time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside 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 anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia 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 benefites which we reape by him 11 The drift of the doctrine of the Gospell 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 and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges 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 Basill Of God 1 Of man 2 Of the care of God toward vs. 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 daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites 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 holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie 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 eternal Prouidence 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 effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and 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 effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined 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 wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist 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 saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer 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 vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
is that perpetuall obedience that true pure and chiefe loue of God and those other gifts of perfect nature Wherefore those defectes and this concupiscence are things damnable and of their owne nature worthie of death And this originall blot is sinne indeede condemning and bringing eternall death euen now also vpon them which are not borne againe by baptisme and the holie Ghost They condemne the Pelagians who deny original sinne and thinke that those defects or this concupiscence are things indifferent or punishments onelie and not of their owne nature damnable and dreame that man maie satisfie the law of God and maie for that peculiar obedience bâ— pronounced iust before God These thinges are thus found in another edition ALso they teach that after Adams fall all men begotten after the common course of nature are boâ—e with sinne that is without the feare of God without 〈◊〉 in him and with concupiscence And that this disease or originall blot is sinne indeed condemning and bringing eternal death euen now vpon all that are not borne agaâ—â—â— by baptisme and the holie Ghost They condemne the Pelagians and others that deny this originall blotte to be sinne in deede and that they maie â—â—tenuate the glorie of the merit and benefits of Christ they do reason that a man maie by the strength of his owne reason be iustified before God Concerning free will they do teach that mans will hath some freedome to performe a ciuill iustice and to malâ— choise of things that are within the reach of reason but iâ— hath no power to performe a spiritual iustice without the holie spirit because Paul saith The naturall man perceiueth 〈◊〉 the things which are of the spirit of God and Christ saith without me ye can do nothing Now this spiritual iustice is wrought in vs when we are helped of the holie Ghost And we receiue the holy Ghost when we assent vnto the word of God that we maie be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye maie receiue the promis of the spirit through faith These things almost in as manie words saith Saint Augustine lib. 3. Hypogâ—ess 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 anie thing in matters pertaining to God 〈◊〉 only in works belonging to this present life whether they be good or euill In Good works I affirme those to be which arise of the goodnes of nature as to be willing to labour in the fielde to desire meate or drinke to desire to haue a friend to desire apparell to desire to build an house to marie a wife to nourish cattell to learne the art of diuerse good things to desire any good thing pertaining to this present life all which are not without Gods gouernment yea they now are and had their beginning from God In euill thinges I account such as these to desire to worship an image to desire manslaughter This sentence of Augustine doth notablie teach what is to be attributed to free will and doth put a plaine difference betweene ciuill discipline or the exercises of humane reason and spirituall motions true feare patience constancie faith inuocation in moste sharpe tentations in the middest of Satans subtill assaultes in the terrours of sinne In these surelie we had great neede to be guided and helped of the holie spirit according to that saying of Paull The spirit helpeth our infirmitie We condemne the Pelagians all such as they are who teach that by the onelie powers of nature without the holie spirit we may loue God aboue all and fullfill the law of god as touching the substance of our actions We doe freelie and necessarilie mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercie promised in the Gospell because that the lawe cannot be satisfied by mans nature as Paull witnesseth when he saith Rom. 8. The wisedome of the flesh is enmitie against God For it is not subiect to the law of God neither in deede can be For albeit that mans nature by it selfe can after some sort* performe externall workes for it can conteine the handes from theft murther yet can it not make those inward motions as true feare true faith patience and chastitie vnlesse the holie ghost doe gouerne and helpe our hearts And yet in this place also doe we teach that it is also the commaundement of God that the earnall motions should be restrained by the industrie of reason and by ciuill discipline as Paul saith The law is a schoolemaster to Christ Also The law is giuen to the vniust These things are thus found in another edition As touching free wil they teach that mans wil hath some libertie to worke a ciuill iustice and to chuse such things as reason can reach vnto But that it hath no power to worke the righteousnes of God or a spirituall iustice without the spirit of God Because that the naturall man perceiueth not the things that are of the spirit of God But this power is wrought in the heart when as men do receiue the spirit of God through the worde These thinges are in as many wordes affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onelie by the power of nature without the spirit of God we are able to loue God aboue all also to performe the commaundements of God as touching the substance of our actions For although that nature be able in some sorte to do the externall workes for it is able to withold the hands from theft and murther yet it cannot worke the inward motions as the feare of God trust in God chastitie patience Touching the cause of sinne they teach that albeit God doth create and preserue nature yet the cause of sinne is the will of the wicked to wit of the Deuil and of vngodlie men which turneth it selfe from God vnto other things against the commaundements of God when he speaketh a lie he speaketh of his owne This is found thus in an other edition TOuching the cause of sinne they teach that albeit God doth create and preserue our nature yet the cause of sinne is the will of the wicked to weete of the Deuill and of vngodlie men which will beeing destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne OVT OF THE CONFESSION OF SAXONY ANd seeing the controuersies which are sprong vp do chiefly pertaine vnto two articles of the creed namelie to the article I beleeue the remission of sinnes and I beleeue the Catholike Church we wil shew the fountaines of these controuersies which beeing well weighed men may easilie vnderstand that our expositions are the verie voice of the Gospell and that our
thou sorsaken me All which he suffered for the remission of our sinnes Wherefore we doe not without iust cause professe with Paul that we know â—â—thiâ—g but Iesus Chrisâ— and him crucified and that we doe aâ—â—ount all thinges as dung in respect of the excellent knowledge of Iesus Christ our Lord finding in his woundes and stripes all manner of comfort that can be deserued VVherefore there is no neede that oâ— her we should wish for any other meanes or 〈◊〉 any of our owne bâ—aines whereby we might be reconciled vnto God besides this one oblation once offred by the which all the faithfull which are sanctified are consecrated or perfected for euer And this is the cause why he was called of the Angell Iesus that is to saie a sauiour because he should save his people from their sinnes Last of all we do beleeue out of the word of God that our Lord Iesus Christ when the time appoâ—â—ted by God but â—nto all creatures vnknowen shall come and the number of the elect shal be accomplished shall come againe from heauen and that after a corporall and visiâ—â—e mâ—nner as heretofore he hath ascended being adorned with gâ—â—â—t glorie and maiestie that he maie appeare as iudge of the quicke and the dead the olde world being kindelâ—d with fire and flame and puriâ—ied by it Then all creatures and aswell men as women and children as manie as haue bene from the beginning and shall be to the end of the world shall appeare before this high Iudge beeing sâ—mmoned thither by the voice of Archangeils and the trumpet of God For all that haue bene dead shall then rise out of the earth the soul and spirit of euerie one being ioyned and coupled together againe to the same bodies wherein before they liued They moreouer which shall be aliue at the last dare she ll not die the same death that other men haue done but in a moment and in the twinkling of an eie they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namelie the bookes of euerie mans conscience and the dead shal be iudged according to those things which they haue done in this world either good or euill Moreouer then shall men render an account of euerie idle worde which they haue spoken although the worlde doe now make but a sporâ—e and a iest at them Finall e all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest vnto all so that worthelie the onelie remembrance of this iudgement shall be terrible and fearefull to the wicked and reprobate But of the godlie and elect it is greatlie to be wished for and is vnto them exceeding comfort For then shall their redemption be fullie perfited and they shall reape moste sweete fruite and commoditie of all those labours and sorrowes which they haue suffered in this world Then I saie their innocencie shall be openlie acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute vpon those that haue moste tyrannic allie afflicted them in this world with diuers kindes of torments and crosses Furthermore the wicked being conuinced by the peculiar testimony of their owne conscience shal indeed be made immortal but with this condition that they shall burne for euer in that eternal fire which is prepared for the deuil On the contrarie side the elect and faithfull shal be crowned with the crowne of glorie and honour whose names the sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eyes Then their cause which now is condemned of heresie and impietie by the magistrates and Iudges of this worlde shall be acknowledged to be the cause of the sonne of God And the Lorde shall of his free mercie reward them with so great glorie as no mans minde is able to conceiue Therefore we doe with great longing expect that great daâ—e of the Lorde wherein we shall moste fullie enioy all those thinges which God hath promised vnto vs and through Iesus Christ our Lorde be put into full possession of them for euer more OVT OF THE CONFESSION OF AVSPVRGF ALso they teach that the word that is the sonne of God tooke vnto him mans nature in the wombe of the blessed Virgine Marie so that the two natures the deuine and the humane inseperablie ioyned together in the vnitie of one person are one Christ true God and true man who was borne of the Virgine Marie did truelie suffer was crucified dead and buried that he might reconcile his father vnto vs and might be a sacrifice not onely for the originall sinne but also for all actuall sinnes of men The same also descended into hell and did truelie rise againe the third daie Afterward he ascended into heauen that he might sit at the right hand of the father and raigne for euer and haue dominion ouer all the creatures sanctifie those that beleeue in him by sending the holie spirit into their heartes and giue euerlasting life to such as he had sanctified The same Christ shall openlie come againe to iudge them that are found aliue and the dead raised vp againe according to the Creed of the Apostles In the end of this Article after these words by sending his holie spirit into their heartes these wordes are found in some editions BY sending his spirit into their hearts which may reigne comfort and quicken them and defend them against the Deuill and the power of sinne The same Christ shall openlie come againe to iudge the quick and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to iudgement and shall raise vp all the dead and shal giue vnto men to weete to the godlie and elect eternal life and euerlasting ioyes but the vngodlie and the Deuills shall he condemne vnto endles torments Also we condemne the Origenistes who imagined that the deuill and the damned creatures should one daie haue an end of their paines After the first periode of this Article this is thus found else where THey condemne the Anabaptistes that are of opinion that the damned men and the deuillâ— shall haue an end of their torments They condemne others also which now a daies do spread abroade Iewish opinions that before the resurrection of the dead the godlie shall get the soueragintie in the world and the wicked be brought vnder in euerie place OVT OF THE CONFESSION OF SAXONIE Hitherto pertaineth a parte of the third article THe sonne of God our Lord Iesus Christ who is the Image of the eternall father is appointed our Mediator Reconciler Redeemer Iustifier and sauiour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom. 3. Whome he set forth to be a reconciliation through faith in his bloode And Heb. 10. It is impossible that the bloode of Bulls should take away
the sacraments the which is prooued by that sentence of the moste excellent Apostle Saint Paul For Christ sent me not to Baptize that is not chieflie to do this but to preach the Gospell For onelie through the pure Gospell and the preaching thereof is faith sowed inwardlie in the heart by the holie Ghost and from thence also must we conceiue and seeke the true meaning of God and Christ touching all thinges necessarie to saluation and also touching the sacramentes them-selues Amongst those who by reason of their age are able to vse their vnderstanding it is of necessitie that the preaching of the Gospell go before the receiuing of the sacramentes Wherof we maie see an euident proofe in those three thowsand which were conuerted by Peter also in Cornelius in the Chamberlaine we maie see that according to the example of Phillippe the question is thus to be made Doest thou beleeue with all thy heart Then it maie be that thou who hast true faith grafted in thy heart maiest receiue profit by the participation of the sacraments For without the hearing of the word of God which is the sauing power of God no man shall wittinglie attaine vnto faith and saluation according to that saying of Paull Therfore faith commeth by hearing and hearing by the word of God And againe How shall they beleeue in him of whome they haue not heard Therefore herein our preachers endeuour them selues moste earnestlie that in our Ecclesiastical meetings they maie propound vnto the people the sincere word of God without all mixture or inuentious of men For which cause also they do by an auncient custome recite in the mother and vulgare tongue which maie be vnderstood of all not onelie those Chapters which are appointed to be read out of the gospell at certaine times but also all other partes of holie scripture and do exhort the people with an earnest desire to heare the word oâ— God and to frequent those Ecclesiasticall meetings that by the diligent teaching of the Gospell and by often repeating it in their sermons they maie first teach the people repentance and faith and then the vse and administration of the sacraments and by this meanes prepare them to the right receiuing of the sacraments afterwardes also boâ—â— whilest the sacraments be administred and after they be administred they doe conuenientlie instruct them in all those thinges which the Lord commaunded and chieflie in those things which doe appertaine to the leading of an honest life and such a one as beseemeth a Christian profession as Christ saith Teach them to keepe all things which I 〈◊〉 commaunded you In this place also it is taught verie diligentlie and as the matter requireth touching the difference which is to be obserued betwixt the worde or doctrine and worke of the lawe and betwixt the worde and force of the holie Gospell The worde or ministerie of the lawe and of the olde Testament is the worde of death feare and of the letter also the worde of wrath and the worde of malediction but the worde of the new Testament that is of the holie Gospell is the ministerie of faith and the spirit of cleerenes or glorie through our Lord Iesus Christ the worde of grace of the new couenant the worde 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 wordes which I speake 〈◊〉 spirit and life Also there is mention made of the vse of the 〈◊〉 law in the fourth Chapter of this confession beginning with these wordes This doctrine of the true knowledge of sinne c. 〈◊〉 is to be seene before in the fourth Section whereunto all that Chapter apperteineth OVT OF THE FRENCH CONFESSION WE beleeue that all the figures of the law are takes awaie by the comming of Chist howbeit we are assured that the truth and substance of them doth abide iâ— him in whome they are all fulfilled Yet we must vse 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 Gospell OVT OF THE CONFESSION OF BELGIA WE beleeue that all the ceremonies figures and shadows of the law haue ceased at the comming of Christ so that now euen the vse of them ought to be taken away abolished among Christians Yet in the mean time the truth substance of them doth remaine to vs in Christ in whome they are all fulfilled And therfore we doe still vse the testimonies of the law the Prophets to confirme our selues in the doctrine of the gospell and to lead an honest life vnto Gods glorie according to his will THE CONFESSION OF AVSPVRGE doth by the way mention the doctrine of the Gospell of the end thereof in the 4. and 5. Articles which we haue placed in the ninth Section wherein iustification and remission of sinnes by faith in Christ is handled OVT OF THE CONFESSION OF SAXONY ANd that the benefittes of this Mediatour might be knowen vnto mankinde and applied vnto vs there was a promise giuen straight in the beginning after the fal of our first parents and afterwardes often times repeated and by voice of the Prophets declared but moste cleerely was it recited by the verie Sonne and afterwardes by the Apostles And there was a ministery instituted to teach and to spread abroade that promise also there was a Church made and often renued by the same very voice touching the Sonne of God our attonement By this mynisterie the Sonne of God alwaies was is and shall be effectuall in the beleeuers as it is saide Rom. 1. The Gospell is the power of God vnto saluation to euerie one that beleeueth And he doth renue this ministerie when he saith As my Father sent me so doe I send you also Go preach repentance remission of sinnes in my name He wil that sin should be reprooued in all mankind as he saith The spirit shall reprooue the world of sinne because they beleeue not in â—ee And Rom. 1. The wrath of God is reueiled from heauen against all vngodlines and vnrighteousnes of men God will haue his wrath to be acknowledged against all sinne and chieflie 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 waie c. He wil haue vs truelie to be put in great feare by the knowledge of our darkenes of our horrible wickednes and our stubbernes And truelie God himselfe doth amazâ— our heartes with the sense of his anger as Ezechiah saitâ— Like a Lyon he brake all my bones And to this iudgement 〈◊〉 doth not onelie vse the voice of the ministerie of the lawâ— and of the Gospell but also all calamities be as it were the voice of the lawe admonishing vs of the wrath of God 〈◊〉 calling vs to repentance Now when the minde is
