very word of God is preached and received of the faithfull and that neither any other word of God is to be fayned or to be expected from heaven and that now the word itself which is preached is to be regarded not the Minister that preacheth who although he be evill and a sinner neverthelesse the word of God abideth true and good Neither do we think that therefore the outward preaching is to be thought as fruitlesse because the instruction in true religion dependeth on the inward illumination of the spirit because it is written No man shall teach his neighbour For all Jer. 12. 1 Cor. 3. John 6. men shall know me And he that watreth or he that planteth is nothing but God who giveth the increase For albeit no man can come to Christ unlesse he be drawn by the heavenly Father and be inwardly lightned by the holy Ghost yet we know undoubtedly that it is the will of God that his word should be preached even outwardly God could indeed by his holy spirit or by the Ministery of an Angel without the Ministery of Saint Peter have taught Cornelius in the Acts but neverthelesse he referreth him to Peter of whom the Angel speaking saith he shall tell thee what thou must doe For he that illuminated inwardly by giving men the holy Ghost the self same by way of commandement said unto his Disciples Goe ye into the whole world and preach the Gospell to every creature And so Mark 16. Acts 16. Paul preached the word outwardly to Lydia a purple seller among the Philippians but the Lord inwardly opened the womans heart And the same Paul upon an elegant gradation fiâly placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God We know in the meane time that God can illuminate whom and when he will even without the externall Ministery which is a thing appertaining to his power but we speake of the usuall way of instructing men delivered unto us of God both by commandement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcionites who denied that the Scriptures proceeded from the holy Ghost or else received not or polished and corrupted some of them And yet we do not deny that certain books of the old Testament were of the ancient authors called Apocriphall and of others Ecclesiasticall to wit such as they would have to be read in the Churches but not alleadged to avouch or confirme the authoritie of faith by them As also Austin in his 18 Book De civit Dei C. 38. maketh mention that in the books of the Kings the names and books of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those books which we have suffice unto godlinesse CHAP. II. Of interpreting the holy Scriptures and of Fathers Councels and Traditions THE Apostle Peter hath said That the holy Scriptures are 2 Pet. 2. not of any private interpretation therefore we do not allow all expositions whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and naturall interpretation of the Scriptures which forsooth the Defenders of the Romane Church do strive to force all men simply to receive but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the Scriptures themselves that is from the phrase of that tongue in which they were written they being also wayed according to the circumstances and expounded according to the proportion of places either like or unlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glory and mans salvation Wherefore we do not contemne the holy Treatises of the Fathers agreeing with the Scriptures from whom notwithstanding we do modestly dissent as they are deprehended to set down things meerely strange or altogether contrary to the same Neither doe we thinke that we doe them any wrong in this matter seeing that they all with one consent will not have their writings matched with the Canonicall Scriptures but bid us allow of them so farre forth as they either agree with them or disagree and bid us take those things that agree and leave those that disagree and according to this order we doe account of the Decrees or Canons of Councels Wherefore we suffer not our selves in controversies about Religion or matters of faith to be pressed with the bare testimonies of Fathers or Decrees of Councels much lesse with received customes or else with multitude of men being of one iudgement or with prescription of long time Therefore in controversies of religion or matters of faith we cannot admit any other Iudge then God himself pronouncing by the holy Scriptures what is true what is false what is to be followed or what to be avoided So we do not rest but in the judgements of spirituall men drawn from the word of God Certainly Ieremie and other Prophets did vehemently condemne the assemblies of Priests gathered against the Law of God and diligently forewarned us that we should not heare the Fathers or tread in their path who walking in their own inventions swarved from the Law Ezek. 20. 18. of God We do likewise reject humane Traditions which although they be set out with goodly titles as though they were Divine and Apostolicall by the lively voice of the Apostles and delivered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomes yet being compared with the Scriptures disagree from them and by that their disagreement bewray themselves in no wise to be Apostolicall For as the Apostles did not disagree among themselves in doctrine so the Apostles Schollers did not set forth things contrary to the Apostles Nay it were blasphemous to avouch that the Apostles by lively voice delivered things contrary to their writings Paul affirmeth expressely that he taught the same things in all Churches And againe We 1 Cor. 4. 2 Cor. 1. saith he write no other things unto you then which ye read or also acknowledge Also in another place he witnesseth that he and his Disciples to wit Apostolicall men walked in the same 2 Cor. 12. way and ioyntly by the same spirit did all things The Iews also in time past had their traditions of Elders but these traditions were severely confuted by the Lord shewing that the keeping of them hindereth Gods Law and that God is in vain worshipped Mat. 15. Mar. 7. with such Out of the former Confession of HELVETIA THe Canonicall Scripture being the Word of God and delivered Artic. 1. Scriptura by the holy Ghost and published to the world by the Prophets and Apostles being of all other the most perfect and ancient Philosophie doth alone perfectly contein all piety and good ordering of life The interpretation hereof is to be Artic 2.
he hath praised the divine gifts then he maketh the holy and most excellent mysteries and those things which before he had praised being covered and hid under reverent signes he bringeth into sight and reverently shewing forth the divine gifts both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holy communion is received and delivered to all he rendering thanks doth make an end of these mysteries Therefore we thinke it necessary to the remining of the institution of Christ in the celebration of the Eucharist and that we may follow the example of the ancient and true Catholike Church that the private Masses of the Priests may be abrogated and that the publique communion of the Lords Supper may be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daily in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefits both corporall and spirituall This error is evidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onely made hath made perfect for ever those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for us which also is declared unto us by the Gospel in the new Testament therefore it is not lawfull to sacrifice any more for sinne for the Epistle to the Hebrewes saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saith Doe this in remembrance of me he doth not command to offer his body and blood in the Supper unto God but to the Church that the Church by eating the bodie and drinking the blood of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the body and blood of Christ which was made once onely on the Crosse for the purging of our sins For so Paul doth interpret this saying of Christ saying So often as ye shall eate he doth not say offer this bread and drinke this cup shew ye forth the death of the Lord till he come And truly we confesse that the ancient Ecclesiasticall writers did call the Eucharist a sacrifice and an oblation but they expound themselves that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer upon the Crosse as also they call the memoriall of the Passeover and of Pentecost the Passeover and Pentecost it selfe The third errour is this that many doe thinke that the oblation as they call it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we have already shewed that the Eucharist properly is not an oblation but is so called because it is a remembrance of the oblation which was once made on the Crosse Moreover the application of the merit of Christ is not made by any other outward instrument then by the preaching of the Gospel of Christ and by dispensing those Sacraments which Christ hath instituted for this use and the merit of Christ being offered and applied is not received but by faith Mark 16. Preach the Gospel to every creature For by the ministerie of the Gospel the benefits of Christ be offered and applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeve and be baptised he shall be saved because that by the receiving of the Sacrament and by faith the benefits offered and applied be received Rom. 1. The Gospel is the power of God to salvation to every one that beleeveth that is the ministery of the Gospel is the instrument ordained of God whereby God is able and effectuall to save all those which beleeve the Gospel Therefore the preaching of the Gospel doth offer or if it liketh any man so to speake doth apply salvation to all men but faith doth receive salvation offered and applied Now in the private Masse bread and wine are so handled that the Priest doth neither publikely declare the Gospel of Christ but doth softly mumble up to himselfe certaine words and especially the words of the Supper or of consecration neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying of the merit of Christ in the private Masse This did our true Catholique Elders well perceive who as we have declared before did so severely require that they which were present at the Masse and did not communicate should be excommunicated The fourth errour is this which we have already touched in that they doe require that the words of the Supper or of consecration may be rehearsed softly in the Eucharist seeing that these words are a part of that Gospel which according to the commandement of Christ is to be preached to all creatures For although our Ancestors did sometimes call the Eucharist a mystery yet they did not so call it with this purpose that they would not have the words of the Supper to be rehearsed before the Church in the Eucharist publikely and in a tongue commonly knowne but because that in the Eucharist one thing is seene and another thing understood For Christ himselfe is also called a mysterie who neverthelesse is not to be hid but to be preached to all creatures And because that in the receiving of the Sacrament it is necessarily required that we should have faith and faith cometh by hearing and hearing by the wora of God it is most necessarie that in the Eucharist the word of the Supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospel and the shewing forth of the death of Christ Therefore that the Church may understand what is done in the Eucharist and what is offered unto her to be received and that she may confirme her faith it is necessary that in the Eucharist the words of the Lords Supper should be rehearsed publiquely The fifth errour is this that one part of the Eucharist is used in shew of a singular worship of God to be carried about and to be laid up But the holy Ghost doth forbid that any worship of God should be appointed without the expresse commandement of God Deut. 12. You shall not doe every one of you that which seemeth good in his owne eyes And againe That which I command thee that onely shalt thou doe to the Lord see that thou adde nothing thereunto nor detract any thing from it And Matth. 15. In vaine do they worship me teaching for doctrines the precepts of men Clemens in his second Epistle to James and in three Chapters De Consecr Dist 2. saith Certainely so great burnt offerings are offered on the Altar as may be sufficient for the people if so be that
which is the saving power of God no man shall Rom 1. wittingly attaine unto faith and salvation according to that saying of Paul Therefore faith cometh by hearing and hearing by the word Rom. 10. of God And againe How shall they beleeve in him of whom they have not heard Therefore herein our Preachers endevour themselves most earnestly that in our Ecclesiasticall meetings they may propound unto the people the sincere word of God without all mixture or inventions of men For which cause also they doe by an ancient custome recite in the mother and vulgar tongue which may be understood of all not onely those Chapters which are appointed to be read out of the Gospel at certaine times but also all other parts of holy Scripture and do exhort the people with an earnest desire to heare the word of God and to frequent those Ecclesiasticall meetings that by the diligent teaching of the Gospel and by often repeating it in their Sermons they may first teach the people repentance and faith and then the use and administration of the Sacraments and by this meanes prepare them to the right receiving of the Sacraments and afterwards also both whilest the Sacraments be administred and after they be administred they doe conveniently instruct them in all those things which the Lord commanded and chiefly in those things which do appertaine to the leading of an honest life and such a one as beseemeth a Christian profession as Christ saith Teach them to keep Matth 28. all things which I have commanded you In this place also is taught very diligently and as the matter requireth touching the difference which is to be observed betwixt the word or doctrine and worke of the law and betwixt the word and force of the holy Gospel The word or ministerie of the law and of the old Testament is the word of death feare and of the letter also the word of wrath and the word of malediction but the word of the New Testament that is of the holy Gospel is the ministerie of saith and the spirit of clearenesse or glory through our Lord Iesus Christ the word of grace of the new covenant the word of comfort and the messenger of peace Of them both the Apostle writeth thus The letter killeth but the spirit quickneth And Christ saith The words which I speake are spirit and life Also there is mention made of the use of the morall law in the fourth Chapter of this Confession beginning with these words This doctrine of the true knowledge of sinne c as is to be seene before 2 Cor. 3. Iohn 6. in the fourth Section whereunto all that Chapter appertaineth Out of the FRENCH Confession VVE beleeve that all the figures of the law are taken away by the coming of Christ howbeit we are assured that the truth and substance of them doth abide in him in whom they are all fulfilled Yet we must use the doctrine of the law and the Prophets both to frame our life aright and also that we may so much the more be confirmed in the promises of the Gospel Out of the Confession of BELGIA VVE beleeve that all the ceremonies figures and shadowes of the law have ceased at the coming of Christ so that now even the use of them ought to be taken away and abolished among Christians Yet in the meane time the truth and substance of them doth remaine to us in Christ in whom they are all fulfilled And therefore we doe still use the testimonies of the Law and the Prophets to confirme our selves in the doctrine of the Gospel and to leade an honest life unto Gods glory according to his will THE CONFESSION OF AVSPVRGE doth by the way mention the doctrine of the Gospel and of the end thereof in the fourth and fifth Articles which we have placed in the ninth Section wherein iustification and remission of sinnes by faith in Christ is handled Out of the Confession of SAXONY ANd that the benefits of this Mediatour might be knowne unto mankinde and applied unto us there was a promise given straight in the beginning after the fall of our first parents and afterwards often times repeated and by voyce of the Prophets declared but most cleerely was it recited by the very Son and after wards by the Apostles And there was a ministery instituted to teach and to spread abroad that promise also there was a Church made and often renued by the same very voyce touching the Sonne of God our attonement By this Ministery the Sonne of God alwaies was is and shall be effectuall in the beleevers as it is said Rom. 1. The Gospel is the power of God unto salvation to every one that beleeveth And he doth renue this ministerie when he saith As my Father sent me so doe I send you also Goe and preach repentance and remission of sinnes in my name He will that sinne should be reproved in all mankinde as he saith The spirit shall reprove the world of sinne because they beleeve not in me And Rom. 1. The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men God will have his wrath to be acknowledged against all sinne and chiefly against the contempt of the Sonne as he saith in the Psalme Kisse the Sonne lest he be angrie and so ye perish from the way c. He will have us truely to be put in great feare by the knowledge of our darkenesse of our horrible wickednesse and our stubbornnesse And truely God himselfe doth amaze our hearts with the sense of his anger as Ezekiah saith Like a Lion he brake all my bones And to this judgement he doth not onely use the voyce of the ministery of the Law and of the Gospel but also all calamities be as it were the voyce of the law admonishing us of the wrath of God and calling us to repentance Now when the minde is terrified by this voyce that reproveth sinnes then let it heare the peculiar promise of the Gospel touching the Sonne of God and let him be assured that his sinnes are freely remitted for the Sonne of God his sake our Lord Iesus Christ who is our attonement and that of mercy not for any contrition or love of ours Out of the Confession of WIRTEMBERGE Of the Law CHAP. 6. VVE acknowledge that the Law of God whereof the Tenne Commandements are an abridgement doth command the best the most just and most perfect workes and that man is not onely bound to obey the morall precepts of the Law but also if he should doe the workes of the Tenne Commandements in such perfection and integritie as the Law requireth that he should indeed be counted just before God for his workes and should obtaine eternall salvation by his merits But whereas some men doe thinke that man can come to that state in this life as to be able by his workes not onely to fulfill the tenne Commandements but also to do more and greater works then are
cometh by Acts 13. Rom. 10. hearing and hearing by the word of God And in another place he willeth men to pray for faith And the same also calleth faith Powerfull Tit. 1. Galat. 5. and that sheweth it selfe by love This faith doth pacifie the conscience and doth open unto us a free accesse unto God that with confidence we may come unto him and may obtaine at his hands whatsoever is profitable and necessarie The same faith doth keepe us in our dutie which we owe to God and to our neighbour and doth fortifie our patience in adversitie it doth frame and make a true confession and in a word it doth bring forth good fruit of all sorts and good workes which are good indeed doe proceede from a lively faith by the holy Ghost and are done of the faithfull according to the will or rule of Gods word For Peter the Apostle saith Therefore giving all diligence thereunto ioyne moreover vertue with your faith and with vertue knowledge and with knowledge temperance c. It was said before that the law of God which is the will of God did prescribe unto us the patterne of good workes And the Apostle saith This is the will of God even your sanctisication that 1 Thess 4. you abstaine from all uncleannesse and that no man oppresse or deceive his brother in any matter But as for such workes and worships of God as are taken up upon our owne liking which Saint Paul calleth wilworship they are not allowed nor liked of God Of such Coloss 2. the Lord saith in the Gospel They worship me in vaine teaching Matth. 15. for doctrine the precepts of men We therefore disallow all such manner of workes and we approve and urge men unto such as ãâã according to the will and commandement of God Yea and these same workes that are agreeable to Gods will must be done not to the end to merit eternall life by them for life everlasting as the Apostle faith is the gift of God nor for ostentations sake which the Lord doth reject Matth. 6. nor for lucre which also he misliketh Matth. 23. but to the glory of God to commend and set forth our calling and to yeeld thankfulnesse unto God and also for the profit of our neighbours For the Lord saith againe in the Gospel Let your light so shine before men that they may see your Mat. 5. good workes and glrifie your Father which is in heaven Likewise the Apostle Paul saith Walke worthy of your calling Alâo Whatsoever Ephes 4. Coloss 3. you doe faith he either in word or indeede doe all in the name of the Lord Iesus giving thankes to God the Father by him Let no man seeke his owne but every man his brothers And Let ours also learne to shew forth good workes for necessary uses that they be Phil. 4. Tit. 3. not unprofitable Notwithstanding therefore that we teach with the Apostle that a man is justified by faith in Christ and not by any good workes yet we doe not lightly esteeme or condemne good works because we know that a man is not created or regenerated through faith that he should be idle but rather that without ceasing he should doe those things which are good and profitable For in the Gospel the Lord saith A good tree bringeth forth good fruite And againe Whosoever abideth in me bringeth forth good fruit And lastly the Apostle saith We are the workemanship of God Matth. 12. Iohn â5 Ephes 2. Tit. 2. created in Christ Jesus to good workes which God hath prepared that we should walke in them And againe Who gave himselfe for us that he might deliver us from all iniquitie and purge us to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe babble that they are needlesse and not to be regarded Neverthelesse as was said before we doe not thinke that we are saved by good workes or that they are so necessary to salvation that no man was ever saved without them For we are saved by grace and by the benefit of Christ alone Workes doe necessarily proceede from faith but salvation is improperly attributed to them which is most properly ascribed to grace That sentence of the Apostle is very notable If by grace then not of workes for then grace were no Rom. 11. more grace But if of workes then is it not of grace for then workes were no more workes Now the workes which we doe are accepted and allowed of God through faith because they which doe them please God by faith in Christ and also the workes themselves are done by the grace of God through his holy Spirit For Saint Peter saith that Of every nation he that feareth God and worketh righteousnesse is Act. 10. Coloss 1. accepted with him And Paul also We cease not to pray for you that you may walke worthy of the Lord and in all things please him being fruitfull in every good worke Here therefore we diligently teach not false and Philosophicall but true vertues true good workes and the true duties of a Christian man And this we doe with all diligence and earnestnesse that we can inculcate and beate into mens mindes sharply reproving the slothfulnesse and hypocrisie of all those who with their mouthes praise and professe the Gospel and yet with their shamefull life doe dishonour the same setting before their eies in this case Gods horrible threatnings large promises and bountifull rewards and that by exhorting comforting and rebuking For we teach that God doth bestow great rewards on them that doe good according to that saying of the Prophet Refraine thy voyce from weeping because thy worke Isa 4. Mar. 5. 10. shall have a reward In the Gospel also the Lord said Reioyce and be glad because your reward is great in the heavens And He that shall give to one of these little ones a cup of cold water verily I say unto you he shall not loose his reward Yet we doe not attribute this reward which God giveth to the merit of the man that receiveth it but to the goodnesse or liberalitie and truth of God which promiseth and giveth it who although he owe nothing unto any yet he hath promised to give a reward to those that faithfully worship him notwithstanding that he doe also give them grace to worship him Besides there are many things unworthy the majestie of God and many unperfect things are found in the workes even of the Saints and yet because God doth receive into favour and imbrace the workes of them for Christs sake therefore he performeth unto them the promised reward For otherwise our righteousnesses are compared to a menstruous Isa 64. cloath yea and the Lord in the Gospel saith When you have done all things that are commanded you say we are unprofitable servants Luke 17. that which we ought to doe we have done So that though we teach
are found thus in another Edition FOr the obtaining of this faith the ministery of teaching the Gospel Artic. 5. and ministring of the sacraments was ordained For by the word and Sacraments as by certain instruments the holy Ghost is given who worketh faith where and when it pleaseth God in those that heare the Gospel faith I say to beleeve that God not for our own merits but for Christ doth justifie such as beleeve that they are received into favour for Christs sake They condemne the Anabaptists and others who are of opinion that the holy Ghost is given unto men without the outward word through their preparations and workes Also they teach that when we are reconciled by faith the righteousnesse Artic. 6. of good workes which God hath commanded must follow of necessitie even as Christ hath also commanded If thou wilt enter into life keepe the Commandements But for so much as the infirmitie of mans nature is so great that no man can satisfie the law it is needfull that men should be taught not onely that they must obey the law but also how their obedience pleaseth God lest that their consciences sink down into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth God not because it satisfieth the law but because the person that performeth it is reconciled by Christ through faith and beleeveth that the reliques of sinne which remaineth in him be pardoned Wherefore we must alwaies hold that we doe obtaine remission of sinnes and that a man is pronounced just freely for Christ through faith And afterward that this obedience towards the law doth also please God and is accounted a kinde of justice and * Looke the 2. observation upon this confession deserveth rewards For the conscience cannot oppose it owne cleannesse or workes unto the judgement of God as the Psal witnesseth Enter not into iudgement with thy servant for no man shall be instified in thy sight And John saith If we say that we have no sinne we deceive our selves If we confesse our sinnes he is faithfull and iust to forgive our sinnes And Christ saith When ye have done all that ye can say ye we are unprofitable servants After that the person is reconciled and become just by faith that is acceptable to God his obedience pleaseth God and is accounted for a kind of justice as Joh. saith Every one that abideth in him sinneth not and 2 Cor. 1. Our reioycing is this the witnesse of our conscience This obedience must strive against evill desires and daily by spirituall exercises become more pure alwaies watching and carefull to doe nothing against conscience according to that saying The summe of the law is love out of a pure heart and a good conscience and faith unfained But they which obey their wicked lusts and doe against their owne consciences * Looke the 3. 4 Obser living in mortall sinne doe neither retaine or hold the righteousnesse of faith * nor the righteousnesse of good works according to the saying of Paul they which doe such things shall not inioy the kingdome of God These things are thus set down in another Edition ALso they teach that this faith must bring forth good fruits and that it is behoovefull to doe the good works commanded of God because God requireth them and not upon any hope to merit justification by them For remission of sins and justification is apprehended by faith as Christ himselfe witnesseth When you have done all these things say we are unprofitable servants the same also doe the ancient Writers of the Church teach for Ambrose saith This is ordained of God that he that beleeveth in Christ shall be saved without worke by faith alone freely receiving remission of sins Hitherto also appertaineth the 20. Article THat our adversaries doe accuse us to neglect the doctrine of good works it is a manifest slander for the books of our Divines are extant wherein they doe godly and profitably teach touching good works what works in every calling doe please God And whereas in most Churches there hath been of a long time no word of the most speciall works namely of the exercises of faith and of the praise of such works as pertaine to Civill government but for the most part they spent all their Sermons in setting forth praises of humane traditions and in commending holy dayes fastings the state of Monks Fraternities Pilgrimages the worship of Saints Rosiers and other unprofitable services now by the goodnes of God the Church is reclaimed unto the true profitable worship which God doth require approove The Prophets do bewail this calamity of the Church in very vehement Sermons that the true worship of God being forgotten mens ceremonies and a wicked confidence in ceremonies should have place the chiefe in the Church From this error they revoke the Church unto the true service of God and unto good works in deed What can be more forceably spoken then that Sermon in the 49 Psalme The God of Gods the Lord hath spoken and called the earth Here God doth preach unto all mankinde condemning their vaine trust in ceremonies and propoundeth another worship giving them to understand that he is highly displeased with them that in tho Church doe so preach ceremonies that they overturne the true worship of God Many such like Sermons are to be found in the Prophets as Esay Cap. 58. and Zachar. 7. Michah Cap. 6. and Hosea cryeth I will have mercie and not sacrifice and the knowledge of God rather then burnt offerings And it is not unknown that many godly and learned men have heretofore greatly wished that the doctrine touching the comfort of consciences and the difference of works had been more sound For both these parts of doctrine ought alwaies to be in the Church namely the Gospel of faith for to instruct and comfort the consciences and also the doctrine that declareth which are good works indeed and which is the true worship of God As for our adversaries seeing that they doe corrupt the doctrine of faith they cannot affoord any sound comfort to the consciences for they will have men to stand in doubt of the remission of their sins and yet afterwards they bid men seeke remission of sin by their own works they devise Monkeries and other such works and then they abolish the true worship of God for prayer and other spirituall exercises are laid aside when mens mindes are not established in a sure trust in Christ Moreover their works of the second table cannot please God except faith goe with them For this obedience that is but begun and is unperfect doth please God for Christ sake alone Thirdly they debase the works commanded of God and preferre mans traditions farre before them These they set out with most goodly titles calling them the perfection of the Gospel but in the meane time they speake so coldly of the dutie of a mans calling of magistracie of marriage
holy Ghost doe quicken our hearts when as by faith they are raised up in this comfort as Paul saith Galat. 3. That ye might receive the promise of the spirit through faith Therefore we doe not speake of an idle faith and the unskilfull are deceived whiles they thinke that remission of sinnes doth happen to such as are idle without a certain motion of the minde without wrastling and without a feeling comfort of in true griefes in that age which now is able to understand the voice of doctrine according to that saying Faith cometh by hearing and hearing by the word of God And because that in repentance we propound comfort unto the conscience * Looke the 6. observation upon the August confess we doe not here adde questions of predestination or of election but we lead all Readers to the word of God and exhort them to learne the will of God out of his word as the eternall Father by expresse voice commanded Heare him Let them not looke for other revelations Hitherto also pertaineth the fifth Article Of new obedience THE whole benefit of the Son of God is to be considered for he will so take away sinne and death and deliver us from the kingdome of the Devill that sinne being altogether abolished and death vanquished he may restore unto us eternall life wherein God may communicate unto us his wisdome righteousnesse and joy and wherein God may be all in all This great benefit he doth begin in this miserable lumpe of ours in this life as it is written 2 Cor. 5. If so be we shall be found cloathed and not naked Also Matth. 10. They that shall continue to the end shall be saved Therefore when we receive remission of sins and are reconciled and sealed by the holy Ghost it is a horrible madnesse to waste these good gifts as these wasters are described in the parable of the house that was made cleane and in the second Epistle of Peter Chap. 2. it is said If they after they have escaped from the filthinesse of the world are yet tangled againe therein and overcome the latter end is worse with them then the beginning Now these good gifts are wasted or powred out if a man doe not hold the foundation that is the Articles of Faith and either willingly or being deceived imbraceth wicked opinions or Idols also if a man doe fall grievously against his conscience These rules are oftentimes repeated as Galat. 5. They which doe such things shall not inherit the kingdome of God Therefore it is necessarie to have a care to avoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eyes doe not moove some to doe good works they shew themselves to be of the number of those of whom it is said 1 Joh. 3. He that committeth sin is of the Devill Also If any man have not the Spirit of Christ he is not his And there be many causes of this necessitie First a debt that is an immutable order that the creatures should obey God Therefore Paul saith Rom. 8. Ye are debters Also lest the holy Ghost and faith be shaken of let there be a care to avoyd present punishments because it is most certaine that many falles even of the Elect are fearefully punished in this life as the Church speaketh in Micheas chap. 7. I will beare the wrath of the Lord because I have sinned against him And the Histories of all times doe containe fearefull examples of punishments as David Salomon Manasses Josias Nabuchodonozor and innumerable others were grievously punished Wherein this is most to be lamented that in the very punishments many sinnes are heaped up as in the sedition raised up against David and in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good works the Lord saith Matth. 5. Except your righteousnesse exceed the righteousnesse of the Scribes and of the Pharisees ye shall not enter into the kingdome of heaven The necessitie which is manifold being thus considered there questions insue thereupon what works are to be done How they may be done In what sort they doe please God What rewards they have what is the difference of sins * Looke the first observat upon this confession in the fourth Section what sins doe shake of the holy Ghost and what not What works are to be done IT is the will of God that Faith and works be governed by his word Therefore we must keepe the rule touching good works both internall and externall contained in the commandements of God which doe pertaine to us as it is said Ezech. 23. Walke ye in my commandements And these internall and externall works doe then become the worship of God when they be done in faith and are referred to this end that God by this obedience may be glorified Now we have shewed before that even the unregenerate may performe this externall obedience or discipline as Cicero liveth honestly and for his pains in government deserveth well of all mankinde but his minde is full of doubts touching the Providence of God neither doth he know nor speake unto the true God in invocation neither doth he know the promises and he alwaies doubteth whether he be heard especially when he is in misery and then is he angry with God and thinketh that he is unjustly punished seeing he was a honest Citizen and profitable for the Common-wealth Such darknesse in the minde is great sinne such as reason not being illuminated by God is is not able to judge of Therefore inward obedience true knowledge of God the feare of God sorrowes in repentance trust to obtaine mercie promised for the Sonne of God invocation hope love joy in God and other vertues must be begun also in the regenerate and they must be referred to a proper end to wit that God may be obeyed These kindes of true worship cannot be given unto God without the light of the Gospel and without faith which our adversaries who will seeme to be jolly preachers of good workes do neither understand nor require seeing they omit the doctrine of faith which is a confidence to obtaine mercy resting in the Sonne of God which is an especiall worke and the chiefe worship of God Of workes not commanded of God we shall speake hereafter and we must hold fast that rule Matth. 15. In vaine doe they worship me with the commandements of men And in the Church in falleth out oftentimes that ceremonies devised by men are more carefully kept then the commandements of God yea the authoritie of Pharisaicall and unjust traditions is preferred before the the commandement of God as in many ages for the unjust and wicked commandement of single life the commandement of God concerning true chastitie was horribly violated Therefore we must consider of the difference of the law whereof we will speake againe hereafter How good workes may be done GReat is the infirmitie of man
the Ecclesiasticall ministerie For it behoveth us alwaies to have in minde the words of the Apostle How shall they beleeve in him of whom they have not heard and Rom. 10. how shall they heare without a Preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saith in the Gospel Verely verely I say unto you he that receiveth Iohn 3. those that I shall send receiveth me and he that receiveth mee receiveth him that sent me Likewise that a man of Macedonia appeared in a vision to Paul being then in Asia and said unto him Act. 16. Come unto Macedonia and helpe us And in another place the same Apostle saith We together are Gods labourers and ye are his 1 Cor. 3. husbandrie and his building Yet on the other side we must take heed that we doe not attribute too much to the ministers and ministerie herein remembring also the words of our Lord in the Gospel No man cometh to me except the Father which hath sent me Iohn 6. draw him And the words of the Apostle Who then is Paul and who 1 Cor. 3. is Apollo but the ministers by whom ye beleeved and as the Lord gave unto every one Therefore neither is he that planteth any thing nor he that watereth but God that giveth the increase Therefore let us beleeve that God doth teach us by his word outwardly by his ministers and doth inwardly move and perswade the hearts of his Elect unto beliefe by his holy spirit and that therefore we ought to render all the glory of this whole benefit unto God But we have spoken of this matter in the 1 Chapter of this our declaration God hath used for his ministers even from the beginning of the world the best and most excellent men in the world for howsoever divers of them were but simple for worldly wisdome or Philosophy yet sure in true divinitie they were most excellent namely the Patriarks to whom he spake very often by his Angels For the Patriarks were the Prophets or teachers of their age whom God for this purpose would have to live many yeers that they might be as it were Fathers and lights of the world After them followed Moses together with the Prophets that were most famous throughout the whole world Besides after all these our heavenly Father hath sent his onely begotten Sonne the most absolute and perfect teacher of the world in whom is hidden the wisedome of God and from him derived unto us by that most holy perfect and most pure doctrine of all other For he chose unto himselfe Disciples whom he made Apostles And they going out into the whole world gathered together Churches in all places by the preaching of the Gospel And after they ordained pastors and Doctors in all Churches by the commandement of Christ who by such as succeeded them hath taught and governed the Church unto this day Therefore God gave unto his ancient people the Patriarkes together with Moses and the Prophets so also to his people under the new covenant he hath sent his onely begotten Sonne and with him the Apostles and teachers of his Church Furthermore the Ministers of the new covenant are tearmed by divers names for they are called Apostles Prophets Evangelists Bishops Elders Pastors and Doctors The Apostles remained 1 Cor. 12. Ephes 4. in no certaine place but gathered together divers Churches throughout the whole world which Churches when they were once established there ceased to be any more Apostles and in their places were particular parsons appointed in every Church The Prophets in old time did foresee and foretell things to come and besides did interpret the Scriptures * Looke the 1. observation upon this confession and such are found some amongst us at this day They were called Evangelists which were the penners of the history of the Gospel and were also * Looke the 2. Observation preachers of the Gospel of Christ as the Apostle Paul giveth in charge unto Timothy To fulfill the work of an Evangelist * Looke the 3. Observat Bishops were the overseers and the watchmen of the Church which did distribute food and other necessities of the Church The Elders were the ancients and as it were the Senators and Fathers of the Church governing it with the wholesome counsell The Pastors did both keepe the Lords flock and also * Looke the 4. Observat provide things necessary for it The Doctors doe instruct and teach the true faith and godlinesse Therefore the Church Ministers that now are may be called Bishops Elders Pastors and Doctors But in processe of times there were many moe names of Ministers brought into the Church For some were created Patriarks others Archbishops others Suffragans other Metropolitanes Archpriests Deacons Subdeacons Acoluthes Exorcists Queristers Porters and I know not what a a rable besides Cardinals Provosts and Priors Abbots greater and lesser governours higher and lower But touching all these we passe not a rush what they have beene in time past or what they are now It is not sufficient for us that forasmuch as concerneth Ministers we have the doctrine of the Apostles We therfore knowing certainly that Monks and the orders or sorts of them are neither instituted of Christ nor of his Apostles we teach that they are so farre from being profitable that they are pernicious and hurtfull unto the Church of God For although in former times they were somewhat tolerable when they lived solitarily getting their livings with their owne hands were burdensome to none but did in all places obey their Pastours even as laie men yet what kinde of men they be now all the world seeth and perceiveth They pretend I know not what vowes but they leade a life altogether disagreeing from their vowes so that the very best of them may justly be numbred among those of whom the Apostle speaketh We heare say that 2 Thess 3. there be some among you which walke inordinately and worke not at all but are busie bodies c. Therefore we have no such in our Churches and and besides we teach that they should not be suffered to rout in the Churches of Christ Furthermore no man ought to usurpe the honour of the Ecclesiasticall ministerie that is to say greedily to plucke it to him by bribes or any evill shifts or of his owne accord But let the ministers of the Church be called and chosen by a lawfull and Ecclesiasticall election and vocation that is to say let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult seditions or contention But we must have an eye to this that not every one that will be elected but such men as are fit and have sufficient learning especially in the Scriptures and godly eloquence and wise simplicitie to conclude such men as be of good report for a moderation and
