signified because the truth of God dependeth not upon the worthinesse or unworthines of the communicants Yet hereby it cannot be concluded that both of them are received of every one because both of them are alwaies offered by God to all indifferently Concerning which matter look before in the 12. Section and 2. Observation upon the Confession of the Waldenses or Bohemians and also very fully hereafter in the 1. Observation upon the Confession of Auspurge Vpon the same Moreover absolution from sinnes is lawfully administred c. Obser 3. pag. 315. Looke the 8. Section upon the Confession of Bohemia Auspurge and Saxonie Vpon the same Most commonly falling downe on their knees c. In this ritc Obser 4 pag. 31â— also suppose that every Church ought to have her libertie not that we doe utterly in it selfe condemne this manner so that the caution be added whereof we spake of late in the 4. Observation 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 receiving of the signes themselves whereof look before in the 1. Observ upon the former Confession of Helvetia Vpon the French Confession THe substance of his body and blood c. The French Churches Obser 1. pag. 316. have witnessed in generall Synods that they after the example of the ancient Fathers doe use the word substance not as if the very substance of Christ were conveyed into the bread or derived into us any manner of way either corporall or unspeakable or that it were applied to our corporall substance seeing that it verily is now in heaven and no where else unto the last day and we in earth and no where else but to meet with the slander of those men which think that we instead of the very body and blood of Christ do place onely his merits or his spirituall force and operation whereas notwithstanding we doe teach that we though spiritually and mystically yet notwithstanding truly do participate Christ himselfe not that either we should cleave essentially unto him or he unto us but that his life is derived into us Look also concerning this matter in the 1. Observation upon the Confession of Auspurge in this Section Vpon the Confession of Belgia ALl the operations of the holy Ghost are hidden c. That is to Obser 1. pag. â—21 say both when the proper force of the holy spirit which is incomprehensible is regarded seeing that his effects do exceed our senses Both which do come to passe in these mysteries Vpon the same That which is eaten c. Namely by faith as it is often iterated Obser 2. pag. 321. in this Confession that is to say that which is received spiritually by the minde by beleeving as the signe is eaten and drunken corporally I or the words eating and drinking can no otherwise be spoken of the minde and of faith which are the onely instruments of receiving the very body and blood of Christ then metaphorically or metonymically Vpon the same By the eating of his flesh and drinking of his blood c. That is Obser 3 pag. 321. as hath beene said in the former Observation by a spirituall participation the which sometimes by reason of the sacramentall receiving and sometimes by reason of that spirituall life which Christ ingendereth in us is metaphorically signified by the names of eating or drinking Vpon the same Although the sacraments be ioyned to the thing c. Of the sacramentall Obser 4. pag. 32â— union we have spoken before in the second Observation upon the Confession of Bohemia Vpon the Confession of Auspurge THat the body and blood of Christ are there in deed and are distributed Obser 1. pag. 32â— c. We also doe allow of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly given that is according to Christ his institution that then also the thing signified by the signe which is the very body of Christ crucified for us and the very bloud of Christ shed for us is also given to be received But we affirme that the thing signified is no otherwise coupled with the signe then sacramentally The truth of which sacramentall conjunction doth not consist in this that wheresoever 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 received Therefore we hold that the body of Christ is not really present in with or under the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his locall situation and also hath truly ascended from the earth above the heavens that be subject to our sight and shall there remaine from whence he exerciseth a government over all these beneath even as he is man untill he come truly from thence to judge both quick and dead Moreover we doe also avouch that as the signes are offered to the body so the things signified are offered to the minde and therefore that the signes are received of every one with the hand and mouth that come unto the supper the which unto some namely to the worthy receivers doe turne unto salvation but unto others that is the unworthy communicants by reason of the prophanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truly and effectually apprehended onely of those that be indued with a right minde and a true faith and that alwaies unto salvation whereunto the distance of place is no hinderance by reason of the unspeakable operation of the holy Ghost And yet not so as that the substances should be mingled betwixt themselves or cleave together in any place for Christs flesh abideth in heaven and ours upon the earth but that these things being mystically united which in true distance of situation are separated we might draw from the flesh of Christ all gifts necessary for our salvation and especially that lively juyce whereby we are nourished to eternall life Therefore whatsoever they pretend which are of the contrary judgement the controversie is not either of the signe or of the things signified or of the truth of the Sacraments or of the receiving of them or of the effects but of the onely definition of the sacramentall conjunction and also of the manner of receiving the things signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once granted both the truth of Christs body his assention into heaven and his second coming is consequently overthrown Looke the exposition of this Article expressed in the divers editions