fulnes of time was come God sent his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law and that we by adoption might receiue the right of sonnes And Acts. 15 it is saide Why tempt ye God to laie an yoke vpon the Disciples neckes which neither our fathers nor wee were able to beare but we beleeue through the grace of our Lord Iesus Christ to be saued euen as they c. And Augustine saith That people which receiued the old Testament was helde vnder certaine shadowes and figures of thinges before the comming of the Lorde according to the wonderfull and moste orderlie diuision of times Yet therein was so great preaching and foretelling of the new Testament that in the Euangelicall and Apostolike discipline though it be painfull and diuine no commaundements or promises can be found which are wanting euen in those olde bookes THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN THE LATTER CONFESSION OF HELVETIA CHAP. 14. THe gospel hath the doctrine of repentance ioyned with it for so saide the Lord in the Gospell In my name must repentance and remission of sinnes be preached among all nation Byrepentance we vnderstand the change of the minde in a sinfull man stirred vp by the preaching of the Gospell and by the holy spirit receiued by a true faith by which a sinneful man doth eftsonnes acknowledge his naturall corruption and aâ—â— his sinnes seeing them conuinced by the word of God iâ— hartely greeued for them and doth not onelie bewaile and freelie confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriouslie of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holilie all the rest of his life And surely this is true repentance namely an vnfeined turning vnto god and to all goodnes and a serious returne from the Deuill and from all euill Now we doe expresselie saie that this repentance is the meere gift of god and not the worke of our owne strength For the Apostle doth will the faithful Minister diligentlie to Instruct those which withstande the trueth if that at any time the Lord will giue them repentance that they may acknowledge the trueth Also the sinnefull woman in the gospell which washed Christs feete with her teares and Peter which bitterlie wept and bewailed his deniall of his Master doe manifestlie shew what minde the penitent man should haue to witte verie earnestlie lamenting his sins committed Moreouer the Prodigal sonne and the Publican in the Gospell that is compared with the Pharisie doe set forth vnto vs a most fit paterne of confessing our sinnes to God The Prodigall sonne saide Father I haue sinned against heauen and against thee I am not worthie to be called thy sonne make me as one of thy hired seruants The Publican also not daring to lift vp his eies to heauen but knocking his brest he cryed God be mercifull vnto me a sinner And we dout not but the Lord receiued them to mercie For Iohn the Apostle saith If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to purge vs from all iniquitie If we saie wee haue not sinned we make him a lier and his word is not in vs. We beleeue that this sincere confession which is made to God alone either priuatelie betweene God and the sinner or openlie in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessarie for the obteining of remission of sinnes that any man should confesse his sinnes vnto the priest whispering them into his eares that the priest laying his hands on his head he might receiue absolution because that we finde no commaundement nor example thereof in the holie scripture Dauid protesteth saieth I made my fault knowne to thee and my vnrighteousnes did I not hide from thee I said I will confesse my wickednes to the Lord against my selfe and thou hast forgiuen the hainousnes ofmy sinne Yea and the Lord teaching vs to pray and also to confesse our sinnes saide So shall you praie Our father which art in heauen forgiue vs our debtes euen as we forgiue our debters It is requisite therefore that we should confesse our sinnes vnto god and be reconciled with our neighbour if we haue offended him And the Apostle Iames speaking generallie of confession saith Confes ech of you your sinnes one to another If so be that any man beeing ouerwhelmed with the burthen of his sinnes and troublesome temptations wil priuatelie 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 fullie alow that generall and publike confession which is wont to be rehearsed in the Church and in holie meetings whereof we spake before beeing as it is agreeable with the scripture As concerning the keies of the kingdome of heauen which the Lord committed to his Apostles they prate manie straunge thinges and of these keies they make swordes speares scepters and crownes and full power ouer mightie kingdoms yea ouer mens soules and bodies But we iudging vprightlie according to the word of God do saie that al ministers trulie called haue and exercise the keies or the vse of them when as they preach the Gospell that is to say when they doe teach exhorte reprooue 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 Lorde promise to the Apostles in the 16. Chapter of Mathew and deliue them in Iohn 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commaunded them To preach the Gospell in all the world to forgiue sinnes The Apostle in the Epistle to the Cor. saith That the Lorde gaue to his ministerâ— the ministerie of reconciliation And what this was he straighwaie maketh plaine and saieth The worde or doctrine of reconciliation And yet more plainelie expounding his words he he addeth that the ministers of Christ Do as it were go an imbassage in Christs name as if God himselfe should by his ministers exhort the people to be reconciled to god to weet by faithful obedience They vse the keies therfore when as they perswade to faith and repentance Thus do they reconcile men to God thus they forgiue sins thus do they open the kingdome of heauen and bring in the beleeuers much differing herein from those of whome the Lorde spake in the Gospell Wâ—t be vnto you lawyers for ye haue taken awaie the keie of knowledge You haue not entred in your selues and those that would haue entered ye forbad Rightlie therefore and effectuallie do ministers absolue when as they preach the Gospell of Christ and thereby
iustifie to them he doth giue the holie Ghost and by him he doth first regenerate them as he promiseth by the Prophet saying I will giue them a new heart and I will put my spirit in the middest of them that as before sinne had reigned in them to death so also then grace might reigne by righteousnes vnto eternall life through Iesus Christ And this is the communion or participation of the grace of God the father of the merit of Iesus Christ our Lorde and of the sanctification of the holie Ghost this is the lawe of faith the lawe of the spirit and life written by the holie Ghost But the liuelie and neuer drying spring of this iustification is our Lorde Iesus Christ alone by those his sauing workes that is which giue saluation from whome all holie men from the beginning of the world as well before the law was published and vnder the lawe and the discipline thereof as also after the lawe haue and doe drawe haue and doe receiue saluation or remission of their sinnes by faith in the moste comfortable promise of the gospell and doe applie and approper it as peculiar to themselues onelie for the sole death of Christ and his bloodshedding to the full and perfect abolishing of their sinnes and the clensing from them all whereof we haue manle testimonies in the Scripture Holie Peter before the wholl councell at Hierusalem doth prooue by sound arguments that Saluation is not to be found in any other then in Christ Iesus alone that vnder this large cope of heauen there is no other name giuen vnto men whereby we maie be saued And in another place he appealeth to the consenting voyces and testimonies of all the Prophets who spake with one minde and by one spirit as it were by one mouth and thus he saide As touching this Iesus all the Prophets beare witnes that through his name all that beleeue in him shall receiue remission of sinnes And to the Hebrwes it is written He hath by himselfe purged our sinnes and againe We haue redemption through his blood euen the remission of sins And S Iohn saith we haue an aduocate with the Father Iesus Christ the righteous he is the propitiation or attonement for our sinnes and not for ours onlie but also for the sinnes of the wholl world And againe to the Hebrewes We are sanctified by the offering of the bodie of Iesus Christ once made and a litle after he addeth with one onlie offering hath he consecrated for euer them that are sanctified namely of God by the spirit of God Therfore al sinners and such as are penitent ought to flie incontinentlie thorough their wholl life to our Lord Christ alone for remission of their sinnes and euerie sauing grace according to that in the Epistle to the Hebrewes Seeing that 〈◊〉 haue a great high Priest euen Iesus the Sonne of God which is entered into heauen let vs holde fast this profession which is concerning Christ our Lord and straight way he addeth Let vs therefore goe boldlie vnto the throne of grace that we maie receiue mercie and finde grace to helpe in time of neede Also Christ him selfe crying out saith He that thirsteth let him come to me and drinke And in an other place He that commeth vnto me shal not hunger he that beleeueth in me shal neuer thirst Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace bountie of God to enioy a good quiet conscience before God to be certaine of their owne saluation and to haue it confirmed to them by this meanes that seeing they are here the sonnes of God they shall also after death in the resurrection be made heires In the meane time they ought both to desire to be brought to this that they maie receiue the fruit of perfect saluation and also cheerefullie to looke for it with that confidence according to the promise of the Lord that such shall not come into iudgement but that by making awaie they haue alreadie passed from death into life Of al other points of doctrine we account this the chiefest and weightiest as that wherein the summe of the Gospell doth consist Christianitie is founded and the pretious and most noble treasure of eternall saluation the onelie and liuelie comforte proceeding from God is comprehended Therefore herein our preachers doe labour especiallie that they maie well instruct the hartes of men in this point of doctrine so sowe it that it maie take deepe root Of good workes and a Christian life CHAP. 7. IN the seuenth place we teach that they whoe are made righteous and acceptable to God by faith alone in Christ Iesus that by the grace of God without any merits ought in the wholl course of their life that followeth both all together iointlie euerie one particularlie according as the order condition age and place of euery one doth require to performe and exercise those good works and holie actions which are commaunded of God euen as God commaundeth when he saith Teach them to obserue all thinges which I haue commaunded you Now these good workes or holie actions are not certaine affections deuised of flesh and bloode for such the Lorde forbiddeth but they are expresselie shewed and propounded vnto vs by the spirit of God to do the which God doth binde vs the rule and chiefe square whereof God himselfe is in his word for so he saith by the Prophet Walke not in the commaundements of your Fathers and keepe not their iudgements and defile not your selues with their Idoles I am Iehouah your God walke ye in my commaundementes and keepe my iudgements and doe them Likewise Christ saieth Teach them those thinges which I haue commaunded you Therefore the 10. commaundements and loue which by faith workeâ—h righteousnes on the right hand on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square a most artificiall shaping or description of all good workes Now an example of this square is the moste holie life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And what other thing would he teach by vttering those eight sentences of happines then to shewe what manner of life the true children of God ought to lead and what be the works which God hath commaunded Therefore according to these thinges they reach with all care and diligence touching the difference which is to be knowen and kept betwixt those works which are deuised and taught of men and those which are commaunded of God Those workes which are commaunded of God ought not to be interrmitted for humane traditions For Christ doth grieuoslie reprehend this in them that doe otherwise in the Pharises saying Why doe you transgresse the commaundements of God for your traditions And
we should thinke that then onelie we obteine remission of sins when we had deserued it by our former workes or when our repentance were well worthie of it For in true terrours the conscience findeth no worke which it maie oppose against Gods wrath but Christ is giuen and set forth vnto vs to appease the wrath of God This honour must not be transferred from Christ vnto our owne works therefore Paull saith Yeare saued freelie Againe Therefore by faith freelie that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not vpon the condition of our vnworthines but is giuen vs for Christ his sake This is a sure and necessarie comfort to all godlie mindes that are terrified with the conscience of their sinnes And thus doe the holie fathers teach and there is a notable sentence in Saint Ambrose worthie the remembring in these wordes This God hath appointed that he which beleeueth in Christ should be saued without any work by faith alone receiuing the remission of sinnes Now this worde Faith doth not onelie signifie a knowledge of the historie of Christ but also to beleeue and assent unto this promise that is proper vnto the Gospell wherein remission of sinnes iustification and life euerlasting are promised vnto vs for Christs sake For this promise also doth pertaine to the history of Christ euen as in the Creede vnto the historie is added this article I beleeue the remission of sins And vnto this one the other articles touching the history of Christ are to be referred For the benefitte is the end of the historie therefore did Christ suffer and rise againe that for him remission of sinnes and euerlasting life might be giuen vnto vs. These things are found thus in an other edition ALso they teach that men cannot be iustified before God by their owne power merites or workes but are iustified for Christs sake thorough faith when they beleeue that they are receiued vnto fauour and their sinnes forgiuen thorough Christ who by his death hath satisfied for oâ—â— sinnes This faith doth god impute for righteousnes vnto them before himselfe Rom. 3. 4. For this cause Christ hath appointed the ministerie of teaching the gospel which preacheth repentance remission of sinnes and the preaching of either of these is general and laieth open the sinnes of all men and promiseth remision of them vnto al that beleeue for to the end that remission might not be doubted of but that all distressed mindes might know that they ought to beleeue that remission of sinnes is vndoubtedlie granted vnto them for Christ not for their owne merits or worthines All these doe certainlie obtaine remission of sinnes And when as we doe in this sort comfort our selues by the promise of the gospell and doe raise vp our selues by faith therewithall is the holie spirit giuen vnto vs. For the holie spirit is giuen and is effectual by the worde of god and by the Sacraments When as we do heare or meditate of the gospell or doe receiue the Sacraments and comforte our selues by faith therewithall the spirit of god is effectuall according to that of Saint Paull Gall 3. That the promise by the faith of Iesus Christ might be giuen to them that beleeue And to the Cor. The Gospell is the ministerie of the spirit And to the Rom. Faith commeth by hearing When as then we doe comforte our selues by faith and are freed from the terrours of sinne by the holie spirit our hearts do conceiue the other vertues acknowledge trulie the mercie of god and conceiue the true loue and the true feare of god trust and hope of gods helpe praier such like fruites of the spirit Such therefore as teach nothing concerning this faith whereby we receiue remission of sinnes but will haue mens consciences stand in doubt whether they obteine remission or no and doe adde further that this doubting is no sinne are iustlie condemned And these also doe teach that men maie obteine remission of sinnes for their owne worthines but they doe not teach to beleeue that remission of sinnes is giuen freelie for Christ sake Here also are condemned those phantasticall spirites which dreame that the holie ghost is giuen or is effectuall without the worde of god Which maketh them contemne the ministerie of the gofpel and sacraments and to seeke illumination without the word of god and besides the gospell And by this meanes they draw awaie mens mindes from the worde of god vnto their owne opinions which is a thing verie pernitious and hurtfull Such were in olde time the Manichees and Enthusiasts And such are the Anabaptists now a daies These and such like frensies we doe most constantlie condemne For they abolish the true vse of gods worde and doe falslie imagine that the holie spirit may be receiued without the word and sticking too much to their owne fancies they inuent wicked opinions and are the cause of infinite breaches These things are found thus in another edition FOr the obteining of this faith the ministery of teaching the gospell and ministring of the sacraments was ordeined For by the word and Sacraments as by certaine instruments the holie ghost is giuen who worketh faith where and when it pleaseth god in those that heare the gosspell faith I saie to beleeue that god not for our owne merites but for Christ doth iustifie such as beleeue that they are receiued into fauour for Christs sake They condemne the Anabaptists and others who are of opinion that the holie ghost is giuen vnto men without the outward word thorough their preparations and workes Also they teach that when we are reconciled by faith the righteousnes of good workes which God hath commaunded must follow of necessitie euen as Christ hath also commaunded If thou wilt enter into life keepe the commaundements But for somuch as the infirmitie of mans nature is so great that no man can satisfie the lawe it is needfull that men should be taught not onelie that they must obey the lawe but also how their obedience pleaseth God lest that their consciences sinck downe into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth god not because it satisfieth the lawe but because the person that performeth it is reconciled by Christ through faith and beleeueth that the reliques of sinne which remaineth in him be pardoned Wherfore we must alwaies holde that we do obtaine remissâ— no of sinnes and that a man is pronounced iust freelie for Christ through faith And afterward that this obedience towardes the law doeth also please god and is accounted a kinde of iustice and deserueth rewards For the conscience cannot oppose it owne cleannes or workes vnto the iudgement of God as the Psal witnesseth Enter not into iudgement with thy seruant for no man shall be iustified in thy sight and Iohn saith If we saie that we haue no sinne we deceiue our selueâ— if we confesse
God his sake that is laying holde by faith vpon Christ himselfe who 〈◊〉 our righteousnes as Ieremie Paul do saie because that by his merit we haue remission and God doth impute his righteousnes to vs and for him doth account vs iust and by giuing his holie spirit doth quicken and regenerate vs as it is saide Ioh. 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 newnes is withall begunne which shall be perfect in the life eternal wherunto we are redeemed yet neither for the new qualities nor for any workes is any man in this life made iust that is acceptable to God and heire of eternall life but onelie for the Mediatours sake who suffered rose againe reigneth and praieth for vs shadowing and quickning vs. For although vertues are here begunne yet be they still imperfect the reliques of sinne do sticke in vs. Therefore we must holde this comfort that the person is accepted for the Sonne of God his sake his righteousnes beeing imputed to vs as it is said Rom. 4. Abraham beleeued God and it was imputed to him for righteousnes Also Blessed are they whose inicâ—ities be forgiuen and whose sinnes be couered Therefore this saying must be vnderstood correlatiuelie We are iustified by faith that is we are iustified by confidence in the Sonne of God not for our quality but because he is the reconciler in whom the heart doth rest in confidence of the promised mercie for his sake Which confidence he doth raise vp in vs by his holie Spirit as Paull saith Ye haue receiued the Spirit of the aâ—â—ption of the sonnes by whom we crie Abba Father Here also we must speake of the exclusiue member Paull doth often repeat the word Freely by which it is moste certaine that the condition of our merites is excluded Therefore it is saide in our Churches We are iustified by Faith alone which we so vnderstand and declare Freely for the onelie Mediatours sake not for our contrition or other our merites we haue our sinnes forgiuen vs and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in vs yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regarde of them according to that saying No man liâ—ing shall be iustified in thy sight but the person hath remission and doth certenlie please God by reason of the Mediatour who must be apprehended by faith as it is saide Eph. 3. Bâ— whome we haue boldnes and entrance with confidence by Faith in him This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie When we are in great feare by the knowledge of the wrath of God this one comfort is fâ—rme and sure to flie to the Sonne of God who saith Come vnto me all ye that labour and are loaden and I will refresh you Also As I liue I will not the death of a sinner but that he returne and liue Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will haue the vpper hand and then follow moste greeuous murmurings against God and desperation and eternall death but if man be taught that doubting is to be ouercome by faith then shall he vnderstand that by the worde Faith is not onelie signified the knowledge of the storie he shall know that confidence doth relie vpon the onelie Mediatour and he shall perceiue what is meant by these wordes Freely for the Mediatour sake remission is receiued by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen manie other â—ritâ—â—s 〈◊〉 sententiaries haue brought forth an impuâ—e kinde of doctrine yet in Augustine and certaine others we â—eede diuers sentences which shew that they also receiued comfort out of th se true fountains Who although they dâ—e 〈◊〉 speake vnproperlie of thinges vnlike because they were 〈…〉 negligent in speaking yet we maie 〈…〉 what was their perpetuall iudgement if we will iudge 〈◊〉 Augustine â—â—on the Psal 31. saith Who be happieâ— not they â—n whome god shall not sinde sinnes for those he findeth in all men For all men haue sinned and are destitute of the glorie of God Therefore if sinnes be found in 〈◊〉 men it is euident that none are happie but those whose sinnes it forgiuen This therefore the Apostle did thus commend Abraâ—aâ— beleeued God and it was imputed to him for righteousnes Here certainlie Augustine by faith doth vnderstand confidence which receiueth remission of sinnes and that which is said in Genesis and in Paull he doth altogether vnsterstand 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 〈◊〉 saith First of all it is necessarie to beleeue that thou canst not haue remission of sinnes but by the mercie of God But aâ—â—â— thereunto that thou maist also beleeue this that through him thy sinnes be forgiuen thee This is the witnes which the holie Ghost doth â—iâ—e in our heart saying Tâ—y sinnes be forgiuen thee For so doth the Apostle thinke that a man is iustified freelie by faith In this sentence the iudgement of our Churches is plainlie and properlie alledged and like testimonies are to be sound in this author Basill also in his sermon of Humilitie doth most properly set forth our iudgement in these wordes He that reioyceth let him reioyce in the Lorde saying that Christ is maie vnto vâ— of God wisedome and righteousnes and sanctification and 〈◊〉 aâ— it is written He that reioyceth let him reioyce in the Lorde For this is perâ—â—ct and sound reioycing in God when as a man is not puffed vp by reason of his owne righteousnes but doth acknowledge that he doth stand in neede of the true righteousnes and that he is iustified by faith alone in Christ Seeing therefore that by this which hoth bin spoken it is manifest what the worde Faith doth signifie in this proposition We are iustified by Faith herereupon we maie vnderstand that the Monkes and others doe daungerouslie erâ—e which doe commaund those that are turned to God to doubt whether they doe please God This common errour of doubting is euidentlie refuted by these wordes Being iustified by Faith we haue peace with God Also Therefore is righteousnes 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 vpon him and the promise becommeth vnto them but a vaine sound because they giue not consent vnto it To conclude it is the eternall and immutable commaundement of God that we should