body he said to his disciples Got ye into the whole world and preach the Gospel to every creature After the which manner also Paul the Apostle saith He that descended is even the same that ascended farre above all heavens that he might fill all things And he gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Now the Lord doth use these his Ministers to instruct his Church so as he useth meats to nourish us the sower to sowe seed and Phisicians to heale our bodies For except himselfe doe give power and vertue whereby both the meate may be turned into nourishment and the seed may spring up and also the medicine may be made effectuall the outward worke doth nothing at all profit So except the Lord do give increase in the heart of the hearer the doctrine indeed in him which hath not faith is as it were a watering and planting but such as is without efficacie and unfruitfull but being received by faith into good ground and being trimmed by the inward husbandman the holy Ghost doth worke marvellously and profit Notwithstanding it hath so pleased the Lord to moderate the affaires of men that although by his owne power he doth all things in all men yet he vouchsafeth to use the Ministers as workers together For that saying of Paul is evident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might give unto God all the vertue efficacie accomplishing and perfiting of the worke and to the Ministers a service onely whereupon we doe truely say with Paul Who is Paul then and who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase And in this sense we doe know and willingly use these speeches and testimonies of the holy Scripture I have begotten you in Christ by the Gospel you are the Epistle of Christ written by us not with inke but with the spirit of the living God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the Word of God And againe I send thee to the Gentiles that thou maist open their eyes Also the Scripture saith of Iohn Baptist He shall turn the hearts of the fathers to the children c. For when all these things be done that is when we are borne againe when the holy Ghost is given to us when our sinnes be forgiven us when faith is given us and our eies opened and our hearts turned one and the selfe same spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them unto him and that after a common order and meane to wit by the instrument or meane of his word and yet he might draw us without all meanes and without any instrument whether as much and whom it pleaseth him Therefore let no man glory in men but in him that giveth the increase Againe let no man despise men which are sent of the Lord of whom he pronounceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion as touching the ministery of the word agreeable as we hope to the Scripture and sound writers which also we have found often in Luthers and in his friends bookes Out of the Confession of BOHEMIA Of those that teach in the Church and who they be that governe them CHAP. 9. IN the ninth place it is taught concerning the acknowledging of the shepheards of soules or lawfull Ministers of sacred functions in the holy Church according to the degrees and order of divers cures and first that these are especiall members of the holy Ecclesiasticall communion and Christ his * Looke the 1. Observation upon this confess Matth. 10. Luke 10. Iohn 13. 1 Cor. 4. Vicegerents that is they who supply his place He that heareth them heareth Christ he that dâspiseth them despiseth Christ and his heavenly Father For to these is the ministery of the Word and Sacraments lawfully committed But Ministers ought not of their owne accord to prease forward in that calling but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto and that after this manner that from among a Matt. 10. Mar. 1. 6. 3. Act. 1. people that is sound in religion and feareth God such men may be chosen and called to the administration of holy functions as are strong and mightie in faith fearing God and having gifts requisite for the ministerie and be of an honest and blamelesse life And againe that above all things these be proved and tried by examination weather they be such and so afterward prayers and fastings 1 Tim 2. being made they may be confirmed or approved of the Elders * Looke the 2. Observation Heb. 5. by laying on of hands * Look the 3. Observat Hereof speaketh the Authour of the Epistle to the Hebrewes Every high Priest is taken from among men that is to say from among the faithfull and such as are a spirituall priesthood And Paul laying before Timothie his owne example saith What things thou hast heard of me 2 Tim. 2. before many witnesses the same deliver to faithfull men which shall be able to teach others also Of such Priests or Ministers and of making ordaining and consecrating them and how the ordaining of them ought to be handled the Apostle teacheth evidently and 1 Tim. 3. Titus 1. plainely in his Epistles to Timothy and Titus Therefore it is not permitted to any among us to execute the office of the ministery or to administer holy functions of the Lords unlesse according to this custome of the Primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appeare by the ancient Canons of the Church Saint Cyprian hath in like sort set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called * Looke the 4. Observat Deacons are a long time detained with our Elders and kept in exercise and this thing they doe very seriously making a streight trial and examination of their faith diligence following herein the example of the Primitive Church and also of Christ himselfe who kept his Disciples with him for the space of three yeeres Also the Apostles dealt so by others to the to the end that afterward godly men and such as were illuminated with the heavenly light might be taken and ordained from among them to higher degrees and to the executing of greater functions
signe is bread and wine taken from things commonly used for meate and drinke The thing signified is the body of Christ which was given and his bloud which was shed for us and the communion of the body and bloud of the Lord wherefore the water bread and wine considered in their owne nature and out of this holy use and institution of the Lord they are onely that which they are called and which they were said then to be But let the word of God be once added to them together with invocation upon his holy name and the renewing of their first institution and sanctification and then these signes are consecrated and declared to be sanctified by Christ For Christs first institution and consecration of the Sacraments standeth yet in force in the Church of God in such sort that they which celebrate the sacraments no otherwise then the Lord himselfe from the beginning hath appointed have still even to this day the use and benefit of that first and most excellent consecration And for this cause in the administration of the Sacraments the very words of Christ are repeated And forasmuch as we learne out of the word of God that these signes were appointed unto an other end and use then commonly they are used unto therefore we teach that they now in this their holy use doe take upon them the names of things signified and are not still called bare water bread or wine but water is called regeneration and washing of the new birth and the bread and wine the body and bloud of the Lord or the pledges and Sacraments of his body and bloud not that the signes are turned into the things signified or cease to be that which in their owne nature they are for then they could not be Sacraments which should consist onely of the thing signified and have no signes but therefore doe the signes beare the names of the things because they be mysticall tokens of holy things and because that the signes and the things signified are sacramentally joyned together joyned together I say or united by a mysticall signification and by the purpose and will of him who first instituted them For the water bread and wine are not common but holy signes And he that instituted water in Baptisme did not institute it with that minde and purpose that the faithfull should onely be dipped in the water of baptisme and he which in the Supper commanded the bread to be eaten and the wine to be drunke did not meane that the faithfull should onely receive bread and wine without any further mystery as they eate bread at home in their owne houses but that they should spiritually be partakers of the things signified and by faith be truely purged from their sinne and be partakers of Christ also And therefore we cannot allow of them which attribute the consecration of the Sacraments to I know not what syllables to the rehearfall of certaine words pronounced by him that is consecrated and that hath an intent of consecrating or to some other accidentall things which are not left unto us either by the word of by the example of Christ or his Apostles We doe also mislike the doctrine of those that speake no other wise of the Sacraments then of common signes not sanctified nor effectuall We condemne them also who because of the invisible things doe despist the visible signes and thinke them superfluous because they doe alreadie enjoy the things themselves such were the Messalians as it is recorded We doe disallow their doctrine also who teach that grace and the things signified are to be so tied and included in the signes that whosoever doe outwardly receive the signes must needs inwardly participate the grace and the things signified what manner of men soever they be Notwithstanding as we esteeme not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulnesse or truth and the meere goodnesse of God For even as Gods word remaineth the true word of God wherein not onely bare words are uttered when it is preached but there withall the things signified by the words are offered of God although the wicked and unbeleevers heare and understand the words yet they enjoy not the things signified because they receive them not by a true faith Even so the Sacraments consisting of the word the signes and the things signified continue true and perfect Sacraments not onely because they be holy things but also for that God also offereth the things signified howsoever the unbeleevers receive not the things which are offered This cernmeth to passe not by any fault in God the author and offerer of them but by the fault of men who doe receive them without faith and unlawfully whose unbeliefe cannot make Rom. 3. the truth of God of none effect Now forasmuch as in the beginning where we shewed what the Sacraments were we did also by the way set downe to what end they were ordained it shall not be necessary to trouble our selves with repeating any thing which hath beene already handled Next therefore in order it remaineth to speake severally of the Sacraments of the new Testament Out of the former Confession of HELVETIA Of the force and efficacie of the Sacraments THe signes which in the Church of Christ be called Sacraments Artic. 20. are two Baptisme and the Lords Supper These being tokens of secret things doe not consist of bare signes but of signes and things also For in Baptisme water is the signe and * the thing it selfe is regeneration and to be taken by adoption to be the people of God In the Lords Supper bread and wine be the signes * Looke the 1. 2. Obser upon this confession but the thing is the communication of the body of Christ salvation purchased for us and the remission of sinnes These things are received by faith as the signes be received with the corporall mouth and the whole fruit of the Sacraments is in the thing it selfe Whereupon we affirme that Sacraments are not onely tokens of humane societie but also pledges of the grace of God by which the Ministers doe worke together with the Lord to that end which he doth promise offer and bring to passe yet so as we said before of the ministerie of the word that all the saving power is to be ascribed to the Lord alone Out of the declaration of the same Confession Of holy signes SAcraments are visible paterns instituted of God of the grace good will and promises of God towards us sure testimonies and holy remembrances the which under earthly signes doe represent unto us and set before our eyes heavenly gifts and doe withdraw the minde from earthly to heavenly things moreover they be tokens of Christian brotherhood and fellowship Therefore a Sacrament is not onely a signe but it is
towards the end Of comforting and visiting the sicke SEeing that men doe never lye open to more grievous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooveth the Pastours of the Churches to be never more vigilant and carefull for the safetie of the flocke then in such diseases and infirmities Therefore let them visit the sicke betimes and let them be quickly sent for of the sicke if the matter shall so require Let them comfort and confirme them in the true faith Finally let them strengthen them against the dangerous suggestions of Satan In like manner let them pray with the sicke person at home in his house and if need be let them make prayers for the sicke in the publike meeting And let them be carefull that they may have a more happie passage out of this life As for popish visiting with the extreame unction we have said before that we doe not like of it because it hath many absurd things in it and such as be not approved by the Canonicall Scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirits THe Scripture willeth that the bodies of the faithfull as being temples of the holy Ghost which we truly beleeve shall rise againe at the last Day should be honestly without any superstition committed to the earth and besides that we should make honourable mention of them which have godlily died in the Lord and performe all duties of love to such as they leave behind them as their widows and fatherlesse children Other care to be taken for the dead we teach none Therefore we doe greatly mislike the Cynikes who neglected the bodies of the dead or did very carelesly and disdainfully cast them into the earth never spake so much as a good word of the dead nor any whit regarded those whom they left behinde them Again we condemne those which are too much and preposterously officious toward the dead who like Ethnikes doe greatly lament and bewaile their dead we doe not discommend that moderate mourning which the Apostle doth allow 1 Thess 4. but judge it an unnaturall thing to be touched with no sorrow and do sacrifice for the dead and mumble certaine prayers not without their penny for their paines thinking by these their duties to deliver these their friends from torments wherein they being wrapped by death they suppose they may be rid out of them againe by such lamentable songs For we beleeve that the faithfull after the bodily death doe goe directly unto Christ and therefore doe not stand in need of the helpe or prayers for the dead or any other such dutie of them which are alive In like manner we beleeve that the unbeleevers be cast headlong directly into hell from whence there is no returne opened to the wicked by any duties of those which live But as concerning that which some teach concerning the fire of Purgatory it is flat contrary to the Christian faith I beleeve the remission of sins and life everlasting and to the absolute purgation of sins made by Christ and to these sayings of Christ our Lord Verily verily I say unto you he that heareth my word and Iohn 5. beleeveth in him that sent me hath everlasting life and shall not come unto condemnation but hath passed from death unto life Againe He that is washed needeth not save to wash his feet but is Ioh. 13. cleane every whit and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are alive and craving certaine duties of them whereby they may be set free we count those apparitions among the delusions crafts and deceits of the devill who as he can transforme himselfe into an Angel of light so he laboureth tooth and naile either to overthrow the true faith or else to call it into doubt The Lord in the Old Testament forbad to enquire Deut. 18. the truth of the dead and to have any thing to doe with spirits And to the glutton being bound in torments as the truth of the Gospell doth declare is denied any returne to his brethren The Lord by his word pronouncing and saying They have Moses Luk. 16. and the Prophets let them heare them if they heare not Moses and the Prophets neither will they beleeve if one shall arise from the dead Out of the Confession of BASIL THe Church of Christ doth herein labour all that she can to Artic 5. keepe the bonds of peace and love in unitie Therefore she doth by no meanes communicate with sects and the rules of orders devised to make a difference of dayes meats apparell and ceremonies No man can prohibit that which Christ himselfe hath not prohibited Art 10 ss 1. 2. For this cause we know that auricular confession holy dayes dedicated to Saints and such like things had their beginning of men and were not commanded of God as on the other side we know that the marriage of Ministers was not forbidden And againe No man can forbid those things which God hath Art 10. ss 4. c. permitted therefore we thinke that it is not by any means forbidden to receive meats with thanksgiving Out of the Confession of BOHEMIA Hitherto pertaine first those things which are to be found in the 15. Chap. about the middest concerning the keeping of holy dayes and fasts IN like sort many of the ancient ceremonies and such as were brought in by custome so neere as may be are retained among us even at this day * Looke the 1. observation upon this confession of this sort be certain daies appointed for feasts and holy daies the mattens that is morning Sermons evening assemblies the Lords dayes which be holy dayes and speciall feasts dayes added thereunto which are consecrated to the celebrating of the works of Christ as to his Nativitie his Passion Resurrection c. * Looke the 1. observation and such as be dedicated to the remembrance of holy men as of the Virgin Mary of the Apostles and of other Saints and chiefly of those Saints of whom there is mention in the holy Scriptures and all these things be done of us that the word of God may be taught that God may be worshipped and served and that he may be glorified among us That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our Ministers as it is meet for Christian men to doe to the glory and praise of God doe celebrate holy dayes consecrated to the Virgin and the remembrance of her * Looke the 2. observation upon this confession and the whole 2. Sect. wherein is intreated of the lawfull honour of Saints do make and sing godly and Christian songs of her and with pleasure both diligently and that they may confirme
THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches VVhich purely profess the holy doctrine of the Gospel in all the Kingdoms Nations and Provinces of EUROPE with the order of time when they were written and an exact Table of the principal Articles of Faith which in every Confession is debated Wherein the obscure and difficult places are explained and those things which may in shew seem to contradict each other are plainly and modestly reconciled and such points as yet hang in suspence are sincerely pointed at Freely submitted to all Reformed Churches as a means to knit and unite all the Churches of Christ in one bond of love for the avoiding of Heresies Discords and Schismes in these dangerous times 1 Pet. 3. 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear LONDON Printed for Austin Rice and are to be sold at his Shop at the Sign of the Three Hearts in St Pauls Church-yard near the West end 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia which professe the reformation of the Gospell AMbrose in a certaine place saith notably There ought to be no strife but conference among the servants of Christ. For seeing the dulnesse of mans understanding especially in heavenly matters is such that we cannot oft-times perceive matters otherwise very plain it can by no means be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to very great light And that especially seemeth profitable and needfull that some should be set on edge by others that those things which the Lord hath particularly bestowed upon severall members of the Church may redound to the common benefit of the whole body and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and Teacher of the Church may be heard and as he is the Prince of peace may so by his spirit joyne together our minds that if it be possible we may all thinke one and the same thing in the Lord. But to strive braule and fiercely and frowardly to contend as fensers doe is so farre from becoming men that are taught of God as that it is not seemely for modest or civill persons And if so be that in all yea even in the very least affairs of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surely holy things are holily and devoutly to be handled in the feare of God and love of our neighbour Who if he goe out of the way is by the spirit of meeknesse to be called backe again but if he take the right way he is more and more to be instructed therein to the end it may appeare that we are not driven by any motion of man but that in all things our mindes are ruled and governed by God Yet alas such is the spot and staine of our times that the evill custome of writing whatsoever and even of railing hath seised upon the wits and mindes not of meane men onely but even of those whom it most of all behooved to doe the cleane contrary The rable of Iesuits and such other like fellows whose very reward is the earnest of bondage and cursed speaking how shamelesly and outragiously they are carried against us and the truth and with what bitternesse they cast out against us such things as they have been taught in the schoole of shamelesnesse it may be sufficiently perceived of any man For they when they feele themselves pressed with most strong reasons and overcome with expresse places of Scripture they run to cavils and slanders as to the onely refuge of their errours They say we have revolted from the Catholique Church that we might follow the divers imaginations of men they cry aloud that we are heretiques schismatiques and sectaries and they oft-times in mockage call us Confessionists and moreover they lay in our dish that we neither agree with our selves nor with others who detest the Bishop of Rome but there are as many Religions among us as there are Confessions of Faith And that they may seeme to procure credit to themselves and to give a checke to the Germane Churches especially they bring forth both certaine other writings and especially that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those ancient Confessions of Faith which the Churches of the Gospell have even since the beginning given out But let them so thinke that the fault of heresie is not to be laid upon those whose faith altogether relieth on most sure grounds of Scripture that they are no schismatiques who intirely cleave to Gods Church such an one as the Prophets and Apostles doe describe unto us nor to be accounted sectaries who embrace the truth of God which is one and alwaies like itselfe What do they meane I pray you by the name of Confessionists so often repeated For if every man be commanded to make confession of his Faith so often as Gods glory and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Provinces if whole kingdomes have made profession of their Faith when they were falsely charged by the Popish sort that they had gone from the doctrine of the true beleeving Church but they wil say there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they say to our Ancestours who when they had the Apostles Creed yet for all that set out the Nicene Chalcedonian and many moe such like Creeds Those Creeds say you were generall Yea surely but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again The truth saith Hilarie was by the advise and opinions of Bishops many waies sought and a reason of that which was meant was rendered by severall confessions of faith set down in writing And a little after It ought to seeme no marvell right well-beloved brethren that mens faiths began to be declared so thick the outrage of heretiques layeth this necessitie upon us Thus much said Hilarie What that Athanasius Augustine and many other ancients set forth their Creeds also that the puritie of Christian faith might more and more shine forth Therefore if Kingdoms Cities and and whole Provinces have privately made confession of their faith this was the cause thereof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed Religion might be
holden But if it once come to passe and the Lord 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
rehearsing the context of every Confession because we were to have regard of the order of things and doctrine rather then either of the time or worthinesse of the Churches and Authours that wrote them or other such like circumstance therefore it seemed good without any envie or preiudice of other Confessions either more ancient or more famous to give the first place to the latter Confession of Helvetia both because the order thereof seemed more fit and the whole handling of doctrine more full and convenient and also because that Confession was publiquely approved and subscribed unto by very many Churches of divers Nations Farther upon this doe the rest fitly follow to wit the former Confession of Helvetia and then all other without any choise indifferently save that we had rather ioyne together the Confessions of Germany then sever them each from other according to the argument of every Section Yet we were inforced to put that Confession of the foure Cities as received somewhat late in the last place Which order notwithstanding if it shall not seeme fit and convenient to any it may easily be altered in the second Edition as other Confessions also if any such besides these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect any thing to be taken away or added to any of those Cofessions we have here set downe the Articles or chiefe points in the order wherein they were first written Which we desire every man favourably to interpret and to enioy this our labour rather seeking peace and agreement then maliciously hunting after occasions of dissentions PROPER CATALOGVES FOR EVERIE CONFESSION CONTAINED IN THIS HARMONIF AFTER THAT ORDER wherein they were first written The Articles of the former Confession of Helvetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefits which we reape by him 11 The drift of the doctrine of the Gospel 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head shepheard of the Church 18 The duties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holy assemblies 23 Of Heretikes and Schismatikes 24 Of things indifferent 25 Of the Magistrate 26 Of holy Wedlocke 27 The Chiefe points of the latter Confession of HELVETIA OF the holy Scripture being the true word of God 1 Of Interpreting the holy Scripture and of Fathers Councels and Traditions 2 Of God his unitie and the Trinitie 3 Of Idols or Images of God Christ and Saints 4 Of the Adoration worship and Invocation of God through the onely Mediatour Iesus Christ 5 Of the providence of God 6 Of the creation of all things of Angels the Devil and Man 7 Of the fall of man sinne and the cause of sinne 8 Of free will and so of mans power and abilitie 9 Of the Predestination of God and Election of the Saints 10 Of Iesus Christ being true God and man and the onely Saviour of the world 11 Of the law of God 12 Of the Gospel of Iesus Christ of the promises also of the spirit and the letter 13 Of Repentance and the Conversion of man 14 Of the true iustification of the faithfull 15 Of Faith and good works and of their reward and the merit of man 16 Of the Catholique and holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution and duties 18 Of the Sacraments of the Church of Christ 19 Of holy Baptisme 20 Of the holy Supper of the Lord. 21 Of holy and Ecclesiasticall assemblies 22 Of the Prayers of the Church of singing and Canonicall houres 23 Of holy dayes fasts and choise of meates 24 Of Comforting or visiting the sick 25 Of the buriall of the faithfull and the care that is to be had for the dead and of purgatorie and the appearing of Spirits 26 Of Rites Ceremonies and things indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 The Articles of the Confession of Basil OF God 1 Of man 2 Of the care of God toward us 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last day 9 Of things commanded and not commanded 10 Against the errour of the Anabaptistes 11 The chiefe points of the Confession of Bohemia OF the holy Scripture and of Ecclesiasticall writers 1 Of Christian Catechising 2 Of the unitie of the divine essence and of the three Persons 3 Of the knowledge of himselfe Also of sinne the causes and fruits hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holy actions 7 Of the holy Catholique Church the order and discipline hereof and moreover of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in generall 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the Keyes of Christ 14 Of things accessory that is of rites or Ecclesiasticall ceremonies 15 Of the politique or civill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and wedlocke or the order of married folke 19 Of the time of Grace 20 The Articles of the French Confession OF God and his one onely essence 1 Of the knowledge of God 2 Of the Canonicall bookes of the holy Scripture 3 Of distinguishing the Canonicall booke from the Apocryphall 4 Of the authoritic of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the creation of the world 7 Of the eternall providence of God 8 Of the fall of man and his free-will 9 Of originall sinne 10 Of the propagation of originall sinne and of the effects thereof 11 Of the free election of God 12 Of the repairing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall union of his two natures 15 Of the death resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effects thereof 20 21 22 Of the abolishing of ceremonies and true use of the mor all law 23 Of the intercession of Saints Purgatory and other superstitious traditions of the Popish sort 24 Of the ministery of the Gospell 25 Of the unitie of the Church and the true
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 Arâic 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 saâvation 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 Aâtic 2. Sub fiâem 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 teÌder 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 Paraâipomena 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
all the will of God and that in it all things are abundantly taught whatsoever is necessary to be beleeved of man to attaine salvation Therefore seeing the whole manner of worshipping God which God requireth at the hands of the faithfull is there most exquisitely and at large set downe it is lawfull for no man although he have the authoritie of an Apostle no not for any Angel sent from heaven as Saint Paul speaketh to teach otherwise then we have long since beene taught in the holy Scriptures For seeing it is forbidden that any one should adde or detract any thing from the Word of God thereby it is evident enough that this holy doctrine is perfect and absolute in all points and parcels thereof and therefore no other writings of men although never so holy no custome no multitude no antiquitie nor prescription of times nor personall succession nor any councels and to conclude no decrees or ordinances of men are to be matched or compared with these divine Scriptures and bare truth of God for so much as Gods truth excelleth all things For all men of their owne nature are lyars and lighter then vanitie it selfe therefore we doe utterly refuse whatsoever things agree not with this most certaine rule as we have beene taught by the Apostles when they say Trie the spirits whether they be of God And If any come unto you and bring not this doctrine receive him not to house c. Out of the SAXONS Confession Of Doctrine SEeing it is most undoubtedly true that God out of mankinde doth gather together unto himselfe a Church unto eternall life for and by his Sonne through preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainly avouch before God and the whole Church in heaven and in earth that we doe with a true faith embrace all the writings of the Prophets and Apostles and that in that very naturall meanning which is set downe in the Creeds of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meanning of them we have alwaies constantly embraced without corruption and will by Gods helpe alwaies embrace and in this faith doe we call upon the true God who sending his Sonne and giving cleare testimonies hath revealed himself in his Church joyning our prayer with all Saints in heaven and in earth and our Vide obseru 1. adhaac confâss tum in hac sâct tum in sâct secunda declarations upon the Creeds are abroad containing the whole body and ground of doctrine which shew that this our protestation is most true We doe also very resolutely condemne all brainesicke fantasies which are against the Creeds as are the monstrous opinions of heathen men of the Iewes of the Mahometists of Marcion the Manichees of Samosatenus Servetus Arrius and those that deny the person of the holy Ghost and other opinions condemned by the true judgement of the Church Out of the Confession of WIRTEMBERGE Of the holy Scripture CHAP. 30. THe holy Scriptures we call those Canonicall books of the Vide obseru 1. in hanc Confess old and new Testament of whose authoritie there was never doubt made in the Church This Scripture we beleeve and confesse to be the Oracle of the holy Ghost so confirmed by heavenly testimonies that If an Angel from heaven preach any other thing let him be accursed Wherefore we detest all doctrine worship and Religion contrary to this Scripture But whereas some men thinke that all doctrine necessary to be known of us to true everlasting salvation is not contained in this Scripture and that the right of expounding this Scripture lyeth so in the power of chiefe Bishops that what they according to their owne will give out is to be embraced for the meaning of the holy Ghost it is more easily said then proved The whole Scripture is given by inspiration of God and is profitable 2 Tim. 3. to teach to improve to correct and to instruct in righteousnesse that the man of God may be perfect being throughly prepared to every good worke And Iohn 15. I have called you friends for all things that I have heard of my father have I made knowne to you And those things which the Apostles received of Christ those have they by their preaching published in the whole world and by their writings delivered them to posteritie It is a plain case therefore that all things which are needfull to be knowne to salvation are contained in the Prophets Chrysost ad Titum hom â and Apostles writings He hath revealed his owne word in due season by preaching which is all committed to me this is the preaching For the Gospel containeth things both things present and things to come as honour piety and faith yea and all things he hath ioyntly comprised in this one word preaching Againe Ierome ad Tit. Cap. 1. August super Joan. Cap. 11. Tract 40. Without authority of the Scriptures babbling hath no credit For seeing the Lord Iesus did many things al are not written as the same holy Evangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the salvation of those that beleeve For wheras they say that the right of expounding the Scripture lyeth in the power of cheif Bishops it is evident that the gift of expounding the scripture is not of mans wisedome but of the holy Ghost To every man saith Paul is given the manifestation of the spirit to profit withall for to one is given by the spirit the word of wisedome c. But the holy Ghost is altogether at libertie and is not tied to a certain sort of men but giveth gifts to men according to his own Num. 11. good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit upon them Debora a woman Iud. 4. the wife of Lapidoth is raised up to be a Prophetesse Againe I am Amos. 7. no Prophet nor Prophets sonne but I am a heard man and a gatherer of wilde figs. And yet Amos received the holy Ghost and was made a Prophet All these things worketh one and the 2 Cor. 12. same spirit distributing to every man as he will Many examples also do witnesse that chiefe Bishops have been often and very foulely deceived wherfore the gift of expounding the Scripture is not so tied to the Popes that whosoever shall be Pope must needs rightly expound the Scripture but the true meaning of the Scripture is to be sought in the Scripture it selfe and among those that being raised by the spirit of God expound Scripture by Scripture CHAP. XXXIIII Of Councels VVE confesse that Councels ought to have their judgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull Councels is great but the authoritie of Gods Word must
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
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
things are taught as touching mans free will we doe worthily reject them seeing that man is the servant of sinne neither can he doe any thing of himselfe but as it is given him from heaven For who is so bold as to bragge that he is able to performe whatsoever he listeth when as Christ himselfe saith No man can come unto me except my Father which Joh. 6. 44. hath sent me doe draw him Who dare boast of his will which heareth that All the affections of the flesh are enemies against God Rom. 8. 1 Cor. 1. 14. Who will vaunt of his understanding which knoweth that The naturall man cannot perceive the things of the spirit of God To conclude who is he that dare bring forth any one cogitation of his owne which understandeth this that we are not Able of our selves to thinke any thing but That we are sufficient it is altogether 2 Cor. 3. 5. of God Therefore that saying of the Apostle must needs remaine firme and steadfast It is God which worketh in us both to will and Pâil 2. 12. to doe even of his good pleasure For no mans minde no mans will is able to rest in the will of God wherein Christ himselfe hath wrought nothing before The which also he doth teach us saying Without me ye can doe nothing Joh. 15. 5. We beleeve that through the disobedience of Adam the sin Artic. 15. that is called Originall hath been spred and powred into all mankinde Now Originall sinne is a corruption of the whole nature and an hereditarie evill wherewith even the very infants in their Psal 51. Rom. 3. Gen. 6. Joh. 3. Rom. 5. Eph. 1. Mothers wombe are polluted the which also as a most noysome roote doth branch out most abundantly all kinde of sinne in man and is so filthy and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeve that this sinne is by baptisme utterly extinguishet or plucked up by the rootes seeing that out of it as out of a corrupt fountaine continuall flouds and rivers of iniquitie doe daily spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere favour and mercy of God it is remitted unto them not to this end that they trusting unto this remission should be rocked a sleepe in security but that it may stirre up often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestly desire To be delivered from this body of Rom. 7. 18. 2. death Therefore we doe condemne the errour of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation Out of the Confession of AUSPURGE ALso they that teach that after the fall of Adam all men descended Artic. 2. one from another after a naturall manner have originall sinne even when they are borne We meane by originall sinne that which the holy fathers and all of sound judgement and learning in the Church doe so call namely that guilt whereby all that come into the world are through Adams fall subject to Gods wrath and eternall death and that very corruption of mans nature derived from Adam And this corruption of mans nature comprehendeth both the defect of originall justice integritie or obedience and also concupiscence This defect is horrible blindenesse and disobedience that is to wit to want that light and knowledge of God which should have beene in our nature being perfect and to want that uprightnesse that is that perpetuall obedience that true pure and chiefe love of God and those other gifts of perfect nature Wherefore those defects and this concupiscence are things damnable and of their owne nature worthy of death And this originall blot is sinne indeed condemning and bringing eternall death even now also upon them which are not borne againe by baptisme and the holy Ghost They condemne the Pelagians who denie Originall sinne and thinke that those defects or this concupiscence are things indifferent or punishments onely and not of their owne nature damnable and dreame that man may satisfie the Law of God and may for that peculiar obedience be pronounced just before God These things are thus found in another Edition ALso they teach that after Adams fall all men begotten after Artic. the common course of nature are borne with sinne that is without the feare of God without trust in him and with concupiscence And that this disease or Originall blot is sinne indeed condemning and bringing eternall death even now upon all that are not born again by baptisme and the holy Ghost They condemne the Pelagians and others that deny this Originall blot to be sinne indeed and that they may extenuate the glorie of the merit and benefits of Christ they doe reason that a man may by the strength of his owne reason be justified before God Concerning free will they doe teach that mans will hath some Artic. 18. freedome to * Looke the 1. observat upon this confession performe a civill justice and to make choice of things that are within the reach of reason but it hath no power to performe a spirituall justice without the holy Spirit because Paul saith The naturall man perceiveth not the things which are of the spirit of God and Christ saith without me ye can doe nothing Now this spirituall justice is wrought in us when we are * Looke the 2. observat helped of the holy Ghost And we receive the holy Ghost when we assent unto the word of God that we may be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye may receive the promise of the spirit through faith These things almost in as many words faith S. Augustine lib. 3. Hypognost We confesse that there is in all men a free will which hath indeed the iudgement of reason not that it is thereby apt without God either to begin or to performe any thing in matters pertaining to God but only in workes belonging to this present life whether they be good or evill In good works I affirme those to be which arise of the goodnesse of nature as to be willing to labour in the field to desire meat or drink to desire to have a friend to desire apparell to desire to build an house to marrie a wife to nourish cattell to learne the art of divers good things to desire any good thing pertaining to this present life all which are not without Gods government yea they now are and had their beginning from God In evill things I account such as these to desire to worship an Image to desire manslaughter This sentence of Augustine doth notably teach what is to be attributed to free will and doth put a plaine difference betweene civill discipline or the exercises of humane reason