everlasting truth of Christs body as it hath been opened unto us in the word of God Vpon the same But for the truth of the sacraments c. The truth of the Sacrament Obser 4. pag. 342. we affirme wholly to consist in this that there be not any vaine signification of the signes but that that which is signified unto them by the body is indeed given unto the mind to be received by faith As hath more fully been spoken heretofore in the first Observation upon the Confession of Auspurge Vpon the same But that whole Christ c. But we say by the institution of Obser 5. pag. 342. God that the body by the delivering of the bread is given unto us as true meate and that his blood by the powring of the wine is given unto us as distinctly as true drinke yet both of them to be received with the minde and with faith and not with the mouth Not withstanding that by this dispensation which in respect of the thing signified is distinctly made and in regard of the signes themselves severally distributed that nothing is divided in the humanitie of Christ Vpon the same Therefore to the right action of the Eucharist c. This we doe Obser 6. pag. 344. so grant to be true that notwithstanding we doe also know that the Supper of the Lord is not private unto two but that it appertaineth to the whole Church or at the least to some one part of the same IN THE FIFTEENTH SECTION Vpon the former Confession of Helvetia TO the people every day c. To wit where may be done commodiously Observ 1. pag. 356. but in other places as oft as may be IN THE SIXTEENTH SECTION Vpon the Confession of Bohemia OF this sort be certaine daies appointed for fasts and holy daies Observ 1. page 37â— c. And a little after to the remembrance of holy men as of the Virgin Mary c. Also a little after in the 1. Chap. Holy daies consecrated to the Virgin c. Also That the Saints are truly worshipped c. As certaine Churches do so far submit themselves to the infirmitie of them with whom they be conversant as to observe these things though they do disagree very much yea though they be altogether contrary in the manner thereof so most Churches not being compelled by any such necessitie have without the offence of other Churches utterly abolished even these things also not onely as unprofitable but as hurtfull Vpon the same Do make godly and Christian songs of her c. Also a little after Observ 1. pag. 372. and sing profitable songs and such as are free from superstition c. Herein also let the Churches use their libertie to edifying and let that be very carefully avoyded in this song which hath hapned in extolling the praises chiefly of the Virgin Mary lest that whilest God seemeth to be praised in his Saints the Saints being transformed into Idols the worship which is due to God alone be againe transferred unto them Howbeit they truely seeme to be the wiser who do not suffer any thing to be either taught or sung in the Church of God beside the word of God interpreted in a tongue peculiar to the people and in singing doe keep this mean that the greatest part of the time may be spent Father in hearing then in singing of the word of God and that which is sung may so be sung that the mindes may rather be instructed then the eares delighted with any broken musicke Vpon the Confession of Auspurge ANd meritorious workes Although we are perswaded that Observ 1. page 381. such meritorious works be not meant in this place as by their own worthinesse do deserve any thing but that they be acceptable to God and are crowned not according to debt but according to grace yet we cannot approve this improper speech by what interpretation soever it be qualified as we have already in certaine places noted before Section 8. Obsevration 7. upon this Confession Also Sect. 9. Obser 2. upon the same and Obseruation 1. upon the Confession of Wirtemberge Vpon the same The order of lessons in the Masse c. Also we have declared Obser 2. pag. 384. before Sect. 14. Obser 2. upon the same Confession of Auspurge why we do worthily detest even the very name of the Masse and as touching holidayes or fasts we spake thereof in the Confess of the Waldenses or Bohemia going next before this Vpon the Confession of Wirtemberge ANd to comfort them as well by the preaching of the Gospel as Observ 1. pag. 391. by the dispensing of the Lords Supper c. We doe also understand this without any prejudice to the libertie of other Churches wherein the Supper useth not to be administred but in the publique assembly lest that salvation might seeme to be tied to the Sacraments or the fruit of the Supper of the Lord be bound to that time onely wherein it is received Vpon the same We thinke it is a most profitable thing c. In this point also the Obser 2. pag. 392. Churches doe use their libertie to edifying howbeit we thinke it the safer way once to lay aside funerall orations and with honest simplicitie to bury those that are departed godlily seeing that it is a very hard thing to keep a mean therein and we ought very carefully to take heed that not so much as the least entrance be opened to the revoking of the opinion of prayers to be made for the dead then the which nothing can happen more pernitious in the Church of God as the lamentable experience of so many ages hath taught IN THE SEVENTEENTH SECTION Vpon the French Confession VVE thinke it to be necessarie In all the French and Belgian Observ 1. pag. 406. Synodes it was decreed that it is necessary for this people plainly to reprove those that be unruly or impenitent and not to leave them to the discretion of their own conscience but whereas the lawfull intelligence of the Presbyterie goeth before so long to exclude them from the Supper of the Lord till they doe testifie their amendment By which custome notwithstanding they meane not to prejudicate those brethren who think that they can avoid the prophanation of the Supper of the Lord although they do not so farre extend the authoritie of the Ecclesiasticall Censure Vpon the former Confession of Belgia ANd hereunto excommunication is chiefly necessary c. Looke Obser 1. pag. 407. the Observation which goeth next before this upon the French Confession Vpon the Confession of Auspurge THe Bishops might easily c. Three kindes of Bishops may Obser 1. pag. 410. be reckoned up One which is in deed the Apostles Bishop and is a Bishop in order not in degree and is common to all Pastours that is to the Ministers of the word An other is not onely in order but also in degree whereby the whole Clergie of