holie Catholike Christian Church And first of all that the foundation and head of the holy Church is Iesus Christ himselfe alone together with the wholl merit of grace and trueth to life eternall vpon whome and by whome this Church is at all times built by the holie Ghost the word of God and the sacramentes according to the meaning of that which Christ saide vnto Peter vpon this rocke to wit wherof thou hast made a true confession I will builde my Church And Saint Paull saith Other foundation can no man laie then that which is laid which is Iesus Christ. And in another place And hath appointed him ouer all thinges to be the head of the Church which is his bodie and the fullnes of him which filleth all in all thinges Out of these thinges it is taught that this is beleeued held and publikelie confessed that the holie Catholike Church beeing present at euerie time militant vpon earth is the fellowshippe of all Christians and is here and there dispersed ouer the wholl worlde and is gathered together by the holie Gospell out of all nations families tounges degrees and ages in one faith in Christ the Lord or in the holie Trinitie according to that saying of Saint Iohn who speaketh thus And I sawe a great companie which no man can number of all nations peoples and tongues standing before the throne and before the lambe This true Church although while it lieth here in the Lords floore to wit in the wide worlde and as it were in one heape confusedlie gathered together containeth in it as yet as well the pure wheat as the chaffe the Godlie children of God and the wicked children of the world the liuing and dead members of the ministers of the people yet where it is least defiled or most pure it maie be knoweÌ„ euen by these signes that follow namelie wheresoeuer Christ is taught in holie assemblies the doctrine of the holie Gospell is purelie and fullie preached the Sacraments are administred according to Christs institution commaundement meaning and will the faithfull people of Christ doth receiue vse them by these gathereth it selfe together in the vnitie of faith and loue and in the bonde of peace and ioyneth it selfe in one and buildeth it selfe hard together vpon Christ There therfore is the holie Church the house of God the temples of the holie Ghost liuelie members the partes of the heauenlie Ierusalem the spirituall bodie of Christ and ioynts knit together the which are ioyned and coupled ech with other by one head Christ one spirit of regeneration one worde of god the same and sincere sacramentes one faith one loue and holie communion one bonde of peace order discipline and obedience whether the number of this people be great or small as the Lorde witnesseth Where two or three are gathered together in my name in what countrie and nation and in what place soeuer this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holie Gospell cannot haue anie place graunted vnto iâ— c. but on the contrarie side manifest errors and 〈…〉 life haue their full course and by getting the vpper hand do spread themselues faite there most also needes be a Church so defiled that Christ will not acknowledge iâ— for his welbeloued spouse seeing that none belongeth to Christ who hath not the spirit of Christ 〈◊〉 Christian is also bound with diligent care to seeke after this and such a true part of the holie Church and after he hath founde it to ioylie and mainteine holie communion and fellowship therewith as the other parte of that point of the Church in our christian Câ—â—â—de doth declare where we doe profelie that we 〈…〉 communion of Saints and ought altogether with this fellowship or spirituall companie of Gods people to 〈…〉 the true vnitie and concord of Christs spirit to Liue and beare good will to all the members to yâ—lde obedience thereunto and endeauour by all meanes possible to procure the profitte and furtherance thereof and in truth to holde agreement therewith and by no meanes thorough sâ—â—bboâ—nnes to mooue schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or behaue your selues as worthie of the place or vocation whereunto ye are called with all humblenes and â—â—ekenes with a quiet minde and long suffering forbearing one another and indeauour ye to keepe the vnitie of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one faith one baptisme ore God and Father of all And againe Let euerie man please his neighbour in in that that is good to edification Also doe nothing through sâ—râ—â—e or for vaine glorie Againe Let there not be dissentions among you He therefore that in this life walketh according to these commaundements he is a true and liuelie member of the holie Church which bringeth forth the fruite of Faith and loue But he that looseth the spirit of Faith and looue in the holie fellowship must needes be a deede member Together with these thinges the ministers of our Churches teach that this is to be thought of their fellowship which is in like manner to be thought of any other Christian fellowship whether it be great or small to wit that it selfe alone is not that holie Catholike Christian Church but onely one part therof as the Apostle writeth of the Church at Corinth Ye are the bodie of Christ and members of him euerie one for his parte They teach also that there must be a platforme and certaine order of gouernment in the holie Church For without a platforme of order and outward gouernement it can not be in good case or go well with it no more then it can with anie other euen the least societie But this platforme of order consisteth chiefelie in this that they be both ordinarilie called and lawfullie ordained who execute due functions in the same beginning at the least proceeding to those that are of a meane sort so sorth euen to the chiefest The next point is that euerie one do wel discharge that place as it were his warde to which he is called vse watchfulnes suffer nothing to be sound wanting in himselfe nor at his owne pleasure do closelie conuey him selfe out of the same or go beyond the bondes thereof and meddle with other mens charges and moreouer that all among them-selues submit them-selues one to an other and al performe obedience from theleast to the greatest euerie man in his owne place whereunto he is called and do it with the affection of loue and of his owne accord not of constraint euen for Christes sake and for the care they haue of eternall saluation according as the Apostles and other holie men haue taught concerning this matter
the outward word and to the sacraments or as though we did take that from them which the Lord himselfe doth attribute vnto them by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church whereas on the contrarie side we haue a chiefe regard vnto this that we neither attribute too much nor too litle to these things For we haue learned both out of the holy scriptures also out of the Catholike doctor Austine That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie And againe That it is an errour if anie man interpret them vnfruitfullie We haue learned also that the externall giftes are not to be despised because of the internall giftes knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach to be baptised of him Therefore that we maie walke in the high and plaine waie that is that we maie detract nothing from the word and sacraments which the scripture doth attribute vnto them and againe that we may not giue that to the creature which is proper to the Creator that the ordinance of God may not be disanulled but al glorie maie be giuen to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to thinges created we so beleeue touching the ministerie of the word and the Sacramentes as wee haue professed which thing also we do thus declare by that which followeth Of the ministery of the worde of God ALthough the Lorde hath expresselie saide No man commeth to me except my Father which sent me doe drawe him Yet it was his will that the Gospell of the kingdome should be preached to all nations and that Byshops should discharge this duetie of the ministerie with great care and diligence and with speciall watchfulnes and be instant in season out of season by allmeanes to gaine manie vnto Christ For therfore when he was readie to depart hence into heauen in his bodie he saide to his disciples Goe ye into the wholl worlde and preach the Gospell to euerie creature After the which manner also Paul the Apostle saith He that descended is euen the same that ascended farre aboue all heauens that he might fill all thinges And he gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ Now the Lorde doth vse these his Ministers to instruct his Church so as he vseth meates to nourish vs the sower to sowe seede and Phisitians to heale our bodies For excepte he himselfe do giue power and vertue whereby both the meate maie be turned into nourishment and the seede maie spring vp and also the medicine maie be made effectuall the outward worke doth nothing at all profit So except the Lord doe giue increase in the heart of the hearer the doctrine indeede in him which hath not faith is as it were a watring and planting but such as is without efficacie and vnfruitfull but being receiued by faith into good ground and being trimmed by the inward husband man the holie Ghost doth worke marueâ—louslie and profitte Notwithstanding it hath so pleased the Lorde to moderate the affaires of men that although by his owne power he doth all thinges in all men yet he vouchsafeth to vse the ministers as workers together For that saying of Paull is euident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might giue vnto God al the vertue efficacie accomplishing and perfitting of the work to the ministers a seruice onelie wherevpon we doe truelie saie with Paull Who is Paull then and who is Apollos but the ministers by whome ye beleeued and as the Lorde gaue to euerie man I haue planted Apollos watered but God gaue the increase So then neither is he that planteth anie thing neither he that watereth but God that giueth the increase And in this sense we doe knowe and willinglie vse these speaches and testimonies of the holie Scripture I haue begotten you in Christ by the Gospell you are the epistle of Christ written by vs not with inke but with the Spirit of the liuing God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the worde of God And againe I send thee to the Gentiles that thou maist open their eies Also the Scripture saith of Iohn Baptist He shall turne the hearts of the fathers to the children c. For when all these thinges be done that is when we are borne againe when the holie Ghost is giuen to vs when our sinnes be forgiuen vs when faith is giuen vs 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 vnto him and that after a common order and meane to wit by the instrument or meane of his worde and yet he might draw vs without all meanes and without anie instrument whether as much and whome â—t pleaseth him Therefore let no man glorie in meâ— but in him that giueth the increase Againe let no man despise men which are â—ent of the Lord of whome he pâ—onâ—unceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion touching the ministerie of the word agreeable as we hope to the Scripture and sound writers which also wee haue found often in Luthers and in his friendes bookes OVT OF THE CONFESSION OF BOHEMIA Of those that teach in the Church and who they be that gouerne them CHAP. 9. IN the ninth place it is â—aught concerning the acknowledging of the shepheards of soules oâ— lawfull ministers of sacred functions in the holie Church according to the degrees and orders of diuerse cures and first that these are especiall members of the holie ecclesiasticall communion and Christ his vicegerentes that is they who supplie his place he that heareth them heareth Christ he that despiseth them despiseth Christ and his heauenlie father For to these is the ministery of the word and sacraments lawfully committed But ministers ought not of their owne accordto prease forward to that calling but ought according to the example of the Lord and the Apostles to be lawfullie appointed and ordeined thereunto and that after this manner that from among a people that is sound in religion and feareth God such men maie be chosen and called to the administration of holie functions as are strong mightie in faith fearing God and hauing giftes requisite for the ministery and be of an honest and blamelesse life And againe thaâ— aboue all thinges these be
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
for that they maie haue a competent liuing and such thinges as are needfull for the mantinance of the bodie according to the Lordes ordinance whereof Paull speaketh after this sorte The Lord hath so appointed that they which preach the Gospell should liue of the Gospell And to the end that the daunger of an idle secure and Sodomiticall life maie be auoided and so they maie be an example to the flocke whereof they haue charge and that by a feeling of the burdens of this common life they maie learne to vnderstand the miserie of men and may by this meanes be touched and haue compassion on the miseries of others for these causes I saie this is taught that they whose abilitie of strength is such especiallie those on â—â—â—me as yet the greatest and painfullest charge of the people is not laide should themselues with their owne handes get their liuing that they be not a burden to the Churches especiallie in the beginning of their buildinges and reparations or also intimes of long persecution or otherwise by reason of the weaker sorce and that they giue not place to vaine volâ—ptuâ—us and riotous sloth as those who faithfullie follow Saint Pauls doctrine and who haue the Lords speach before their â—â—es saying it is a more happie thing to giue then to take And if so be that some one of these Pasâ—ors slip into sin or errors or be somewhat negligâ—nâ— in looking to this charge hé ought by the ordinarie lawfull discipline of the Church to be brought into the ware againe and to be chastised but if he will not repente nor be healed then he ought first to be remooued from the executing of his charge and from the ministerie and afterward as an vnprofitable seruant as a member which causeth offence a dâ—â—e braunâ—h and vnsauotie salt to be cast out or banished from the fellowship of the Church and inioying of saluation of whome the Lord saith that this salt is henceforth good for nothing that which Paull also teacheth when he saith Those that offend meaning those that are elders reprooue or chastise before al men that the rest also mâ—ie stand in feare But the people ought so to be haue themselues toward such teachers either grown out of kinde or entangled with errors or toward other elders also not repenting and excommunicated as the holie scripture sheweth and first Christ saith Take ye heede of false Prophers which come to you in sheepes clothing but inwardlie are raâ—ening wolues ye shall know ahem by their fruites and Paull Now I beseech you breethren marke those diligentlie which cause diuision and offences contrarie to the doctrine which ye haue learned and auoid them for they that are such serue not our Lord Iesu Christ but their owne bellies Of the keies of Christ CHAP. 14. THe fourteenth Chapter of Ecclesiastical doctrine is of the Lords keies of which he saith to Peter I will giue thee the keies of the kingdome of heauen and these keyes are the peculiar function or ministerie and administration of Christ his power and his holie spirit which power is committed to the Church of Christ and to the ministers thereof vnto the end of the world that they should not onelie by preaching publish the holie gospel although they should do this especiallie that is should shew forth that word of true comfort and the ioyfull message of peace and new tidings of that fauour which god offereth but also that to the beleuing and vnbeleeuing they should publikelie or priuatelie denounce and make knowen to wit to them his fauour to these his wrath that to al in general or to euery one in particular that they may wisely receiue some into the house of God to the communion of saintes and driue some out from thence and maie so through the performance of their ministerie holde in their hand the scepter of Christ his kingdome and vse the same to the gouernment of Christ his sheepe Therfore the condition and proper office of the keies is first to open and loose that is in Christ to appease and still the conscience of the faithfull ones and of those that turne againe by repentance to make it knowne vnto them that their sins be forgiuen to strengthen theÌ„ in a sure hope of saluation by this meanes to open the kingdome of heaué vnto them to giue them courage against all temptations to stirre vp stedfastnes and chearefullnes in them And all these thinges are done by the faithfull Shepheards of soules in the Lords stead not dooing this of them selues but vpon Christ his commaundement not by their owne and proper vertue but by Christes and by the efficacie of his word and sacraments as those that are stewards and dispensers of the mysteries of God and ministers onelie In the administration of which thinges they maie vse some semelie and indifferent ceremonies that is which are no waie necessarie such as are to lay on hands or to reach out the right hand or els they maie omit them On the other side the office and proper work of the keies of Christ is to shut and binde that is by the commaundement of Christ and the authoritie of this office giuen by him to the Church which is his power and scepter to denounce against all stubborne impenitent vnbeleeuing and other such like sinners Gods horrible iudgement and his intollerable wrath which no nature can abide and his seuere sentence and so by the word of Christ according to the qualitie of the offence to reprooue sinne to seuer them from the fellowship of Christ our sauiour and from the fruit and participation of the sacraments and to cast them out of the christian Church and in a worde to shut the kingdom of heauen vpon them and at the length to deliuer them to Sathan This power of his scepter and spirit hath the Lord graunted and deliuered to the holie Apostles and in them to all ministers of Churches lawfullie ordained that they might exercise it in his stead and he graunted it to them by these words As the Father hath sent me so do I send you also And by by he addeth these words Recâ—â—ue ye the holie Ghost If ye forgiue anie men their sins they are forgiuen them and if ye 〈◊〉 any mans sinnes they are retained Moreouer a manifest example of vsing the power of the keies is laied out in that sinner of Corinth and others whome Saint Paull together with the Church of that place by the power and authoritie of our Lord Iesâ— Christ and of his spirit threw out from thence and deliuered to Sathan and contrariwise after that God gaue him grace to repent he absolued him from his sinnes he toke him againe into the Church to the communion of saints and sacraments and so opened to him the kingdome of heauen againe By this we maie vnderstand that these keies or this diuine function of the Lordes is committed and