De fide Of faith that it affirmeth it to be a needlesse thing to dispute of predestination in the doctrine of iustification by faith Which in what sort it may be said we have declared in the 6. Observation in this Confession sect 9. where these words of the Confession are rehearsed Also the SAXON CONFESSION Doth in the same sense by the way make mention of Predestination and Election about the end of the third Article where it treateth of faith which part we have therefore placed in the 9. Section THE SIXTH SECTION OF THE REPAIRING OR Deliverance of Man from his Fall by Iesus Christ alone and of his Pesron Natures Office and the workes of REDEMPTION The former Confession of HELVETIA Of Jesus Christ being true God and man and the onely Saviour of the World CHAP. II. MOreover we beleeve and teach that the Sonne of God our Lord Iesus Christ was from all eternitie predestinated and fore-ordained of the Father to be the Saviour of the world And we beleeve that he was begotten not onely then when he tooke flesh of the Virgin Mary nor yet a little before the foundations of the world were laid but before all eternitie and that of the Father after an unspeakable manner For Isaiah saith Who can tell Isa 35. Mich 5. 2 Ioh. 1. 1. Phil. 2. 6 his generation And Micheah saith Whose egresse hath beene from everlasting For John saith In the beginning was the word and the word was with God and God was the word c. Therefore the Sonne is coequall and consubstantiall with the Father as touching his divinitie true God not by name onely or by adoption or by speciall favour but in substance and nature Even as the Apostle 1 Iohn 5. 18. saith elsewhere This is the true God and life everlasting Paul also saith He hath made his Sonne the heire of all things by whom also he Heb. 12. made the world The same is the brightnesse of his glory and the ingraved forme of his person bearing up all things by his mightie word Likewise in the Gospel the Lord himselfe saith Father glorifie Iohn 17. 5. thou me with thy selfe with the glory which I had with thee before Iohn 5. 18. the world was Also elsewhere it is written in the Gospel The Iewes sought how to kill Iesus because he said that God was his Father making himself equall with God We therefore do abhor the blasphemous doctrine of Arrius and all the Arrians uttered against the Son of God And especially the blasphemies of Michael Servetus the Spaniard and of his complices which Satan by them hath as it were drawne out of hell and most boldly and impiously spread abroad throughout the world against the Son of God We teach also and beleeve that the eternall Sonne of the eternall Matth. 1. God was made the Sonne of man of the seed of Abraham and David not by the meane of any man as Hebion affirmed but that he was most purely conceived by the holy Ghost and was borne of Mary who was alwaies a Virgin even as the history of the Gospell doth declare And Paul saith He tooke in no sort the Heb. 2. 16. Angels but the seed of Abraham And Iohn the Apostle saith He that beleeveth not that Iesus Christ is come in the flesh is not of God The flesh of Christ therefore was neither flesh in shew onely nor yet flesh brought from heaven as Valentine and Marcion dreamed Moreover our Lord Iesus Christ had not a soule without sense and reason as Apollinaris thought nor flesh without a soule as Eunomius did teach but a soule with it reason and flesh with it senses by which senses he felt true griefes in the time of his passion even as he himselfe witnesseth when he said My soule is heavie Matth. 26. Iohn 12. even to death And My soule is troubled c. We acknowledge therefore that there be in one and the same Iesus Christ our Lord two natures the divine and the humane nature and we say that these two are so conjoyned or united that they are not swallowed up confounded or mingled together but rather united or joyned together in one person the proprieties of each nature being safe and remaining still so that we do worship one Christ our Lord and not two I say one true God and man as touching his divine nature of the same substance with the Father as touching his humane nature of the same substance with us Like unto us in all things sin onely excepted As therefore we detest the heresie of Nestorius which maketh two Christs of one dissolveth the union of the Person so doe we curse the madnesse of Eutiches and of the Monophelites or Monophysicks who overthrow the proprietie of the humane nature Therefore we doe not teach that the divine nature in Christ did suffer or that Christ according to his humane nature is yet in the world and even in every place For we doe neither thinke nor teach that the body of Christ ceased to be a true body after his glorifying or that it was deified and so deified that it put off it properties as touching body and soule and became altogether a divine nature and began to be one substance alone And therefore we doe not allow or receive the unwittie subtilties and the intricate obscure and inconstant disputations of Schucnkfeildius and such other vaine janglers about this matter Neither are we Schuenkfeildians Moreover we beleeve that our Lord Iesus Christ did truely suffer and die for us in the flesh as Peter saith We abhorre the most horrible madnesse 1 Pet. 4. 1. of the Iacobites and the Turkes which abandon the passion of our Lord. Yet we denie not but that the Lord of glory according to the saying of Paul was crucified for us For we doe reverently 1 Cor. 2. 8. and religiously receive and use the communication of proprieties drawne from the Scriptures and used of all antiquitie in expounding and reconciling places of Scripture which at the first sight seeme to disagree one from another We beleeve and teach that the same Lord Iesus Christ in that true flesh in which he was crucified and died rose againe from the dead and that he did not raise up another flesh in stead of that which was buried nor tooke a spirit in stead of flesh but retained a true body Therefore whilest that his disciples thought that they did see the spirit of their Lord Christ he shewed them his hands and feete which were marked with the prints of the nailes and wounds saying Behold my hands and my feete for I am he indeed Luke 24. 39. Handle me and see for a spirit hath not flesh and bones as ye see me have We beleeve that our Lord Iesus Christ in the same his flesh did ascend above all the visible heavens into the very highest heaven that is to say the seate of God and of the blessed spirits unto the
right hand of God the Father * Looke the 1. Observation on this Confession Iohn 14. Act. 3. which although it doe signifie an equall participation of glory and majestie yet it is also taken for a certaine place of which the Lord speaking in the Gospel saith That he will goe and prepare a place for his Also the Apostle Peter saith The heavens must containe Christ untill the time of restoring of all things And out of heaven the same Christ will returne unto judgement even then when wickednesse shall chiefly reigne in the world and when Antichrist having corrupted true religion shall fill all things with superstition and impietie and shall most cruelly destroy the Church with fire and bloodshed Now Christ shall returne to redeeme his and to abolish Antichrist by his coming and to judge the quicke and the dead For the dead shall arise and those which shall be found alive in that day Acts 17. which is unknowne unto all creatures shall be changed in the twinckling of an eye and all the faithfull shall be taken up to meete Christ in the ayre that thenceforth they may enter with him into heaven there to live for ever But the unbeleevers or ungodly 1 Cor. 15. Matth 25. 41. 2 Tim. 2. shall descend with the devils into hell there to burne for ever and never to be delivered out of torments We therefore condemne all those which deny the true resurrection of the flesh and those which thinke amisse of the glorified bodies as did Ioannes Hiercsolymitanus against whom Ierome wrote We also condemne those which thought both the devils and all the wicked shal at the length be saved and have an end of their torments For the Lord himselfe hath absolutely set it downe that Their fire is never Mar. 9. quenched and their worme never dyeth Moreover we condemne the Iewish dreames that before the day of Iudgement there shall be a golden world in the earth and that the godly shall possesse the kingdomes of the world their wicked enemies being troad under foote For the Evangelicall truth Matth. 24 and 25. and Luke 18. and the Apostolike doctrine in the 2 to the Thessalonians 2. and in the 2 to Tim. 3. and 4 are found to teach farre otherwise Furthermore by his passion or death and by all those things Rom. 14. 5. which he did and suffered for our sakes from the time of his comming in the flesh our Lord reconciled his heavenly Father unto all the faithfull purged their sinne spoiled death broke in sunder condemnation and hell and by his resurrection from the dead he brought againe and restored life and immortalitie For he is our righteousnesse life and resurrection and to be short he is the fulnesse and perfection the salvation and most abundant sufficiencie of all the faithfull For the Apostle saith So it pleaseth the Father that all fulnesse should dwell in him And In him ye are compleat Coloss 1. and 2. For we teach and beleeve that this Iesus Christ our Lord is the onely and eternall Saviour of * Looke the 1. Observation on this Confession mankinde yea and of the whole world in whom are saved by faith all that ever were saved before the Law under the Law and in the time of the Gospel and so many as shall yet be saved to the end of the world For the Lord himselfe in the Gospel saith He that entereth not in by the doore unto the sheepfold but climeth up an other way he Joh. 10. is a thiefe and a robber I am the doore of the sheepe And also in another place of the same Gospel he saith Abraham saw my daies John 8. Acts 4. and reioyced And the Apostle Peter saith Neither is there salvation in any other but in Christ for among men there is given no other name under heaven whereby they might be saved We beleeve therefore that through the grace of our Lord Christ we shall be saved even as our fathers were For Paul saith That all our fathers 1 Cor. 10. did eate the same spirituall meate and dranke the same spirituall drinke for they dranke of the sprituall rocke that followed them and that rocke was Christ And therefore we reade that John said That Christ was that Lambe which was slaine from the beginning Apoc. 15. John 1. of the world And that John Baptist witnesseth That Christ is that Lambe of God that taketh away the sins of the world Wherefore we doe plainly and openly professe and preach that Iesus Christ is the only Redeemer and Saviour of the world the King and high Priest the true and looked for Messias that holy and blessed one I say whom all the shadows of the Law and the Prophesies of the Prophets did prefigure and promise and that God did performe and send him unto us so that now we are not to looke for any other And now there remaineth nothing but that we all should give all glory to him beleeve in him and rest in him onely contemning and rejecting all other aydes of our life For they are fallen from the grace of God and make Christ of no value unto themselves whosoever they be that seeke salvation in any other things besides Christ alone And to speake many things in few words with a sincere heart we beleeve and with libertie of speech we freely professe whatsoever things are defined out of the holy Scriptures and comprehended in the Creeds and in the Decrees of those foure first and most excellent Councels holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creed and all other Creeds like to these touching the mysterie of the Incarnation of our Lord Iesus Christ and we condemne all things contrary to the same And thus doe we retaine the Christian sound and Catholike faith wholly and inviolable knowing that nothing is contained in the foresaid Creeds which is not agreeable to the Word of God and maketh wholly for the sincere declaration of faith Out of the former Confession of HELVETIA The eternall Counsell of the restoring of man ANd though man by this fault was deputed to damnation Artic. 10. and had incurred most just wrath yet God the Father never ceased to have a care over him the which is manifest by the first promises by the whole Law which as it is holy and good teaching us the will of God righteousnesse and truth so doth it worke anger and stirre up not extinguish sins in us not through it own fault but by ours and by Christ ordained and exhibited for this purpose Iesus Christ and those benefits which we reap by him THis Christ the true Son of God being true God and true Artic. 11. man was made our brother when according tot the time appointed he had taken upon him whole man that is consisting of soule and body and in one indivisible person united two natures yet were not these natures confounded that he might restore us being dead to
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 obsârvat 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 whân 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
and life everlasting through faith in Iesus Christ Now the fathers had not onely outward or earthly but spirituall and heavenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to us have searched and inquired of this salvation Whereupon the Apostle Paul also saith that the Gospel of God was promised before by the Prophets of God in the holy Scriptures Hereby then it appeareth evidently that the fathers were not altogether destitute of all the Gospel And although after this manner our fathers had the Gospel in the writings of the Prophets by which they attained salvation in Christ through faith yet the Gospel is properly called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lord himselfe and afterward by the Apostles and their successours is preached to us in the world that God hath now performed that which he promised from the beginning of the world and hath sent yea and given unto us his onely Sonne and in him reconciliation with the Father remission of sinnes all fulnesse and everlasting life The history therefore set downe by the foure Evangelists declaring how these things were done or fulfilled of Christ and what he taught and did and that they which beleeved in him had all fulnesse this I say is truely called the Gospel The preaching also and Scripture of the Apostles in which they expound unto us how the Sonne was given us of the Father and in him all things pertaining to life and salvation is truely called the doctrine of the Gospel so as even at this day it looseth not that worthy name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is living and 2 Cor. 3. working through faith in the eares yea in the hearts of the faithfull thorough the illumination of the holy Spirit For the letter which is opposed unto the spirit doth indeed signifie every outward thing but more specially the doctrine of the Law which without the spirit and faith worketh wrath and stirreth up sinne in the mindes of them that doe not truely beleeve For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giveth life The false Apostles preached the Gospel corrupted by mingling of the law there with as though Christ could not save without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans All which we doe condemne sincerely preaching the word and teaching that the beleevers are justified by the spirit onely and not by the law But of this matter there shall follow a more large discourse in the title of justification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremy prophesied of the New Testament yet indeed it not onely was and as yet is though the Papists call it new in regard of Popish doctrine which hath of long time beene received an ancient doctrine but also the most ancient in the world For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ and this his predestination and eternall counsell hath he opened to the world by the Gospel Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were are or ever shall be Wherefore we say that all they erre foully and speake things unworthy the eternall counsell of God who tearme the Evangelicall doctrine and religion a new start up faith scarce thirty yeeres old to whom that saying of Isaiah doth very well agree Woe unto them that speake good of evill and evill of good which put darkenesse for light and light for darkenesse that put bitter for sweet and sweete for sowre Out of the former Confession of HELVETIA THerefore in the whole Evangelicall doctrine this ought first and chiefly to be urged that we are saved by the onely mercy and grace of God and by Christ his merits whereof that men may know how much they stand in need their sinnes must be verie cleerely laid open unto them by the law and by Christ his death Out of the Confession of BOHEMIA Of the word of God or the holy Gospel CHAP. 10. ANd seeing that the administration of the New Testament and also the Word and Sacraments are lawfully committed to the Ministers of the Church and their lips ought to preserve 1 Cor. 4. 2 Cor. 3. knowlege that the law might be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holy Gospel is Now the Preaching of the word of God and Malac. 2. of the Gospel is the true ministery of grace instituted and commanded of Christ our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to salvation and made manifest in the holy Scripture is declared and preached unto all people This doctrine did Christ give in charge unto his disciples in the words of this sentence Goe ye into all the world Mark 16. and preach the Gospel to every creature This doctrine doth Peter professe before Cornelius when he saith He commanded us to Acts 20. preach unto the people and to testifie that this is he that is ordained of God to be the Iudge of the quicke and the dead To him also give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sinnes This ministery is more honourable greater and more necessarie to salvation then are the sacraments the which is proved by that sentence of the most excellent Apostle Saint Paul For Christ 1 Cor. 2. sent me not to Baptize that is not chiefly to doe this but to preach the Gospel For onely through the pure Gospel and the preaching thereof is saith sowed inwardly in the heart by the holy Ghost and from thence also must we conceive and seeke the true meaning of God and Christ touching all things necessary to salvation and also touching the sacraments themselves Amongst those who by reason of their age are able to use their understanding it is of necessitie that the preaching of the Gospel goe before the receiving of the Sacraments Whereof we may see an evident proofe in those three thousand which were converted by Peter Acts 2. Acts 8. also in Cornelius and in the Chamberlaine we may see that according to the example of Philip the question is thus to be made Doest thou beleeve with all thy heart Then it may be that thou who hast true faith grafted in thy heart mayest receive profit by the participation of the Sacraments For without the hearing of the word of God
THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN The latter Confession of HELVETIA CHAP. 14. THe Gospel hath the doctrine of repentance joyned with it for so said the Lord in the Gospel In my name must repentance and remission of sinnes be preached Luke 24 among all nations By repentance we understand the change of the minde in a sinfull man stirred up by the preaching of the Gospel and by the holy spirit received by a true faith by which a sinfull man dothest soones acknowledge his naturall corruption and all his sinnes seeing them convinced by the word of God and is heartily grieved for them and doth not onely be waile and freely confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriously of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holily all the rest of his life And surely this is true repentance namely an unfeigned turning unto God and to all goodnesse and a serious returne from the devill and from all evill Now we doe expresly say that this repentance is the meere gift of God and not the worke of our owne strength For the Apostle doth will the faithfull Minister diligently to Instruct those which withstand the truth if that at any time the Lord will give them repentance that 2 Tim. 2. they may acknowledge the truth Also the sinnefull woman in the Gospel which washed Christs feet with her teares and Peter which bitterly wept and be wailed his deniall of his Master doe manifestly shew what minde the penitent man should have to wit very earnestly lamenting his sins committed Moreover the Prodigall sonne and the Publican in the Gospel that is compared with the Pharisie doth set forth unto us a most fit patteme of confessing our sinnes to God The Prodigall sonne said Father I have sinned against heaven and against thee I am not worthy to be called thy sonne make me as one of thy hiped servants The Publican also not daring to lift up his eyes to heaven but knocking his brest he cryed God be mercifull unto me a sinner And we doubt not but the Lord received them to mercy For Iohn the Apostle 1 Iohn 2. saith If we confesse our sinnes he is faithfull and iust to forgive us our sinnes and to purge us from all iniquitie If we say we have not sinned we make him a lyar and his word is not in us We beleeve that this sincere confession which is made to God alone either privately betweene God and the sinner or openly in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessary for the obteining of remission of sinnes that any man should confesse his sinnes unto the Priest whispering them into his cares that the Priest laying his hands on his head he might receive absolution because that we finde no commandement nor example thereof in the holy Scripture David protesteth and saith I made my fault knowne to thee Psal 32. and my unrighteousnesse did I not hide from thee I said I will confesse my wickednesse to the Lord against my selfe and thou hast forgiven the hainousnesse of my sinne Yea and the Lord teaching us to pray and also to confesse our sinnes said So shall you pray Our Father Matth. 6. which art in heaven forgive us our debts even as we forgive our debters It is requisite therefore that we should confesse our sins unto God and be reconciled with our neighbour if we have offended him And the Apostle James speaking generally of confession saith Confesse each of you your sinnes one to another If so Iames 5. be that any man being overwhelmed with the burthen of his sins and trouble some temptations will privately aske counsell instruction or comfort either of a Minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fully allow that generall and publike confession which is wont to be reheatsed in the Church and in holy meetings whereof we spake before being as it is agreeable with the Scripture As concerning the keies of the kingdome of heaven which the All these things which are spoken of the keies doe properly pertaine to the 10. Sect. Lord committed to his Apostles they prate many strange things and of these keies they make swords spears scepters and crowns and full power over mightie kingdomes yea and over mens souls and bodies But we judging uprightly according to the word of God doe say that all Ministers truely called have and exercise the keies or the use of them when as they preach the Gospel that is to say when they doe teach exhort reprove and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lord promise to the Apostles in the 16. Chapter of Matthew and delivered them in John 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commanded them To preach the Gospel in all the world and to forgive sinnes The Apostle in the Epistle to the Corinthians saith That the Lord gave to his Ministers the ministery of reconciliaiton 2 Cor. 5. And what this was he straight way maketh plaine and saith The word or doctrine of reconciliation And yet more plainly expounding his words he addeth that the Ministers of Christ Do as it were goe an embassage in Christ name as if God himselfe should by his Ministers exhort the people to be reconciled to God to wit by faithfull obedience They use the keies therefore when as they perswade to faith and repentance Thus doe they reconcile men to God thus they forgive sinnes thus doe they open the kingdomne of heaven and bring in the beleevers much differing herein from those of whom the Lord spake in the Gospel Wo be unto you Lawyers for ye have taken away the key of knowledge You have not entred in your selves and those that would have entered ye forbad Rightly therefore and effectually doe Ministers absolve when as they preach the Gospel of Christ and thereby remission of sinnes which is promised to every one that beleeveth even as every one is baptized and doe testifie of it that it doth particularly appertain to all Neither doe we imagine that this absolution is made any whit more effectuall for that which is mumbled into some priests care or upon some mans head particularly yet we judge that men must be taught diligently to seek remission of sinnes in the bloud of Christ and that every one is to be put in minde that forgivenesse of sinnes doth belong unto him But how diligent and carefull every penitent man ought to be in the endevour of a new life and in slaying the old man and raising up the new man the examples in the Gospel doe teach
yea also a curse that he might make or consecrate us as holy unto God For to such men that they may be stirred up to the greater confidence that sure and precious promise is propounded and by preaching ought to be propounded whereby the Lord doth say Call upon me in the day of trouble and I will deliver thee and this Psal 50. they ought to doe as often as they have need and so long as they live Hereof the judgement of St. Augustine is extant Lib. 1. de Penitentia Cap. 1. No man can well meditate of repentance except he be perswaded of the mercie of God toward him or as he saith but he that shall hope for indulgence Now all men which doe truly repent them of their sins and in regard thereof are sorrowfull and mislike themselves ought to cease from the committing of evill and learne to doe that which is Isa 1. good for so writeth Esay in that place wherein he exhorteth to repentance And John Baptist in the like sort admonishing the people saith See that you bring forth or doe the fruits worthy of Luk. 3. Coloss 3. Ephes 4. repentance which doth chiefly consist in mortification or putting off the old man and in putting on the new man which after God is created righteousnesse c. as the Apostolike doctrine doth signifie Moreover the penitent are taught * Looke the first observat upon this confession to come to the Physicians of their souls and before them to confesse their sins to God yet no man is commanded or urged to tell and reckon up his sins but this thing is therefore used that by this means every one may declare their griefe wherewith they be troubled and how much they mislike themselves for their sinnes and may peculiarly desire and know that they obtaine of their God counsell and doctrine how they may hereafter avoyd them and get instruction and comfort for their troubled consciences and absolution by the power of the Keies and remission of sins by the ministerie of the Gospel instituted of Christ and when these things are performed to them of the Ministers they ought to receive them at their hands with confidence as a thing appointed of God to profit and to doe service unto them for their saving health and without doubting to enjoy the remission of their sinnes according to the word of the Lord whose sinnes you remit they are remitted And Joh. 20. they relying upon this undoubted faith ought to be certaine and of a resolute minde that through the ministerie of those Keies concerning the power of Christ and his word all their sinnes be forgiven them And therefore they which by this means and order obtaine a quiet and joyfull conscience ought to shew themselves thankfull for this heavenly bountifulnesse in Christ neither must they receive it in vain or returne againe to their sins according to that faithfull exhortation of Christ wherein he commandeth us to take heed Behold thou art made whole sin no more lest Joh. 5. Joh. 8. a worse thing happen unto the. And see that thou sinne no more Now the foundation whereon the whole vertue and efficacie of this saving repentance doth stay it selfe is the merit of the torments of the death and resurrection of our Lord and Saviour whereof he himselfe saith These things it behooved Christ to suffer and to rise againe the third day and that repentance and remission Luk. 24. of sins should be preached in his name to all people And againe Repent Mark 1. and beleeve the Gospel Also they teach that they whose sin is publike and therefore a publike offence ought to give an * Looke the second observat upon this confession externall testimonie of their repentance when God doth give them the spirit of repentance and that for this cause that it may be an argument and testimonie whereby it may be prooved or made evident that the sinners which have fallen and doe repent doe truely convert themselves Mark 5. and 18. 1 Tim. 5. also that it may be a token of their reconciliation with the Church and their neighbour and an example unto others which they may feare and reverence Last of all the whole matter is shut up with this or such like clause of admonition That every one shall be condemned whosoever he be which in this life doth not repent in the name of our Lord Iesus Christ according to that sentence pronounced by Christ Except ye repent ye shall all in like sort perish as they did who were slaine with the fall of the tower of Silo. Hither to also pertain th that part of the same confession which treateth Of the time of grace CHAP. 20. FVrthermore among all other things they teach concerning the time of grace and the fatherly visitation that men may learne to consider that all that time of age they lead in this life is given them of God to be a time of grace in the which they may seeke their Lord and God his grace and mercie and that they may be loved of him and by this means obtaine here their salvation in Christ whereof the Apostle also made mention in his Sermon which he preached at Athens saying God hath assigned unto man the times which were ordained before and the bands of their habitations Act. 17. that they should seeke the Lord if so be they might have groped after him and found him And by the Prophet Esay the Lord saith In an acceptable time have I heard thee and in the day of salvation Isa 49. 2 Cor 6. have I helped thee Behold now saith Saint Paul is the acceptable time now is the day of salvation Therefore at all times the people be admonished that whilest they live on the earth and are in good health and have in their hands and doe presently enjoy the time of grace offered by God they would truely repent and begin the amendment of their life and reconcile themselves to God that they would stirre up their conscience by faith in Christ and quiet it by the ministerie of the Gospel in the Church and herein confirme themselves that God is mercifull unto them and remitteth all their sins for Christ his sake Therefore when they are confirmed in this grace which is offered them to establish and confirme their calling and doe faithfully exercise themselves in good works then at the length they are also in an assured hope to looke for a comfortable end and they must certainly perswade themselves that they shall assuredly be carried by the Angels into heaven and eternall rest as was the soule of that godly Lazarus that they may be there where their Lord and redeemer Iesus Luk. 16. Joan. 12. and 14. and 17. Christ is and that afterward in the day of resurrection this soule shall be joyned againe with the body to take full possession of that joy and eternall glory which cannot be expressed in words For they shall not
for a time and in the other life for ever Amen Out of the Confession of AUSPURGE TOuching Repentance they teach that such as have fallen after Baptisme may finde remission at what time they returne againe And that the Church is bound to give absolution unto such as returne by repentance Now repentance or the conversion of the ungodly standeth properly of these two parts The one is contrition that is a teriour stricken into the conscience through the acknowledgement of sinne wherein we doe both perceive Gods displeasure and are grieved that we have sinned and doe abhorre and eschew sinne according as Ioel preacheth Rent your hearts and not your garments and turne unto the Lord your God c. The other part is faith which is begotten in us by the Gospel or by absolution and doth beleeve that the sinnes are undoubtedly forgiven for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paul when he saith Being lustified by faith we have peace with God Afterward there must follow the good fruits of repentance that is obedience unto God according to that saying We are debters not to the flesh to live after the flesh For if ye live after the flesh ye shall die But if by the spirit ye mortifie the works of the flesh ye shall live They condemne the Novatians which would not absolve them which have fallen after Baptisme returned to repentance They condemne also those that teach not that remission of sinnes cometh freely by faith for Christ sake but labour to proove that remission of sinnes cometh by the worthinesse of contrition of charitie or of some other works and would have mens consciences in time of repentance to doubt whether they may obtaine remission and doe say plainly that this doubting is no sinne Likewise they condemne those which teach that Canonicall satisfactions are necessary to redeeme eternall paines or the paines of Purgatory Though * Looke the 3. Observat we are of that minde that the calamities of this life may be asswaged by good works as Esay teacheth Chap. 58. Breake thy bread unto the hungry and the Lord shall give thee rest continually Besides they condemne * Looke the 4. Observat the Anabaptists who deny that they that are once justified can againe lcose the spirit of God Also they condemne those that stiffely hold that some may attaine to such a perfection in this life as that they cannot sinne any more This eleventh Article we finde in some Editions placed in the twelfth place and after the first period we finde these words Now repentance consisteth properly of these two parts one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceived by the Gospel or by absolution and doth beleeve that for Christ sake the sins be forgiven and comforteth the conscience and freeth it from terrours Then there must follow good works which are fruits of repentance They condemne the Anabaptists who denie that men once justified can loose the spirit of God and doe stiffely hold that some men may attaine to such a perfection in this life that they can sin no more In like case the Novatians are condemned which would not absolve such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sins is obtained for our owne love or good works and such as teach that Canonicall satisfactions are necessary to redeeme everlasting or purgatorie paines are wholly misliked of us Concerning confession of sins they teach that private absolution is to be retained still in Churches though it be a needlesse thing in confession to make a rehearsall of the sins For it is an impossible thing to reckon up all a mans offences according as the Psalmist saith Who doth understand his faults c. This twelfth Article we finde in the place of the eleventh in some Editions and it is word for word the same but that the last words are thus set downe Though a reckoning up of all sinnes be not necessary For it is impossible as the Psalmist saith c. Art 3. Of abuses Of Confession THE Divines and Canonists have cast a great miste of darknesse chiefly upon this point of Christian doctrine touching repentance as not onely their books doe testifie but also the consciences of all the godly which doe confesse that the intricate and endlesse disputations of the Divines and the infinite traditions about the matter of repentance was even a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obtained And as for faith there is no word amongst them Yea they bid men to be alwayes in doubt of remission of sins Afterward they torment mens consciences with a harsh reckoning up of their faults and with satisfactions For what a snare unto a mans conscience was the tradition which requireth them to reckon up all their sins As for satisfactions they did obscure and darken the benefit of Christ because that even the learned among them did imagine that eternall death was recompensed by them But the unlearned were perswaded that forgivenesse of the fault was purchased by such deeds What that their services for the most part were not commanded of God as babling of prayers invocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance overwhelmed with an huge heap of unprofitable and evill opinions And it is manifest that the godly in many ages past have greatly wished that this doctrine had been more purely taught Furthermore it is especially needfull that the doctrine of repentance should be taught in the Church most purely and sincerely Therefore our Divines have laboured to cleare this point as much as might be And surely they have so opened and cleared it that the soundest even amongst our adversaries do confesse that in this matter they have well deserved of the Church For we doe simply and plainly without any Sophistry lay forth that which tho Gospel teacheth touching repentance that men may perceive how they must returne unto Christ by what means remission of sins is obtained what worship and what works doe please God First we teach that Contrition is requisite that is the true terrors and sorrows of the minde which feeleth the wrath of God is grieved for sin committed and ceaseth to doe evill And though these sorrows be requisite yet must we know that remission of sins is not granted for the worthinesse of contrition or of these sorrows but we must joyne faith with them that is a trust and confidence of mercie promised for Christs sake and we hold that our sins are freely forgiven for Christs sake When we once are comforted in these terrours by faith we do undoubtedly obtaine remission of sins as we have said before And this faith our mindes doe conceive by the Gospel also by the absolution which preacheth and applyeth the
follow Neverthelesse although God that he may fully save us doe regenerate us and frame us to a holy life yet we confesse that the good works which we doe by the direction of his spirit are not so regarded of God as that we should be iustified thereby or deserve to be counted the children of God because we should waver with a perpetuall doubting and trembling unlesse we should relie upon that onely satisfaction whereby Christ Iesus hath discharged us of the punishment or forfeit for our offence Out of the ENGLISH Confession BEsides though we say we have no need at all by our owne works and deeds but appoint all the means of our salvation to be in Christ alone yet say we not that for this cause men ought to live loosely and dissolutely nor that it is ynough for a Christian to be Baptized onely and to beleeve as though there were nothing else required at his hand For true Faith is lively and can in no wise be idle Thus therefore teach we the people that God hath called us not to follow riot and wantonnesse but as Saint Paul saith Vnto good works to walke in them That we are delivered from the power of darknesse to the end that we should serve the living God to cut away all the remnants of sinne and to worke our salvation in feare and trembling that it may appeare that the spirit of sanctification is in our bodies and that Christ himselfe dwelleth in our hearts Out of the Confession of BELGIA VVE beleeve that the holy Ghost dwelling in out hearts doth Artic. 22. bestow upon us true faith that we may attaine unto the knowledge of this so great a mysterie The which faith doth imbrace Iesus Christ with all his merits doth challenge him unto it selfe as proper and peculiar and doth seeke for nothing besides him For it is necessarie that either all those things which are required unto our salvation be not in Christ or if all be in him that then he which by faith possesseth Iesus Christ hath also perfect salvation Therefore it is an horrible blasphemie against God to affirme that Christ is not sufficient but that we have need of other meanes besides him For there upon it should follow that Christ is onely in part our Saviour Wherefore we doe justly say with Saint Paul that we are iustified by faith alone or by faith without the workes of the law Yet to speake properly we doe not meane that faith by it selfe or of it selfe doth justifie us which is but onely as an instrument whereby we apprehend Christ which is our justice Christ therefore himselfe is our righteousnesse which imputeth all his merits unto us faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits and whereby we are kept in that fellowship So that all those our effects are even more then enough unto us for our absolution from all our sinnes We beleeve that all our felicity doth consist in the remission of Artic. 23. our sinnes which we have by Iesus Christ and that in it alone all our righteousnesse before God is contained as S. Paul teacheth out of the Prophet David who declareth the happinesse of those men to whom God imputeth righteousnesse without works And the Rom. 4. Psal 32. Rom. 3 same Apostle saith that we are iustified by the redemption made in Christ Iesus We therefore leanning upon this as a sure foundation do yeeld all glory unto God having a most base and humble opinion of our selves knowing full well who and what manner of creatures we be in deed Therefore we doe not presume of our selves or of any of our own merits but being upholden by the only obedience of Christ crucified we doe rest altogether in it and to the intent it may become ours we beleeve in him This righteousnesse alone is all-sufficient both to cover all our iniquities and also to make us safe and secure against all temptations For it doth drive from our consciences all feare all horrour and dread whereby we might be hindred from approaching to God and need not to imitate the example of our first father who for feare flying from the presence of God went about to hide and cover himselfe with fig-leaves And truely if we trusting unto our selves never so little or to any other creature should present our selves before the Majestie of God it is certaine we should by and by be overwhelmed with it Therefore every one of us must rather cry out with David and say Lord enter not into iudgement with thy servant for in thy sight shall no man living be iustified We beleeve that this true faith being beilowed upon every Artic. 24. one of us by the hearing of the word of God and the operation of the holy spirit doth regenerate us and make us as it were new men raising us up unto newnesse of life and setting us free from the bondage of sin Wherefore this justifying faith is so farre from withdrawing men from a right and holy kinde of living or from making them more faint in godlinesse that on the contrary side no man without it can performe any good thing to this end that God may have the glory but men doe all things either in regard of themselves or else for feare of just condemnation Therefore it cannot be that this holy faith should be idle in a man Neither doe we speake of a vaine and dead faith but only of that which in the Scripture is said to worke by love and which mooveth a man to exercise himselfe in those works which God himselfe hath commanded in his word But these works which do come from the sincere root of faith are therefore good and acceptable unto God because they be sanctified by his grace but are nothing aavailable to justifie us For we are justified by saith in Christ yea even before such time as we could bring forth any good worke for our works before faith can no more be good then the fruit of a good tree before that the tree it selfe be good Therefore we doe good works yet not to merit any thing by them For what is it possible for us to merit Nay rather we by reason of the good works which we doe if we doe any are more bound unto God then God unto us For God is he which worketh in us both the will and the deed of his owne free mercie Whereupon it is our duties alwayes to have a regard unto that which is written When ye have done all that is commanded you say that we are unprofitable servants for we have that which we ought to doe Furthermore we doe not hereupon denie that God doth recompence good works in those that be his but we affirme that this recompence cometh of his meere grace because he crowneth his owne gifts in us Yea although we doe good works yet we doe not put any hope of salvation in them For we are not