it is neuer taken wholly from them but onelie the force and working thereof for a time interrupted whilst lustes doe beare swaie in the heart euen as drunkennes doth not take awaie the minde it selfe but onlie the vse of the minde for a time Vpon the same NOR are sinnes against the conscience We take the meaning to be this That the elect are said to sinne not against their wholl conscience or so as sin raigneth in them but that albeit they often yeld 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 yeldeth to the flesh doth wrastle and striue in them till at length by power from aboue it getteth the vpper hand againe IN THE 6. SECTION Vpon the latter Confession of Heluetia THis Iesus Christ our Lorde is the onely and eternall Sauiour of mankinde yea of the wholl world This which is saide distinctlie of sauing the wholl world we take to be meant of the restoring of the world at the last wherein notwithstanding men must not harken to vaine speculations which are besides the word of God Vpon the former confession of Heluetia SImplie reiecting all mean Looke the 1. obseruation vpon this confession in the 2. Section where these verie same wordes are set downe Vpon the Confession of Bohemia COncerning Christ his presence c. Concerning the presence of Christ in his church euer since his ascension so to continue vntill his second comming we teach this in plaine and euident wordes And we doe not think that the brethren are of any other minde in this point Namely that the person of Christ may not be deuided but that both the substance of the natures and their essentiall proprieties ought euermore of necessitie to be kept and retained And therefore that Christ according to his deitie is trulie and essentiallie with vs in the earth as he is also in heauen not onlie as filling a place in which manner he is euerie where but also by his peculiar sauing vertue in respect whereof he is said not onlie to be but also to dwell in the Saints alone and in none else But according to the humane nature being aboue the heauens he is neither visiblie nor inuisiblie now in the earth but onlie hy his effectual working and moste mightie power when as the god head by meanes of the Communication of his humanitie with vs spirituallie by faith worketh that in the beleeuers which he worketh to their saluation Vpon the Confession of Belgia BVt two natures ioyned together in one person that is vnited hypostaticallie or per sonallie Vpon the Confession of Saxonie WEe doe not see as yet c. To wit plainelie and perfectlie Vpon the Confession of Wirtemberge TO procure the eternall saluation of mankinde that is to bring to passe IN THE 7. SECTION Vpon the latter Confession of Heluetia THe wholl will of God c. Vnderstand as concerning those things which men are bound to performe to God and also to their neighbours Anie flesh that is anie man although he be regenerate The law of God to wit the morall law comprehended in the 10. Commaundements In the law to wit in the morall law The Scripture of the law to wit the ceremoniall law IN THE 8. SECTION Vpon the Cenfession of Bohemia MOreouer the penitent are taught Vnderstanstand those penitent whose sinnes are examined in the Ecclesiastical iudgement who are inioyned to giue a testimony of their repentance til the sentence of absolution be prounced yet so that euery Church may keep hir libertie both in this kinde of examination and also in the testimonie of repentance and in the administration of priuate absolution Vpon the same AN externall testimonie of their repentance Looke the obseruation that doth immediatlie go before this Vpon the Confession of Auspurge THey maie finde yea and it maie in deed be giuen to those which do truelie repent Vpon the same ANd that the Church That is the Presbyterie or the Colledge which doth represent the Church as Mat. 18. 17. Therfore this can not fitlie be vnderstood either of al kinde of sinners or els of priuate absolution but onelie of those which were first bound by the Presbyterie For certeinly the wholl assemblie of the Church can not be said to absolue the penitent which is a parte of the holie Ministerie as shall hereafter be made euident in the 11. Sect. but to gathertogether those who do satisfie it somuch as in it lieth to wit by the consent and approbation of it Vpon the same THat the calamities of this life may be asswaged by good works yet not so as though anie good workes did deserue this mitigation but it is of the meere mercie grace of God Vpon the same THey condemne the Anabaptister whoe denie that they who be once iustified can againe lose the Spirit of God c. We also doe condemne the Anabaptistes although we doe denie that they which are once iustified doe altogether lose the holie Ghost but yet not so as they doe denie it For they confound the holie Ghost not onelie with the spirit of the flesh but also with those Satanicall furies wherewith they be tossed Againe neither doe they know neither wil they know what faith is and who are in deede iustified But we doe teach that the holie Ghost is to be discerned by the worde of God that is by the Propheticall and Apostolical writings from the Spirit of darkenes although he doe transforme himselfe into an Angell of light And we distinguish the gifts of the holie Ghost which are without repentance to wit the Spirit of adoption an assured perswasion which is proper to the Elect and to those that are truely iustified from the temporall gifts of which sort is that counterfeit or resemblance of faith to wit atemporall faith Neither do we denie that the motions euen of those gifts which are without repentance are discontinued and somtimes allmost extinguished yet so that the verie true roote beeing once planted in those that be truelie iustified doth perseuere in them without repentance euen to the end Vpon the same THat priuate absolution is to be reteined in the Church c. but also to euerie one in particular c. How farre and vpon what condition priuate absolution is to be reteined in the Church we haue declared a litle before in the first obseruation vpon the Confession of Bohemia But here it is in deed a miracle to haue that applied to the vse of the keies which Christ spake of priuate admonition betweene priuate persons to wit Thou hast gained thy brother Vpon the same THose auncient customes were in time worne out of vse Be it that those painfull punishments and satisfactions which can not especially at these times be brought into vse againe but that they wil do more hurt then good be worne out of
Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holie Supper of the Lorde 36 Of the efficacie and true communication of the thing signified by the signes 37. 38 Of the Magistrate and politike lawes 39. 40 THE ARTICLES OF THE ENGLISH CONFESSION Of one God in three Persons 1 Of Iesus Christ being the true Sonne of God and of the Incarnation other workes of Redemption and of his two natures being vnseperablie vnited and vnconfounded 2 Of his last comming Of the holie Ghost and his workes in vs. 3 Of the Catholique Church and the one onelie King head and husband thereof 4 Of the diuers degrees of the Church 5 Of the primaâ—ie of the Antichrist of Rome 5 Of the lawful calling and Election of ministers 6 Of their power and the vse of the keies 7 Of mariage and a Single life 8 Of the Canonicall scriptures 9 Of the Sacramentes and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the â—â—le of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of prayer in a vulgare tounge 16 Of the onelie Intercessour and Mediatour Christ 17 Of the corruption of man through sinne of his iustification through Christ 18 Of the one onely sacrifice of Christ whereby we are perfectly reconciled to God 19 Of good workes 20 Of the last resurrectioÌ„ of this flesh 21 THE ARTICLES OF THE CONFESSION OF Belgia Of the essence or nature of God 1 Of the double knowledge of God 2 Of the beginning and author of the word of God 3 Of the Canonicall bookes of the olde and new Testament 4 Of their authoritie 5 Of the Apochryphall bookes 6 Of the perfection of the Canonicall Scripture aboue all the doctrines of all men 7 Of three persons in one onelie essence of God 8 Of the testimonies of both the testaments whereby both the Trinitie of the persons also their properties mâ—â— be prooued 9 Of the diuine nature and generation of Iesus Christ the Sonne of god 10 Of the diuine nature of the holy ghost 11 Of the creation of the world and Angells and the distinguishing of them 12 Of the Prouidence of God and of his iust gouernement both general special 13 Of the creation of man his fal corruption and seruile free wil. 14 Of Original sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first comming of Christ and his true incarnation of the seede of Dauid 18 Of his two natures hypostatically vnited in one onelie person 19 Of the cause or end of his death and resurrection 20 Of his onelie Priesthoode and expiatorie sacrifice 21 Of faith the onelie instrument of our Iustification 22 Of true iustification through Christ 23 Of regeneration and good workes 24 Of the abrogating of the law and shadowes 25 Of the onelie Mediatour or intercessour Christ against the intercession of Saints 26 Of the Catholique Church 27 Of the vnitie and communion thereof 28 Of true notes of the true Church 29 Of the gouernement Ecclesiastical functions 30 Of the Election of Ministers Elders and Deaâ—ons and of their authoritie 31 Of Ecclesiastical traditions 32 Of the Sacraments and their number 33 Of Baptisme 34 Of the Supper of the Lord. 35 Of Magistrates and their office and power 36 Of the last Iudgement 37 THE ARTICES OF THE CONFESSION OF AVSPVRGE Of God and the persons of the diuinitie 1 Of Original sinne 2 Of the incarnation of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and general Remission 5 Of the righteousnes of good wookes 6 Of the Church 7 Of the Sacraments which are administred by euil men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the vse of Sacraments 13 Of Ecclesiastical order or degrees 14 Of Ecclesiastical riâ—â—s 15 Of ciuil ordinances 16 Of the laâ—â— Iudgement 17 Of frâ—â— wil. 18 Of the cause of sinne 19 Of good workes 20 Of â—nuocation 21 ARTICLES CONCERNING THE ABVSES VVHICH ARE changed in externall rites Of the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meaâ—es and such like Popish traditions 4 Of the mariage of the Priestes 5 Of the vowes of Monkes 6 Of Ecclesiastical power 7 THE CHIEFE POINTS OF THE CONFESSION of Saxonie Of Doctrine 1 Of Originall sinne 2 Of the remission of sinnes and of Iâ— stification 3 Of freewill 4 Of new obedience 5 What workes are to be done 6 How good works maie be done 7 How new obedience doth please God 8 Of rewardes 9 Of the difference of sinnes 10 Of the Church 11 Of the Sacramentes 12 Of Baptisme 13 Of the Lords Supper 14 Of the vse of the wholl Sacrament 15 Of repentance 16 Of Satisfaction 17 Of Wedlocke 18 Of Confirmation and anointing 19 Of Traditions or Ecclesiastical rites 20 Of a Monasticall life 21 Of the inuocating of godlie men departed out of this life 22 Of the ciuill Magistrate 23 THE CHIEFE POINTES OF THE CONFESSION OF Wirtemberge Of God and three persons in one godhead 1 Of the Sonne of God 2 Of the holie Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good Workes 7 Of the Gospell of Iesus Christ 8 Of the Sacraments 9 Of Baptisme 10 Of Confirmation 11 Of Repentance 12 Of Contrition 13 Of Confession 14 Of Satisfaction 15 Of Prair 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thankesgiuing 19 * Of the Masse 20 Of holie orders 21 Of Mariage 22 * Of eâ—â—reame Vnction 23 Of the inuocating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vowes 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holie Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiastical Ceremonies 36 THE CONTENTES OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS WHICH are in number 19. and of how manie confessions ech Section doth consist THE 1. SECTION pag. 1. OF the holie Scripture beeing the true word of God and the interpretation thereof This Section consisteth of 10. confessions to wit Of the former and latter confessions of Heluetia of that of Basil or Myllane of Bohemia or the 〈◊〉 the French the English that of Belgia Saxonie Wirtemberge and Sueueland THE 2. SECTION pag. 18. OF God in essence one in persons three and of his true worship This Section 〈…〉 of 11. confessions to wit Of the former 〈…〉 confession of Heluetia that of Basil of 〈…〉 or the Waldenses the French the English thâ—t of Belgia Auspurge Saxonie Wirtemberge 〈◊〉 THE 3. SECTION pag 53. OF the eternall prouidence of God and the creation of the world This Section doth consist properly of foure Confessions onely to wit Of the
of the lawe the office of Christ and his blessed Euangell his corrupted doctrine concerning original sinne our naturall inabâ—lâ—tiâ— and rebellion to Gods law our instification by faith onelie our imperfect sanctification and obedience to the lawe the nature number and vse of the holie Sacraments his fine bastard sacraments with all his rites ceremonies and false doctrine added to the administration of the true Sacraments without the word of God his cruell iudgement against Infants departing without the Sacrament his absolute necessitieâ— Baptisme his blasphemous opinion of transsubst antiatioâ— or reall presence of Christes bodie in the elements and receiuing of the same by the wicked or bodies of men his dispensations with solemne othes periuries and degrees of mariage forbidden in the word his crueltie against the Innocent diuorced his deuilish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quick his Canonization of men calling vpon Angells or Saintes departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vowes to creatures his Purgatorie praiers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Aduocates or Mediatours his manifolde orders Auricular confession his dispersed vncertaine repentance his generall and doubt some faith his satisfactions of men for their sinnnes his iustification by workes Opus Operatum woorkes of supererogation merites pardons peregrinations and stations his holie water Baptiâ—â—ng of Belles Coniuring of spirites Crossing Saâ—ing Annointing coniuring Hallowing of Gods good Creatures with the superstitious opinion ioyned therewith his worldlie Monarchie and wicked hierarchâ—e his three solemned vowes with all his shaâ—eliâ—gs of sundrie sortes his erronious bloodie decrees made at Trent with all the subscribers and approouers of that cruell and bloody band coniured against the Church of God And finallie â—e detest all his vaine allegories rites signes and traditions brought in the Church without or against the worde of God and doctrine of this true reformed Church to the which we toyne our selues willinglie in doctrine faith religion discipline and vse of the holie Sacraments as liuelie members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our liues vnder the paines contained in the law and danger both of bodie and soule in the date of Gods fearefull iudgement And seeing that manie are stirred vp by Satan and that Romane Antichrist to promise sâ—â—are subsâ—râ—â—â— and for a time vse the holy Sacraments in the Church deceitfully against their owne conscience minding hereby first vnder the externall cloake of Religion to corrupt and subuert secretlie Gods true Religion within the Church and afterward when time maie serue to become open enemies and persequuters of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the daie of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the sâ—archer of all heartes for witnes that our mindes and heartes do fully agree with this our confession promise oth and subscription So that we are not mooâ—ed for anie worldlie respect but are persuaded onelie in our conscience through the knowledge and loue of Gods true religion printed in our heartes by the holie spirit as we shall answer to him in the daie when the secrets of all heartes shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church doth depend vpon the safetie and good behauioâ—r of the Kings maiestie as vpon a comfortable Instrumenâ— of Gods mercie graunted to this countrie for the manteining of his Church and ministration of Iustice amongst vs we protest and promise with our heartes vnder the same oth hand writ and paines that we shall defend his person and authoritie with our goods bodies and liues iâ— the defence of Christes Euangell Libertie of our countrie ministration of iustice and punishment of iniquity against all enemies within this realme or without as we desire our God to be a strong and mercifull defender to vs in the daie of our death and comming of our Lord Iesus Christ To whome with the father and the holy spirit bâ— all honour and glory eternallie Amen THE ESTATES OF SCOTLAND VVITH THE INHABITANTS OF THE SAME PROfessing Christ Iesus and his ho lie gospell To their naturall countrie men and to all other Realmes and nations professing the same Christ Iesus with them wish grace mercie and peace from God the Father of our Lord Iesus Christ with the spirit of righteous iudgement of saluation LOng haue wee thirsted deare brethren to haue notified vnto the worlde the summe of that doctrine which wee professe and for the which we haue sustained infamie and daunger But such hath beene the rage of Sathan agaist vs and against Christ Iesus his eternall veritie latelie borne amongest vs that to this daie no time hath beene graunted vnto vs to cleare our consciences as moste gladlie we would haue done For how we haue beene tossed at times heretofore the moste parte of Europe as we suppose doth vnderstand But seing that of the infinite goodnes of our God who neuer suffereth his afflicted vtterlie to be confounded aboue expectation we haue obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed vnto vs and as we beleeue and professe partlie for satisfaction of our brethren whose hearts we doubt not haue beene and yet are wounded by the despitefull railing of such as yet haue not learned to speake well and partlie for stopping of the mouthes of the impudent blasphemers who boldelie damne that which they haue neither heard nor yet vnderstoode Not that we iudge that the cankred malice of such is able to be cured by this our simple confession No we knowe the sweete sauour of the Gospell is and shall be death to the sonnes of perdition but we haue chiefe respect to our weake and infirme brethren to whome we woulde communicate the bottome of our hearts lest that they be troubled or carried awaie by diuersitie of rumours which Satan spreads abroad against vs to the defacing of this our moste godlie enterprise protesting that if anie man shall note in this our confession anie article or sentence repugning to Gods holie worde and doe admonish vs of the same in writing we by Gods grace doe promise vnto him satisfaction from the mouth of God that is from his holie Scriptures or else reformation of that which he shall prooue to be amisse For God we take to record in our consciences that from our hearts we abhorre all sectes of heresie and all teachers of
erronious doctrine and that with all humilitie wee imbrace the puritie of Christes Gospell which is the onelie foode of our soules and therefore so precious vnto vs that we are determined to suffer the extremitie of worldlie daunger rather then that we will suffer our selues to be defrauded of the same for hereof we are moste certainlie perswaded that whosoeuer denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holie angels And therefore by the assistance of the almightie the same our Lorde Iesus we firmelie purpose to abide to the ende in the confession of this our faith as by articles followeth Of God WE confesse and acknowledge one onelie God to whome onelie we must cleaue whome onelie we must serue whome onelie we must worshippe and in whom onelie we must put our trust who is eternall infinite vnmeasurable incomprehensible omnipotent inuisible one in substance and yet distinct in three persons the Father the Sonne and the holie Ghost By whome we confesse and bâ—lâ—eue all things in heauen and earth as well visible as inuisible to haue beene created to be retained in their being and to be ruled and guided by his inscrutable prouidence to such ende as his eternall wisdome goodnes and iustice hath appointed them to the manifestation of his glorie Of the creation of man WE confesse and knowledge this our God to haue created man to wit our first father Adam to his owne image and similitude to whome he gaue wisedome Lordship iustice free will and cleare knowledge of himselfe so that in the wholl nature of man there could be noted no imperfection From which honour and perfection man and woman did both fall the woman being deceiued by the serpent and man obeying the voice of the woman both conspiring against the Soueraigne Maiestie of God who in expresse wordes had before threatned death if they presumed to eate of the forbidden tree Of Originall sinne BY which transgression commonlie called Originall sinne was the Image of God vtterlie defaced in man and he and his posterity of nature became enimies to God slaues to Satan and seruants to sinne Insomuch that death euerlasting hath had and shall haue power and dominion ouer all that haue not beene are not or shall not be regenerate from aboue which regeneration is wrought by the power of the holie Ghost working in the hearts of the elect of God an assured faith in the promise of God reuealed to vs in his word by which faith we apprehend Christ Iesus with the graces and benefits promised in him Of the reuelation of the promise FOr this we constantlie beleeue that God after the fearefull and horrible defection of man from his obedience did seeke Adam againe call vpon him rebuke his sinne conuict him of the same and in the ende made vnto him a moste ioyfull promise to wit that the seede of the woman should breake downe the serpents head that is he should destroie the workes of the Deuill which promise as it was repeated and made more cleare from time to time so was it imbraced with ioy and moste constantlie receiued of all those faithfull from Adam to Noe from Noe to Abraham from Abraham to Dauid and so forth to the incarnation of Christ Iesus all wee meane the faithfull Fathers vnder the lawe did see the ioyfull daies of Christ Iesus and did reioyce The continuance increase and preseruation of the Church WE moste constantlie beleeue that God preserued instructed multiplied honoured decored and from death called to life his Church in all ages from Adam til the comming of Christ in the flesh For Abraham he called from his Fathers countrie him he instructed his seed he multiplied the same he maruelouslie preserued and more maruelouslie deliuered from the bondage and tyrannie of Pharao to them he gaue his lawes constitutions and ceremonies them he possessed in the land of Chanaan to them after Iudges and after Saul he gaue Dauid to be King to whome he made promise that of the fruite of his loynes should one sit for euer vpon his regall seate To this same people from time to time he sent Prophets to reduce them to the right waie of their God from the which oftentimes they declined by Idolatrie And albeit that for the stubborne contempt of iustice he was compelled to giue them into the handes of their enemies as before was threatned by the mouth of Moses in so much that the holie Citie was destroyed the temple burnt with fire and the wholl lande left desolate the space of 70. yeres yet of mercie did he reduce them againe to Ierusalem where the Citie and Temple were reedified and they against all temptations and assaultes of Satan did abide till the Messias came according to the promise Of the incarnation of Christ Iesus WHen the fulnes of time came God sent his sonne his eternall wisdome the substance of his owne glorie into this worlde who tooke the nature of manhood of the substance of a woman to wit of a Virgin and that by operation of the holie Ghost And so was borne the iust seed of Dauid the angel of the great counsell of god the verie Messias promised whom we acknowledge and confesse Emmanuel verie God and verie man two perfect natures vnited and ioyned 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 deuide them Why it behooueth the Mediatour to be very God and verie man WE acknowledge and confesse that this moste wondrous coniunction betwixt the Godhead and the manhood in Christ Iesus did proceede from the eternal and immutable decree of God whence also our saluation springeth and dependeth Election FOr that same eternall God and father who of meere grace elected vs in Christ Iesus his sonne before the foundation of the worlde was laid appointed him to be our head our brother our Pastour great Bishop of our soules But because that the enimitie betwixt the iustice of God our sinnes was such that no flesh by it selfe could or might haue atteined vnto God it behoued that the sonne of God should descend vnto vs and take him selfe a bodie of our bodie flesh of our flesh and bone of our bones and so become the perfect Mediatour betwixt God and man giuing power to so manie as beleeue in him to be the sonnes of God as himselfe doth witnes I passe vp to my Father and vnto your God By which moste holie fraternitie whatsoeuer we haue lost in Adam is restored to vs againe And for this cause are we not afraide to call God our father not so much because he hath created vs which we haue common with the reprobate as for that that he hath giuen to vs his