able to bring forth any works which are not polluted with the corruption of our flesh and for that cause be worthy of punishment If it were granted that we were able to bring forth any such works yet the bare remembrance of our sinnes were sufficient to remoove that worke out of the sight of God Therefore we should alwaies stand in doubt staggering as it were this way and that way and our miserable consciences should be in continuall torment unlesse they should relie upon the onely merit of our Saviour Christ his death and passion and rest in it alone Out of the Confession of AUSPURGE THat we might obtaine these benefits of Christs namely remission of sins iustification and life everlasting Christ hath given his Gospel wherein these benefits are layed forth unto us as it is written in the last of Luke that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a naturall manner have sinne in them and cannot truely satisfie the Law of God * Locke the 1. Observat upon this confession the Gospell bewrayeth our sinne and sheweth us Christ the Mediatour and so instructeth us touching remission of sinnes When as the Gospell doth convict us of sinne our hearts thereby terrified must firmely beleeve that there is given unto us freely for Christs sake that remission of sinnes and justification by faith by the which we must beleeve and confesse that these things are given us for Christs sake who was made an oblation and hath appeased the Fathers wrath for us Notwithstanding therefore that the Gospell doe require repentance yet to the end that the remission of our sinnes may be certain and undoubted it teacheth us that remission is given us freely that is that it doth not depend upon the condition of our owne worthinesse nor is given for any works that went before nor for the worthinesse of such as follow after For then should remission be uncertaine if we should thinke that then onely we obtaine remission of sins when we had deserved it by our former works or when our repentance were well worthy of it For in true terrours the conscience findeth no worke which it may oppose against Gods wrath but Christ is given and set forth unto us to appease the wrath of God This honour must not be transferred from Christ unto our own works therefore Paul saith Ye are saved freely Againe Therefore by faith freely that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not upon the condition of our unworthinesse but is given us for Christ his sake This is a sure and necessary comfort to all godly mindes that are terrified with the conscience of their sins And thus doe the holy fathers teach and there is a notable sentence in Saint Ambrose worthy the remembring in these words This God hath appointed that he which beleeveth in Christ should be saved without any worke by faith alone receiving the remission of sinnes Now this word Faith doth not onely signifie a knowledge of the History of Christ but also to beleeve and assent unto this promise that is proper unto the Gospel wherein remission of sinnes justification and life everlasting are promised untous for Christs fake For this promise also doth pertaine to the History of Christ even as in the Creed unto the History is added this article I beleeve the remission of sins And unto this one the other articles touching the History of Christ are to be referred For the benefit is the end of the Historie therefore did Christ suffer and rise again that for him remission of sins and everlasting life might be given unto us These things are found thus in another Edition ALso they teach that men cannot be justified before God by Artic. 4. their owne power merits or works but are justified for Christs sake through faith when they beleeve that they are received unto favour and their sins forgiven through Christ who by his death hath satisfied for our sins This faith doth God impute for righteousnesse unto them before himselfe Rom. 3. and 4. For this cause Christ hath appointed the ministerie of teaching Artic. 5. the Gospel which preacheth repentance and remission of sins and the preaching of either of these is generall and layeth open the sinnes of all men and promiseth remission of them unto all that beleeve for to the end that remission might not be doubted of out that all distressed mindes might know that they ought to beleeve that remission of sinnes is undoubtedly granted unto them for Christ and not for their owne merits or worthinesse All these doe certainly obtaine remission of sinnes And when as we doe in this sort comfort our selves by the promise of the Gospell and doe raise up our selves by saith therewithall is the holy spirit given unto us For the holy spirit is given and is effectuall by the word of God and by the Sacraments When as we doe heare or meditate of the Gospel or doe receive the Sacraments and comfort our selves by faith therewithall the spirit of God is effectuall according to that of Saint Paul Gal. 3. That the promise by the faith of Iesus Christ might be given to them that beleeve And to the Corinthians The Gospel is the ministerie of the spirit And to the Romanes Faith cometh by hearing When as then we doe comfort our selves by faith and are freed from the terrours of sin by the holy spirit our hearts doe conceive the other vertues acknowledge truly the mercie of God and conceive the true love and the true feare of God trust and hope of Gods helpe prayer and such like fruits of the spirit Such therefore as teach nothing concerning this faith whereby we receive remission of sinnes but will have mens consciences stand in doubt whether they obtaine remission or no and do adde further that this doubting is no sinne are justly condemned And these also doe teach that men may obtaine remission of sinnes for their own worthinesse but they doe not teach to beleeve that remission of sinnes is given freely for Christ sake Here also are condemned those phantasticall spirits which dreame that the holy Ghost is given or is effectuall without the word of God Which maketh them contemne the ministerie of the Gospel and Sacraments and to seek illumination without the word of God and besides the Gospel And by this means they draw away mens mindes from the word of God unto their own opinions which is a thing very pernicious and hurtfull Such were in old time the Manichees and Enthusiasts And such are the Anabaptists now adaies These and such like frensies we doe most constantly condemne For they abolish the true use of Gods word and do falsely imagine that the holy spirit may be received without the word and sticking too much to their own fancies they invent wicked opinions and are the cause of infinite breaches These things
many disputations in Saint Augustine And these are his words Forsomuch as by the law God sheweth to man his infirmitie that flying unto his mercy by faith he might be saved For it is said that he carrieth both the law and mercy in his mouth The law to convict the proud and mercy to iustifie those that are humbled Therefore the righteousnesse of God through faith in Christ is revealed upon all that beleeve And the Milevitan Synole writeth Is not this suficiently declared that the law worketh this that sinne should be knowne and so against the victory of sinne men should flie to the mercy of God which is set forth in his promises that the promises of God that is the grace of God might be sought unto for deliverance and man might begin to have a righteousnesse howbeit not his owne but Gods Of good workes VVHen as we doe teach in our Churches the most necessarie doctrine and comfort of faith we joyne there with the doctrine of good workes to wit that obedience unto the law of God is requisite in them that be reconciled For the Gospel preacheth newnesse of life according to that saying I will put my lawes in their hearts This new life therefore must be an obedience towards God The Gospel also preacheth repentance and faith cannot be but onely in them that doe repent because that faith doth comfort the hearts in contrition and in the feares of sinne as Paul saith Being iustified by faith we have peace And of repentance he saith Rom. 6. Our old man is crucified that the body of sinne might be abolished that we might no more serve sinne And Isaiah saith Where will the Lord dwell In a contrite and humbled spirit c. Secondly among good workes the chiefest and that which is the chiefest worship of God is faith which doth bring forth many other vertues which could never be in men except their hearts had first received to beleeve How shall they call on him in whom they doe not beleeve So long as mens mindes are in doubt whether God heareth them or not so long as ever they thinke that God hath rejected them they doe never truely call upon God But when as once we doe acknowledge his mercy through faith then we flie unto God we love him we call upon him hope in him looke for his helpe obey him in afflictions because we doe now know our selves to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These services doth Faith bring forth Very well therefore said Ambrose Faith is the mother of a good will and of iust dealing Our Adversaries will seem very honourably to set out the doctrine of good works and yet concerning these spirituall workes to wit faith and the exercises of faith in prayer and in all matters counsels and dangers of this life they speake never a word And indeed none can ever speake well of these exercises if the consciences be left in doubt and if they know not that God requireth faith as a speciall worship of his And when as that huge shew of outward workes is cast as a myst before mens eyes the mindes especially such as be not well instructed are led away from beholding these inward exercises Now it is very requisite that men should be taught and instructed concerning these inward workes and fruits of the spirit For these they be that make a difference betweene the godly and hypocrites As for exernall worship externall ceremonies and other outward workes the very hypocrites can performe them But these services and duties belong onely to the true Church true repentance feare faith prayer c. These kindes of worship are especially required and commended in the Scripture Psal 49. Offer unto God the sacrifice of praise and Call on me in the day of trouble c. Thirdly by this faith which doth comfort the heart in repentance we doe receive the Spirit of God who is given us to be our governour and helper that we should resist sinne and the devill and more and more acknowledge our owne weakenesse and that the knowledge and feare of God and faith may increase in us wherefore our obedience to God and a new life ought to increase in us as Saint Paul saith We must be renewed to the knowledge of God that the new law may be wrought in us and his Image which hath created us be renewed c. Fourthly we teach also how this obedience which is but begunne onely and not perfect doth please God For in this so great infirmitie and uncleannesse of nature the Saints doe not satisfie the law of God The faithfull therefore have need of comfort that they may know how their slender and imperfect obedience doth please God It doth not please him as satisfying his law but because the persons themselves are reconciled and made righteous through Christ and doe beleeve that their weaknesse is forgiven them as Paul teacheth There is now no condemnation to them which are in Christ c. Albeit then that this new obedience is farre from the perfection of the law yet it is righteousnesse and is worthy of a reward even because that the persons are reconciled And thus we must judge of those workes which are indeed highly to be commended namely * Looke the 7. Observation that they be necessarie that they be the service of God and spirituall sacrifices and do deserve a reward Neverthelesse this confolation is first to be held touching the person which is very necessary in the conflict of the confcience to wit that we have remission of sinnes freely by faith and that the person is just that is reconciled and an heire of eternall life through Christ and then our obedience doth please God according to that saying Now ye are not under the Law but under grace For our workes may not be set against the wrath and judgement of God But the terrours of sinne and death must be overcome by faith and trust in the Mediatour Christ as it is written O death I will be thy death And Iohn 6. Christ saith This is the will of the Father which sent me that every one which seeth the Sonne and beleeveth in him should have life everlasting And Saint Paul Being iustified by faith we have peace with God And the Church alwaies prayed for give us our trespasses And thus do the Fathers teach concerning the weaknesse of the Saints and concerning Faith Augustine in his exposition of the 30. Psalme saith Deliver me in thy righteousnesse For there is a righteousnesse of God which is made ours when it is given unto us But therefore it is called the righteousnesse of God lest man should thinke that he had a righteousnesse of himselfe For as the Apostle Paul saith To him that beleeveth in him that iustifieth the wicked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth unto us
doctrine of faith while they leave the conscience in doubt and would have men to merit remission of sinnes by their workes and teach not that we doe by faith alone undoubtedly receive remission of sinnes for Christs sake When as therefore the doctrine of faith which should be especially above others taught in the Church hath been so long unknowne as all men must needs grant that there was not a word of the righteousnesse of faith in all their Sermons and that the doctrine of workes onely was usuall in the Churches for this cause our Divines did thus admonish the Churches First that our workes cannot reconcile God unto us or deserve remission of sinnes grace and justification at his hands But this we must obtaine by faith whiles we beleeve that we are received into favour for Christs sake who alone is appointed the Mediatour and Intercessour by whom the Father is reconciled to us He therefore that trusteth by his workes to merit grace doth despise the merit and grace of Christ and seeketh by his owne power without Christ to come unto the Father whereas Christ hath said expresly of himselfe I am the way the truth and the life This Doctrine of Faith is handled by Paul almost in every Epistle Ephes 2. Ye are saved freely by faith and that not of your selves it is the gift of God not of workes c. And lest any here should cavill that we bring in a new found interpretation this whole cause is underpropped with testimonies of the Fathers Augustine doth in many volumes defend grace and the righteousnesse of faith against the merit of workes The like doth Ambrose teach in his book De vocat Gent. and else where for thus he saith in the forenamed place The redemption made by the blood of Christ would be of small account and the prerogative of mans workes would not give place to the mercy of God if the iustification which is by grace were due to merits going before so as it should not be the liberalitie of the giver but the wages or hire of the labourer This doctrine though it be contemned of the unskilfull sort yet the godly and fearefull conscience doth finde by experience that it bringeth very great comfort because that the consciences cannot be quieted by any workes but by faith alone when as they beleeve assuredly that God is appeased towards them for Christs sake as Paul teacheth Rom. 5. Being iustified by faith we have peace with God This doctrine doth wholly belong to the conflict of a troubled conscience and cannot be well understood but where the conscience hath felt a conflict Wherefore all such as have had no experience thereof and all that are prophane men which dreame that Christian righteousnesse is naught else but a civill and phylosophicall justice are evill judges of this matter In former ages mens consciences were vexed with the doctrine of works they never heard any comfort out of the Gospel Whereupon conscience drave some into Monasteries hoping there to merit favour by a monasticall life Others found out other workes whereby to merit favour and to satisfie for sinne There was very great need therefore to teach this doctrine of faith in Christ and after so long time to renue it to the end that fearefull consciences might not want comfort but might know that grace and forgivenesse of sinnes and justification were apprehended and received by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onely signifie a bare knowledge of the history which may be in the wicked and as in the Devill but it signifieth a faith which beleeveth not onely the history but also the effect of the historie to wit the article of remission of sinnes namely that by Christ we have grace righteousnesse and remission of sinnes Now he that knoweth that the father is mercifull to him through Christ this man knoweth God truely he knoweth that God hath a care of him he loveth God and calleth upon him In a word he is not without God in the world as the Gentiles are As for the Devils and the wicked they can never beleeve this article of the remission of sinnes And therefore they hate God as their enemie they call not upon him they looke for no good thing at his hands After this manner doth Augustine admonish his Reader touching the name of faith and teacheth that this word faith is taken in Scriptures not for such a knowledge as is in the wicked but for a trust and confidence which doth comfort and cheere up disquieted mindes Moreover our Divines doe teach that it is requisite to doe good workes not for to hope to deserve grace by them but because it is the will of God that we should doe them And because that the holy spirit is received by faith our hearts are presently renued and doe put on new affections so as they are able to bring forth good workes For so saith Ambrose Faith is the breeder of a good will and of good actions For mans powers without the holy spirit are full of wicked affections and are weaker then that they can doe any good deed before God Besides they are in the devils power who driveth men forward into divers sinnes into profane opinions and into very hainous crimes As was to be seene in the Philosophers who assaying to live an honest life could not attaine unto it but defiled themselves with open and grosse faults Such is the weakenesse of man when he is without faith and the holy Spirit and hath no other guide but the naturall powers of man Hereby every man may see that this doctrine is not to be accused as forbidding good works but rather is much tobe coÌmended because it sheweth after what sort we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call upon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lusts and desires and all humane devises and counsels doe beare sway so long as faith and trust in God is absent Wherefore Christ saith Without me ye can doe nothing Iohn 15. and the Church singeth Without thy power there is naught in man and there is nothing but that which is hurtfull Out of the Confession of SAXONY Of the remission of sinnes and of Iustification VVE said before that these controversies doe pertaine to the interpreting of two Articles of the Creed I beleeve the remission of sinnes and I beleeve the holy Catholike Church Neither doe we speake of not necessary or light things It is most necessary that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an evident difference betweene politicall judgements and the judgement of God But seeing our adversaries doe not teach aright what
have done but according to his mercy he hath saved us And it is a reproch unto the Sonne of God to imagine that any our workes are merits or the price of remission of sinnes and that they are propitiations for sinnes Therefore we doe openly condemne those Pharisaicall and Pelagian doting dreames which feigne that that discipline is a fulfilling of the law of God also that it doth deserve remission either of congruity or of condignity or that it is a righteousnesse whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised up by this faith it is certain that remission of sinnes reconciliation and imputing of righteousnesse is given for the merit of Christ alone and that Christ is effectuall in us and doth by his holy spirit quicken the beleveers and deliver us from eternall death and withall make us heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the law Also we are iustified freely by his grace through the Redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And Acts 10. To him give all the Prophets witnesse that all that beleeve in him shall receive remission of sinnes Now the words are knowne and manifest Faith doth signifie not onely the knowledge of the historie for that is also in the Devils of whom it is said The devils doe beleeve and tremble but it doth signifie to embrace all the Articles of Faith and among those this article I do beleeve the remission of sinnes neither doe I beleeve that it is onely given to others but to me also This faith is also a confidence resting in the Mediatour according to that Being iustified by faith we have peace So that Paul speaketh of faith which consenting to all the articles of the Creed doth behold and imbrace the promise for it joyneth together faith and the promise Rom. 4. Therefore is it by faith that the promise might be sure In expounding the word Iustified it is usually said To be Iustified doth signifie of unrighteous to be made righteous which being rightly understood doth agree also to our purpose Of unrighteous to be made righteous that is acquitted from the guilt for the Sonne of God his sake that is laying hold by faith upon Christ himselfe who is our righteousnesse as Jeremie and Paul doe say because that by his merit we have remission and God doth impute his righteousnesse to us and for him doth account us just and by giving his holy Spirit doth quicken and regenerate us as it is said Iohn 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And Rom. 3. That he may be iust and a iustifier And although newnesse is withall begun which shall be perfect in the life eternall whereunto we are redeemed yet neither for the new qualities nor for any works is any man in this life made just that is acceptable to God and heire of eternall life but onely for the Mediatours sake who suffered rose againe reigneth and prayeth for us shadowing and quickning us For although vertues are here begun yet be they still imperfect and the reliques of sinne do stick in us Therefore we must hold this comfort that the person is accepted for the Sonne of God his sake his righteousnesse being imputed to us as it is said Rom. 4. Abraham beleeved God and it was imputed to him for righteousnesse Also Blessed are they whose iniquities be forgiven and whose sins be covered Therefore this saying must be understood correlatively We are iustified by faith that is we are justified by confidence in the Son of God not for our qualitie but because he is the reconciler in whom the heart doth rest in confidence of the promised mercy for his sake Which confidence he doth raise up in us by his holy Spirit as Paul saith Ye have received the spirit of the adoption of the sons by whom we cry Abba father Here also we must speake of the exclusive member Paul doth often repeat the word Freely by which it is most certaine that the condition of our merits is excluded Therefore it is said in our Churches We are iustified by Faith aboue which we so understand and declare Freely for the onely mediatours sake not for our contrition or other our merits we have our sinnes forgiven us and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in us yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regard of them according to that saying No man living shall be iustified in thy sight but the person hath remission and doth certainly please God by reason of the Mediatour who must be apprehended by faith as it is said Eph. 3. By whom we have boldnesse and entrance with confidence by faith in him This whole doctrine is more manifest in the true conversion and daily invocation of the godly When we are in great feare by the knowledge of the wrath of God this one comfort is firme and sure to flie to the Son of God who faith Come unto me all ye that labour and are laden and I will refresh you Also As I live I will not the death of a sinner but that he returne and live Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will have the upper hand and then follow most grievous murmurings against God and desperation and eternall death but if man be caught that doubting is to be overcome by faith then shall he understand that by the word Faith is not onely signified the knowledge of the story he shall know that confidence doth relie upon the only Mediator and he shall perceive what is meant by these words Freely for the Mediatours sake remission is received by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen and many other writers and sententiaries have brought forth an impure kind of doctrine yet in Augustine certain others we reade divers sentences which shew that they also received comfort out of these true fountains Who although they do sometime speak unproperly or things unlike because they were somewhat negligent in speaking yet we may easily gather what was their perpetuall judgement if we will judge aright Augustine upon the Psal 31. saith Who be happie not they in whom God shall not finde sins for those he findeth in all men For all men have sinned and are destitute of the glory of God Therefore if sinnes be found in all men it is evident that none are happie but those whose sins be forgiven This therefore the Apostle did thus commend Abraham
beleeved God and it was imputed to him for righteousnesse Here certainly Augustine by faith doth understand confidence which receiveth remission of sins and that which is said in Genesis and in Paul he doth altogether understand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De Annunciatione saith First of all it is necessarie to beleeve that thou canst not have remission of sins but by the mercie of God But adde thereunto that thou maist also beleeve this that through him thy sins be forgiven thee This is the witnesse which the holy Ghost doth give in our heart saying Thy sins be forgiven thee For so doth the Apostle thinke that a man is iustified freely by faith In this sentence the judgement of our Churches is plainly and properly alleadged and like testimonies are to be found in this author Basil also in his Sermon of Humilitie doth most properly set forth our judgement in these words He that reioyceth let him reioyce in the Lord saying that Christ is made unto us of God wisdome and righteousnesse and sanctification and redemption as it is written He that reioyceth let him reioyce in the Lord. For this is perfect and sound reioycing in God when as a man is not puffed up by reason of his own righteousnesse but doth acknowledge that he doth stand in need of the true righteousnesse and that he is iustified by faith alone in Christ Seeing therefore that by this which hath been spoken it is manifest what the word Faith doth signifie in this proposition We are iustified by Faith hereupon we may understand that the Monks and others doe dangerously erre which doe command those that are turned to God to doubt whether they doe please God This common errour of doubting is evidently refuted by these words Being iustified by Faith we have peace with God Also Therefore is righteousnesse of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call upon him and the promise becometh unto them but a vaine sound because they give not consent unto it To conclude it is the eternall and immutable commandement of God that we should beleeve in the Son of God according to this saying The spirit shall convince the world of sinne because they beleeve not in me Also 1 Joh. 5. He that beleeveth not God maketh him a lyer Now it is a foolish cavill when they say that we must doubt in respect of our unworthinesse and not in respect of mercie For the promise was therefore given therefore the Son of God was appointed our Mediatour because we are unworthy and that for his sake having suffered being raised up againe and now making intercession for us and dwelling in us and cloathing us with his righteousnesse the Father might undoubtedly be mercifull to this miserable lumpe of ours being unworthy and full of filthinesse according to that saying There is now no condemation to them which walke in Christ Jesus Also it is absurd which they say that we must doubt by reason of our unworthinesse For we are not to doubt whether our unworthinesse doe displease God but with true sighes let us confesse that we are unworthy let us lay to the promise whereunto God hath commanded us to assent Neither is that saying Eccles 9. fitly applyed to this doubting Man knoweth not whether he be worthy of love or of hatred It is madnesse to imagine that Salomon should have any such meaning that neither the just nor the unjust ought to determine with themselves whether they please or displease God seeing it is most certaine that they which persevere in wicked deeds againe their conscience doe displease God But Salomon doth withdraw us from externall shews to the word of God as though he should say Doe not determine with thy selfe that by reason of thy prosperitie thou art in favour with God or by reason of thy adversitie thou art out of favour with him Alexander doth not therefore please God because he is a Conquerour and enjoyeth a large Empire Let not Iob in his calamitie nor David in his exile thinke that they be forsaken of God because they be miserable let them not judge according to these events or outward shews but by the word of God and then even in the middest of our miserie we shall receive this comfort As I live I will not the death of a sinner c. God so loved the world that he gave his onely begotten Sonne that every one that beleeveth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the Gospel and in true conversion taketh away comfort from them that feele the wrath of God Men are rather to be taught that this is undoubtedly the voice of the Gospel that we should beleeve the Sonne of God and be assured that grace doth abound much more then sinne and therefore let us withstand doubting by wrestling get the upper hand and by faith overcome it that we may have accesse to God invocate him and give him thanks These chiefe points of worship are fearefully hindred when mens mindes are shaken with the waves of doubting as experience teacheth Hereof it is evident why it is necessary that the Decree of the Tridentine Councell which confirmeth the errour of doubting should be reprooved Also by all that which hath been said it may be understood that we doe justly finde fault with that Synecdoche whereby some interpret Pauls words after this sort We are iustified by Faith that is by a formed love as they speake For they understand the word faith onely of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnesse that is to other vertues to wit obedience and fulfilling of the Law So this is it onely which they say Man is righteous for his own vertues then they will him to doubt whether he be furnished with those habits whereof they speake Now we have declared before that by Faith is signified a confidence resting in the Sonne of God the Reconciler for whom we are received and doe please God not for our vertues or fulfilling the Law And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeed a motion kindled by the holy Ghost whereby the heart is quickened and freed from eternall death this conversion is called regeneration Ioh. 3. Except a man be borne againe of water and of the spirit And now man is made indeed the dwelling place of God who is effectuall in him as it is said Ioh. 14. If any man love me he will keepe my word and my Father will love him and we will come unto him and will dwell with him The eternall Father and the Son by the
brethren according to the measure of gifts which God hath bestowed upon every one Moreover to the end that these things may the better be observed it is the part and dutie of every faithfull man to separate himselfe according to Gods word from all those which are without the Church and to couple himselfe unto this company of the faithfull wheresoever God hath placed it yea though contrary Edicts of Princes and Magistrates doe forbid them upon paine of corporall death presently to ensue upon all those which doe the same Whosoever therefore doe either depart from the true Church or refuse to joyn themselves unto it do openly resist the commandement of God We beleeve that with great diligence and wisdome it ought to be searched and examined by the word of God what the true Artic. 29. Church is seeing that all the Sects that at this day have sprung up in the world doe usurpe and falsely pretend the name and title of the Church Yet here we doe not speake of the company of hypocrites which together with the good are mingled in the Church though properly they doe not pertaine to the Church wherein they are onely present with their bodies but onely of the manner how to distinguish the Body and Congregation of the true Church from all other Sects which doe falsely boast that they be the members of the Church Wherefore the true Church may be discerned from the false by these notes First if the pure preaching of the Gospell doe flourish in it if it have the lawfull administration of the Sacraments according to Christ his institution if it doe use the right Ecclesiasticall discipline for the restraining of vice Finally to knit up all in one word if it doe square all things to the rule of Gods word refusing whatsoever is contrary to it acknowledging Christ to be the onely head of the same By these notes I say it is certaine that the true Church may be discerned From the which it is not lawfull for any man to be severed Now who be the true members of this true Church it may be gathered by these marks and tokens which be common to all Christians such is faith by the vertue whereof having once apprehended Christ the onely Saviour they doe flie sinne and follow righteousnesse loving the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effects thereof not as if no infirmitie at all remained still within them but because they doe fight all their life long against the flesh by the power of the spirit having often recourse unto the blood death passion and obedience of our Lord Christ as unto a most safe refuge in whom alone they are assured to finde redemption for their sins through faith in him But on the other side the false Church doth alwaies attribute more unto her selfe to her owne decrees and traditions then to the word of God and will not suffer her selfe to be subject to the yoake of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her own will and pleasure doth one while adde unto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoever doe goe about to lead a holy life according to the prescript rule of Gods Word whosoever doth rebuke and reproove her faults as her covetousnesse and idolatry those she doth persecute with a deadly hatred By these marks therefore it is easie to discerne and distinguish both these Churches the one from the other Out of the Confession of AUSPURGE ALso they teach that there is one holy Church that shall continue alwaies Now to speake properly the Church of Christ is a congregation of the members of Christ that is of the Saints which doe truely beleeve and rightly obey Christ though in this life there be many wicked ones and hypocrites mingled with this companie and shall be to the day of judgement Now the Church properly so called hath her notes and marks to wit the pure and sound Doctrine of the Gospel and the right use of the Sacraments And for the true unitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike every where according as Saint Paul teacheth There is one Lord one Faith one Baptisme one God and Father of all These things are thus set down in another Edition ALso they teach that there is one holy Church which is to continue alwaies Now the Church is a Congregation of Saints in which the Gospel is purely taught and the Sacraments rightly administred And unto the true Vnitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paul saith There is one Faith one Baptisme one God and Father of all Out of the Confession of SAXONY Of the Church GOd will have us to understand that mankinde is not borne by chance but that it is created of God and created not to eternall Artic. 11. destruction but that out of mankinde he might gather unto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnesse and joy and he will have his Sonne to be seene for whom and through whom by his unspeakable wisdome and infinite mercie he hath repaired this miserable nature of men Therefore amongst men he would at all times have a companie whereunto he delivered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserve a ministerie to keepe and spread abroad that doctrine by the which he hath been is and will be effectuall and hath converted many to himselfe as Paul doth manifestly teach The Gospell is the power of God to salvation to every one that beleeveth But it is to be marvelled at and to be lamented that the greatest part of mankinde being carried away with a horrible rage should contemne this voice and testimonie of God and the Son of God and that in this company which hath the name of the Church there have been alwaies many divisions and that the true Church hath been overcome by forreine and domesticall enemies When men doe looke upon these dissentions and doe see that they which imbrace other doctrines repugnant to the Gospell doe get the upper hand in kingdomes multitude and glory they doubt whether there be any Church of God which it is what manner of Church it is and where it should be And for prophane men it is a hard matter to judge hereof but the true Church doth certainly know out of the divine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God
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