onlie sonne to be our brother and giuen vnto vs grace to acknowledge and embrace him for our Mediatour as before is said It behooued farther the Messias and Redeemer to be verie God and verie man because he was to beare the punishment due for our transgressions and to present him selfe in the presence of his Fathers iudgement as in our person to suffer for our transgression and inobedience by death to ouercome him that was author of death But because the onlie godhead could not suffer death neither yet could the onlie manhood ouercome the same he ioyned both together in one person that the imbecillitie of the one should suffer and be subiect to death which we had deserued and the infinite and inuincible power of the other to wit of the godhead should triumph and purchase to vs life libertie and perpetuall victorie and so we confesiâ— and moste vndoubtedlie beleeue Christes death Passion and Bâ—riâ—ll THat our Lord Iesus offered himselfe a voluntarie sacrifice vnto his Father for vs that he suffered contradiction of sinners that he was wounded and plagued for our transgressions that he being the cleane innocent lambe of God was damned in the presence of an earthlie iudge that we should be absolued before the tribunall seate of our God that he suffered not onelie the cruell death of the Crosse which was accursed by the sentence of God but also that he suffered for a season the wrath of his Father which sinners had deserued But yet we auow that he remained the onelie welbeloued and blessed sonne of the Father euen in the midst of his anguish and torment which he suffered in bodie and soule to make the full satisfaction for the sins of the people After the which we confesse and auow that there remaineth no other sacrifice for sinne which if anie affirme we nothing doubt to auow that they are blasphemous against Christes death and the euerlasting purgation and satisfaction purchased to vs by the same Resurrection WE vndoubtedlie beleeue that insomuch as it was impossible that the dolours of death should retaine in bondage the author of life that our Lord Iesus crucified dead and buried who descended into hell did rise againe for our iustification and destroying of him whoe was the author of death brought life againe to vs that were subiect to death and to the bondage of the same we knowe that his resurrection was confirmed by the testimonie of his verâ—e enimies by the resurrection of the dead whose sepulchers did open and they did arise and appeered to manie within the City of Ierusalem It was also confirmed by the testimonie of his Angells and by the senses and iudgements of his â—postles and others who had conuersation and did eate and drinke with him after his resurrection Ascension VVE nothing doubt but the selfe same bodie which was borne of the virgin was crucified dead buried that it did rise againe and asâ—end into the heauens for the accomplishment of al things where in our names for our comforte he hath receiued all power in heauen and earth where he sitteth at the right hand of the Father crowned in his kingdome aduocate and onelie Mediatour for vs. Which glorie honour and prerogatiue he alone amongst the brethren shal possesse till that all his enimies be made his footestole As that we vndoubtedlie beleeue there shal be a finall iudgement to the execution wherof we certainelie beleeue that the same our Lord Iesus shall visibly returne euen as he was seene to ascend And then we firmelie beleue that the time of refreshing and restitution of all thinges shall come in somuch that those that from the beginning haue suffered violence iniurie and wrong for righteousnes sake shall inherite that blessed immortalitie promised from the beginning but contrariwise the stubborne inobedient cruell oppressors filthie persons Idolaters and all sortes of vnfaithfull shal be cast into the dungeon of vtter darkenes where their worme shall not die neithet yet the fire shal be extinguished The remembrance of which daie and of the iudgement to be executed in the same is not onelie to vs a bridle wherby our carnall lustes are refrained but also such inestimable comforte that neither maie the threating of worldlie princes neither yet the feare of temporall death and present daunger mooue vs to renounce and forsake the blessed societie which we the members haue with our head onelie mediatour Christ Iesus Whom we confesse and auow to be the Messias promised the onelie head of his Church our iust lawe giuer our onelie high Priest aduocate and Mediatour In which honours and office if man or Angell presume to intrude themselues we vtterly detest and abhor them as blasphemous to our soueraigne and supreame gouernuor Christ Iesus Faith in the holie Ghost THis faith and the assurance of the same proceedeth not from flesh and bloode that is to saie from no naturall powers within vs but is the inspiration of the holie Ghost whome we confesse God equall with the Father with the sonne whoe sanctifieth vs and bringeth vs into all veritie by his owne operation without whome we should remaine for euer enimies to God and ignorant of his sonne Christ Iesus For of nature we are so dead so blinde so peruerse that neither can we feele when we are pricked see the light when it shineth nor assent to the will of God when it is reuealed vnlesse the spirit of the Lord quicken that which is dead remooue the darkenes from our mindes and bowe our stubborne heartes to the obedience of his blessed will And so as we confesse that God the Father created vs when we were not as his sonne our Lord Iesus redeemed vs when we were enimies to him so also doe we confesse that the holie Ghost doth sanctifie and regenerate vs without all respect of anie merit proceeding from vs be it before or be it after our regeneration To speake this one thinge yet in more plaine wordes as we willinglie spoile our selues of alâ— honour and glorie of our owne creation and redemption so doe we also of our regeneration and sanctification for of our selues we are not sufficient to thinke one good thought but he who hath begone the worke in vs is onelie he that continueth in vs the same to the praise and glorie of his vndeserued grace The cause of good workes SO that the cause of good workes we confesse to be not our free will but the spirit of the Lord Iesus whoe dwelling in our harts by true faith bringeth forth such good workes as God hath prepared for vs to walke in For this we most boldlie affirme that it is blasphemie to saie that Christ abideth in the heartes of such as in whom there is no spirit of sanctification And therefore we feare noâ— to affirme that murtherers oppressers cruell persecuters adulterers whormongers filthy persons Idolaters dronkerds the eues and all workers of iniquitie haue
neither true faith neither anie portion of the spirit of the Lord Iesus so long as obstinatlie they continue in their wickednes For how soone that euer the spirit of the Lord Iesus which Gods elect children receiue by true faith taketh possession in the heart of euerie man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loued and beginneth to loue that which before he hated And from thence cometh that continual baâ—tel which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to the owne corruption lusteth for thinges pleasing and delectable vnto it selfe grudgeth in aduersitie is lifted vp in prosperitie and at euerie moment is prone and readie to offende the maiestie of God But the spirit of God which giueth witnessing to our spirit that we are the sonnes of God maketh vs to resist filthie pleasures and to grone in Gods presence for deliuerance from this bondage of corruption And finallie so triumpheth ouer sinne that it raigneth not in mortall bodies This battell haue not the carnall men being destitute of Gods spirit but doe follow and obeie sinne with greedines and without repentance euen as the Deuill and their corrupt lusts do pricke them But the Sonnes of god as before is saide doe fight against sinne doe sobbe and mourne when they perceiue themselues tempted in iniquitie and if they fall they rise againe with vnfained repentance and these things they do not by their owne power but by the power of the Lord Iesus without whome they were able to doe nothing What workes are reputed good before God WE confesse and acknowledge that God hath giuen to man his holie law in which not onlie are forbidden all such workes as displease and offend his godlie maiestie but also are commaunded all such as please him and as he hath promised to reward And these workes be of two sortes The one are done to the honour of God the other tâ— the profit of our neighbours and both haue the reuealed will of God for their assurance To haue one God to worship and honoure him to call vpon him in all our troubles to reuerence his holie name to heare his word to beleue the same to communicate with his holie Sacraments are the workes of the first table To honour father mother Princes Rulers and superior powers to loue them to support them yea to obey their charges not repugning to the commaundement of God to saue the liues of innocentes to repreâ— tyranny to defend the oppressed to keep our bodies cleanâ— and holie to â—ue in sobernes and temperance to deale iâ—stlie with all men both in word and deede and finally to repres all appetite of our neighbours hurt are the good works of the second table which are most pleasing and acceptable to God as those workes that are commaunded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and prouolâ—eth him to anger As not to caâ— vpon him alone when we haue need not to heare his worâ—â— with reuerence to contemne and despise it to haue orâ—â— worship Idolls to mainteine and defend idolatrie lightlie 〈◊〉 esteeme the râ—uâ—râ—nt name of God to prophane abuse oâ— contemne the Sacraments of Christ Iesus to disobey or resist any that God hâ—th placed in authoritie whilest theâ— passe not ouer the â—o indes of their office to murther orâ—o consent thereto to be are hatred or to suffer innocent blooâ— to be shed if we may withstand it and finallie the transgression of any other commaundement in the first or second table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proude vnthankfull world So that good workes we affirme to be those onelie that are done in faith and at Gods commaundement who 〈◊〉 his law hath expressed what the things be that please him And euill workes we affirme not onelie those that expresselie are done against Gods commaundement but those also that in matters of religion and in worshipping of God haue no other assurance but the inuention and opinion of man which God from the beginning hath euer reiected as by the Prophet Esaie and by our Master Christ Iesus we are taught in these wordes In vaine doe they worship me teaching the doctrines and precepts of men The perfection of the law and imperfection of man THe law of God we confesse and acknowledge moste iust most equall most holie and most perfect commaunding those things which being wrought in perfection were able to giue light and able to bring man to eternall felicitie But our nature is so corrupt so weake and so vnperfit that we are neuer able to fullfil the workes of the law in perfection Yea if we saie we haue no sinne euen after we are regenerated we deceiue our selues and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction who is the ende and accomplishment of the law by whome we are set at this libertie that the cursse and malediction of God fall not vpon vs albeit we fulfil not the same in al points For God the Father beholding vs in the body of his son Christ Iesus accepteth our imperfit obedience as it were persit and couereth our workes which are defiled with many spottes with the iustice of his Sonne we doe not meane that we are so set at libertie that we owe no obedience to the law for that before we haue plainlie confessed but this we affirme that no man in earth Christ Iesus onelie excepted hath giuen giueth or shall giue in worke that obedience to the law which the law requireth But when we haue done al things we must fall downe and vnfeinâ—dly confesse that we are vnprofitable seruantes And therefore whosoeuer boaste themselues of the merites of their owne workes or put their trust in the workes of supererogation boast themselues of that which is nought and put their trust in damnable Idolatrie Of the Church AS we beleeue in one God Father Sonne and the holie Ghost so doe we most constantlie beleeue that from the beginning there hath bene and now is and to the ende of the worlde shall be one Church that is to saie a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onelie head of the same Church which also is the bodie and spouse of Christ Iesus which Church is Catholike that is vniuersall because it conteineth the elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who haue communion and societie with god the father and with his Sonne Christ Iesus through the sanctification of his holie spirit and therefore it is called the communion not of prophane persons but of Saints who as
a general councell for plaine it is as they were men so haue some of them manifestlie erred and that in matters of great weight and importance So farre then as the Councel prooueth the determination and commaundement that it giueth by the plaine worde of God so soone doe we reuerence and embrace the same But if men vnder the name of a Councel pretende to forge vnto vs newe Articles of our faith or to make constitutions repugning to the worde of God then vtterlie we must refuse the same as the doctrine of Deuils which draweth our soules from the voice of our onelie God to follow the doctrine and constitutions of men The cause then why that generall Councels came together was neither to make anie perpetuall lawe which God before had not made neither yet to forge new articles of our beliefe neither to giue 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 holie will expressed in his word But the cause of councels we meane of such as merit the name of Councels was partlie for confutation of heresies for giuing publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by anie opinion of prerogatiue that they could not erre by reason of their generall assemblie And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute obserued in the Church wherein as in the house of God it becommeth all things to be done decentlie and in order Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men haue deuised are but temporall so maie and ought they to be changed when they rather suffer superstition then that they edifie the Church vsing the same Of the Sacramentes AS the fathers vnder the law besides the veritie of the sacrifices had two cheefe Sacramentes to wit Circumcision and the Passeouer the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospell haue two chiefe Sacraments onelie instituted by the Lord Iesus and commaunded to be vsed of all those that will be reputed members of his bodie to wit Baptisme and the Supper or table of the Lord Iesus called the communion of his bodie and his bloode And these Sacramentes as well of the olde as of the new Testament now instituted of god not onelie to make a visible difference betwixt his people those that were without his league but also to exercise the faith of his children and by participation of the same Sacramentes to seale in their heartes the assurance of his promise and of that most blessed coniunction vnion and societie which the elect haue with their heade Christ Iesus And thus we vtterlie damne the vanitie of those that affirme sacramentes to be nothing else but naked and bare signes No we assuredlie beleeue that by baptisme we are ingrafted in Christ Iesus to be made partakers of his iustice by which our sins are couered and remitted And also that in the Supper rightlie vsed Christ Iesus is so ioyned with vs that he becommeth the verie nourishment food of our soules Not that we imagine any transâ—ubstantiation of the bread in Christs naturall bodie and of wine in his naturall blood as the Papists haue perniciously taught and damnablie beleeued but this vnion and coniunction which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacramente is wrought by operation of the holie Ghost who by true faith carieth vs aboue all things that are visible carnal and earthlie and maketh vs to fâ—â—de vpon the bodie and bloode of Christ Iesus which was once broken and shed for vs which now is in heauen and appeareth in the presence of his father for vs and notwithstanding the farre distance of place which is betwixt his bodie now glorified in the heauen and vs now mortall in this earth yet we must assuredlie beleeue that the breade which we breake is the communion of Christs body and the cup which we blesse is the communion of his bloode so that we confesse and vndoubtedlie beleeue that the faithfull in the right vse of the Lords table doe so eate the bodie and drinke the bloode 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 Godheade giueth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs giue vnto vs the same prerogatiues Which albeit we confesse are neither giuen vnto vs at this time onelie neither yet by the proper power and vertue of the Sacrament onelie yet we affirme that the faithfull in the right vse of the Lordes table haue such coniunction 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 verie instant action of the Supper yet shall it after bring fruite forth as liuelie seede sowne in good ground For the holie spirit which can neuer be deuided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruite of that mysticall action but all this we saie commeth of true faith which apprehendeth Christ Iesus who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs as that we affirme or beleeue Sacraments to be onely naked and bare signes doeth iniury vnto vs and speaketh against the manifest trueth But this liberallie and frankelie we confesse that we make distinction betwixt Christ Iesus in his eternal substance and betwixt the elementes in the sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise interpret them as vnprofitable and vaine but doe vse them with all reuerence examining our selues diligentlie before that so we doe Because wee are assured by the mouth of the Apostle that such as eate of that bread drinke of that cup vnworthelie are guiltie of the bodie and of the bloode of Christ Iesus Of the right administration of the Sacramentes THat sacraments be rightlie ministred we iudge two thinges requisite the one that they be ministred by lawful ministers whome 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 lawfullie chosen there to by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that
iustice Secondlie in the generall iudgement there shal be giuen to euerie man and woman resurrection of the flesh For the sea shal giue her dead the earth those that therein be inclosed yea the eternall god shall stretch out his hand on the dust and the dead shall arise vncorruptible and that in the substance of the same flesh that euerie mâ—n now beareth to receiue according to their workes glorie or punishment For such as now delight in vaâ—itie crueltie filthines superstition or idolatrie shall be adiudged to the fire vnquencheable in which they shall be tormented for euer as well in their owne bodies as in their â—oâ—les which now they giue to serue the deuill inall abhomination But such as continue in well doing to the ende bâ—ldlie professing the Lord Iesus we constantlie beleene that they shall receiue glorie honour and immortalitie to raigne for euer in life euerlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shalll appeare againe in iudgement and shall render vp the kingdome to God his Father who then shal be and euer shal remaine all in all things God blessed for euer to whome with the Sonne and with the holie Ghost be all honour and glorie now and euer So be it THE KINGS MAIESTIES CHARGE TO ALL COMMISSIONERS AND MINISTERS within his Realme SEeing that we and our houshold haue subscribed and giuen this publike confession of our faith to the good example of our Subiectes we commaund and charge all Commissioners Ministers to craue the same confession of their parishioners and proceede against the refusers according to our lawes and order of the Church deliuerine their names and lawfull processe tothe Ministers of our house with al haste and diligence vnder the paine of 40. pound to be taken from their stipend that we with the aduise of our counsell â—aie take order with such proud contemners of God and ourlawes Subscribed with our hand At Holâ—â—udhous 1581. the 2. daie of March the 14 yeare of our reigne TO THE READER I am to desire the Godlie and Christian Reader for whose sake onelie this worke was taken in hand as to accept friendlie and brotherlie of these laboures and to beare with some light faults which might easily escape in the translating so to pardon me a great ouersight committed especiallie and onelie in the obseruations wherein is was verie requisite to haue vsed greater diligence This ouâ—rsight is of two sâ—râ—es one in certain obseru set downe in the margent but yeâ— in latine the other in such as should haue bin placed in the margent and are cleane left out These things because they be of some great weight and moment I thought it good to admonish thee thereof and to desire thee before thou readest the booke either to place euerie obseruation in it proper page or in reading â—o haue recourse to this place lest otherwise thou maist think hardly of some parts of doctrine or other matter set downe in this Booke THE LATINE OBSERVATIONS are thus to be translated In the 12. page against the 24 line read the obseruation in the margent thus Looke the 1. obseru vpon this Confession both in this and also in the second Section Pag. 13. 1. Looke the 1. obseruat vpon this Confession Pag. 19 2. Looke the 1. obseru vpon this Confess Pag. 44. 21. Of the wasting of the gifts of the holie Ghost looke the 1. obseru vpon this Confess Sect. 4. Pag. 45. 25. Looke the first obseru vpon the Confession of Saxonie THE OBSERVATIONS WHICH are cleane left out in the margent are thus to be placed in their seuerall pages Pag. 7. against the 28. line read in the margent Looke the first obseruation vp in this Confess Pag. 20. 2. Looke the second obseruation vpon this Confess Pag. 23. 11. Looke the first obseruation vpon this Confess Pag. 26. 1. Looke the first obseruation vpon this Confess Pag. 27. 31. Looke the second obseruation vpon this Confess Pag. 27. 38. Looke the third obseruation vpon this Confess Pag. 37. 16. Looke the first obseruation vpon this Confess Pag. 43. 33. Looke the first obseruation vpon this Confess Pag. 44. 21. Looke the second obseruation vpon this Confess Pag. 94. 23. Looke the first obseruation vpon this Confess Pag. 103. 23. Looke the first obseruation vpon this Confess Pag. 223. 32. Looke the first obseruation vpon this Confess Pag. 223. 33. Looke the second obseruation vpon this Confess Pag. 232. 2. Looke the second obseruation vpon this Confess Pag. 223. 29. Looke the third obseruation vpon this Confess Pag. 336. 27. Looke the fift obseruation vpon this Confess Pag. 523. 28. Looke the first obseruation vpon this Confess In the 105. page put out in the margent looke the 2. obseru c. Now vnto the King euerlasting immortall inuisible vnto God only wise be honour and glorie for euer and euer Amen THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS FIRST SECTION OF the holy Scripture THE LATTER CONFESSION OF Heluetia touching the holie Scripture being the true word of God CHAP. 1. WE beleeue and confesse the Canonicall scriptures of the holie Prophets and Apostles of both Testaments to be the verie true worde of God and to haue sufficient authoritie of them selues not of men For God him selfe spake to the Fathers Prophets Apostles and speaketh yet vnto vs by the holie scriptures And in this holie scripture the vniuersall Church of Christ hath all things fully expounded whatsoeuer belong both to a sauing faith and also to the framing of a life acceptable to God in which respect it is expresselie commaunded of God that nothing be either put to or taken from the same Wee iudge therefore that from these scriptures is to be taken true wisdome and godlines the reformation and gouernment of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of error with all exhortations according to that of the Apostle â— scripture inspired of God is profitable for doctrine for reproofe â— Againe These thinges I write vnto thee saith the Apostle â— Timothie 1. Chap. 3 that thou maist know how it behooueth 〈◊〉 to be conversant in the house of God c. Againe the selfe saâ— Apostle to the Thessalonians When saith he yee receiued the word of vs â—â—receiued noâ— the worde of men but as it was indeeâ— the word of God c. For the Lord himselfe hath said in the gospell It is not ye that speake but the spirit of my father speeketh in you therefore he that heareth you heareth me and 〈◊〉 that despiseth you despiseth me Wherefore when this worâ— of God is now preached in the Church by preachers laâ—fâ—lliâ— called we beleeue that the verie word of God is preâ—ched and receiued of the faithfull and that neither anieâ—ther worde of God is to be fayned or to be expected froâ— heauen and that now the worde it selfe which