which we teach touching the office dignitie and power of the Ministers of the Church whom they call Spirituall the which that we may credit we are moved thereunto by those places of Scripture which for the most part we rehearsed before THE TVVELFTH SECTION OF TRVE AND FALSE SACRAMENTS IN GENERALL The latter Confession of HELVETIA Of the Sacraments of Christ CHAP. 19. GOD even from the beginning added unto the preaching of the Word his Sacraments or sacramentall signes in his Church And this doth the holy Scripture plainely testifie Sacraments be mysticall signes or holy rites or sacred actions ordained of God himselfe consisting of his word of outward signes and of things signified whereby he keepeth in continuall memorie and eftsoones calleth to minde in his Church his great benefits bestowed upon man and whereby he sealeth up his promises and outwardly representeth and as it were offereth unto our sight those things which inwardly he performeth unto us and therewithall strengthneth and increaseth our faith though the working of Gods Spirit in our hearts lastly whereby he doth separate us from all other people and religions and consecrateth and bindeth us wholly unto himselfe and giveth us to understand what he requireth of us These Sacraments are either of the Old Testament or of the New The Sacraments of the Old Testament were circumcision and the Paschall Lambe which was offered up in sacrifice and for that cause is referred to the sacrifices which were in use from the beginning of the world The Sacraments of the New Testament are Baptisme and the Supper of the Lord. Some there are which reckon seven Sacraments of the New Testament Of which number we grant that repentance matrimonie and the ordination of ministers we meane not the Popish but the Apostolicall ordination are very profitable ordinances of God but no Sacraments As for confirmation and extreame unction they are meere devices of men which the Church may very well want without any damage or discommoditie at all and therefore we have them not in our Churches because there be certaine things in them which we can at no hand allow of As for that merchandise which the Romish Prelates use in ministring their Sacraments we utterly abhorre it The authour and institutor of all Sacraments is not any man but God alone for men can by no meanes ordain Sacraments because they belong to the worship of God and it is not for man to appoint and prescribe a service of God but to embrace and retaine that which is taught unto him by the Lord. Besides the sacramentall signes have Gods promises annexed to them which necessarily require faith now faith stayeth it selfe onely upon the word of God And the word of God is resembled to writings or letters the Sacraments to seales which the Lord alone setteth to his owne letters Now as the Lord is the Author of the Sacraments so he continually worketh in that Church where they be rightly used so that the faithfull when they receive them of the Ministers doe know that the Lord worketh in his owne ordinance and therefore they receive them as from the hand of God and the Ministers faults if there be any notorious in them cannot hurt them seeing they doe acknowledge the goodnesse of the Sacraments to depend upon the ordinance of the Lord. For which cause they put a difference in the administration of the Sacraments betweene the Lord and the Lords ministers confessing that the substance of the Sacraments is given them of the Lord and the outward signes by the hands of the ministers Now the principall thing that in all the Sacraments is offered of the Lord and chiefly regarded of the godly of all ages which which some have called the substance and matter of the Sacraments is Christ our Saviour That onely sacrifice and the Lambe of God slaine from the beginning of the world the rocke also of which all our fathers dranke by whom all the elect are circumcised with circumcision made without hands through the holy spirit and are washed from all their sinnes and are nourished with the very body and blood of Christ unto eternall life Now in respect of that which is the chiefe thing and the very matter and substance of the Sacraments the Sacraments of both the Testaments are equall For Christ the onely Mediatour and Saviour of the faithfull is the chiefe thing and substance in them both one and the same God is authour of them both They were given unto both Churches as signes and seales of the grace and promises of God which should call to minde and renew the memorie of Gods great benefits to them and should distinguish the faithfull from all the religions in the world lastly which should be received spiritually by faith and should binde the receivers unto the Church and admonish them of their dutie In these I say and such like things the Sacraments of both Churches be not unequall although in the outward signes they be diverse And indeed we doe yet put a greater difference betweene them for ours are more firme and durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is alreadie fulfilled and performed in Christ whereas the other did onely signifie that they should be performed And ours are more simple and nothing painefull nothing so sumptuous nor so full of ceremonies Moreover they belong to a greater people that is dispersed through the face of the whole earth Againe because they are more excellent and doe by the Spirit of God stirre up in us a greater measure of faith therefore a more plentifull measure of the spirit doth follow of them But now since that Christ the true Messias is exhibited unto us and the abundance of grace is powred forth upon the people of the New Testament the Sacraments of the old law are surely abrogated and ceased and in their stead the Sacraments of the New Testament are placed namely for Circumcision Baptisme and for the Paschall Lambe and Sacrifices the Supper of the Lord. And as in the old Church the sacraments consisted of the word the signe and the thing signified so even at this day they stand as it were of the same parts For the word of God maketh them Sacraments which before were none for they are consecrated by the word and declared to be sanctified by him who who first ordeined them To fanctisse or consecrate a thing is to dedicate it unto God and unto holy uses that is to take it from the common and ordinarie use and to appoint it to some holy use For the signes that be in the Sacraments are drawne from common use to things eternall and invisible As in baptisme the outward signe is the element of water and that washing is visible which is done by the Minister The thing * Looke the 1. observation upon this confession signified is regeneration and the cleansing from sinne Likewise in the Lords Supper the outward
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. obsârvat 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
by a close sinner For so long as the overthwartnesse of such wicked hypocrites is not as yet publikely knowne neither punished more gently or severely by the Ecclesiasticall Discipline neither they which have behaved themselves more stubbornly have beene excommunicated those Sacraments which thââ doe administer may be received of them if so be that they doe administer them according to the will minde and institution of Christ the which thing also the constitutions of the ancient Church doe confirme For the vertue and efficacie of the Sacraments doth neither consist in him nor depend on him who doth either administer them whosoever he be or doth receive them but it consisteth in the institution and in the commandement that was most absolute and mightie in authoritie and in the word of the authour of the Sacraments to wit of our Lord Iesus Christ on which one thing they they doe relye and have from thence whatsoever they are able to doe Neverthelesse the Ministers must throughly looke to it and take good heed lest whilest by their labour they be serviceable to others They themselves become 1 Cor. 9. reprobates or worthy to be rejected and also lest they give holy things to dogs or cast pearles before swine Also the people must endevour Matth. 7. by all means to take heed that they doe not in any case receive the Sacraments with the offence of the Church and the proper danger of the salvation of their souls that is to their own fault and judgement whereof we made mention before Out of the FRENCH Confession VVE beleeve that there be Sacraments adjoyned to the Artic. 34. word for the more ample confirmation thereof to wit that they may be pledges and tokens of the grace of God whereby our weake and rude faith may be helped For we confesse that these outward signes be such that God by the power of his holy Spirit doth worke by them that nothing may there be represented to us in vaine yet we thinke that the whole substance and truth of them is in Christ Iesus from whom if they be separated they be nothing else but vaine shadows and smoakes Also Artic. 35. We acknowledge that there be onely two Sacraments common to the whole Church c. That which followeth pertaineth to the 13. Sect. Out of the ENGLISH Confession MOreover we allow the Sacraments of the Church that is to say certaine holy signes and Ceremonies which Christ Artic. 10. would we should use that by them he might set before our eyes the Mysteries of our salvation and might more strongly confirme the Faith which we have in his blood and might seale his grace in our hearts And these Sacraments together with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basill Dionysius and other Catholique Fathers we doe call Figures Signes Marks Badges Prints Copies Formes Seales Signets Similitudes Patternes Representations Remembrances and Memories and we make no doubt together with the same Doctors to say that these be certaine visible words Seales of Righteousnesse and Tokens of Grace And we doe expressely pronounce that in the Lords Supper there is truely given unto the Beleeving the body and blood of our Lord the Flesh of the Son of God which quickeneth our soules the meate that commeth from above the food of Immortalitie of Grace Truth and Life and that the same Supper is the Communion of the Body and Blood of Christ by the partaking whereof we be revived strengthned and fed unto Immortalitie and whereby we are joyned united and incorporated unto Christ that we may abide in him and he in us Besides this we acknowledge that there be two Sacraments which we judge properly Artic. 11. ought to be called by this name that is to say Baptisme and the Sacrament of thankesgiving For thus many we see were delivered and sanctified by Christ and well allowed of the old Fathers Ambrose and Augustine and such others Out of the Confession of BELGIA VVE beleeve that God having regard to our dulnesse and Artic. 33. infirmitie did institute Sacraments for us that by them his promises might be sealed to us and that they might be most certaine pledges of his heavenly love towards us and of his gifts bestowed upon us for the cherishing and sustaining of our faith These Sacraments he added to the word of the Gospel that he might more lively set before our externall senses both those things which he declareth unto us in his word and those also which he worketh inwardly in our hearts and to confirme more and more in us that salvation which he vouchsafeth to communicate unto us For the Sacraments are signes and visible tokens of internall invisible things by the which as by certaine means God himself worketh within us by the power of the holy Ghost Therefore they be not vaine or idle signes neither yet ordained of God to deceive or frustrate us of our hope For the truth of our Sacraments is Iesus Christ without whom they are of no value Moreover that number of Sacraments sufficeth us which Christ himselfe our true and onely Doctor hath instituted and those are onely two to wit the Sacrament of Baptisme and the Sacrament of the holy Supper of our Lord and Saviour Iesus Christ Out of the Confession of AUSPURGH SEeing that in this life many evill ones and hypocrites are Artic. 8. mingled with the Church and have fellowship with it in the outward signes and pledges the Sacraments administred by such as are evill may lawfully be used according to the saying of Christ The Scribes and Pharisees sit in Moses chaire c. For the Sacraments and the word of God are effectuall by reason of the institution and commandement of Christ though they be delivered by wicked and evill men They condemne the Donatists and such like who said it was not lawfull for the people to use the ministery of evill men in the Church and held opinion that the ministerie of evill men was quite without fruit and effect The beginning of this eighth Article is elsewhere thus set downe THough the Church to speake properly be a Congregation of Saints and true beleevers yet seeing that in this life many hypocrites and evill men bee mingled with it it is a lawfull thing to use the Sacraments ministred by the hands of evill men c. Touching the use of the Sacraments they teach that they were instituted not so much to be notes of profession amongst men as to be signes and pledges of Gods good will towards us set before the eyes to stirre up and confirme faith in them which use them Therefore we must use Sacraments so as wee must joyne faith with them which may beleeve the promises that are offered and declared unto us by the Sacraments By this faith we receive both the grace promised which is represented by the Sacraments and also the holy Ghost Therefore they condemne that Pharisaicall opinion of the Papists which suppresseth the doctrine of faith
any which would be but a looker De consecr Dist 1. cap. omnes on and abstaine from the holy Communion him did the old Fathers and Bishops of Rome in the Primitive Church before private Masse came up excommunicate as a wicked person and as a Pagane Neither was there any Christian at that time which did communicate alone whiles other looked on For so did Calixtus Distinct 2. cap. seculares in times past decree That after the Consecration was finished all should communicate except they had rather stand without the Church doores For thus saith he did the Apostles appoint De conscer Dist 2 cap. Peract and the same the holy Church of Rome keepeth still Moreover when the people cometh to the holy Communion the Sacrament ought to be given them in both kindes for so both Christ hath commanded and the Apostles in every place have ordained and all the ancient Fathers and Catholique Bishops have followed the same And who so doth contrary to this he as Gelasius saith committeth Sacrilege And therefore we say that our adversaries De cons dist 2. cap. comperimus at this day who having violently thrust out and quite forbidden the holy Communion doe without the word of God without the authoritie of any ancient Councel without any Catholique Father without any example of the Primitive Church yea and without reason also defend and maintaine their Private Masses and the mangling of the Sacraments and doe this not onely against the plaine expresse commandement of Christ but also against all antiquitie doe wickedly therein and are very Churchrobbers We affirme that the bread and wine are the holy and heavenly mysteries of the body and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presently given unto us as that by faith we verily receive his body and blood Yet say we not this so as though we thought that the nature and substance of the bread and wine is clearely changed and goeth to nothing as many have dreamed in these latter times and yet could never agree among themselves upon their owne dreames For that was not Christs meaning that the wheaten bread should lay apart his owne nature and receive a certain new Divinitie but that he might rather change us and to use Theophilacts words might transforme us into his body For what In Ioa cap. 6. can be said more plainly then that which Ambrose saith Bread and Wine remaine still the same they were before and yet are changed De sacra lib. 4. cap. 4. into another thing Or that which Gelasius saith The substance of the bread or the nature of the wine ceaseth not to be Or that which Theodoretus saith After the consecration the mysticall In Dialogis 1. 2. signes doe not cast off their owne proper nature for they remain still in their former substance forme or kinde Or that which Augustine In serm ad Infantes De cons dist 2. cap Qui ma' dâcasti In Matth 15. saith That which ye see is the Bread and Cup and so our eies doe tell us but that which your faith requireth to be taught is this The bread is the body of Christ and the cup is his blood Or that which Origen saith The bread which is sanctified by the word of God as touching the materiall substance thereof goeth into the belly and is cast out into the privie Or that which Christ himselfe said not only after the blessing of the cup but also after he had ministred the communion I will drink no more of this fruit of the Vine It is well known that the fruit of the Vine is wine and not blood Luc. 22. And in speaking thus we mean not to abase the Lords Supper or to teach that it is but a cold ceremonie onely and nothing to be wrought therein as many falsly slander us we teach For we affirme that Christ doth truely and presently give himselfe wholly in his sacraments In Baptisme that we may put him on and in his Supper that we may eate him by Faith and Spirit and may have everlasting life by his Crosse and blood And we say not this is done slightly or coldly but effectually and truly For although we doe not touch the body of Christ with teeth and mouth yet we hold him fast and eate him by faith by understanding and by Spirit And it is no vaine faith that comprehendeth Christ neither is it received with cold devotion that is received with understanding Faith and the Spirit For Christ himselfe altogether is so offered and given us in these mysteries that we may certainly know we be flesh of his flesh and bone of his bones and that Christ continueth in us and we in him And therefore in celebrating these mysteries the people are to good purpose exhorted before they come to receive the holy communion to lift up their hearts and to direct their minds to heaven De coâs dist 1. cap. Quaedo wards because he is there by whom we must be fed and live Cyrillus saith when we come to receive these mysteries all grosse Imaginations must quite be banished The Councel of Nice as it is alledged by some in Greeke plainly forbiddeth us to bee basely affectioned or bent toward the Bread and Wine which are set before us And as Chrysostome very aptly writeth we say That the bodie of Christ is the dead carkasse and we our selves must be the Eagles meaning thereby that we must flie on high if we will come to the body of Christ For this Table as Chrysostome saith is a Table of Eagles and not of Jaies Cyprian also This bread saith he is the food of the soule and not the meat of the De caena Domins belly And Saint Augustine saith How shall I hold him being absent How shall I reach my hand up to heaven to lay hold upon him sitting there He answereth Reach thither thy faith and then In Ioan. tract 50. thou hast laid hold on him Neither can we away in our Churches with these shews and sales and markets of Masses nor with the carrying about and worshipping of the bread nor with such other Idolatrous and Blasphemous fondnesse which none of them can prove that Christ or his Apostles ever ordained or left unto us And we justly blame the Bishops of Rome who without the word of God without the authoritie of the holy Fathers without any example of antiquitie after a new guise doe not onely set before the people the sacramentall bread to be worshipped as God but doe also carry the same about upon an ambling Palfraie whither soever themselves journey in such sort as in old times the Persians fire and the Reliques of the Goddesse Isis were solemnly carried about in Procession and have brought the Sacraments of Christ to be used now as a Stage Play and a solemne sight to the end that mens eyes should be fedde with nothing else but
faith and his own use of the Sacrament For when we in our owne persons use the Sacrament Christs institution of it doth belong unto us This kinde of use of the Sacrament is holy and to be taught in the Churches which doth give light unto the doctrine of faith and of the spirituall exercises and true worship and bringeth unto the consciences of the godly very great comfort and strength of faith Before these dayes the Church hath been farre otherwise taught touching the use of the Sacrament there was no word of any thing but that this worke was to be done But no man spake any thing of faith or the comfort of consciences And mens consciences were racked with over great care and paines of confessing themselves This they tooke to be the puritie which the Gospel requireth whereas the Gospel doth require true feare true faith and trust comforteth us by the use of this Sacrament that they which doe truly repent may assuredly beleeve that God is become mercifull unto them by Christ though that our nature be fraile and uncleane and though that this our imperfect obedience be farre from the perfection of the Law By all this that hath beene said it is cleare that the Masse that is in use amongst us doth agree with the institution of Christ and the manner of the Primitive Church And besides it doth notably lay open the true use of the Sacrament Such a common worke was there in the Church of old time as Chrysostome doth witnesse who saith that the Priest did stand at the Altar and call some unto the communion and put backe others And by the decrees of the Nicen Synode it is âvident that some one did celebrate the Liturgie as the Grecians call it and did minister the body and blood of the Lord to all the rest For these are the words of the Decree Let the Deacons in their order after the Priests receive the holy communion of a Bishop or of a Priest Here he doth expressely say that the Priests did receive the Sacrament of some one that ministred it And before Gregories time there is no mention of any private Masse But as oft as the old Writers speak of a Masse it is evident that they speake of a Masse that was common Seeing therefore that the rite and manner of the Masse used with us hath authoritie out of Scripture example from the old Church and that we have onely rejected certaine intollerable abuses we hope that the use of our Churches cannot be misliked As for other indifferent rites and ceremonies they are for the most part observed according to the usuall manner But the number of Masses is not alike Neither was it the use in the old times in the Churches whereunto was greatest resort to have Masse every day as the Tripartite historie lib. 9. cap. 38. doth witnesse Againe saith he in Alexandria every fourth and sixth day of the weeke the Scriptures are read and the Doctors doe interpret them and all other things are done also except onely the solemne mannerof oblation or offering This Article we finde elsewhere placed in the third place among those wherein the abuses that be changed are reckoned up in this manner Of the Masse Art 3. OVr Church is wrongfully accused to have abolished the Masse For * Look the 2. Observation the Masse is retained still among us and celebrated with great reverence Yea and almost all the ceremonies that are in use saving that with the songs in Latine we mingle certaine Psalmes in Dutch here and there which be added for the peoples instruction For therefore we have need of ceremonies that they may teach the unlearned and that the Preaching of Gods word may stirre up some unto the true feare trust and invocation of God This is not only commanded by Saint Paul to use a tongue that the people understand but mans law hath also appointed it We use the people to receive the Sacrament together if so be any be found fit thereunto And that is a thing that doth increase the reverence and due estimation of the publike ceremonies For none are admitted except they be first proved and tried Besides we use to put men in minde of the worthinesse and use of a Sacrament how great comfort it bringeth to fearefull consciences that they may learne to beleeve God and to looke for and crave all good things at his hands This worship doth please God such an use of the Sacrament doth nourish pietie towards God Therefore it seemeth not that Masses be more religiously celebrated among our adversaries then with us But it is evident that of long time this hath been the publike and most grievous complaint of all good men that Masses are filthily prophaned being used for gaine And it is not unknown how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are used onely for a reward or for wages and how many doe use them against the prohibition of the Canons And Paul doth grievously threaten those which handle the Lords Supper unworthily saying He that shall eate this bread or drinke the cup of the Lord unworthily shall be guiltie of the body and blood of the Lord. Therefore when we admonished the Priests of this sinne private Masses were laid aside among us seeing that for the most part there were no private Masses but onely for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now been lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurly burly was raised up by no other meane then by those abuses which were so evident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peradventure the world is punished for so long a prophaning of Masses which they who both could and ought to have amended it have so many yeeres tolerated in their Churches For in the ten commandements it is written He that abuseth the name of the Lord shall not escape unpunished And from the beginning of the world there neither was nor is any divine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase private Masses infinitely to wit that Christ by his passion did satisfie for Originall sin and appointed Masse wherein an oblation should be made for daily sins both mortall and veniall Hereupon a common opinion was received that Masse is a work that taketh away the sins of the quicke and the dead and that for the doing of the worke Here men began to dispute whether one Masse said for many were of as great force as particular Masses said for particular men This disputation hath brought forth an infinite multitude of Masses Concerning these opinions our preachers have
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 coÌmending 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
merit of Christ applied but that it is a worke and fruit of charitie toward our neighbour by which worke we doe testifie our faith and obedience which we owe unto God Now where faith is there Christ alone is acknowledged to be the purger of sinnes Therefore seeing that almes doth testifie after their manner that Christ doth dwell in the godly it doth also testifie that they have remission of sinnes For except almes be a worke of charitie which may beare witnesse to faith in Christ it is so farre from signifying that man hath remission of sins through Christ that it doth even stinke in the sight of God If I shall distribute saith Paul all my substance that it may be meat for the poore and shall not have love it profiteth me nothing Therefore we teach that good works must be done necessarily that God is to be invocated and that almes is to be given that we may testifie our faith and love and obey the calling of God But in true repentance we teach that we obtaine remission of sins onely for the Son of God our Lord Iesus Christ his sake through faith according to that which Peter saith To him doe all the Prophets beare witnesse that through his name every one that beleeveth in him doth receive remission of sins Of Canonicall houres CHAP. 27. AVgustine writeth in a certaine place that Ambrose the Bishop of Millane did ordaine that the assemblies of the Church should sing Psalmes whereby they might mutually comfort themselves whilest they looked for adversitie and stirre up themselves to beare the crosse lest the people saith he should pine away with the yrkesomnesse of mourning This singing because it was used in a tongue commonly known it had both a godly use and deserved great praise And by the Canonicall decree it appeareth that those houres which they call Canonicall were an appointment of certaine times wherein the whole holy Scripture should be publikely over-run every yeere as in the schooles there be certaine hours appointed for interpreting of authors Such a distribution of houres was peradventure not unprofitable for that time and in it selfe it is not a thing to be condemned But to appoint a speciall kinde of priests to chaunt but those Canonicall hours and to sing them in a strange tongue which commonly is not known to the Church or is not our countrey tongue and that in some place in the night and in the day time without any intermission new singers very often taking one anothers course and to make hereof a worship not to this end that by patience and the comfort of the Scripture we might have hope as Paul saith but that by the merit of this worke a man might mitigate the wrath of God and purge the sinnes of men before God this is it that is contrary to the meaning of that Church which is indeed Catholique 1 Cor. 14. When ye come together according as every one of you hath a Psalme or hath doctrine or hath a tongue or hath revelation or hath interpretation let all things be done unto edifying Hierome upon the Epist to the Ephes Chap. 5. saith Singing and making melody to the Lord in your hearts Let young men heare these things let them heare whose office it is to sing in the Church that we must sing to God not with the voice but with the heart and that the threat and the iawes are not to be greased with some sweet liquor as they use to doe that play in Tragedies c. Now that which was spoken touching the use of a tongue that is commonly knowne it must be understood not only of the singing of Psalmes but also of all the parts of Ecclesiasticall ministerie For as Sermons and prayers are to be made in a well knowne tongue to the Church so also must the Sacraments be dispensed in a speech that is knowne For although it be lawfull at some time to use a strange tongue by reason of the learned yet the consent of the Catholike Church doth require this that the necessarie ministeries of the Church be executed in our countrey speech 1 Cor. 14. I had rather in the Church to speake five words with my understanding that I may also instruct others then ten thousand words in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many parts within one Citie and Diocesse there be people of divers languages mingled together having under one faith divers rites and customes we doe straitly command that the Bishops of such Cities or Diocesses doe provide fit men who according to the diversitie of ceremonies and language may execute among them the divine duties and minister the Ecclesiasticall Sacraments instructing them both by the word and by their example Therefore they are to be said to doe godly and Catholikely who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may understand that which is said read or sung and the spirit may receive fruit thereby to comfort the minde and to confirme the faith and to stirre up love Out of the Confession of SVEVELAND Of the singing and prayers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not winke at that offending of God which might be committed under a colour of his service then which nothing can offend him more grievously our Ministers have condemned the most of those things which were used in the singings and prayers of Ecclesiasticall men For it is too too manifest that these have degenerated from the first appointment and use of the Fathers For no man which understandeth the writings of the ancient Fathers is ignorant of this that it was a custome among them wisely to rehearse also to expound a few Psalmes with some Chapter of the Scripture whereas now adaies many Psalmes are chaunted for the most part without understanding and of the reading of the Scripture there be onely the beginnings of Chapters left unto us and innumerable things are taken up one after another which serve rather for superstition then for godlinesse Therefore our Ministers did first of all detest this that many things which were contrary to the Scriptures are mingled with holy prayers and songs as that those things are attributed to Saints which are proper to Christ alone namely to free us from sinne and other discommodities and not so much to obtaine as to give us the favour of God and all kinde of good things Secondly because they are increased so infinitely that they cannot be sung or rehearsed with an attentive minde Now it is nothing but a mocking of God whatsoever we doe in his service without understanding Lastly because that these things also were made meritorious works and to be sold for no small price that we may say nothing hereof that against the expresse commandement of the holy Ghost all things are there said and sung in that tongue which not
themselves rehearse those great things wherewith God hath adorned her above all other women and they all rejoyce one with another and shew themselves most thankfull for the salvation which is purchased to mankinde and with all Christian people they confesse and professe that she is happie and they praise God for all these things and so much as lyeth in them they doe faithfully follow and imitate the holy life and good manners of that Virgin and they doe indeed execute that which she commandeth to them that ministred in the Marriage at Cana and do alwayes desire to be in heaven with her And all these things they doe according to the meaning of the holy Scriptures And a little after And thus doe we teach that the Saints * Looke the 1. observation are truly worshipped when the people on certaine daies at a time appointed do come together to the service of God and doe call to minde and meditate upon the benefits of God which he hath bestowed upon holy men and through them upon his Church and there withall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlinesse and the last end of their life to the end that it may be as it were built up in the same truth by the word of God and may praise God and give him thanks for those men and in their name and may sing * Looke the 2. observation profitable songs and such as are free from superstition and may raise and stirre up themselves to the like obedience imitation of their faith works and deeds godlinesse holinesse and honestie and that they may call upon God that he would vouchsafe to give unto them to enjoy their companie and fellowship as well here in the time of grace as hereafter in eternall glory All which things are in few words comprehended in the Epistle to the Hebrews where it is said Remember them which have the Heb. 13. over sight over you which have declared unto you the word of God whose faith follow considering what hath been the end of their conversation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the body to abstinencie joyning there withall Matth 6. prayers and giving of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and businesse desire and permit at what time soever they use it in any societie either generall or particular it must be done without hypocrisie or superstition as the holy Scriptures doe witnesse and Paul among other things doth thus write of it Let us approve our selves as the Ministers of God by 2 Cor. 6. Luk. 5. 1 Cor. 7. fasting c. And Christ saith Then they shall fast And again Paul saith in another place That ye may give your selves to fasting and prayer Now fasting doth not consist in the choise of meat which a man useth but in the moderate use of meat and in exercising chastising and bringing under the unruly flesh before God and chiefly the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth fast and how and by what meane the godly may exercise a wholsome and acceptable fast unto God and on the other side to know when they should not fast but rather take heed that they doe not fast it is expressed in the Prophet and manifestly taught Isa 56. Matth. 6. of Christ himselfe What is to be thought of the choise and difference of meats every man ought to learne out of the doctrine of Christ that by this meane what doubt soever is in this point it may be taken away and decided Theâ Christ called the multitude unto him Matth. 15. and said Heare and understand That which goeth into the mouth Mark 7. defileth not the man but that which cometh out of the mouth that defileth the man that is maketh him guiltie Also out of the doctrine of the Apostle whose words are thus I am perswaded Rom. 14. through the Lord Iesus that nothing is uncleane of it selfe but unto him that iudgeth any thing to be uncleane to him it is uncleane But if thy brother be grieved for the meat now walkest not thou charitably Destroy not him with thy meat for whom Christ died For the kingdome of God is not meat nor drinke but righteousnesse and peace and ioy in the holy Ghost Christians indeed are not tyed to any law in this case yet so that they be not an offence to the weaker sort therefore the Apostle addeth All things indeed 1 Cor. 8. are pure but it is evill for the man which eateth with offence And in another place he writeth Meat doth not make men acceptable to God for neither if we eate have we the more neither if we eate not have we the lesse Out of the FRENCH Confession TO conclude we thinke that Purgatorie is a feigned thing Artic. 24. comming out of the same shop whence also Monasticall Vowes Pilgrimages the forbidding of marriage the use of meats a ceremoniall observation of certaine dayes auricular confession indulgences and such like things have proceeded by which things certaine men have thought that they doe deserve favour and salvation But we doe not onely reject all those things for a false opinion of merit added thereunto but also because they are inventions of men and a yoke laid upon the consciences of men by mens authoritie Out of the ENGLISH Confession ANd as for their brags they are wont to make of their Purgatoris Artic. 14. though we know it is not a thing so very late risen amongst them yet is it no better then a blockish and an old wives devise Augustine indeed sometime saith there is such a certaine place sometime he denyeth not but there may be such a one sometime he doubteth sometime againe he utterly denieth that there is any at all and thinketh that men are therein deceived by a certaine naturall good will they beare their friends departed But yet of this one errour hath there growne up such a harvest of those Massemongers that the Masses being sold abroad commonly in every corner the Temples of God became shops to get money and seelyfouls were borne in hand that nothing was more necessarie to be bought In deed there was nothing more gainfull for these men to sell Out of the Confession of AUSPURGE Of abuses that be taken away Of putting difference betweene meats and such like Popish traditions IN this corporall life we have need of traditions that is of the Artic. 4. distinctions of times and places that all things may be done orderly in the Church as Paul willeth Let all things be done in order and so as is meet and decent Therefore the Church hath her traditions that
Act. 15. Peter saith Why tempt ye God laying a yoke upon the necks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lord Iesus Christ we hope to be saved as did also they Here Peter forbiddeth to burden the consciences with many rites whether they be of Moses or of any others appointing and 1 Tim. 4. he calleth the forbidding of meats a doctrine of devils because that it is flat against the Gospel to appoint or doe such workes to the end that by them we may merit remission of sinnes or justification or because that there could be no Christianitie without them Here our adversaries object against us that our Ministers hinder all good discipline and mortification of the flesh as lovinian did But the contrary may be seene by our mens writings For they have alwaies taught touching the Crosse that Christians must suffer afflictions This is the true earnest and unfeigned mortification to be exercised with divers afflictions and to be crucified with Christ Moreover they teach that every Christian must so by bodily discipline or bodily exercises and labour exercise and keepe under himselfe that fulnesse and sloth do not prick him up to sinne not that he may by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onely to a few and those set dayes according to the commandement of Christ Take heed that your bodies be not oppressed with surfetting Againe This kinde of devill is not cast out but by fasting and prayer And Paul saith I chastise my body and bring it under subiection Where he plainly sheweth that he did therefore chastise his body not that by discipline hee might merit remission of sinnes but that his body might be apt and fit for spirituall things and to do his duty according to his calling Therefore we doe not condemne fasts themselves but the traditions which prescribe certaine daies and certaine meates with danger to the consciences as though such workes as these were necessary duties Yet many of the traditions are observed among us which tend unto this end that things may be done orderly in the Church as namely the * Looke the 1. observation upon this confession order of lessons in the Masse and the chiefest holy dayes But in the meane time men are admonished that such a service doth not justifie before God and that there is no sinne to be put in such things if they be left undone so it be without offence This libertie in humane rites and ceremonies was not unknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of Schisme for this diversitie they were admonished by others that such fashions should not be alike every where And Ireneus saith The disagreement about facting doth not breake off the agreement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diversitie doth not hurt the unitie of the Church and in the Tripartite history lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to give precepts of holy daies but to preach godlinesse and a good conversation What is then to be thought of the Lords day and of such like rites used in Churches Hereunto they answer that it is lawfull for the Bishops or Pastors to appoint ordinances whereby things may be done in order in the Church not that by them we should merit remission of sins or satisfie for sins or that mens consciences should be bound to esteeme them as necessarie services and think that they sinne when they violate any one of them though it be without the offence of others So Paul ordained that women should cover their heads in the congregation that the Interpreters of Scripture should be heard in course or order in the church Such like ordinances it behoveth the Churches to keepe for charitie and quietnesse sake so farre forth that one offend not another that all things may be done in order and without tumult in the Church but yet with this caution that mens consciences be not burdened so as they should account them as things necessarie to salvation and think they did sin when they brake any one of them without offence of others as no man would say that a woman doth offend if she come abroad with her head uncovered without the offence of any Of this sort is the observation of the Lords day of Easter of Pentecost and such like holy dayes and rites For they that think that the observation of the Lords day was appointed by the authoritie of the Church instead of the Sabbath as necessarie they are greatly deceived The Scripture requireth that the observation of it should be now free for it teacheth that the Mosaicall ceremonies are not needfull after the Gospel is revealed And yet because it was requisite to oppoint a certain day that the people might know when to come together it seemeth that the Church did for that purpose appoint the Lords day which day for this cause also seemed to have better liked the Church that in it men might have an example of Christian libertie and might know that the observation neither of the Sabbath nor of any other day was of necessitie There are extant certaine monstrous disputations touching the changing of the law and the ceremonies of the new law and of the change of the Sabbath which did all spring up of a false perswasion that there should be a worship in the Church like to the Leviticall worship and that Christ gave the charge of devising new ceremonies which should be necessary to salvation to the Apostles and Bishops These errours crept into the Church when as the doctrine of faith was not plainely enough taught Some dispute that the observation of the Lords day is not indeed of the law of God but as it were of the law of God and touching holy days they prescribe how far it is lawful to work in them What else are such disputations but snares for mens consciences Out of the Confession of SAXONIE Of Anointing MOreover that which now is called Extreame anointing was in times past a kinde of healing as it is evident out of Art 19. ss 2. the Epistle of Saint James cap. 5. Now is it become a shew full of superstition They say that sinnes be forgiven through these anointings and they adde thereunto invocation of the dead which also must of necessitie be disliked Therefore these ceremonies are not kept in our Churches neither in times past did the Church think that they were necessary But for the sicke we doe make godly prayers publiquely and privately as also the Lord hath promised that he will asswage even corporall griefes in them that aske it of him according to that saying Psalme 49.