is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto 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 waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
indiuisible diuine essence Of whoâ—â— thorough whome and in whome are all things who loueth and rewardeth righteousnes and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of god and those properties which are peculiar to each person oâ— the holie Trinitie and of the diuine vnitie and to acknowledge the soueraigne and infinite power wisedome and goodnes of the one onelie God out of which also ariseth proceedeth the sauing knowledge as wel of the essence as of the wil of god One kinde of works or properties of the three persons of the godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onelie apprehended by the eies of faith and are these That the father as the fountaine welspring of the godheade from al eternity begetteth the son equal to himselfe and that himselfe remaineth not begotten neither yet is he the person of the sonne seeing he is a person begitting not begotten The soâ—ne is begotten of the eternall father from all eterâ—itie â—â—ue god of god and as he is a person he is not the father but the sonne begotten of the essence oâ— nature of the father and consubstantiall with him which sonne in the fulnes of time which he had before appointed for this purpose himselfe alone as he is the sonne tooke vnto him our nature of the blessed Virgine Marie vnited it into one person with the godheade whereof we shall speak afterward But the holie Ghost proceedeth from the father and the sonne so he is neither the father nor the sonne but a person distinct from them eternal and the substantiall loue of the father and of the sonne surpassing all admiration these three persons are one true God as is a foresaid The other kinde of works in these persons in the vnitie of the godhead isâ—ueth as it were into opeÌ„ sight out of the diuine esseÌ„ce the persoÌ„s therof in which being distinct they haue manifested themselues these are three The first is the wonderfull worke of creation which the Creedes doe attribute to the father The second is the work of redemption which is proper to Christ The third is the worke of sanctification which is ascribed to the holie Ghost for which cause he in the Apostles Creede is peculiarlie called holie And yet all these are the proper workes of one true God that of him alone none other to wit the father the sonne and the holie Ghost This true and absolute faith and difficulte knowledge of God as well concerning â—â—s nature as his will is comprehended and conâ—eyned in the aforenamed Catholike and Apostolike Creede and in the decree of the Nicene Councell agreeing therewith and in manie other sound decrees and also in Athanasius his confession All which we iudge and professe to be true But it hath euerlasting sure groundes on which it relâ—â—th and moste waightie reasons by which it is out of the holy scripture conuinced to be true as by that manifestation wherein the whol Trinitie shewed it selfe when Christ the Lord was baptized in lordane by the commaundement of Christ because in the name of the persons of the same holie Trinitie al people must be baptized and instructed in the faith Also by Christes words when he saith the holy ghost the comforter whome the father will sende in my name shall teach you all these thinges and before these wordes he saith I wâ—l pray the father and he will giue you an other comforter who shall be with you for euer euen the spirit of trueth Besides we teach that this onelie true God one in essence and in diuine nature and three in persons is aboue all to be honoured with high worship as chiefe Lord and King who ruleth and raigneth alwaies and for euer and especiallie after this sorte that we looke vnto him aboue al and put all our confidence in him alone and offering vnto him all subiection obedience feare â—l faith loue and generallie the seruice of the wholl inward and outward diuine worship do indeed sacrifice and performe it vnder paine of loosing euerlasting saluation as it is written Thou shalt worship the lord thy god him onely shalâ— thou serue and againe thou shalt loue the lord thy god with all thy heart with all thy soule with all thy minde to be short with aâ— thy might as well of the inward as outward powers to whom be glorie from this time forth for euermore Amen Of holy men and their worshippe Chap. 17. AS touching holie men it is taught first that no maâ— from the beginning of the world vnto this time either was is or can be henceforth vnto the end sanctified by his workes or holie actions according to the saying of Moses the faithfull seruant of the Lord when he cried out vnto the Lord O Lord in thy sight no man is innocent that is perfectlie holie And in the book of Iob it is written what is man that he should be vndefiled and he that is borne of a woman that â—e should appeare iust to wit before God Beholde among his Saints none is immutable and the heauens are not cleane in his sight how much more abhominable and vnprofitable man who drinketh in iniquitie as water And the holie scripture plainelie witnesseth throughout all the bookes thereof that all men euen from their buth are by nature sinners and that there neither is nor hath bene anie one who of himselfe and by himselfe was righteous and holie but all haue gone aside free God and are become vnprofitable and of no account at all And whereas some are made holie and acceptable vnto God that is purchased vnto them without anie worthines or merit of theirs by him who alone is holie God himselfe of the meere grace and vnspeakeable riches of his goodnes hath ordained and brought them to that state that they be blessed and called redeemed by Christ clensed and consecrated by his blood annointed of the holie Ghost made righteous and holie by faith in Christ and adorned with commendable vertues and good deedes or workes which beseeme a Christian profession Of whome manic hauing finished their life and course in such workes haue now receiued and doe enioy by grace eternall felicitie in heauen where God crowneth those that be his Some of them also God hath indued with a certaine peculiar grace of his and with diuine giftes vnto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holie fathers also Apostles Euangelists Bishops and manie Doctors and Pastors and also other famous men and of rare excellencie and verie well furnished with the spirite whose memorie monuments of their labours and the good thinges which they did are extant and continue euen vntill this daie in the holie scriptures and in the Church
But especiallie it is both beleeued and by open confession made knowne as touching the holie Virgin Marie that she was a daughter of the blood royall of the house and familie of Dauid that deare seruant and friend of God and that she was chosen blessed of God the Father consecrared by the holie Ghost visited and sanctified aboue other of her sexe and also replenished with wonderfull grace and power of God to this ende that she might become the true mother of our Lord Iesus Christ the sonne of God of whom he vouchsased to take our nature and that shee was at all times before her birth in the same and after it a true chaste pure Virgin that by her best beloued sonne the sonne also of the liuing God through the price of his death and the effusion of his moste holie blood she was dearelie redeemed and sanctified as also made one of the deare partakers of Christ by the holie Ghost through faith being adorned with excellent giftes noble vertues and fruites of good workes renowned as happie before all others and made moste assuredlie a ioynt heire of euerlasting life And a litle after Furthermore it is taught in the church that no man ought so to reuerence holy men as we are to worship God much lesse their Images or to reuerence them with that worship and affection of minde which onelie are due to god alone And to be short by no meanes to honour them with deuine worship or to giue it vnto them For god saâ—eth by the Prophet Esaie I am 〈◊〉 Lord thy God this is my name I wil not giue mine honour to anotheâ— nor my glorie to Images Againe a litle after But euen as tâ—â— thing is gainesaid that the honour due to God should be gâ—uen to Saints so it is by no means to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and apperteining to the proper and true Priesthoode of his nature should be transfeâ—red to them that is lest of them and those torments which they suffered we should make redeemers or merites in the life or els aduocates intercessours and Mediatours in heauen or that we should inuocate them and not them onelâ— but not so much as the holie Angells seeing they are nâ— God For there is one onelie redeemer who being once deliuered to death sacrificed himselfe both in his bodie and 〈◊〉 his bloode there is also one onely aduocate the most merciful Lord of vs all And they are not onelie to be reputed taken for saiâ—â— who are gone before vs and are fallen a sleepe in the Lord and dwell now in ioyes but also they who as there haue â—lwaies bene some vpon earth so doe likewise liue now on the earth such are all true godlie Christians in what place oâ— countrie soeuer here or there and among what people soeuer they lead their life who by beeing baptized in the name of the Lord may be sanctified and beeing indued with true faith in the sonne of God and set on fire are mutuallie enflamed with affection of diuine charitie and loue who also acknowledging the iustification of Christ doe vse both it and absolution from their sinnes and the communion of the sacrament of the bodie and bloode of Christ and diligentlie applie themselues to all holie exercises of pietie beseeming a Christian profession as also the Apostles cal such beleeuers in Christ which as yet like strangers are conuersant heere on earth according to the state of mortall men Saints As for example Ye are a chosen generation a royal priesthoode an holie nation a peculiar people Againe al the Saints grees you In like manner Salute all those that haue the ouersight of you and al the Saints that is all faithfull Christians For this cause it is taught that we ought with intire loue and fauour of the heart to embrace all Christians before all other people and when neede is from the same affection of loue to afforde vnto them our seruice and to helpe them further that we ought to mantaine the societie of holie friendship with those that loue and follow the trueth of Christ with all good affection to conceiue well of them to haue them in honour for Christes sake to giue vnto them due reuerence from the affection of Christian loue and to studie in procuring all good by our duetie seruice to pleasure them and finallie to desire their praiers for vs. And that Christians going astraie and entangled with sinnes are louinglie and gentlie to be brought to amendment that compassion is to be had on them that they are with a quiet minde in loue so as becommeth to be borne withall that praier is to be made vnto God for them that he would bring them againe into the waie of saluation to the ende that the holie Gospell maie be spread farther abroad and Christes glorie maie be made knowne and enlarged among all men OVT OF THE FRENCH CONFESSION WE beleeue and acknowledge one onelie God who is one onelie and simple essence spirituall eternall inuisible immutable infinite incomprehensible vnspeakeable almightie moste wise good iust and mercifull The holie scripture teacheth vs that in that one and simple diuine essence there be three persons subsisting the father the sonne and the holie Ghost The father to wit the first cause in order the beginning of all thinges the sonne his wisdome and euerlasting word the holie ghost his vertue power efficacie the sonne begotten of the father from euerlasting the holie Ghost from euerlasting proceeding from the father and the sonne which three persons are not confounded but distinct yet not deuided but coessentiall coeternall coequal And to conclude in this mysterie we alow of that which those foure auncient Councells haue decreed and we detest all secâ—es condemned by those holie auncient doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agereeablie to Gods word Hetherto also belongeth the 2. Art This one God hath reuealed himselfe vnto men to be such a one first by the creation preseruation gouernment of his workes then much more clearlie in his worde c Seek the rest in the 3. diuision We beleeue that we by this one meanes obtaine libertie of praying to god with a sure confidence that it wil come to passe that he will shew him selfe a Father vnto vs. For we haue no entrance to the Father but by this Mediatour We beleeue because Iesus Christ is the onelie aduocate giuen vnto vs who also commaundeth vs to come boldelie vnto the Father in his name that it is not lawfull for vs to make our praiers in anie other forme but in that which god hath set vs downe in his worde and that whatsoeuer men haue forged of the intercession of Saints departed is nothing but the deceites sleightes of Sathan that he might withdrawe men from the right manner of
praying We also reiect all other meanes whatsoeuer men haue deuised to exempt them selues from the wrath of God So much as iâ— giuen vnto them so much is derogated from the sacrifice â— death of Christ OVT OF THE ENGLISH CONFESSION WE beleeue that there is one certaine nature and diuine power which we call God and that the same is diuided into three equall persons into the father into the sonne and into the holie ghost and that they all be of one power of one maiestie of one eternitie of one Godhead and one substance And although these three persons be so deuided that neither the Father is the sonne nor the sonne is the holie ghost or the father yet neuerthelesse we beleeue that there is but one verie God And that the same one god hath created heauen and earth and all things conteined vnder heauen We beleeue that Iesus Christ the onelie sonne of the eternall father c. The rest of this article you shall finde in the 6. section whereunto those thinges doe properlie pertaine which art conteined in this second article of the Person and office of Christ We beleeue that the holie Ghost who is the third person in the Trinitie is verie God not made not created not begotten but proceeding both from the Father the Sonne by a certaine mean vnknowen vnto man and vnspeakeable and that it is his verie propertie to mollifie and soften the hardnes of mans heart when he is once receiued into the hearts of men either by the holesome preaching of the Gospel or by any other waie that he doth giue other men light and guide them vnto the knowledge of God to all way of truth to newnes of life and to euerlasting hope of saluation Neither haue we anie other Mediatour and Intercessor by whome we may haue accesse to God the father then Iesus Christ in whose onlie name al things are obâ—eined at his fathers hande But it is a shameful part ful of infidâ—lâ—tie that we see euery where vsed in the Churches of our aduersaries not onelie in that they will haue innumerable sortes of Mediatours that vtterlie without the authoritie of Gods word so that as Ieremie saith the Sainctes be now as manie in number or rather aboue the number of the Cities And poore men cannot tell to which saint it were best to turne them first and though there be so manie as they cannot be tolde yet euerie of them hath his peculiare dutie and office assigned vnto him by these folkes what to giue and what to bring to passe But besides this also in that they doe not onelie wickedlie but also shamefullie call vpon the Blessed Virgine Christes Mother to haue her remember that shee is the Mother And to Commaund her Sonne and to vse a Mothers authoritie ouer him OVT OF THE CONFESSION OF BELGIA WE beleeue in heart and confesse with the mouth that there is one onely and simple spiritual essence which we call God eternall incomprehensible inuisible immutable infinite who is whollie wise and a most â—lâ—ntifull wellspring of all good thinges We know God by two meanes first by the creation and preseruation and gouernment of the wholl world For it is vnto our eies as a mostâ— excellent booke wherein all creatures from the least to the greatest as it were certaine charecters and letters are written By which the inuisible thinges of God may be seene and knowâ—n vnto vs Namelie his euerlasting power and Godhead as Paull the Apostle speaketh Rom. Chaper 1. 20. which knowledge sufficeth to conuince all men and make them without excuse But much more clearlie and plainlie he afterward reuealed him-selfe vnto 〈◊〉 in his holie and heauenlie word so farre forth as it is expedient for his owne glorie and the saluation of his in this life According to this truth and word of god we beleeue in one only god who is one essence truelie distinguished into three persons from euerlasting by meane of the incommunicable properties to wit in the father in the sonne and in the holâ—e ghost For the father is the cause fountaine and beginning of all things visible and inuisible the sonne is the word wisedome and Image of the father the holie ghost is the might and power which proceedeth from the father and the sonne Yet so that this distinction doth not make god as it were deuided into three parts seeing the scripture teacheth that the father the sonne the holie ghost haue a distinct person or subsisting in their properties yet so that these three persons be one onelie god Therefore it is certaine that neither the father is the sonne nor the sonne the father nor the holie ghost either the father or the sonne Neuerthelesse these persons thus distinguished are neither deuided nor confounded nor mingled For neither the father nor the holie ghost haue taken vnto them mans nature but the sonne alone The father was neuer without his soone nor without his holie Ghost because euerie one in one and the same essence is of the same eternitie For none of these is either first or last because al three are one both in trueth and power and also in goodnes and mercie And all these thinges we know as well by the testimonies of holie scripture as by the effects and chiefelie those which we feele in our owne selues and the testimonies of holie scripture which teach vs to beleeue this holy Trinitie are veâ—ie common in the olde testament which are not so much to be reckoned vp as with sound iudgement to be selected such as are these in the first of Genesis God saith Let vs make man according to our Image and likenes c. and straight after Therefore God made man according to his owne Image and likenes male I saie and female created he them Againe Beholde the man is become as one of 〈◊〉 For by that which is said Let vs make man after our owne likenes it appeareth that there are more persons in the godhead But when it is saide God created c. the vnitie of the godhead is signified For although it be not here expresselie set downe how many persons there are yet that which was obscurely deliuered in the old Testament in the new is made clearer vnto vs then the none daie For when our Lord Iesus Christ was baptized in Iordane the voice of the father was heard saying This is my beloued Sonne and the sonne himselfe was seene in the waters and the holie ghost appeared in the likenes of a doue Therefore are we also commaunded in the common baptisme of al the faithful to vse this forme Baptize ye all nations in the name of the father and the sonne and the holie Ghost So also in Luke the Angell Gabriell speaketh to Marie the mother of our Lord. The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee therefore that holie thing which shall be borne of thee shall be called the