unto many not onely beggerly and weake but also hurtfull not elements that is rudiments of holy discipline but also impediments of true godlinesse How much more unjustly shall any man take unto himselfe-authoritie over the inheritance of Christ to oppresse him with such kinde of bondage and how farre shall he remove us from Christ if we submit our selves unto him For who doth not see the glory of Christ to whom we ought wholly to live whom he hath wholly redeemed to himselfe and restored to libertie and that by his blood to be more obscured if beside his authoritie we doe binde our conscience to those laws which are the inventions of men then to those which have God for their Author although they were to be observed but onely for their time Certainly it is a lesse fault to play the Iew then the Heathen Now it is the manner of the Heathen to receive laws for the worship of God which have their beginning from mans invention onely God never being asked counsell of in the matter Wherefore if in any matter at all certainly here that saying of Paul taketh place Ye are bought with a great price be not made the servants of men 1 Cor. 7. Of the choise of meats CHAP. 9. FOr the same cause was that forbearing and chusing of meats enjoyned and tied to certaine daies which Saint Paul writing to Timothy calleth the doctrine of Devils Neither is their answer sufficient Who say that these things be spoken onely against the Manichies Encratites Tatians and Marcionites who did wholly forbid certaine kindes of meats and marriage For the Apostle in this place hath condemned those which command to abstaine from meats which God hath created to be taken with thankesgiving c. Now they also which doe but forbid to take certaine meats on certaine daies do neverthelesse command men to abstain from those meats which God hath created to be taken and are cousin germanes to the doctrine of the Devils the which also is evidently seene by the reason which the Apostle addeth For saith he Whatsoever God hath created it is good and nothing is to be refused that is received with giving of thanks Here he doth not take exception against any times although no man favoured frugalitie temperance and also choise chastisements of the flesh and lawfull fasting more greatly then he did Certainly a Christian must be frugall and sometime the flesh must be chastised by diminishing the daily and accustomed portion or diet but base meats and a meane doth serve better to this purpose then any kinde of meats to conclude it is meet for Christians now and then to take upon them a lawfull fast but that must not be an abstinence from certaine but from all meats nor from meats onely but also from all the dainties of this life whatsoever For what kinde of fast is this what abstinence only to change the kinde of dainties the which thing at this day they use to doe which are counted more religious then others seeing that S. Chrysostome doth not account it to be a fast if we continue wholly without meats even unto the evening except together with abstaining from meats we doe also containe our selves from those things which be hurtfull and bestow much of that leisure upon the studie and exercise of spirituall things That by Prayers and Fasts we must not looke to merit any thing CHAP. 10. MOreover our Preachers have taught that this fault is to be a amended in prayers and fasts that commonly men are taught to seeke to obtaine I know not what merit and justification by these works For As we are saved by grace through faith so also are we justified And touching the works of the law among the which prayers and fasts are reckoned Paul writeth thus For we through the Spirit waite for the hope of righteousnesse Gal. 5. through faith Therefore we must pray but to this end that we may receive of God not that we may hereby give any thing unto him We must fast that we may the better pray and keepe the flesh within the compasse of it dutie and not before God to deserve any thing for our selves This onely end and use of prayers both the Scripture and also the writings and examples of the Fathers do prescribe unto us Moreover the case so standeth with us that although we could pray and fast so religiously and so perfectly do all those things which God hath injoyned us that nothing could more be required of us which hitherto no mortall man hath at any time performed yet for all this we must confesse that we are unprofitable servants Therefore what merit can we dreame of THE SEVENTEENTH SECTION OF CEREMONIES AND RITES WHICH ARE INDIFFERENT IN GENERALL The latter Confession of HELVETIA Of Rites Ceremonies and indifferent things CHAP. 27. VNto the ancient people in old time were given certaine ceremonies as a kinde of schooling or pedagogie to those which were kept under the law as under a Schoole-master or Tutor but Christ the deliverer being once come and the law taken away we which beleeve are no more under the law and the ceremonies are vanished and worne out of use And the Apostles were so farre from retaining them in the Church of Christ or repairing them that they witnessed plainly that they would not lay Rom. 6. any burden upon the Church Wherefore we should seeme to bring in and set up Iudaisme againe if so be we should multiply Ceremonies or Rites in the Church according to the manner of the old Church Therefore we are not of their judgement who would have the Church of Christ kept in with many and diverse Rites as it were with a certaine schooling or pedagogie For if the Apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God who is there I pray you that is well in his wits that will thrust upon it the inventions devised by man The greater that the heape of ceremonies is in the Church so much the more is taken not onely from Christian libertie but also from Christ and from faith in him whilest the people seeke those things in ceremonies which they should seeke in the onely Son of God Iesus Christ through faith Wherefore a few moderate and simple rites that are not contrary to the word of God do suffice the godly And that there is found diversitie of rites in the Churches let no man say therefore that the Churches doe not agree Socrates saith That it were not possible to set down in writing all the ceremonies of the Churches which are throughout Cities and Countries No Religion doth keep every where the same ceremonies although they admit and receive one and the selfe same doctrine touching them for even they which have one and the self same faith do disagree among themselves about ceremonies Thus much saith Socrates and we at this day having divers rites in the celebration of the Lords Supper and
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 consuâtud 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
them alone they be blinde leaders of the blinde And he condemneth such worships Every plant which my heavenly Father hath not planted shall be rooted up If Bishops have authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the Scripture so oft forbid to make and to listen to traditions why doth it call them the Devils traditions hath the holy Ghost warned us of them to no purpose It remaineth then that seeing constitutions ordained as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the Gospel because that it is not lawfull for any Bishops to appoint or urge any such worship For it is very requisite that the doctrine of Christian libertie should be maintained in the Church because that the bondage of the law is not necessary unto justification as it is written to the Gal. Come not ye under the yoke of bondage again It is necessary that the chiefest point of all the Gospel should be holden fast that we doe freely obtain remission of sins and justification by faith in Christ and not by any observations nor by any worship devised by man For though they seek to qualifie traditions yet the equitie of them can never be seen nor perceived so long as the opinion of necessitie remaineth which must needs remain where the righteousnesse of faith and Christian libertie are not known The Apostles commanded them to abstaine from bloud who observeth that now a dayes and yet they doe not sinne that observe it not for the Apostles themselves would not burden mens consciences with such a servitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the Gospel is to be considered scarcely any canons are precisely kept and many grow out of use daily yea even among them that doe most busily defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be observed with any opinion of necessitie and that mens consciences are not hurt though traditions grow out of use The Bishops might * Looke the 1. observation upon this confession easily retaine lawfull obedience if they would not have men to observe such traditions as cannot be kept with a good conscience But now they command single life and they admit none except they will sweare not to teach the pure doctrine of the Gospel The Churches doe not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to doe onely they desire that they would remit unjust burdens which are both new and received contrary to the custome of the Catholike Church It may well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is evident that some were received through errour Wherefore it were for the * Looke the 2. Observat chiefe Bishops gentlenesse to mitigate them now for such a change would not overthrow the unitie of the Church For many humane traditions have been changed in time as the Canons themselves declare But if it cannot be obtained that those observations may not be released which cannot be kept without sin then must we follow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords and to be imperious over the Churches Our meaning is not to have * Looke the 3. observation rule taken from the Bishops But this one thing is requested at their hands that they would suffer the Gospel to be purely taught and that they would release a few observations which cannot be observed without sin But if they will remit none let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme Also in the same 7. Article touching abuses this exposition is found thus in another Edition NOw come I to the question in hand touching the laws of Bishops concerning which first this most certaine rule is to be holden That it is not lawfull for any to make lawes repugnant to the commandement of God That sentence of Saint Paul is well known If an Angel from heaven teach any other Gospel let him be accursed Vpon this foundation which is sure and immoveable the rest may easily be reared Now there be three orders of the decrees of Bishops Some doe constraine a man to sinne as the law of single life the laws of private Masses wherein is made an oblation and application for the quick and the dead And the opinion of Transubstantiation breedeth a wicked adoration Also the commandement of praying to the dead It is an easie matter to give sentence of these lawes For seeing they doe manifestly oppugne the commandement of God the Apostles rule is We ought rather to obey God then men The second order is of those rites which concern things in their own nature indifferent such as are the lawes touching the difference of meats and daies and such like things But when false opinions are joyned unto these things they are no more indifferent Now our adversaries doe some more some lesse tie unto them absurd and false opinions for the which both those lawes and rites are to be cast off lest any corrupt worship should be established The most part doe feigne that the works of mans traditions as satisfactions and such like doe merit remission of sinnes This opinion is apparantly false for it removeth the benefit of Christ unto mans traditions And there needeth here no long confutation we will content our selves with one thundering saying of Saint Paul Ye are made void of Christ whosoever are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods law or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they begin to talke more modestly of traditions But yet they hold still an errour that is not to be borne withall They say That these workes though they doe not deserve remission of sins yet are they services of God that is workes the immediate end whereof is that God by them might be honoured This errour also must be stiffely withstood For Christ saith plainly They worship me in vaine with the precepts of men And Paul doth expressely condemne will worship to the Coloss And seeing that the worship of God must be done in faith it is necessary that we should have the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke unto God unlesse there be a voyce of God which may declare that God will be so worshipped or served with this honour But ungodly men understanding this Doctrine of faith have in all ages with damnable boldnesse devised worships
lawfull for the ministers of the Church to be married before they were ordained ministers but also to marry after their ordination For which opinion there be very evident arguments Neither ought the vow of chastitie to be any hinderance herein because that such a vow being taken upon a man by humane superstition without the authoritie of the word of God and against faith is not acknowledged of God and wedlock also hath it chastity that he which before had vowed chastitie marrieth a wife in the Lord doth indeed fulfill the vow of chastitie Seeing therefore that the word of God is evident touching the honestie of wedlock the examples of the Apostles and Bishops of the Primitive Church be evident the weaknesse of mans nature is evident dangers of single life be evident and seeing that the offences which unchaste Priests do give are evident we do verily hope that it will come to passe that they which have the government of the Church will not go forward severely to maintaine and defend this constitution touching the marriage of Priests but favourably to interpret it For so it shall come to passe that there may be both fewer and lesse offences in the Church and that many good mens consciences may be relieved Also we hope that it will come to passe that all good Bishops and Princes will permit them who by a lawfull divorce are separated from their adulterous wives or husbands to use that libertie of marrying againe in the Lord which the Sonne of God our Lord Iesus Christ hath granted to them Matth. 5. and 16. Hitherto also pertaineth the 26. Article Of Monasticall vowes THere is no doubt but that godly just and lawfull vowes are to be kept and payed and that wicked vowes are to be disanulled But it is not without cause made a matter of controversie in what kinde of vowes Monasticall vowes touching virginitie or single life povertie and obedience are to be placed For it is evident that single life is not commanded by the Word of God also it is evident that although the estate of single persons be in publike dangers quiet and more fit and commodious to execute the publike Ministeries of the Church then is theirs which use it not yet we must not think that this kind of life is of it selfe before the tribunal seat of God more excellent and more holy then is marriage For as in Christ there is neither Iew nor Grecian neither servant nor freeman as Paul saith so in Christ there is neither married nor unmarried And as In Christ Iesus circumcision availeth nothing but the keeping of the commandements of God and a new creature so also doth single life availe nothing and wedlock availeth nothing but to be renued in Christ Iesus and to obey the calling of Christ In the Councel held at Gangrum there was this Canon If any of those who for the Lords sake do keep virginitie is lifted up against those that be married let him be accursed And an other Canon saith If any man for continencie as it is thought doth weare a cloake as beleeving that hereby he hath righteousnesse and doth despise others who with reverence doe weare other common and usuall kindes of garments let him be accursed And Augustine De bono coniugali cap 21. dareth not preferre the virginitie of the Baptist before the wedlock of Abraham Therefore he that doth vow virginitie or single life doth either vow it as a singular worship of God And then because the state of single life is not commanded by the word of God this vow pertaineth to the commandements of men whereof Christ saith In vain do they worship me teaching for doctrines the precepts of men Or else he worketh it as a merit of remission of sinnes and of life eternall and then it is evidently a wicked vow whereunto no man is bound It is to no better purpose to vow povertie For either thou are poore by condition or estate and possessest no earthly substance And then this crosse which God hath laid upon thee thou must beare it patiently which moreover if thou doe vow thou doest nothing else then if in thy sicknesse thou shouldest vow that thou wouldest alwaies bee sicke or that in thy infamie thou shouldest alwaies vow to be infamous which kind of vow is rather a madnesse then godlinesse Or else thou dost possesse substance and vowest that forsaking thy substance thou wilt alwaies leade a poore life and get thy living by beging and obtaine by the merit of this vow eternall life and then this vow is first of al repugnant to the love of thy neighbour which requireth that by thy begging thou be not troublesome to any further then necessitie compelleth secondly it is contrary to faith in Christ because that he alone is the merit of eternall life Therefore it is evident that this kind of vow is unlawful and wicked But so to forsake thy substance as to give it to a common use is not to follow after poverty but to provide a more certaine and bountiful living for thy selfe the which what manner of worship it is before God it cannot be unknown And as for obedience it is either referred to God and then it is not an arbitrary vow but of due necessitie of which obedience it is said Obedience is better then sacrifice Or else it is referred to man and then of their owne accord they are to perform those duties which the subject oweth to the Magistrate children to the Parents servants to their Lords and schollers to their Schoolemasters These things doth God look for at mens hands whether they be vowed or not vowed but yet with this condition that we do alwaies rather obey God then men But to vow obedience unto man without a speciall calling of God that by the works of such obedience a man may not onely performe a singular worship unto God but also purge his sins before God it is altogether superfluous because that Christ saith They worship me in vain with the traditions of men and also wicked because the obedience of Christ alone which he performed to God his Father hath puged our sinnes and reconciled us with God By all these things it is manifest that the kinde of vowing single life povertie and obedience doth not agree with that doctrine which is indeed Catholique especially seeing that certain men are not afraid to make this kinde of vowing equall with Baptisme Out of the Confession of SUEVELAND Of Monkerie CHAP. 12. ANd for the same cause that all our Iustification doth consist The former part of this 12. Chap. might more commodiously have been referred to the 17. Sect. where we intreated of true Christian libertie if those things which follow had not hindered it in faith in Iesus Christ whereupon we have libertie given to us in all externall things we have permitted the bonds of Monkerie to be released among us For we saw that this liberty of Christians was vehemently challenged in every place by
may profit it very much and finally may help and further it very excellently His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtlesse he shall never doe more happily then when he shall be truly seasoned with the feare of God and true religion namely when he shall after the example of most holy Kings and Princes of the people of the Lord advance the preaching of the truth and the pure and sincere faith and shall root out lies and all superstition with all impietie and Idolatry and shall defend the Church of God For indeed we teach that the care of religion doth chiefly appertaine to the holy Magistrate let him therefore hold the word of God in his hands and look that nothing be taught contrary thereunto In like manner let him governe the people committed to him of God * Looke the 1. observation upon this confession with good laws made according to the word of God Let him hold them in discipline and in their dutie and in obedience let him excrcise judgement by judging uprightly let him not accept any mans person or receive bribes let him deliver widdows fatherlesse children and those that be afflicted from wrong let him represse yea and cut off such as are unjust either by deceit or by violence For he hath not received the sword of God in vaine Therefore let him draw forth this sword of God against all malefactours Rom. 13. seditious persons theeves or murderers oppressours blasphemers perjured persons and all those whom God hath commanded him to punish or execute Let him suppresse stubborn heretiques which are heretiques in deed who cease not to blaspheme the majestie of God and to trouble the Church yea and finally to destroy it but if so be it be necessary to preserve the safetie of the people by warre let him doe it in the name of God so that he first seeke peace by all means possible and use it not save onely then when he can save his subjects no way but by warre And while as the Magistrate doth these things in faith he serveth God by those works as with such as be good works and shall receive a blessing from the Lord. We condemne the Anabaptists who as they denie that a Christian man should beare the office of a Magistrate so also they deny that any man can justly be put to death by the Magistrate or that the Magistrate may make warre or that oathes should be performed to the Magistrates and such like things For as God will worke the safetie of his people by the Magistrate whom he hath given to be as it were a father of the world so all the subjects are commanded to acknowledge this benefit of God in the Magistrate therefore let them honour and reverence the Magistrate as the minister of God let them love him favour him and pray for him as their father and let them obey all his just and equall commandements Finally let them pay all customes and tributes and all other duties of the like sort faithfully and willingly * Looke the 2. Observat And if the common safetie of the countrey and justice require it and the Magistrate doe of necessitie make warre let them lay down their life and spend their blood for the common safetie and defence of the Magistrate and that in the name of God willingly valiantly and cheerefully For he that opposeth himselfe against the Magistrate doth procure the wrath of God against him We condemne therefore all contemners of Magistrates as rebels enemies of the Common-wealth seditious villaines and in a word all such as doe either openly or closely refuse to performe those duties which they ought to doe c. The Conclusion VVE beseech God our most mercifull Father in heaven that he will blesse the Princes of the people and us and his whole people through Iesus Christ our onely Lord and Saviour to whom be praise and thankesgiving both now and for ever Out of the former Confession of HELVETIA Of Magistracie SEeing that every Magistrate is of God his chiefe dutie except it please him to exercise a tyrannie consisteth in this to defend religion from all blasphemie and to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lyeth In which part truly the first place is given to the pure and free preaching of the word of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall provision for the Ministers of the Church and a diligent care for the poore Secondly to judge the people according * Looke the 1. observation upon this confession to just and divine laws to keepe judgement and justice to maintaine this publique peace to cherish the Common-wealth and to punish the offenders according to the quantitie of the fault in their riches body or life which things when he doth he performeth a due worship or service to God We know that though we be free we ought wholly in a true faith holily to submit our selves to the Magistrate both with our body and with all our goods and indeavour of minde also to performe faithfulnesse and * Looke the 2. Observat the oath which we made to him so farre forth as his government is not evidently repugnant to him for whose sake we doe reverence the Magistrate Out of the Confession of BASILL Of Magistracie MOreover God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take revenge and punishment of the Rom. 13. evill Therefore every Christian Magistrate * Looke the 1. Observation upon this confession in the number whereof we also desire to be doth direct all his strength to this that among those which are committed to his credit the name of God may be sanctified his kingdome may be enlarged and men may live according to his will with an earnest rooting out of all naughtinesse And in the margent This dutie also was injoyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearely protest that together with all other doctrins which are directly contrary to the sound and pure doctrine of Iesus Christ we doe not onely not receive but as abominations and blasphemies reject and condemne those strange and erroneous doctrines which the spirits of hurleburly among other damnable opinions doe bring forth saying c. that Magistrates cannot be Christians And in the margent The Magistrate doth then shew himself to be a good Magistrate when he is a true Christian The Conclusion LAst of all we submit this our Confession to the judgement of the holy Scripture of the Bible and therefore we promise that if out of the foresaid Scriptures we may be better
instructed we will at all times obey God and his holy word most thankfully Out of the Confession of BOHEMIA Of the civill power or civill Magistrate CHAP. 16. FVrthermore it is taught out of the holy Scripture that the civill Magistrate is the ordinance of God and appointed by God who both taketh his originall from God and by the effectuall power of his presence and continuall aide is maintained to governe the people in those things which appertaine to the life of this body here upon earth whereby also he is distinguished from that spirituall state whereof is that worthy sentence of Paul There is no power but of God and the power that is is ordained Rom. 13. of God Then according to these points all they that being indued with this authoritie doe beare publique offices of what kinde soever they be being in the degree of Magistrates necessarily must know acknowledge and remember this that they are Gods deputies and in his stead and that God is the Soveraigne Lord and King even of them all as well as of other men to whom at length in the last day they must give an account of the degree wherein they were placed of their dominions and of the whole administration of their government whereof it is expressely written in the book of Wisdome and else-where And seeing they doe governe in stead of God upon earth and Sap. 6. are his Lieutenants it is meet that they frame themselves to the example of the superiour Lord by following and resembling him and by learning of him mercie and justice As touching these therefore such an instruction hath been delivered that they who are in authoritie ought to doe good unto others according to that which Christ saith They that are mightie are called gracious or Luk. 22. bounteous Lords and that in regard of their dutie they are especially bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons justice peace and all good things that are appertaining unto the time that they protect and defend their peaceable subjects their rights their goods their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the unjust violence of the Turks together with others that doe the like to succour and defend them and so to serve the Lord God herein that they beare not the sword in vain but valiantly couragiously and faithfully use the same to execute the will and works of God therewith Hereof in the holy Scripture such are called Gods and of Saint Paul the Ministers of God The Magistrate saith he is the Minister of God for thy good who Psal 8 2. Ioh. 10. Rom. 13. 1 Pet 2. is sent as Peter saith to take vengeance on those that doe evill and to give honour unto those that doe good But for as much as the Magistrate is not onely the power of God in that sort as the Scripture doth ascribe that title even to an heathen Magistrate as Christ said unto Pilate Thou couldest Ioh 19. have no power over mee unlesse it were given thee from above but the Christian Magistrate ought also to be a partaker and as it were Apoc. 1. and 19. 1 Tim. 6. Isa 49. a Minister of the power of the Lambe Iesus Christ whom God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had been heathen might come under the power of the Lambe and give their glory unto the Church Maâth 15. Luk. 13. and become nources thereof which then began to be fulfilled when they received Christian religion and made them nests under the tree of Mustard-seed which is faith Then for this cause the Christian Magistrate is peculiarly taught to be such a one that he should well use this glory and portion of his authoritie which he hath common with the Lambe and that he betray it not to Satan and to Antichrist unlesse he will be transformed into that beast and hideous Monster which carrieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holy Gospell make way for the trueth wheresoever be a defender of the Ministers and people of Christ suffer not so farre as in him lieth Idolatry or the tyrannie of Antichrist much lesse follow the same although he be driven to sustaine some harme therefore and so lay down his Crown before the Lambe and serve him together with the spirituall Kings and Priests of the holy Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second Psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Psal 2. Kings understand and be ye learned that iudge the earth serve the Lord with feare and reioyce unto him with trembling Hereupon it followeth and is concluded by force of argument namely that whosoever doth use in such sort as hath been said this ordinary power of God and of the Lamb with patience in their adversities as well on the right as on the left hand they shall receive for this thing and for their labour a large and infinite reward and blessing of God upon earth and also in the life to come through faith in Christ and contrariwise upon the wicked cruell and blood-thirstie that repent not shall come the pains of fearefull vengeance Psal 82. Sap 6. in this life and after this life everlasting torment Moreover the people also are taught of their dutie and by the word of God are effectually thereto inforced that all and every of them in all things so that they be not contrary unto God performe their obedience to the superiour power first to the Kings Majestie then to all Magistrates and such as are in authoritie in what charge soever they be placed whether they be of themselves good men or evil so also to all their Ministers and such as are sent with commission from them to reverence and honour them and yeeld unto them all things whatsoever by right are due unto them and performe and pay unto them honour tribute custome and such like whereunto they are bound But in things pertaining to mens soules to faith and eternall salvation of those the people is taught * Looke the a. observation that they ought to obey no man more then God but God onely and his holy word above all things and especially according to that which the Lord commandeth Give unto Cesar the things which are Cesars and unto God the things which Matth. 22. are Gods But if some should attempt to remove any from this Christian and true opinion they ought to follow the example of the Apostles who with a bold courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We
importance may be knowne diligently weighed and discussed as the honour which we doe chiefely owe to God in whose chiefe matter it behoovethus to be conversant with feare and trembling doth require Secondly it is a thing worthy of your sacred Majestie which is so much commended for the name of religion and clemencie To conclude the very meane to attaine to that certain and sound peace which your sacred Majestie goeth about doth require it which peace seeing that we doe varie about Faith and Religion can no other waies be obtained then when as before all other things the mindes be plainly instructed concerning the truth But peradventure it might seeme needlesse that we in these matters should use so many words seeing that the most famous Prince Elector of Saxony and others have very largely and soundly declared unto your sacred Majestie those things which at this day are in controversie in our holy Religion But because that your sacred Majestie hath desired that all they who have any interest in this businesse should declare unto you their judgement concerning Religion we also thought it our dutie to confesse those things unto your sacred Majestie which are taught among us Howbeit this matter is so large and comprehendeth so many things that even those things which we have declared on both sides are as yet fewer and more briefly declared then that we may hope presently to have some certaintie determined in the controversies and that such as may be approved not of all but at the least of a good part of Christian people So few is the number of those that doe subscribe to the truth Therefore seeing that this matter is so weightie so divers and manifold and cannot fruitfully be decided except it be well knowne and sifted of many we beseech your sacred Majestie and most humbly request you by God and our Saviour whose glory without doubt you doe chiefly seek that you would procure as speedily as may be that a generall free and a Christian Councel in deed may be summoned which hitherto hath seemed so necessary a thing both to your sacred Majesty and also to other Princes of the sacred Empire for the setting of Ecclesiasticall affaires at a stay that almost in all assemblies throughout the Empire which have been gathered together since the beginning of this variance about Religion both your sacred Majesties commissioners and other Princes of the Empire have openly witnessed that there was no other way in these matters to bring that to passe which might be wholesome Whereupon in the last assembly held at Spire your sacred Majestie gave occasion to hope that the Bishop of Rome would not withstand it but that such a Councel might with speed be summoned But if so be that in time we may not have opportunitie for a a generall Councell yet at the least your sacred Majestie may appoint a Provinciall assemblie as they call it of the learned men of every degree and state whereunto all for whom it is expedient to be present may freely safely resort every man may be heard and all things may be weighed and judged by such men whom it is certain as being indued with the feare of God to make the chiefest account of the glory of God For it is not unknown how gravely and diligently in times past both Emperors and Bishops behaved themselves in the deciding the controversies of Faith which notwithstanding were oftentimes of much lesse moment then those which doe presently trouble Germanie so that they thought it not an unworthy thing for them to examine the selfe same things the second the third time Now he that shall consider how things stand at this present he can not doubt but that at this day there is greater need then ever was heretofore of greater faithfulnesse gravitie meeknesse and dexteritie to this end that the Religion of Christ may be restored into her place For if so be that we have the truth as we doe undoubtedly beleeve how much time and labour I pray you is requsite that they may know the truth without whose consent or patience at the least sound peace cannot be obtained But if we doe erre from the which we doe not doubt but we be farre againe the matter will not require slothfull diligence nor a short time that so many thousand men may be called into the way againe This diligence and time it shall not be so unseemely for your Majestie to bestow as it is meet that you should expresse his minde toward us in whose stead you doe governe over us to wit the minde of Iesus Christ the Saviour of us all who seeing that he came with this minde to seeke and to save that which was perished so that he vouchsafed also to die that he might redeeme them which were lost there is no cause why your sacred Majestie should thinke much although you should undoubtedly beleeve that we are fallen from the truth to leave the nintie nine sheepe in the wildernesse and to seeke for the hundreth and to bring it back into the sheepfold of Christ that is to preferre this businesse before all other things that the meaning of Christ in every of these things which at this present are in controversie may out of the Scriptures be plainely and certainely laid open unto us though we be but a few in number and of the meaner sort and we for our parts will shew our selves willing to be taught onely let all obstinacie be removed so that it may be lawfull to heare the voyce of our Shepheard Iesus Christ and let all things stay and rest upon the Scriptures which teach whatsoever is good whereunto we shall be called For if it should so fall out that the care of teaching us being rejected there should compendious formes of Edicts be sought which we do nothing feare whilest the matter is in the hand of your sacred Majestie it cannot be said into what straights innumerable thousands of men should be brought to wit of those whom as being perswaded that God is chiefly to be heard and then that those things which follow as opinions must stay upon the undoubted oracles of God these sayings of our Saviour doe alwaies appale Feare not them which kill the bodie He that shall loose his soule shall finde it He that shall not hate father and mother c. yea even his owne soule he cannot be my Disciple He that shall be ashamed of me before this froward and adulterous nation of him will I be ashamed before my Father and his Angels And such like Many men being moved with these thundering speeches have resolved with themselves to suffer all extremity and many for feare of death doe rather seek delayes but yet waiting for a fit opportunitie if they should be dealt withall in this matter by authoritie before they be dealt withall by doctrine and by force before their errour should be made known unto them For of what force a sound perswasion of Religion is and how
impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worship should here be confirmed For otherwise as for civill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from rejecting it that we teach that seeing it is commanded of God it cannot be neglected of us without some wound of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost Obser 1. pag. â8 through faith Vnderstand this of that peculiar grace and mercy which was bestowed upon Mary alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though any duties of the onely Mediatour Christ either of redemption or intercession were to be attributed to her as afterwards in plaine words is expressely declared Vpon the same MVch lesse their images The meaning of this is that we are Obser 3. pag. 2â bound to honour in the Lord both the Saints that are alive and also the memory of them that are dead But to their Images we are not to give any shew of worship whether religious or civill for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer up their prayers by the Sonne of God as in the end of the Obser 1 pag. â7 prayers it is accustomed to be said Through Iesus Christ our Lord c. These words doe not excuse the Popish prayers unto Saints which they conclude with this tearme of words for that he speaketh here of godly prayers unto God and not of idolatrous and superstitious prayers to Saints Vpon the Confession of Saxonie THere is no doubt but such as are in blisse pray for the Church Obser 1. pag. 43. c. Looke the first observation upon this Confession above in the 1. Section Vpon the same VVAsting Gods gifts in vain Concerning wasting and losing Obser 2. pag. 44. of the Spirit and of the gifts of the same look the first Observation upon this Confession in the 4. Sect. following IN THE FOVRTH SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenesse The Obser 1 pag. 66. termes of imbecillitie and difficultie which this Confession useth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderfull conflict get the upper hand or else unto that strife betweene reason and the affections whereof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate onely but the reliques of judgement and conscience that is of the Image of God which for the most part are faulty do strive with the will wholly corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainly set forth in the latter Confession of Helvetia Vpon the same IT could not rise againe or recover that fall This is thus to be taken Obser 2. pag. 67. not as though the first grace doth finde us onely weake and feeble before regeneration whereas we are rather stark dead in our sins and therefore we must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with us to the end of our race Vpon the Confession of Belgia THerefore whatsoever things are taught as touching mans free Obser 1. pag. 70. will c. This generall word Whatsoever we take to appertaine to those things onely which either the Pelagians or Papists or any other have taught touching this point contrary to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this Confession is said touching the libertie of Obser 1. pag. 71. mans nature to performe a civill iustice and cited out of the 3. book hypognosticon which is fathered upon Augustine we are taught it out of another place of the same Father namely in his Booke de gratia ad Valentinum Cap. 20. whose words are these The holy Scripture if it be well looked into doth shew that not onely the good wils of men which God maketh good of evill and having made them good doth guide them unto good actions and to eternall life but also those which are for the preservation of the creature in this life are so in Gods power that he maketh them bend when he will and whether he will either to bestow benefits upon some or to inflict punishments upon others according as he doth appoint in his most secret and yet without doubt most iust iudgement Vpon the same THis spirituall iustice is wrought in us when we are helped by Obser 2. pag. 72. and 73. the holy Ghost And a little after In these sure we had need to be guided and helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmities c. Vnderstand this not of any naturall facultie which unto any good thing indeed is none at all but of the will regenerated which is very weake except it be aided by another grace even unto the end And so also must it be understood which is said a little after that The law of God can not be fulfilled by mans nature to wit though it be changed and renued according as we have declared in the former Observations upon the Confession of Bohemia which we advise you to looke over Vpon the same MAns nature can by it selfe performe c. By it selfe that is Obser 3. pag. 73. by it owne proper and inward motion yet so as the working and goodnesse of God who upholdeth the societie of men is not excluded which doth not indeed renue a man but preserveth that reason which is left in him though it be corrupt against the unbridled affections and disperseth the darknesse of the minde lest it overspread the light that remaineth and represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and else where in this Confession Obser 1. pag. 7â and now and then in the Confession of Auspurge repeated touching the shaking off and losing the holy Spirit we take it thus that it is chiefly meant of the gifts which are bestowed even upon those also which pertain nothing to the Church as in Socrates Aristides Cicero and some others there shined certain sparks of excellent vertues Secondly of those gifts also which are bestowed upon those that are so in the Church that yet they are not of the Church nor truly regenerated by the spirit of adoption as may be seene in the examples of Saul Judas and such others For as concerning the spirit of sanctification which is onely in those that are truely regenerated it is
never taken wholly from them but onely the force and working thereof for a time interrupted whilest lusts doe beare sway in the heart even as drunkennesse doth not take away the minde it selfe but onely the use of the minde for a time Vpon the same NOr are sinnes against the Conscience We take the meaning to Obser 2. pag. 78. be this That the elect are said to sinne not against their whole conscience or so as sinne reigneth in them but that albeit they often yeeld and fall downe yet they rush not into sinnes with a full purpose and deliberation and that as yet the spirit though for a time it yeeldeth to the flesh doth wrastle and strive in them till at length by power from above it getteth the upper hand againe IN THE SIXTH SECTION Vpon the latter Confession of Helvetia THis Iesus Christ our Lord is the onely and eternall Saviour of Obser 1. pag. 88. mankinde yea of the whole world This which is said distinctly of saving the whole world we take to be meant of the restoring of the world at the last wherein notwithstanding men must not hearken to vaine speculations which are besides the word of God Vpon the former Confession of Helvetia SImply reiecting all mean Looke the 1. Observation upon this Obser 1. pag. 91. Confession in the 2. Section where these very same words are set downe Vpon the Confession of Bohemia COncerning Christ his presence c. Concerning the presence Obser 1. pag. 94. of Christ in his Church ever since his ascension and so to continue untill his second coming we teach this in plaine and evident words And we doe not thinke that the brethren are of any other minde in this point Namely that the Person of Christ may not be divided but that both the substance of the natures and their essentiall proprieties ought evermore of necessitie to be kept and retained And therefore that Christ according to his deitie is truly and essentially with us in the earth as he is also in heaven not only as filling a place in which manner he is every where but also by his peculiar saving vertue in respect whereof he is said not only to be but also to dwell in the Saints alone and in none else But according to the humane nature being above the heavens he is neither visibly nor invisibly now in the earth but only by his effectuall working and most mightie power when as the Godhead by means of the Communication of his humanitie with us spiritually by faith worketh that in the beleevers which he worketh to their salvation Vpon the Confession of Belgia BVt two natures ioyned together in one person that is united Observ 1. pag. 99. hypostatically or personally Vpon the Confession of Saxonie We doe not see as yet c. To wit plainly and perfectly Observ 1. pag. 103. Vpon the Confession of Wirtemberge TO procure the eternall salvation of mankinde that is to bring Observ 1. pag. 104. to passe IN THE SEVENTH SECTION Vpon the latter Confession of Helvetia THe whole will of God c. Vnderstand as concerning those Observ 1. page 106. Observ 2. page 106. Observ 3. page 106. Observ 4. page 106. Observ 5. page 106. things which men are bound to performe to God and also to their neighbours Any flesh that is any man although he be regenerate The law of God to wit the morall law comprehended in the ten Commandements In the law to wit in the morall law The Scripture of the law to wit the ceremoniall law IN THE EIGHTH SECTION Vpon the Confession of Bohemia MOreover the penitent are taught Vnderstand those penitent Observ 1. page 122. whose sinnes are examined in the Ecclesiasticall judgement who are injoyned to give a testimonie of their repentance till the sentence of absolution be pronounced yet so that every Church may keep her libertie both in this kinde of examination and also in the testimonie of repentance and in the administration of private absolution Vpon the same An externall testimonie of their repentance Looke the observation Obser 2 pag. 123. that doth immediatly goe before this Vpon the Confession of Auspurge THey may finde yea and it may in deed be given to those which Obser 1. pag. 127. doe truly repent Vpon the same And that the Church That is the Presbyterie of the Colledge Obser 2. pag. 127. which doth represent the Church as Matth. 18. 17. Therefore this cannot fitly be understood either of all kinde of sinners or else of private absolution but onely of those which were first bound by the Presbyterie For certainly the whole assembly of the Church cannot be said to absolve the penitent which is a part of the holy Ministery as shall hereafter be made evident in the 11. Section but to gather together those who doe satisfie it so much as in it lyeth to wit by the consent and approbation of it Vpon the same That the calamities of this life may be asswaged by good works Obser 3. pag. 127. yet not so as though any good works did deserve this mitigation but it is of the meere mercie and grace of God Vpon the same They condemne the Anabaptists who deny that they who be once Obser 4. pag. 721 iustified can againe lose the Spirit of God c. We also doe condemne the Anabaptists although we doe deny that they which are once justified doe altogether lose the holy Ghost but yet not so as they doe denie it For they confound the holy Ghost not onely with the spirit of the flesh but also with those Satanicall furies wherewith they be tossed Againe neither doe they know neither will they know what faith is and who are indeed justified But we doe teach that the holy Ghost is to be discerned by the word of God that is by the Propheticall and Apostolicall writings from the Spirit of darknesse although he do transforme himselfe into an Angel of light And we distinguish the gifts of the holy Ghost which are without repentance to wit the Spirit of adoption and an assured perswasion which is proper to the Elect and to those that are truly justified from the temporall gifts of which sort is that counterfeit or resemblance of faith to wit a temporall faith Neither doe we denie that the motions even of those gifts which are without repentance are discontinued and sometimes almost extinguished yet so that the very true root being once planted in those that be truely justified doth persevere in them without repentance even to the end Vpon the same That private absolution is to be retained in the Church c. but Obser 5. pag. 1â0 also to every one in particular c. How farre and upon what condition private absolution is to be retained in the Church we have declared a little before in the first observation upon the Confession of Bohemia But here it is in deed a miracle to have that applied to
the use of the keyes which Christ spake of private admonition betweene private persons to wit Thou hast gained thy brother Vpon the same Those ancient customes were in time worne out of use Be it that Obser 6. pag. 132. those painfull punishments and satisfactions which cannot especially at these times be brought into use againe but that they will doe more hurt then good be worne out of use yet notwithstanding this doth nothing hinder but that every Church as it knoweth what is expedient may appoint a certaine kinde of Censure or Ecclesiasticall discipline which it may use where need so requireth that the Church may be satisfied as we have noted before in the first observation upon the Confession of Bohemia and hereafter in the 10. Section and in the third observation upon the Confession of Bohemia Vpon the same We give men warning of this also c. How temporall punishments Obser 7. pag. 132. may be said sometime to be deferred and sometime to be mitigated by good works we have declared a little before to wit in the third observation upon this confession Moreover the word merit both in the words which follow Repentance deserved that God should alter his purpose touching the destruction of Ninive and also in other places wheresoever either this or other Confessions doe use it it is without doubt thus to be taken for that which we say to obtaine and to get as it is often times used among the ancient Latine divines And whereas God here is said to have changed his minde we doe not doubt but that our brethren doe understand it as spoken after the manner of men as when he is said to repent him of some thing or else it is to be referred to the outward preaching of Ionas For as concerning God himselfe it was onely a threatning and not a sentence decreed Vpon the confession of Saxonie VVE affirme that the Ceremonie of private absolution is to be Observ â page 134. retained in the Church How farre we thinke that this private confession and absolution is to be retained in the Church we have declared a little before to wit in the first observation upon the Confession of Bohemia Vpon the same In true Confession there must be these changes a mortification Observ 2. pag. 134. and a quickning Rom. 6. c. This is most truly said but in a divers sense For neither is contrition or a sense of sinne which is a fruit of sinne common to all signified by the name of mortification insomuch as it is a gift of the holy Ghost proper to the Elect but an abolishing of the old man or of the flesh or of that naturall corruption which taking it beginning of that contrition or sorrow which is according to God whereof that place Psal 5. 19. and Esa 66. 2. is understood is by little and little perfited in the elect and is the beginning of true conversion whereunto on the other side quickning is answerable that is a certaine restoring as it were from death unto life of the minde which was before in a manner dead in that corruption and being perswaded of the free remission of sinnes in Christ by faith it beginneth to hate sinne wherewith it was delighted to love God whom it hated and to conclude to will well and to do uprightly Vpon the same To shake of God and againe to loose c. Looke those things Observ 3. page 136. which are noted in the first observation of the 4. Section upon this Confession Vpon the same This whole custome was appointed for examples sake and is politicall Observ 4. page 137. c. We doe thinke that this custome of publique satisfaction before the Church is in such sort politicall that notwithstanding it may be referred to the Ecclesiasticall order and may altogether be distinguished from those punishments which are meerely civill and from those which are to be inflicted by the civill Magistrate For although such a publique kinde of acknowledging and detesting of sinnes being made in the Church is in no case to be thought to be of any value before God for the ransome of our sinnes much lesse that it should be a Sacrament yet we doe not doubt but that this abasing is both acceptable to God and commodious for the edifying of the Church and that in such places wherein it may be fruitfully used Vpon the same Hath no commandement to inioyne such punishments c. But it Obser 5 pag. 137. hath a commandement lawfully to binde and to loose and to try by diligent search which is true repentance Concerning which thing looke what we have spoken a little before in the 2. observation upon the confession of Auspurge and is hereafter taught more at large in the 11. Section where we doe expressely intreat of the power of the Keyes Vpon the same Are chiefly mitigated for the Sonne of God c. Where the Obser 6. pag. 138. question is of the Church of God we say that all blessings without any exception are bestowed upon it and the members thereof not chiefly but onely for the Sonne of God his sake And these words Even for the very conversions sake our punishments are mitigated because that in the Saints the legall promises being added to their works are not without their effect but have their rewards c. ought as they seeme to be thus taken by adding to them this interpretation They are not without their effect but that must be of meere grace and in respect of Christ alone in whom God doth vouchsafe even to reward both the Saints themselves and also good works having no regard to the blemishes of their works as we have said before in the 3. and 7. observations upon the confession of Auspurge Vpon the same It doth onely pronounce this sentence c. To wit according to Obser 7. pag. 138. the Ecclesiasticall judgements and censures whereof we made mention before and not by any civill authoritie as Officials as they be tearmed in Papacie use to doe Vpon the Confession of Wirtemberge ALthough we thinke that it is not necessary to salvation to râckon Obser 1. pag. 141. up sins c. yet we endeavour that a generall confession of sins may be retained in our Churches c. Seeing that these things pertaine not to the Doctrine of faith but unto the use of Ecclesiasticall discipline of the libertie whereof in particular Churches we have oftentimes spoken else-where we doe not thinke it good that this law should be brought into our Churches being made and received in other places beside the word of God and the custome of the ancient pure Church which did never require private confession of every one of those which did professe the Christian Religion but onely of them of whose sins knowledge was taken in the assembly IN THE NINTH SECTION Vpon the Confession of Bohemia BVt such works as are taught of men what shew soever they have
Obser 1. pag. 155. even of goodnesse are in no case to be so highly esteemed as those which are commanded of God Vnderstand this of those works which yet are not will-worship and devises of mans brain For such are wholly to be rejected as is also said of such a little after that are not of faith but contrary to faith Vpon the same By taking heed that they fall not into mortall sinne Looke the 2. Obser 2 pag. 157. observation upon the Saxonie Confession in the 4. Section Vpon the same First for this cause that is for divers causes whereof this is one Obser 3. pag. 157. Lest that the grace of faith which we have already c. Vpon the Confession of Auspurge THe Gospell bewrayeth our sinne These words seeme thus to be Obser 1. pag. 163. understood that the Gospell should bewray all kinde of sinne yet not properly and by it selfe For the proper difference betweene the law and the Gospell is to be held fast to wit that the Gospell doth properly reprove the sinne of infidelitie and by an accident all other sins also but the law doth properly reprove all sins whatsoever are committed against it Vpon the same And deserveth reward Touching the word of meriting or deserving Obser 2 pag. 169. which this Confession useth oft in this Section Looke before in the 8. Sect. the 7. observation upon this same Confession and looke the 1. observation upon the Confession of Wirtemberge in this Section And againe after in the 16. Section the 1. observation on this Confession Vpon the same Living in mortall sinne Looke before in the 4. Sect. the 2. observation Obser 3. pag. 167. upon the Confession of Saxonie Nor the righteousnesse of works Looke before in the 4. Section Obser 4. pag. 167. the 1. observation upon the Confession of Saxonie Vpon the same And like as the preaching of repentance in generall so the promise Obser 5. pag. 169. of grace Generall that is offered to all sorts of men indefinitely as well to one as to another without difference of countrey sexe place time or age But we cannot conceive how repentance and the promise of grace can be said to be preached universally to every nation much lesse to all men particularly for as much as experience doth plainly prove that to be untrue Vpon the same Here needeth no disputation of predestination Even as we doe Obser 6. pag. 169. abhorre curious disputations that is such as passe the bounds of Gods word touching predestination of which sort we take these words to be meant as most dangerous matters for grievous fals so we affirme that whatsoever the holy Ghost doth teach touching this point in the holy Scriptures is warily and wisely to be propounded and beleeved in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both old and new did and among the rest Master Luther himselfe in his booke de servo arbitrio and else-where Vpon the same That they be necessary We take them to be necessary because Observ 7. page 173. they doe necessarily follow the true faith whereby we are justified not that they concurre unto the working of our justification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not justifie but onely in as much as it doth apprehend and lay hold on Christ our righteousnesse Vpon the same Albeit that men by their owne strength be able to doe outward Observ 8. page 175. honest deeds c. Looke in the 4. Sect. the 3. observation upon this Confession Vpon the same Moreover nature by it selfe is weake Without Christ and without Observ 9. page 175. regeneration the nature of man can doe nothing but sin For God by his grace doth create the habilitie of thinking willing and doing well not helping the old man in that he wanteth but by little and little abolishing it According to that saying When we were dead in sins c. Ephes 2. But touching the weaknesse of our nature looke that which was said in the 1. observation upon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after this fall Here also Obser 1. pag. 181. looke in the 4. Sect. the 1. observ upon the Confession of Bohemia and the 3. upon the Confession of Auspurge Vpon the same Therefore although men by the naturall strength Looke here Obser 2. pag. 190. againe the 1. observation upon the Confession of Bohemia in the 4. Section and also the 9. observation upon the Confession of Auspurge in this same Section Vpon the Confession of Wirtemberge VVE teach that good works are necessarily to be done and doe Obser 1. pag. 198. deserve c. That is obtaine and that as it is well added by and by after by the free mercy and goodnesse of God Touching which point looke the 7. observ upon the Confession of Auspurge in the 8. Sect. the 2. observ upon the same Confession in this Sect. Also touching the necessitie of good works looke the 7. observ upon the same Confession in this selfe same Section IN THE TENTH SECTION Vpon the latter Confession of Helvetia ANd no marvell if it erre How and in what respect the visible Obser 1. pag. 206. Church considered universally is said to erre it is afterward declared more fully in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the brethren in Bohemia did Obser 1. pag. 213. themselves expound thus unto us in their letters to wit that they speake here of the notes of the visible Church which are all joyntly to be considered that looke where both the errours of Idolaters and heretikes and impietie of life doe openly overflow there it cannot safely be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onely knowne to God be there hid and therefore that there is a Church even in Poperie as it were overwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery never was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith Observ 2. page 214. may be lost we have declared before in the fourth Section in the first observation of the Confession of Saxonie and elsewhere Vpon the same By Ecclesiasticall punishment which is commonly called c. We Observ 3. page 215. take this to be so meant as that notwithstanding every Church hath her libertie left unto her what way to exercise such discipline as is before said in the first observation upon this same confession in the 8. Section As for this
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. â21 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
of the Auspurge Confession though not after the same manner and in the same words and for the full declaration thereof looke in the Admonition lately set forth by our brethren the Neustadians in the 5. Chapter out of the which our agreement in this point of doctrine rightly declared doth appeare Vpon the same Art 1. Of the abuses For the Masse is retained still amongst us c. The Princes and Obser 2 pag. 322. Divines in the assembly at Newburdge testified in the yeer 1561. as is manifest by the decrees of that assembly that they by the word Masse do understand the administration of the Supper and do from the bottome of their hearts detest the Romish Masse And although we do abhorre all contentions about words and do acknowledge that the word Masse is not newly sprung up in the Latine Church yet seeing that the Originall of this tearme namely because almes were sent from the faithfull in their usuall meetings at their love feasts is long since abolished and seeing that this word hath these many yeeres broken out into great abomination and so great that none so grosse or execrable was ever heard of we do not without cause together with the thing abolish the name it selfe out of our Churches As for the holy liturgie there we think that it is most rightly celebrated where it is most simply and most neerly unto the first institution observed And seeing it is manifest that the ceremonies in the Romane Liturgie are partly in themselves unprofitable partly tending rather to an ambitious shew pompe then to edification partly ridiculous and partly either in themselves superstitious or else ready to be turned into superstition Therefore the most of them or in a manner all we have in every place utterly swept away Yet so as that the Church hath her liberty left in things indifferent as it is meet and shall be declared in the 17. Sect. As for the speaking or singing of any thing in the publique Liturgie in such a tongue as is unknown to the common people unlesse there be an interpreter the Apostle doth plainly forbid it 1 Cor. 14. Vpon the same A Ceremonie in the new covenant without faith doth merit nothing Obser 3. pag. 326. c. No nor yet in the Old testament yea neither any ceremonie nor faith it selfe doth merit any thing but whereas the externall work being performed with faith according to Gods commandement is acceptable unto him all that we teach out of Gods word to be of grace and not of debt Whereof looke the 8. Section and the 7. Observation the 9. Sect. and the 2. Obser unto the same Confession of Auspurge Vpon the same The Pastours of the Churches do consecrate c. By the name of Obser 4. pag. 327. consecration we understand no other thing then the use of Christs ordination by whose blessing and power the elements are sanctified unto us whereof dependeth the whole force and dignitie of the Sacraments Vpon the same Every holy day and other daies also if any be desirous to use the Obser 5. pag. 327. Sacrament c. Of holy dayes is spoken afterwards in the 16. Section But in our Churches certaine dayes by publique warning are appointed wherein if any refuse to receive the Supper they answer for it in the Consistorie Vpon the same about the end of the second Article of abuses And because that the parting c. This verily is one cause why Obser 6. pag. 334. the carrying about of the Sacrament is condemned yet neither the onely cause nor the chiefest Vpon the Confession of Saxonie ANd that he is in thee c. This we admit touching the spirituall Observ 1. page 336. efficacie not concerning the very essence of the flesh the which is now in heaven and no where else as hath been before shewed in the 1. Obser upon the Confession of Auspurge Vpon the same Neither are any admitted to the communion c. This we allow Obser 2 pag. 336. as being understood of Catechizing or instruction As for private absolution how far we think it to be required it hath been shewed of us heretofore namely in the 8. Sect. and 1. Observat both upon this and also upon the Confession of Bohemia Vpon the same Obser 3. pag. page 336. That Christ is truly and substantially present c. Looke the 1. and 2. Observat upon the Confession of Auspurge Vpon the same That Christ witnesseth that he is in them and doth make them Obser 4 pag. 337. his members c. Both these also we doe imbrace as is contained in the word of God namely so that this whole dwelling be by his power and efficacie and that the flesh of Christ be communicated unto us yet after a spirituall and mysticall manner as hath been declared of us before both in the Confession of Bohemia and of Auspurge Vpon the same And lessons appointed c. How farre we doe allow this distribution Obser 5. pag. 337. of the holy Scripture look the 1. Observat upon the Confession of Bohemia the 1. Section Vpon the Confession of Wirtemberge That the true body of Christ c. Look before in the 1. Observation Obser 1. pag. 342. upon the Confession of Auspurge Vpon the same Of the body of Christ being onely absent c. We doe beleeve Obser 2 pag. 342. out of the word of God and by the perpetuall and evident agreement of the whole ancient and true Church that the body of Christ hath alwaies been is and shall be circumscribed and locall Wherefore as when he lived upon the earth he was no where else so now also being above in heaven he is there and no where else in his substance as Vigilius plainly affirmeth against Eutiches Yet for all that we doe not affirme that the very body of Christ is onely or simply absent or that the bread and wine are only simple naked signes or bare Pictures or nothing else but certaine tokens of Christian profession For in this sense is there one onely action of the holy Supper that yet not withstanding it should be partly corporall and celebrated upon the earth in which respect we doubt not to say that Christs body is as farre distant from us as heaven is from the earth partly heavenly the minde and faith lifting up the heart unto God in the which respect we acknowledge that the body of the Lord is present in the Supper to our minde and faith But that they be bare and naked signes how can we possibly affirme which so often and so evidently have beaten upon this that the things signified are no lesse certainly given unto the minde then the signes themselves unto the body Vpon the same Or else change them into the body and blood c. We see not Obser 3. pag. 342. how God may be said to be able to doe that which is manifestly repugnant to his own will concerning the
onely inspiration of the lying spirit Vpon the same Do agree with the Canon law c. We would have it declared Obser 2. pag. 446. unto us what manner of law this Canon law is seeing that there be many things both in certaine ancient and especially in the Canons of the Popes flat repugnant to the word of God and to equitie Vpon the same As mortall sins and such as expell the holy Ghost c. why we Observ 3. 446. do think that this also hath need to be more diligently expounded we have shewed not once before Looke the 4. Sect. observ 1. and 2. upon this same Confess Also Sect. 8. observ 4. upon the Confession of Auspurge Vpon the same Where as the words of Christ did speake c. If so be that we Obser 4. pag. 448. should admit that Gospell according to the Egyptians wherein those words be attributed to Christ Vpon the Confession of Wirtemberge ANnd that it is a mysterie c. to wit a spirituall marriage Observ 1. 451. between Christ and his Church and not this carnall or corporall and humane marriage which is not appointed to represent that other which is spirituall Vpon the same The politique laws which are the ordinances of God c. we Obser 2 pag. 451. also do approve the politique laws touching these things so that the consciences be not snared and that which in this contract is meerely divine be administred according to the true word of God being distinguished from civill controversies which fall out in marriage Looke before observation 1. upon the former Confession of Helvetia IN THE NINETEENTH SECTION Vpon the latter Confession of Helvetia VVIth good laws made according to the word of God that is Obser 1. pag. 458. with such as doe not forbid that which God doth command in the morall law and by the voice of nature it selfe nor command that which he forbiddeth For otherwise by the name of the word of God the Iudaicall civill law might also be understood to the which not withstanding we are not bound in so much as it is civill but onely so farre forth as it is grounded upon a generall and perpetuall rule of justice Vpon the former Confession of Helvetia ACcording to iust and divine Laws c. That is agreeable to Observ 1. pag 400. equitie and righteousnesse and to conclude to the law of nature whereof God himselfe is the Author Vpon the same And the oath which we made to him c. That is an oath whereby Obser 2. pag. 460. subjects are bound to their Magistrates Vpon the Confession of Basil IN the number whereof we also desire to be c. These things are Obser 1. pag. 461. spoken in the person of the Magistrates themselves and not of the Pastours of the Church at Basil in so much as this Confession was published in the name of the Magistrates themselves Vpon the Confession of Bohemia THe people is taught that they ought to obey no man more then Obser 1. pag. 464. God This is so farre to be extended as that we must understand that we ought not to obey any in these things which pertaine to the conscience and to salvation but God alone seeing that the Apostle doth not except so much as the Angels themselves Gal. 1. The end of the Harmonie and of the Observations A GENERALL CONFESSION OF THE TRVE CHRISTIAN FAITH and Religion according to Gods Word and Acts of our Parliaments subscribed by the Kings Majestie and his Houshold with sundry others To the glory of God and good example of all men At Edinborough the 28. day of Ianuary The yeere of our Lord 1581. And in the 14. yeere of His Majesties Raigne WE all and every one of us under written protest that after long and due examination of our owne consciences in matters of true and false Religion are now throughly resolved in the truth by the Word and spirit of God And therefore we beleeve with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole world that this onely is the true Christian faith and religion pleasing God and bringing salvation to man which is now by the mercie of God revealed to the world by the preaching of the blessed Evangell and is received beleeved and defended by many and sundry notable Churches and Realms but chiefly by the Church of Scotland the Kings Majestie and three Estates of this Realm as Gods eternall truth and onely ground of our salvation as more particularly is expressed in the Confession of our Faith established and publikely confirmed by sundry Acts of Parliaments and now of a long time hath been openly professed by the Kings Majestie and whole body of this Realm both in burgh and land To the which confession and form of Religion we willingly agree in our consciences in all points as unto Gods undoubted truth and verity grounded onely upon his written word And therefore we abhorre and detest all contrary religion and doctrin but chiefly all kinde of Papistry in generall and particular heads even as they are now damned and confuted by the word of God and Church of Scotland but especially we detest and refuse the usurped authoritie of that Romane Antichrist upon the Scriptures of God upon the Church the civill Magistrate and conscience of men all his tyrannous Laws made upon indifferent things against our Christian liberty his erronious doctrin against the sufficiencie of the written word the perfection of the law the office of Christ and his blessed Evangell his corrupted doctrin concerning originall sin our naturall inabilitie and rebellion to Gods law our justification by faith onely our imperfect sanctification and obedience to the law the nature number and use of the holy Sacraments his five bastard sacraments with all his rites ceremonies and false doctrin added to the administration of the true Sacraments without the word of God his cruell judgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christs body in the elements and receiving of the same by the wicked or bodies of men his dispensations with solemn oathes perjuries and degrees of marriage forbidden in the word his crueltie against the innocent divorced his devilish Masse his blasphemous Priesthood his prophane sacrifice for the sins of the dead and the quick his Canonization of men calling upon Angels or Saints departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vows to creatures his Purgatory prayers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Advocates or Mediatours his manifold orders Auricular confession his dispersed uncertain repentance his generall and doubt some faith his satisfactions of men for their sins his justification by works Opus Operatum works of supererogation merits pardons peregrinations and stations his holy