Sonne of God In like manner The grace of our Lord Iesus Christe and the loue of God and the fellowship of the holie Ghost be with you Againe There are three that beare wiâ—nes in heauen the father the woâ—de and the holie Ghost whish three are one By all which places we are fullie taught that in one onelie God there are three persons And although this doctrine passe al the reach of mans wit yet we now stedfastlie beleeue it out of the word of God looking when we shall enioy the full knowledge thereof in heauen The offices also effects of these three persons which euerie of them sheweth towards vs are to be marked For the father by reason of his power is called our Creator the sonne our Sauiour and redeemer because he hath redeemed vs by his bloode the holie Ghost is called our Sanctifier because he dwelleth in our heartes And the true Church hath allwaies euen from the Apostles age vntill these times kept this holie doctrine of the blessed Trinitie and manteineth it against Iewes Mahometanes and other false Christians and heretikes such as were Marcion Manes Praxeas Sabellius Samosatenus and the like all which were worthelie condemned by the fathers of most sound Iudgement Therefore we do here willinglie admit those three Creedes namelie that of the Apostles of Nice and of Athanasius and whatsoeuer things they according to the meaning of those Creeds haue set downe concerning this point of doctrine We beleeue that Iesus Christ in respect of his diuine nature is the onelie sonne of God begotten from euerlasting not made or created for then he should be a creature but of the same essence with the father and coeternall with him who also is the true Image of the fathers substance and the brightnes of his glorie in all things equall vnto him But he is the sonne of god not onely since the time he tooke vpon him our nature but from euerlasting as these testimonies being laid together teach vs. Moses saith that God created the worlde but Saint Iohn saith That all thinges wâ—â—e made by the worde which he calleth God so the Apostle to the Hebrewes auoutcheth that God made all thinges by his sonne Iesus Christ It followeth therefore that he who is called both God and the word and the Sonne and Iesus Christ had his being euen then when all thinges were made by him Therefore Micheah the Prophet saith 〈◊〉 goeing out hath beene from the beginning from the daies of eternitie againe He is without beginning of daies and without end of life He is therefore that true God eternall almightie whome we praie vnto worship and serue We beleue also and confesse that the holie Ghost proceedeth from the father the sonne from euerlasting that therfore he was neither made nor created nor begotten but onelie proceeding from them both who is in order the third person of the Trinitie of the same essence glory maiesty with the father and the sonne and therefore he also is true and euerlasting God as the holie scriptures teach vs. We also beleeue that we haue no accesse to God but by that one onelie Mediatour and Aduocate Iesus Christ the righteous who was therefore made man vniting the humanitie to the diuine nature that there might be an entrance made for vs miserable men to the maiestie of God which had otherwise beene shut vp against vs for euer Yet the maiestie and power of this Mediatour whome the father hath set betweene himselfe and vs ought in no case so much to fray vs that we should therefore thinke another is to be sought at our owne pleasure For there is none either among the heauenlie or earthlie creatures who doth more entirelie loue vs then Christ himselfe who when he was in the shape of God humbled himselfe by taking vpon him the shape of a seruant and for our sakes became like vnto his brethren in all points and if we were to seeke an other Mediatour who would vouchsafe vs some good will whome I praie you could we finde that would loue vs more earnestlie then he who willinglie laid his life downe for vs when as yet we were his enemies If moreouer we were to seeke another that excelleth both in soueraigne authority also power who euer obteined so great power as he himselfe who sitteth at the right hand of God the father to whome all power is giuen in heauen in earth To conclude who was more likelie to be heard of God then that onely begotten and dearelie beloued sonne of God therefore nothing but distrust brought in this custome wherby we rather dishonor the Saints whome we thinke to honour in doeing these things which they in their life time were euer so farre from doeing that they rather constantlie and according to their dutie abhorred them as their owne writings beare witnes Neither is our owne vnworthines here to be alledged for excuse of so great vngodlines For we at no hand offer vp our praiers trusting to our owne worthines but resting vpon the only worthines excellency of the Lord Iesus Christ whose righteousnes is ours by faith whereupon the Apostle for good cause to exempt vs from this vaine feare or rather distrust saith that Christ was in all things made like vnto his brethren that he might be a mercifull and faithfull high priest in those things that were to be done with God for the clensing of the peoples sinnes For in as much as he beeing tempted hath suffered he is also able to helpe those that are tempted And that he might encourage vs to come the more boldlie to this high Priest the same Apostle addeth Hauing therefore a great high priest who hath entred the heauens euen Iesus the son of god let us holâ— fast this professioÌ„ For we haue not an high priest that caÌ„not be touched with the feling of our infirmities but he was in al things teÌ„pted in like sort yet without sin Let vs therefore with boldnes approch vnto the throne of grace that we may obteine mercie finde grace to help in time of need The same Apostle saith that we haue liberty to enter into the holy place thorough the blood of Iesus Let vs therfore draw neare with a constant perswasion of faith c. And againe Christ hath an euerlasting priesthood Wherefore he is able 〈◊〉 to save them that come vnto God by him seeing he euer liueth 〈◊〉 make intercession for them What need manie wordes when as Christ himselfe saith I am the way the trueth and the life Nâ— man commeth to the father but by me VVhy should we seeke vnto our selues any other Aduocate especiallie seeing it hath pleased God himselfe to giue vs his owne sonne for our Aduocate there is no cause why forsaking him we should seeâ—e another lest by continuall seeking we neuer finde any other For God vndoubtedlie knew when he gaue him 〈◊〉 vs that we were miserable sinners VVhereupon it is that a cording to
Christes owne commaundement we onelie caâ— vpon the heauenlie father by the selfe same Iesus Christ ouâ— onelie Mediatour euen as he himselfe also hath taught vs in the Lords praier For we are sure that we shall obteine aâ—â— those things which we aske of the father in his name OVT OF THE CONFESSION OF AVSPVRGE CHAP. 3. THE Churches with common consent among vs doe teach that the decree of the Nicene Councell concerning the vnitie of the diuine essence and of the three persons is true and without all doubt to be beleeued Tâ— wit that there is one diuine essence which is called and 〈◊〉 God eternall without bodie indiuisible of infinite poweâ— wisdome gooâ—nes the creator and preseruer of all thinges visible and inuisible and that there be three persons of the same essence power which also are coeternal the father the Sonne and the holie Ghost And they vse the name 〈◊〉 person in that signification in which the Ecclesiastical writers haue vsed it in this cause to signify not a part or quâ—litie in another but that which properlie subsisteth They condemne all heresies sprong vp against this aâ—cle as the Manichees who set downe two beginnings Goâ— and Euâ—lâ— they doe in like sort condemne the Valentiniaâ— Arrians Fâ—nomians Mahometistes and all such like The condemne also the Samosatenes olde and new who whâ—â— they earnestlie defend that there is but one person doe crâ—â—tilie and wickedlie dallie after the manner of Rhetoricians about the Word and the holie Ghost that they are not distinct persons but that the worde signifieth a vocall word and the spirit a motion created in things Artic. 21. We haue found this 21. Article set forth three diuers waies The first edition 1559. goeth thus INuocation is an honour which is to be giuen onelie to God almightie that is to the eternall father and to his sonne our sauiour Iesus Christ and to the holie Ghost And God hath proposed his soâ—ne Iesus Christ for a Mediatour and high Priest that maketh inâ—ercession for vs. He testifieth that for him alone our praiâ—rs are heard accepâ—â—d according to that saying whatsoeuer you aske the fathâ—â— in my name he shall giue it to you Againe There is one Mediatour betweene God and men Therefore let them that call vpon God offer vp their prayers by the sonne of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These thinges are needfull to be taught concerning Inuocation as our men haue elsewhere more at large written of Inuocation But contrariwise the custome of inuocating Saintes that are departed out of this life is to be reprooued and quite throwne out of the Châ—rch because this custome transferreth the glorie due to God alone vnto men it ascribeth vnto the dead an omnipotencie in that saints should see the motions of mens hearts yea it ascribeth vnto the dead the office of Christ the Mediatour and without al doubt obscureth the glory of Christ Therfore we condemne the wholl custome of inuocating Saints departed thinke it is to be auoided Notwithstanding it profiteth to recite the true histories of holie men because their examples doe profitablie instruct if they be rightly propounded When we heare that Dauids fall was forgiuen him faith is confirmed in vs also The constancie of the auncient Martyrs doth now likewise strengthen the mindes of the godlie For this vse it is profitable to recite the histories But yet there had neede be discretion in applying examples The second edition is thus Artic. 21. COncerning the worship of Saints they teach thâ— it is profitable to propose the memory of Saints thaâ— by their examples we may strengthen our faith and that we may follow their faith and good works so far as euery man calling requireth as the Emperour may follow Dauids example in making warre to beat backe the Turkes for either of them is a King we ought also to giue God thankes that he hath propounded so many glorious examples of his mercie in the Saints of his Church that he hath adorned hiâ— Church with moste excellent giftes and vertues of holie men The Saints themselues also are to be commended who haue holilie vsed those giftes which they employed to the beautifying of the Church But the scripture teacheth not to inuocate Saints or to aske helpe of Saints but layeth onelie Christ before vs for a Mediatour propitiatour high priest and intercessour Concerning him we haue commaundements promises that we inuocate him should be resolued that our praiers are heard when we flie to this high priest and intercessour as Iohn saith Chap. 16. Whatsoeuer ye shall aske the Father in my name he wil giue it you c. and Ioh. 14. Whatsoeuer ye shall aske in my name that I will doe These testimonies bid vs flie vnto Christ they commaund vs to beleeue that Christ is the intercessour and peace maker they bid vs trust assuredlie that we are heard of the father for Christs sake But as touching the Saints there are neither commaundements nor promises nor examples for this purpose in the scriptures And Christes office and honour is obscured when men flie to Saints and take them for Mediatours and inuocate them and frame vnto themselues an opinion that the Saints are more gracious and so transferre the confidence due to Christ vnto Saints But Paull saith There is one Mediatour betweene God and men Therefore Christ especiallie requireth this worship that we should beleeue that he is to be sought vnto that he is the intercessour for whose sake we are sure to be heard c. In the third edition these things are thus found Artic. 21. TOuching the worship of Saints they teach that the memorie of Saints maie be set before vs that we may follow their faith and good workes according to our calling as the Emperor maie followe Dauids example in making warre to driue awaie the Turkes from his countrie for either of them is a King But the scripture teacheth not to inuocate Saints or to aske helpe of Saints because it propoundeth vnto vs one Christ the Mediator propitiatour high Priest and intercessour This Christ is to be inuocated and he hath promised that he wil heare our praiers and liketh this worshippe especiallie to wit that he be inuocated in all afflictions 1. Ioh. 2. If anie man sinne we haue an aduocate with God c. OVT OF THE CONFESSION OF SAXONY Of Inuocating godly men that are departed out of this life Artic. 22. IN the 42. Chapter of Esaie it is written I am the Lorde this is my name I will not giue my glorie to another Inuocation is a glorie moste properlie belonging to God as the Lord saith Math. 4. Thou shalt worship the Lord thy God and him onlie shalt thou serue And it is an immooueable eternal decree of the first commaundement Thou shalt haue no strange Gods It is necessary therfore that the doctrine touching Inuocation should be most
presume to helpe anie other with their merits Nay rather euerie one of them while they liued here said with Paull the life which I now liue in the flesh I liue by the faith of the sonne of God who loued me and gaue himselfe for me For I despise not the grace of God seeing therfore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ we can please them no way better then if we also wholly rest in the same things alone which very thing Saint Augustine also teacheth toward the ende of his booke De vera religione CHAP. 22. Of Images AS touching Images our preachers reprooued this especiallie out of the holie scriptures that adoring and inuocating of them is so openlie graunted to the simple people against the expresse commaundement of God Secondly that so great coste is bestowed for their worship ornament by which rather the hungry thirsty naked fatherles sicke and those that are in bonds for Christ ought to haue beene relieued Lastlie because the moste part are so perswaded that with such worship and cost bestowed vpon Images both which things God abhorreth they deserue much at gods hand that they obteine special help by this meanes Contrariewise the same men doe teach that the auncient writers so long as christian faith remained somewhat pure vnderstood the scriptures which forbid worshiping praying to Images in this sense that they thought it an abhominable thing to admit any Images either grauen or painted in the Church although they were not otherwise ignorant what our libertie is as in all externall things so likewise in Images For they nothing douted but that it was flat contrarie both to the commaundements of scripture also to the holie religion Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himself in an epistle to Iohn Bishop of Ierusalem which also S. Ierome turned out of Greeke into Latine because he thought it both Christian profitable to be read these are Epiph. his own words When we went together to the holy place which is called Bethâ— that there I might make a collectioÌ„ with thee after the custome of the Church and was come to the village which is called Anablotha and passing by sawe there a lampe burning and had asked what place iâ— was and had learned that it was a Church and was gone in to praie I found there a vaile hanging at the ent y of the same Church stained and painted and hauing the image as it might be of Christ or some saint for I doe not well remember whose picture it was when therefore I had seene this in Christs Church contrary to the commaundement of the scriptures that there hong a mans picture I 〈◊〉 it 〈…〉 ouâ—r I counseled the keepers of that place that they shoâ—â—â—â—inâ—â— and 〈◊〉 some poore bodie in it And a lâ—le after when 〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised he addeth And now I have sent that I could finde and I praie thee bed the Elders of the same place takâ— the vaile that we haue sent of the bearer and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉 hanged vp in thâ— Church of Christ. Loe this godlie Bishope writeth that it is against thâ— holy scriptures Christian religion to haue euen Christs owne picture in the Church and â—hâ—t in so plaine words that it may appeare to them that as well the bishop of Ierusalem himselfe Ierome as al other mâ—n of that age thought the sâ—me that thâ—t faith custome of 〈◊〉 images hath beene alwaies of olde in the Church of Christ brought in by the Apostles themselues Whereas some say further that Images be profitable for the instruction of the Lay people it appeareth first of all that almost all Images were set vp for pompe and superstition rather then for any other vse Secondlie neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes farre more dull then becommeth Christians to be by diuerse outward ceremonies pâ—dagogies yet he was so farre from thinking that the vse of Images was fitte and conuenient for that purpose that he did euen by name forbid it vnto them For whoesouer is not instructed stirred vp to the worship of God by the word of God and by so excellent works of his which he laâ—eth before vs both in heauen and earth and which are continuallie before our eies and at hand and which to conclude we so plentifullie enioy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettalls and other like matter doe no longer retaine their owne shape such as they receiued it of God but carie the countenance either of men or of beastes or of other thinges will doe him no good Yea it is certaine that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inuentions so that they doe not euerie where thinke alike of God but keepe in religious cogitations vntill such time as they light vpon some Image But surelie if a man marke it well the heauen and the earth and whatsoeuer is conteined in them are excellent and worthie Images of God The heathens also vsed a pretence of instruction teaching to mainteine their Idolls but the holie fathers rested not in such excuses Of which matter Lactantius treateth at large in his second booke of Institut neither could the heathens better abide to be vpbraided for that they worshipped stones and stockes then can the men of our age as they which oftentimes confidentlie affirmed that they tooke the Images to be nothing els but Images and that they sought nothing els but to be instructed and admonished by them And these thinges doth Athanasius controll in these words Go to let them tell me how God is knowne by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the matter serue the turne what neede is there I praie you of the forme For God himselfe shineth forth euen in the matter before that anie thing be framed thereof by mans handes for all things shew forth gods glorie But if the forme is selfe which is fitted to the matter giueth occasion to knowe God what neede such Images might not God be knowne farre more excellentlie by the things themselues whereof Images be made surelie the glorie of God might much more visiblie be seene by the liuing creatures themselues either reasonable or vnreasonable set before our eies then by dead Images which can not mâ—oue And if anie man shall saie these things might well be brought against Images by which men thinke they maie come to the
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