our God to have created Gen. 1. 2. man to wit our first father Adam to his own image and similitude to whom he gave wisdome Lordship justice free-will and cleare knowledge of himselfe so that in the whole nature of man there could be noted no imperfection From which honour and perfection man and woman did both fall the woman Gen. 2. being deceived by the serpent and man obeying the voice of the woman both conspiring against the Soveraigne Majestie of God who in expresse words had before threatned death if they presumed to eate of the forbidden tree Of Originall sinne BY which transgression commonly called Originall sinne was the Image of God utterly defaced in man and he and his posteritie Eph. 3. Rom. 5. Iohn 3. Rom 5. 8. of nature became enemies to God slaves to Satan and servants to sin Insomuch that death everlasting hath had and shall have power and dominion over all that have not been are not or shall not be regenerate from above which regeneration is wrought by the power of the holy Ghost working in the hearts of the Elect of God an assured faith in the promise of God revealed to us in his word by which faith we apprehend Christ Iesus with the graces and benefits promised in him Of the revelation of the promise FOr this we constantly beleeve that God after the fearefull and and horrible defection of man from his obedience did seeke Adam againe call upon him rebuke his sinne convict him of the Gen. 3. Gen. 12. 15. Isa 7. 8. same and in the end made unto him a most joyfull promise to wit that the seed of the woman should breake down the serpents head that is he should destroy the works of the Devill which promise as it was repeated and made more cleare from time to time so was it imbraced with joy and most constantly received of all those faithfull from Adam to Noe from Noe to Abraham from Abraham to David and so forth to the incarnation of Christ Iesus all we meane the faithfull Fathers under the law did see the joyfull dayes of Christ Iesus and did rejoyce The continuance increase and preservation of the Church VVE most constantly beleeve that God preserved instructed Ezâc 16. Gân 12. 13. Exod. 1. 2. Exod. 20. multiplyed honoured decored and from death called to life his Church in all ages from Adam till the comming of Christ in the flesh For Abraham he called from his Fathers countrey him he instructed his seed he multiplied the same he marvellously preserved and more marvellously delivered from the bondage and tyrannie of Pharaoh to them he gave his laws constitutions and ceremonies them he possessed in the land of Canaan to them after Iudges and after Saul he gave David to be Josu 1. 25. 2 Reg. 17. King to whom he made promise that of the fruit of his loynes should one sit for ever upon his regall seat To this same people from time to time he sent Prophets to reduce them to the right way of their God from the which oftentimes they declined by Idolatry And albeit that for the stubborn contempt of justice he 2 Reg. 24. 25. Deut. 28. Ier. 39. Esdr 1. Agge 1. 2. Zach. 3. was compelled to give them into the hands of their enemies as before was threatned by the mouth of Moses in so much that the holy Citie was destroyed the temple burnt with fire and the whole land left desolate the space of 70. yeeres yet of mercie did he reduce them againe to Ierusalem where the Citie and Temple were reedified and they against all temptations and assaults of Satan did abide till the Messias came according to the promise Of the incarnation of Christ Iesus VVHen the fulnesse of time came God sent his sonne his Galat. 4. Luk. 1. 2. eternall wisdome the substance of his own glory into this world who tooke the nature of manhood of the substance of a woman to wit of a Virgin and that by operation of the holy Ghost And so was borne the just seed of David the angel of the great counsell of God the very Messias promised whom we acknowledge and confesse Emmanuel very God and very man two perfect natures united and joyned in one person By which our confession we condemne that damnable and pestilent heresies of Arrius Marcion Eutiches Nestorius and such others as either did denie the eternitie of his Godhead either the veritie of his humane nature either confound them either yet divide them Why it behoveth the Mediatour to be very God and very man VVE acknowledge and confesse that this most wondrous conjunction betwixt the Godhead and the manhood in Christ Iesus did proceed from the eternall and immutable decree of God whence also our salvation springeth and dependeth Election FOr that same eternall God and Father who of meere grace elected us in Christ Iesus his Sonne before the foundation of the world was laid appointed him to be our head our brother Ephes 1. Heb. 2. our Pastour and great Bishop of our soules But because that the enmitie betwixt the justice of God and our sinnes was such that no flesh by it selfe could or might have attained unto God it Iohn 20. behoved that the Sonne of God should descend unto us and take himselfe a body of our body flesh of our flesh and bone of our bones and so become the perfect Mediatour betwixt God and man giving power to so many as beleeve in him to be the sonnes of God as himselfe doth witnesse I passe up to my Father and Iohn 1. Iohn 20. unto your God By which most holy fraternitie whatsoever we have lost in Adam is restored to us againe And for this cause are we not afraid to call God our Father not so much because hee hath created us which we have common with the reprobate as for that that he hath given to us his onely Sonne to be our brother and given unto us grace to acknowledge and embrace him for our Mediatour as before is said It behoved farther the Messias Isa 53. and Redeemer to be very God and very man because he was to beare the punishment due for our transgressions and to present himselfe in the presence of his Fathers judgement as in our person to suffer for our transgression and inobedience by death to overcome him that was authour of death But because the onely Godhead could not suffer death neither yet could the only manhood overcome the same he joyned both together in one person that the imbecillitie of the one should suffer and be subject to death which we had deserved and the infinite and invincible power of the other to wit of the Godhead should triumph and purchase to us life libertie and perpetuall victory and so we confesse and most undoubtedly beleeve Christs Death Passion and Buriall THat our Lord Iesus offered himselfe a voluntary sacrifice unto Heb. 10. Esa 53. his Father for us that he
the determination and commandement that it giveth by the plain word of God so soone doe we reverence and embrace the same But if men under the name of a Councel pretend to forge unto us new Articles of our faith or to make constitutions repugning to the word of God then utterly we must refuse the same as the doctrine of Devils which draweth our soules from the voice of our onely God to follow the doctrine and constitutions of men The 1 Tim 4. cause then why that generall Councels came together was neither to make any perpetual law which God before had not made neither yet to forge new Articles of our beliefe neither to give the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holy wil expressed in his word But the cause of Councels we mean of such as merit the name of Councels was partly for confutation of heresies for giving publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by any opinion of prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of generall Councels The other was for good pollicie and order to be constitute observed in the Church wherein as in the house of God it becometh all things to be done decently and in order Not that we think that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather suffer superstition then that they edifie the Church using the same Of the Sacraments AS the fathers under the law besides the veritie of the sacrifices had two chief Sacraments to wit Circumcision the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospel have two chiefe Sacraments only instituted by the Lord Iesus and commanded to be used of all those that wil be reputed members of his body to wit Baptisme and the Supper or Table of the Lord Iesus called the communion of his bodie and his blood And these Sacraments as well of the Old as of the New Testament now instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his promise and of that most blessed conjunction union and societie which the Elect have with their head Christ Iesus And thus we utterly damne the vanitie of those that affirme Sacraments to be nothing else but the naked and bare signes No we assuredly beleeve that by baptisme we are ingrafted into Christ Iesus to be made partakers of his justice by which our sins are covered and remitted And also that in the Supper rightly used Christ Iesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any transubstantiation of the bread in Christs naturall body and of wine in his naturall blood as the Papists have perniciously taught and damnably beleeved but this union and conjunction which we have with the body and blood of Christ Iesus in the right use of the Sacrament is wrought by the operation of the holy Ghost who by true faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the body and blood of Christ Iesus which was once broken and shed for us which now is in heaven and appeareth in the presence of his Father for us and notwithstanding the farre distance of place which is betwixt his body now glorified in heaven and us now mortall in this earth yet we must assuredly beleeve that the bread which we breake is the communion of Christs body and the cup which we blesse is the communion of his blood so that we confesse and undoubtedly beleeve that the faithfull in the right use of the Lords Table doe so eate the body and drink the blood of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godhead giveth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doth Christ Iesus his flesh and blood eaten and drunken by us give unto vs the same prerogatives Which albeit we confesse are neither given unto us at this time onely neither yet by the proper power and vertue of the Sacrament onely yet we affirme that the faithfull in the right use of the Lords Table have such conjunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the very instant action of the Supper yet shall it after bring fruit forth as lively seed sowne in good ground For the holy spirit which can never be divided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruit of that mysticall action but all this we say cometh of true faith which apprehendeth Christ Iesus who onely maketh his Sacraments effectuall unto us And therefore whosoever slandereth us as that we affirme or beleeve Sacraments to be onely naked and bare signes doth injury unto us and speaketh against the manifest truth But this liberally and frankly we confesse that we make distinction betwixt Christ Iesus in his eternall substance and betwixt the elements in the sacramentall signes So that we wil neither worship the signes in place of that which is signified by them neither yet doe we despise and interpret them as unprofitable and vaine but do use them with all reveverence examining our selves diligently before that so we doe Because we are assured by the mouth of the Apostle that such as eate of that bread and drink of that cup unworthily are guilty of the body and of the blood of Christ Iesus Of the right administration of the Sacraments THat Sacraments be rightly ministred we judge two things requisite the one that they be ministred by lawfull ministers whom we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some Sermon of exhortation they being men lawfully chosen thereto by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that they cease to be right Sacraments of Christ Iesus And therefore it is that we flie the societie with the papisticall Church in participation of their Sacraments first because their Ministers are no
you forgivenesse of sinnes Acts 13. and from all things from which ye could not be iustified by the law of Moses by him every one that beleeveth is iustified For in the Law also and in the Prophets we reade that If a controversie were risen amongst any and they came to iudgement the Iudge should Deut. 2. 5. iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. Chapter of Isaiah Woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the Iudgement seat of God convicted of ungodlinesse and guilty of death But we are justified that is acquitted from sinne and death by God the Iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paul saith All have sinned and are destitute of the glory of God and are iustified Rom. 3. freely by his grace through the redemption which is in Christ Iesus For Christ tooke upon himselfe and bare the sinnes of the world and did satisfie the justice of God God therefore is mercifull unto our sinnes for Christ alone that suffered and rose againe and doth not impute them unto us But he imputeth the justice of Christ unto us for our owe so that now we are not onely cleansed 2 Cor. 3. from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life Rom. 4. To speake properly then it is God alone that justifieth us and that onely for Christ by not imputing unto us our sinnes but imputing Christs righteousnesse unto us But because we doe receive this justification not by any works but by faith in the mercy of God and in Christ therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ not by the law or by any workes For the Apostle saith We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse And againe You are saved by grace through faith and that not of your selves Eph. 2. it is the gift of God Not by workes lest any might have cause to boast c. Therefore because faith doth apprehend Christ our rigteousnesse and doth attribute all to the praise of God in Christ in this respect justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a worke of ours For it is the gift of God Now that we doe receive Christ by faith the Lord sheweth at large John 6. where he putteth eating for beleeving and beleeving for eating For as by eating we receive meate so by beleeving we are made partakers of Christ Therefore we doe not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charitie workes or merit but we doe attribute it wholly to the praise of God in Christ and that through faith Moreover our charitie and our works cannot please God if they be done of such are not just wherefore we must first be just before we can love or doe any just workes We are made just as we have said through faith in Christ by the meere grace of God who doth not impute unto us our sinnes but imputeth unto us the righteousnesse of Christ yea and our faith in Christ he imputeth for righteousnesse unto us Moreover the Apostle doth plainly derive love from faith saying The end of the commandement is love proceeding 1 Tim. 1. from a pure heart a good conscience and a faith unfeigned Wherefore in this matter we speake not of a fained vaine or dead faith but of a lively quickning faith which for Christ who is life and giveth life whom it apprehendeth both is indeed and is so called a lively faith and doth prove it selfe to be lively by lively workes And therefore James doth speake nothing contrary to this our doctrine for he speaketh of a vaine and dead faith which certain bragged of but had not Christ living within them by faith And James also saith that workes doe iustifie yet he is not contrarie Iames 2. to Saint Paul for then he were to be rejected but he sheweth that Abraham did shew his lively and justifying faith by workes And so doe all the godly who yet trust in Christ alone not to their owne workes For the Apostle said againe I live Gal. 2. howbeit not I but Christ liveth in me But the life which now I live in the flesh I live through the faith of the Sonne of God who loved me and gave himselfe for me I doe not despise the grace of God for if righteousnesse bee by the law then Christ died in vaine c. Of faith and good workes Of their reward and of mans merit CHAP. 16. CHristian faith is not an opinion or humane perswasion but a sure trust and an evident and steadfast assent of the minde to be briefe a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednesse and especially of Gods promise and of Christ who is the consummation of all the promises And this faith is the meere gift of God because God alone of his power doth give it to his elect according to measure and that when to whom and how much he will and that by his holy spirit through the meanes of preaching the Gospel and of faithfull prayer This faith hath also her increases which unlesse they were likewise given of God the Apostle would never have said Lord Luke 11. increase our faith Now all these things which we have said hitherto of faith the Apostles taught them before us even as we set them downe for Paul saith Faith is the ground or sure subsistence Heb. 11. of things hopeed for and the evidence or cleare and certaine comprehension of things which are not seene And againe he saith that all the promises of God in Christ are yea and in Christ are Amen 2 Cor. 1. And the same Apostle saith to the Philippians that it was given them to beleeve in Christ And also God doth distribute unto Rom. 12. 2 Thess 2 and 3. every man a measure of faith And againe All men have not faith and all doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordained to life beleeved And therefore he also calleth faith The faith of Gods elect And againe Faith
honesty of life according to that Apostolike rule which Saint Paul giveth in the 1 to Timothy 3. cap. and 1 to Titus And those which are chosen let them be ordained of the Elders with publike prayer and laying on of hands We doe here therefore condemne all those which runne of their own accord being neither chosen sent nor ordained We doe also utterly disallow unfit Ministers and such as are not furnished with gifts requisite for a Pastor In the meane time we are not ignorant that the innocent simplicitie of certaine Pastours in the Primitive Church did sometimes more profit the Church then the manifold exquisite and nice learning of other some that were over loftie and high minded And for this cause we also at this day doe not reject the honest simplicitie of certaine men which yet is not destitute of all knowledge and learning The Apostles of Christ doe terme all those which beleeve in Christ Priests but not in regard of their ministerie but because Exod. 19. 2 Pet. 1. Apoc. 1. that all the faithfull being made Kings and Priests by Christ may offer vp spirituall sacrifices unto God The ministerie then and Priesthood are things farre different one from the other For Priesthood as we said even now is common to all Christians so is not the ministerie And we have not taken away the ministery from the Church because we have thrust the Popish priesthood out of the Church of Christ For surely in the new covenant of Christ there is no longer any such priesthood as was in the ancient Church of the Iewes which had an externall anointing holy Heb. 4. garments and very many ceremonies which were figures and tipes of Christ who by his coming fulfilled and abolished them And he himselfe remaineth the onely Priest for ever and we doe not communicate the name of Priest to any of the ministers lest we should detract any thing from Christ For the Lord himselfe hath not appointed in the Church any priests of the new Testament who having received authoritie from the Suffragane may offer up the hoste every day that is the very flesh and the very blood of our Saviour for the quicke and the dead but Ministers which may teach and administer the Sacraments Paul declaring plainly and shortly what we are to thinke of the Ministers of the New Testament or of the Church of Christ and what we must attribute unto them Let a man saith he thus account of us as of 1 Cor. 4. the Ministers of Christ and dispensers of the mysteries of God So that the Apostle his minde is that we should esteeme of Ministers as of Ministers Now the Apostle calleth them as it were underrowers which should onely have an eye unto their master and chiefe governour and be as men that live not to themselves nor according to their owne will but unto others to wit their Masters at whose commandement and becke they ought to be For the Minister of the Church is commanded wholly and in all parts of his dutie not to please himselfe but to execute that onely which he hath received in commandment from his Lord. And in this same place it is expresly declared who is our Master even Christ to whom the Ministers are in subjection in all the functions of their ministerie And to the end that he might the more fully declare their ministerie he addeth further that the ministers of the Church are stewards and dispensers of the mysteries of God 1 Cor. 4. Now the mysteries of God Paul in many places and especially in the third to the Ephes doth call the Gospel of Christ And the Sacraments of Christ are also called mysteries of the ancient Writers Therefore for this purpose are the ministers called namely to preach the Gospel of Christ unto the faithfull and to administer the Sacraments We reade also in another place in the Gospel of the faithfull and wise servant that his Lord set him over his family Luk. 12. to give foode unto it in due season Againe in an other place of the Gospel a man goeth into a strange countrey and leaving his house giveth unto his servants authoritie therein committeth to them his substance and appointeth every man his worke This is now a fit place to speake somewhat also of the power and office of the ministers of the Church And concerning their power some have entreated and disputed overbusily and would bring all things even the very greatest under their jurisdiction and Luc. 22. Mat. 18. that against the commandement of God who forbad unto his all dominion and highly commendeth humilitie indeed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the whole world are subject unto Christ who is Lord of all even as he himselfe witnesseth saying All power is given unto me in heaven Matth. 28 21. Apoc. 23 and 22. and in earth And againe I am the first and the last and behold I live for ever and I have the keies of hell and of death Again He hath the key of David which openeth and no man shutteth shutteth and no man openeth This power the Lord reserveth to himselfe and doth not transfer it to any other that he might sit idle by and look on his ministers while they wrought For Isaiah saith I will put the keie of the house of David upon his shoulder And again Whose government shall be upon his shoulders For he doth not lay the government on other mens shoulders but doth stil keep and use his own power thereby governing all things Furthermore there is another power of duty or ministeriall power limited out by him who hath full and absolute power and authority And this is more like a ministry then dominion For we see that some master doth give unto the steward of his house authoritie and power over his house and for that cause delivereth him his keies that he may admit or exclude such as his Master will have admitted or excluded According to this power doth the minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirme that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the Mâth 16. keies of the Kingdome of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Againe Whose sinnes soever ye remit they shall be remitted and whose sinnes soever Iohn 20. ye retaine the shall be retained But if the Minister deale not in all things as his Lord hath commanded him but but passe the limits and bounds of faith then the Lord doth make voyde that which he doth Wherefore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed governe the Church of God but
yet so as they doe all things in the Church as he hath prescribed in his word which thing being so done the faithfull doe esteeme them as done of the Lord himselfe but touching the keies we have spoken somewhat before Now the * Looke the 5. observation upon this confession power that is given to the Ministers of the Church is the same and alike in all and in the beginning the Bishops or Elders did with a common consent and labour governe the Church no man lifted up himselfe above another none usurped greater power or authoritie over his fellow Bishops for they remembred the words of the Lord He which will be the chiefest among Luc. 20. you let him be your servant they kept in themselves by humility and did mutually aide one another in the governement and preservation of the Church Notwithstanding for orders sake some one of the ministers called the assembly together propounded unto the assembly the matters to be consulted of gathered together the voyces or sentences of the rest and to be briefe as much as lay in him provided that there might arise no confusion So did Saint Peter as we read in the Acts who yet for all that was neither above the rest nor had greater authority then the rest Very true therefore is that saying of Cyprian the Martyr in his booke De simpl Cler. The same doubtlesse were the rest of the Apostles that Peter was having an equall fellowship with him both in honour and power but the beginning hereof proceedeth from unitie to signifie unto us that there is but one Church Saint Jerome upon the Epistle of Paul to Titus hath a saying not much unlike this Before that by the instinct of the Devill there was partaking in religion the Churches were governed by the common advice of the Priests but after that every one thought that those whom he had baptised were his owne and not Christs It was decreed that one of the Priests should be chosen and set over the rest who should have the care of the whole Church laid upon him and by whose meanes all schismes should be removed Yet Jerome doth not avouch this as an order set downe of God For straight way after he addeth Even as saith he the Priests knew by the continuall custome of the Church that they were subiect to him that is set over them So the Bishop must know that they are above the priests rather by custome then by the prescript rule of Gods truth and they should have the government of the Church in common with them Thus farre Jerome Now therefore no man can forbid by any right that we may returne to the old appointment of God and rather receive that then the custome devised by men The offices of the ministers are divers yet notwithstanding most men doe restraine them to two in which all the rest are comprehended to the teaching of the Gospel of Christ and to the lawfull administration of the Sacraments For it is the dutie of the Ministers to gather together a holy assembly therein to expound the Word of God and also to apply the generall doctrine to the state and use of the Church to the end that the doctrine which they teach may profit the hearers and may build up the faithfull The Ministers dutie I say is to teach the unlearned and to exhort yea and to urge them to goe forward in the way of the Lord who doe stand still or linger and goe slowly forward moreover to comfort and to strengthen those which are faint-hearted and to arme them against the manifold temptations of Satan to rebuke offenders to bring them home that goe astray to raise them up that are fallen to convince the gainsaiers to chase away the wolfe from the Lords flocke to rebuke wickednesse and wicked men wisely and severely not to winke at nor to passe over great wickednesse and besides to administer the Sacraments and to commend the right use of them and to prepare all men by wholesome doctrine to receive them to keepe together all the faithfull in an holy unitie and to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit and instruct those that are sicke or intangled with divers temptations and so to keepe them in the way of life Lastly to looke diligently that there be publike prayers and supplications made in time of necessitie together with fasting that is an holy abstinencie and most carefully to looke to those things which belongeth to tranquillity safety and peace of the Church And to the end that the Minister may performe all these things the better and with more ease it is required in him that he be one that feareth God pray diligently giveth himselfe much to the reading of the Scripture and in all things and at all times is watchfull and doth shew forth a good example unto all men of holinesse of life And seeing there must needs be a discipline in the Church and that among the ancient fathers excommunication was in use and there were Ecclesiasticall judgements amongst the people of God wherein this discipline was exercised by godly men it belongeth also to the Ministers dutie for the edifying of the Church to moderate this discipline according to the condition of the time and publike estate and according to necessitie whereas this rule is alwaies to be holden that All things ought to be done to edification decently honestly without any oppression or tumult For the Apostle witnesseth that power was given to him of God to edifie and not to destroy 2 Cor. 10. And the Lord himselfe forbad the cockle to be plucked up in the Lords field because there would be danger lest the wheate also should be plucked up with it But as for the errour of the Donatists we doe here utterly detest it who esteemed and judged the doctrine and administration of the Sacraments to be either effectuall or not effectuall by the good or evill life of the Ministers For we know that the voyce of Christ is to be heard though it be out of the mouthes of evill Ministers forasmuch as the Lord himselfe said Doe as they Matth. 22. command you but according to their workes doe ye not We know that the Sacraments are sanctified by their institution and also by the word of Christ and that they are effectuall to the Godly although they be administred by ungodly Ministers Of which matter Augustine that blessed servant of God did reason diversly out of the Scriptures against the Donatists yet notwithstanding there ought to be a streight discipline amongst the Ministers For there must be diligent enquirie in the Synods touching the life and Doctrine of the Ministers Those that offend are to be rebuked of the Seniours and to be brought into the way if they be not past recovery or else to be deposed and as wolves to be driven from the Lords flocke by the true Pastors if
without commandement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaying of dogs sacrifices offered at Lampsacum to Priapus and such like monstrous worship should not please God Whether hath mans foolehardinesse rushed not onely amongst the Ethnicks in feigning worships but also among the Popish rout in devising eft-soons new and foolish ceremonies in prayer to the dead in the worshipping of Saints and in the babling of Monks Here therefore let us be watchfull and not suffer lawes to be thrust upon the Churches which prescribe workes without the commadement of God as Gods worship and mans righteousnesse And whereas all our adversaries even they that speake most modestly doe tie this opinion of worship unto those workes let us know that it is a good work to withstand them and by violating such traditions to shew a patterne by which the godly may know what to judge of them As Euscbius writeth of Attalus That he was commanded by God to speake unto a certaine man which eat nothing but bread salt and water that he would use common meat lest hee should bring others into error Moreover this second errour which maketh these workes to bee the worship of God brake farther For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies and did thinke that there should be some such rites in the New Testament and that they are the worship of God or things whereby God will be honoured yea and that they are righteousnesse And for that cause they gave authoritie to the Bishops to ordaine such rites and such services This Pharisaicall errour Christ and his Apostles noted who taught that the worship of the New Testament is repentance the feare of God faith and the workes of the Ten Commandements as Paul saith The kingdome of God is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost For he that in these serveth Christ pleaseth God and is approved of men The Monks fained themselves to be Nazarites The Masse Priests that sacrifice for the dead would have men thinke that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monks and the Priests mercenarie Masses have no word of God for them yea there are many fond opinions mingled with them which of necessitie must be reproved in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like unto other humane governments For they surmise that it is a kingdome wherein the Bishops as if they were Kings have power to make new laws that are besides the Gospel and that they must of necessitie be obeyed even as the Princes laws must necessarily be obeyed especially seeing this life of man cannot be without traditions And this opinion of the necessitie of these things hath stirred up contentions whilest every one defendeth his owne rites invented by man as simply necessarie But Christ and his Apostles teach that such rites set forth without Gods Commandements are not to be taken for things necessary Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given is not to be received Hitherto belongeth the saying of Paul Let no man iudge you in meate and drinke and entercourse of holy daies c. For to judge signifieth to binde the consciences and to condemne them that doe not obey Againe Gal. 5. Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions or to approve them Now some man may aske whether we would have this life of man to be without order and rites No surely But we teach that the true Pastors of the churches may ordain publike rites in their Churches but so as it be only for an end belonging to the body that is for good orders sake to wit such rites as availe for the instruction of the people As for example set daies set lessons and such like and that without any superstition and opinion of necessitie as hath been said before so that it may not be counted any sin to violate any of these ordinances so it be not with giving offence But if so be that they be broken with offence there where the Churches are well ordered and there is no error in doctrine let him that in such place breaketh them know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministery This reason doth sufficiently warrant the authority of profitable traditions and layeth no snare on mens consciences So the Church in the beginning of it ordained set dayes as the Lords day the day of Christs nativitie Easter Pentecost c. Neither did the Church dispence with the morall precepts but Gods own authoritie abrogated the ceremonies of Moses law And yet it was meet that the people should know when to come together to the hearing of the Gospel and unto the ceremonies which Christ did ordain And for that cause certain dayes were appointed to that use without any such opinions as were above mentioned And the general equity abideth still in the morall law that at certain times we should come together to these godly exercises but the special day which was but a ceremonie is free Wherupon the Apostles retained not the seventh day but did rather take the first day of the week for that use that by it they might admonish the godly both of their libertie and of Christs resurrection * Looke the 4. Observat The things objected against this may easily be taken away The Apostles decree touching things offered to Idols and fornication was moral and perpetuall but in that which they added touching bloud and that which was strangled they had regard of offence giving at that time For it was an use even before the Apostles time that such as then were conquered by the Iews should abstain from bloud things strangled The Apostles therefore have laid no new thing upon those that were joyned unto their fellowship but as yet they kept the old usuall rite which was pleasing both to the godly Iews and such as joyned with them in the society of Christ As for that which Christ saith I have yet many things to say unto you doubtlesse he meant not those foolish ceremonies that the Popes have brought in nor that any new articles of faith but a farther illumination of that Gospel which he had already delivered And therefore afterward he addeth touching the office of the holy Ghost that he should not bring any other kind of doctrine but should enlighten the minds of the Apostles that they should understand the Gospel touching the will of God which before had been taught Therefore he saith Ioh. 14. He shall teach you