and Sauiour namelie his conception in the wombe of the Virgine Marie and his birth of her also for he was made the seede of the woman also his afflictions his rising againe from death his sitting at the right hand of God where he hath obtained the dignitie of a Priest and King of which thing the wholl life of Dauid was a certaine type for which cause the Lorde calleth himselfe another Dauid a Shepheard And this was the Gospell of those holy men before the law was giuen and since And Chapter the 6. a litle from the beginning For this is verie certaine that after the fall of Adam no man was able to set himselfe at libertie out of the bondage of sinne death and condemnation or come to be trulie reconciled vnto God but onelie by that one Mediator betweene God and man Christ Iesus through a liuelie faith in him who alone by his death and blood shedding tooke from vs that image of sinne and death and put vpon vs by faith the image of righteousnes and life For he made vnto vs of God wisedome righteousnes sanctification and redemption But firstmen are taught that these things are to be beleeued concerning Christ namelie that he is eternal of the nature of his heauenlie father the onelie begotten sonne begotten from enerlasting and so together with the Father and the holie Ghost one true and indiuisible God the eternall not created worde the brightnes and the Image or ingrauen forme of the person of his Father by whome all thinges as well those thinges which maie be seene as those which can not be seene and those thinges which are in heauen and those which are in the earth were made and created Moreouer that he is also a true and natural man our brother in verie deed who hath a soule and a bodie that is true and perfect humane nature which by the power of the holie Ghost he tooke without all sinne of Marie a pure Virgine according as S. Iohn saith The worde was made flesh And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indiuisible person one Christ Immanuell our King and priest our redeemer our Mediatour and perfect reconciler full of grace and trueth so that of his fullnes we all doe take grace for grace For the law was giuen by Moses but grace and trueth was giuen and exhibited by Iesus Christ being God and man in one person This grace and trueth are our men taught to acknowledge and by faith to beholde in all those sauing and wonderful works or affections of Christ which according to the meaning of the holie Scripture are by a stead fast faith to be beleeued and professed such as are his comming downe from heauen his conception birth torments death buriall refurrection ascension vnto heauen sitting at the right hand of God and his comming againe from thence to iudge both the quicke the dead In these principal affections as in a chest wherin treasure is kept are al those holsome fruits of our true iustification laide vp and are taken out from thence for the elect and those which doe beleeue that in Spirit and conscience they may be partakers thereof through faith which all hereafter at the daie of our ioyfull resurrection shall be fullie and perfectlie bestowed vpon vs. And towardes the ende of that Sixth Chapter these words are added In this Chapter also particularlie and for necessarie causes to shunne and auoide many pernicious and Antichristian deceites it is taught concerning Christe his presence namelie that our Lorde Christ according to his bodely coÌ„uersation is not amongest vs any longer in this worlde neither wil be vnto the ende of the worlde in such sort and manner as he was here conuersant amongest vs in his mortalitie and wherein he was betraied and circumcised nor yet in the forme of his glorified bodie which he got at his resurrection and in the which he appeared to his disciples the forâ—â—eth day after his resurrection departing from them ascended manifestly into heauen For after this manner of his presence companie he is in the high place with his father in heauen where al tongues professe him to be the Lord and euerie faithful one of Christ must beleeue that he is there worship him there according to the scriptures as also that part of the Catholike Christian faith doth expresselie witnes which is this He ascended into heauen he sitteth as the right hand of God the father almightie Also that other article from thence shal he come that is from an higher place out of heauen with his Angells is iudge both the quick the dead So doth Paul also say The Lord himselfe shall descend from heauen with a shoute and with the voice of an Archangell and with the trumpet of God And S. Peter saith Whom heauen must coÌ„taine vntil the time that al things be restored And the Euangelist Marke But when the Lord had spoken with theÌ„ he was taken vp againe into heauen sitteth at the right hand of God And the Angels which were there present whe he was taken vp into heauen said This Iesus which is taken vp from you into heauen shal so come againe as you haue seene him go into heaueÌ„ Furthermore this also doe our men teach that the selfe same Christ verie God and verie man is also with vs herein this worlde but after a diuerse manner from that kinde of presence which we named before that is after a certaine spirituall manner not obiect to our eies but such a one as is hid from vs which the flesh doth not perceiue and yet it is verie necessarie for vs to our saluation that we may be partakers of him whereby he offereth and communicateth himselfe vnto vs that he may dwell in vs and we in him and this truelie he doth by the holie Ghost whome in his owne place that is in steede of his owne presence whereby he was bodelie amongst vs he promised that he would send vnto his Church and that he would stil abide with it by the same spirit in vertue grace and his holsome trueth at al times euen vntill the ende of the worlde when he said thus It is good for you that I go hence for except I go hences the comforter will not come vnto you but if I goe away I wil send him vnto you And againe I wil praie the father and he shal giue you another comforter that is another kinde of comforter then I am that he may abide iâ— you for euer euen the spirit of trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but ye know him for he dwellesh in you shal be in you I wil not leaue you comforth but I wil come to you namelie by the selfe same spirit of trueth Now then euen as our Lord Christ
Of the gospell of Iesus Christ and also of Promises of the spirit and of the letter CHAP. 13. THE gospell indeede is opposed to the lawe for the lawe worketh wrath and doeth denounce a cursse but the gospell doth preach grace and a blessing Iohn saith also The lawe was giuen by Moses but grace and trueth came by Iesus Christ Yet notwithstanding it is moste certaine that they which were before the lawe and vnder the lawe were not altogether destitute of the gospell For they had notable Euangelicall promises such as these are The seede of the woman shall bruise the Serpents head In thy seede shall all the nations of the earth be blessed The scepter shall not be taken from Iuda vntil Silo come The Lord shall raise vp a Prophet from amongest his owne brethren c. And we doe acknowledge that the fathers had two kinde of promises reuealed vnto them euen as we haue For some of them were of present transitorie thinges such as were the promises of the lande of Canaan and of victories and such as are now a dayes concerning our dailie bread Othersome there were then also are now of heauenlie euerlasting things as of Gods fauour remission of sinnes life euerlasting through faith in Iesus Christ Now the fathers had not onelie outwarde or earthly but spiritual heauenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to vs haue searched and inquired of this saluation Whereupon the Apostle Paul also saith that the gospell of God was promised before by the Prophets of God in the holie scriptures Hereby then it appeereth euidentlie that the fathers were not altogether destitute of all the Gospell And although after this manner our fathers had the gospell in the writinges of the Prophets by which they attained saluation in Christ through faith yet the gospell is properlie called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lorde himselfe and afterward by the Apostles their successours is preached to vs in the world that God hath now performed that which he promised from the beginning of the world hath sent yea and giuen vnto vs his onelie sonne and in him reconciliation with the father remission of sinnes all fulnes and euerlasting life The historie therefore set downe by the foure Euagelists declaring how these thinges were done or fulfilled of Christ and what he taught and did and that they which beleeued in him had al fulnes this I saie is truelie called the Gospell The preaching also and scripture of the Apostles in which they expound vnto vs how the sonne was giuen vs of the father and in him all things pertaining to life and saluation is truelie called the doctrine of the Gospell so as euen at this daie it looseth not that worthie 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 lining and workeing thorough faith in the eares yea in the hearts of the faithfull thorough the illumination of the holie spirit For the letter which is opposed vnto the spirit doth in deede signifie euerie outward thing but more speciallie the doctrine of the law which without the spirit faith worketh wrath stirreth vp sin in the mindes of theÌ„ that do not truly beleeue 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 giueth life The false Apostles preached the Gospel corrupted by mingling of the law therewith as though Christ could not saue 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 Al which we doe condemne sincerely preaching the worde and teaching that the beleeuers are iustified by the spirit onelie and not by the law But of this matter there shall follow a more large discourse in the title of iustification 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 Ieremie prophesied of the new Testament yet in deed it not onelie was as yet is though the Papists call it new in regarde of Popish doctrine which hath of long time bin receiued an ancient doctrine but also the most ancient in the world For God from all eternitie fore ordeined to saue the world by Christ and this his predestination and eternal counsel hath he opened to the world by the Gospell Whereby it appeareth that the Euangelicall doctrine and religion was the moste auncient of all that euer were are or euer shal be Wherefore we saie that all they erre foullie and speake things vnworthy the eternall counsell of God who tearme the Euangelicall doctrine and religion a new start vp faith scarce thirtie yeares olde to whome that saying of Isaiah doth verie well agree Woe vnto them that speake good 〈◊〉 euill and euill of good which put darkenes for light and lightâ—â— darkenes that put bitter for sweete and sweete for sowre OVT OF THE FORMER CONFESSION OF HELVETIA Therefore in the wholl Euangelicall doctrine this ought first and chiefely to be vrged that we are saued by the onelie mercie and grace of God and by Christ his merittes whereof that men may know how much they stand in neede their sinnes must be verie clearelie laid open vnto them by the law and by Christ his death OVT OF THE CONFESSION OF BOHEMIA Of the word of God or the holie Gospell CHAP. 10. ANd seeing that the administration of thee new testâ— ment also the word and the sacraments are lawfully committed to the Ministers of the Church and their lippeâ— ought to preserue knowledge that the law maie be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holie gospell is Now the Preaching of the word of God and of the Gospell is the true ministerie of grace instituted and commaunded of Christe our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to saluation and made manifest in the holie scripture is declared and preached vnto all people This doctrine did Christ giue in charge vnto his disciples in the wordes of this sentence Goye into all the world and preach the Gospell to euerie creature This doctrine doth Peter professe before Cornelius when he saith He commaunded vs to preach vnto the people and to testifie that this is he that is ordeined of God to be the Iudge of the quick and the dead To him also giue all the Prophets wines that through his name all that beleeue in him shall receiue remission of sinnes This ministery is more honorable greater and more necessarie to saluation then are
which are required vnto our saluation be not in Christ or if all be in him that then he which by faith possesseth Iesus Christ hath also perfect saluation Therefore it is an horrible blasphemie against God to affirme that Christ is not sufficient but that we haue need of other meanes besides him For thereupon it should follow that Christ is onelie in parte our Sauiour Wherefore we doe iustlie say with Saint Paull that we are iustified by faith alone or by faith with out the workes of the law Yet to speak properly we do not meane that faith by it selfe or of it selfe doth iustifie vs which is but onelie as an instrumnet whereby we apprehend Christ which is our iustice Christ therfore himselfe is our righteousnes which imputeth all his ments vnto vs faith is but the instrument whereby we are coupled vnto him by a participation and communion of al his benefittes and whereby we are kept in that fellowshippe So that all those our effects are euen more then enough vnto vs for our absolution from all our sinnes We beleue that al our felicitie doth consist in the remission of our sins which we haue by Iesus Christ that in it alone al our righteousnes before God is conteined as S. Paul teacheth out of the Prophet Dauid who declareth the happines of those men to whom God imputeth righteousnes with out workes And the same Apostle saith that we are iustified by the redemption made in Christ Iesus We therfore leaning vpon this as a sure foundation doe yeald all glorie vnto God hauing a moste base and humble opinion of our selues knowing full well who and what manner of creatures we be in deede Therfore we doe not presume of our selues or of any of our owne merites but being vpholden by the onelie obedience of Christ crucified we doe rest altogether in it and to the intent it may become ours we beleeue in him This righteousnes alone is all sufficient both to couer all our iniquities and also to make vs safe and secure against all temptations For it doth driue from our consciences all feare all horrour and dread whereby we might be hindred from approching to God and neede not to imitate the example of our first father who for feare flying from the presens of god went about to hide and couer himselfe with figge leaues And truelie if we trusting vnto our selues neuer so litle or to any other creature should present our selues before the Maiestie of God it is certaine we should by and by be ouerwhelmed with it Therefore euerie one of vs must rather crie out with Dauid and saie Lord enter not into iudgement with thy serâ—â—nt for in thy sight shall no man liuing be iustified We beleeue that this true faith beeing bestowed vpon euerie one of vs by the hearing of the word of God and the operation of the holie spirit doth regenerate vs and make â—s as it were new men raising vs vp vnto newnes of life and setting vs free from the bondage of sinne Wherefore this iustifying faith is so farre from withdrawing men from a right and holie kinde of liuing or from making them more faint in godlines that on the contrarie side no man without it can performe any good thing to this ende that God may haue the glorie but men doe all things either in regard of themselues or els for feare of iust condemnation Therefore it cannot be that this holie faith should be idle in a man Neither doe we speake of a vaine and dead faith but onlie of that which in the Scripture is said to worke by loue and which mooueth a man to exercise himselfe in those workes which God himselfe hath commaunded in his word But these workes which doe come from the sincere roote of faith are therefore good and acceptable vnto God because they be sanctified by his grace but are nothing auaileable to iustifie vs. For we are iustified by faith in Christ yâ—â— euen before such time as we could bring forth any 〈◊〉 worke for our works before faith can no more be good the the fruite of a good tree before that the tree it selfe be gooâ— Therefore we doe good workes yet not to merit any thiâ—â— by them For what is it possible for vs to merit Nay 〈◊〉 we by reason of the good workes which we doe if we doe â—ny are more bound vnto God then God vnto vs For 〈◊〉 he which worketh in vs both the will and the deede of his owne 〈◊〉 mercie Whereupon it is our duties alwaies to haue a regarâ— vnto that which is written When ye haue done all that is commaunded you say that we are vnprofitable seruants for we haue 〈◊〉 that which we ought to doe Furthermore we doe not hereupon denie that God doth recompence good works in those 〈◊〉 be his but we affirme that this recompense commeth of his meere grace because he crowneth his owne gifts in vs. Yea although we doe good workes yet we doe not put any hoâ—â— of saluation in them For we are not able to bring forth any workes which are not polluted with the corruption of 〈◊〉 flesh and for that cause be worthie of punishment If it weâ— graunted that we were able to bring forth any such worke yet the bare rememberance of our sinnes were sufficient tâ— remooue 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 iâ— continnall torment vnles they should relie vpon the onely merite of our Sauiour Christ his death and passion and rest in it alone OVT OF THE CONFESSION OF AVSPVRGE THat we might obteine these benefits of Christs namely remission of sinnes iustification and life euerlasting Christ hath giuen his Gospell wherein these benefits are laied forth vnto vs as it is written in the last of Luc. that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a natural manner haue sinne in them and cannot truelie satisfie the law of God the gospell bewraieth our sinne sheweth â— Christ the Mediator so instructeth vs touching remission of sinnes When as the Gospell doth conuict vs of sinne oâ— hearts thereby terrified must firmelie beleeue that there is giuen vnto vs freely for Christs sake that remission of sinnes and iustification by faith by the which we must beleeue and confesse that these things are giuen vs for Christs sake who was made an oblation and hath appeased the fathers wrath for vs. Notwithstanding therefore that the Gospell doe require repentance yet to the ende that the remission of our sinnes maie be certaine and vndoubted it teacheth vs that remission is giuen vs freelie that is that it doth not depend vpon the condition of our owne worthines nor is giuen for any works that went before nor for the worthines of such as follow after For then should remission be vncertaine if
These rules are often times repeated as Galat. 5. Thy which doe such thinges shall not inherit the kingdome of God Therefore it is necessarie to haue a care to auoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eies doe not mooue some to doe good workes they shew them selues to be of the number of those of whome it is said 1. Ioh. 3. He that committeth sinne is of the Deuill Also If anie man haue not the Spirit of Christ he is not his And there be manie causes of this necessitie First a debte that is an immutable order that the creatures should obeie God Therefore Paull saieth Rom. 8. Ye are debters Also lest the holie Ghost and faith be shaken of let there be a care to auoid present punishments because it is moâ—le certaine that manie falles euen of the Elect are fearefullie punished in this life as the Church speaketh in Micheas cap. 7. I will beare the wrath of the Lord because I haue sinned against him And the histories of all times doe containe fearefull examples of punishments as Dauid Salomon Menasses Iosias Nabuchodonozor innumerable others were greiuoslie punished Wherein this is moste to be lamented that in the verse punishments manie sinnes are heaped vp as in the sedition raised vp against Dauid in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good workes the Lord saith Mat. 5. Except your righteousnes exceed the righteousnes of the Scribes and of the Pharisies ye shal not enter into the kingdome of heauen The necessitie which is manifolde being thus considered these questions insue thereupon what workes are to be done How they maie be done In what sorte they doe please god What rewardes they haue what is the difference of sinnes * what sinnes do shake of the holie Ghost and what not What workes are to be done IT is the will of god that Faith and workes be gouerned by his word Therefore we must keepe the rule touching good workes both internall and externall contained in the commaundementes of god which doe pertaine to-vs as it is said Ezech. 23. Waâ—â—eye in my commaundements And these internall and externall workes 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 haue shewed before that euen the vntegenerate maie performe this externall obedience or discipline as â—icero liueth honestlie and for his paines in gouernment deserueth well of all mankinde but his minde is full of doubts touching the Prouidence of god neither doth he knowe nor speake vnto the true god in inuocation neither doth he know the promises and he alwaies doubteth whether he be heard especiallie when he is in miscrie and then is he angrie with god and thinketh that he is vnâ—usâ—lie punished â—eiâ—g he was a honest Citizen profitable for the common wealth Such darkenes in the minde is great sinne such as reason not being i'luminated by god is not 〈◊〉 â—o iudge of Therefore inward obedience true knowledge of god the feare of god sorrowes in repentance trust to obteine mercie promised for the Sonne of god inuocation hope loue joy in god other vertues must be begunne also in the regenerate and they must be referred to a proper ende to wit that God maie be obeied These kindes of true worship cannot be giuen vnto God without the light of the gospel and without faith which our aduersaries who will see me to be ioylie preachers of good workes do neither vnderstand nor require seeing they omitte the doctrine of faith which is a confidence to obtaine mercie resting in the Sonne of god which is an especiall worke and the chiefe worshipe of God Of workes not commaunded of god we shall speake hereafter and we must holde fast that rule Math. 15. In vaine doe they worship me with the commaundements of men And in the Church it falleth out often times that ceremonies deuised by men are more carefullie kept then the commaundements of God yea the authoritie of â— harâ—â—aicall vniust traditions is preferred before the commaundements of God as in manie ages for the vniust and wicked commaundement of single life the commandement of god concerning true chastitie was horriblie violated Therefore we must consider of the difference of the lawe whereof we will speake againe hereafter How good workes maie be done GReat is the infirmitie of man and the deuill a most cruel enemie who for the hatred he beareth to God rageth against mankinde and doth endeuour all that he can especiallie to destroy the Church as it is written of Peter 1. Pet. 5. Watch because your aduersarie the deuill goethabout like a roaring Lyon seeking whome he maie deuour Therefore although men by their naturall strength maie after a sorte performe the externall discipline yet are they often ouercome by this common infirmitie and the deuill also doth often times force men not altogether sauage to commit horrible factes as he deceiued Eue and compelled the brethren of Ioseph Dauid and others innumerable Therefore what diligence or what aduisement can be sufficient for this most subtill enemie Here let vs laie holde vpon that most sweete comfort The sonne of God appeared to destroy the workes of the Deuill 1 Iohn 3. The sonne of God is the keeper of his Church as he saith Ioh. 10. Noman shall take my sheepe out of my handes He doth protect vs and also by his holie spirit doth confirme our mindes in true opinions as he doth beginne eternall life so doth he kindle in our heartes good motions faith the loue of God true inuocation hope chastitie and other vertues We are not Pelagians but we do humblie â—â—e thankes to the eternall God the Father of our Lord Iesus Christ and to his sonne Iesus Christ and to the holie Ghost both for the wholl benefit of saluation restored againe to mankinde and also for this benefit that the Sonne of God doth dwell in the Church and doth defend it with his right hand against the furies of the Deuills and men and doth driue awaie the deuills from vs and doth vpholde vs in this so great infirmitie of ours and by his word doth kindle in our mindes the knowledge of God and doeth confirme and gouerne our mindes by his holie spirit We do certainlie know that these benefits are in deede giuen vnto vs as it is said moste comfortablie in Zacharie cap. 12. I will powre out vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and praiers He nameth the spirit of grace because that in this comfort the sonne of God sealing vs by his holie spirit doth testifie that we are in fauour and that we are deliuered from the paines of hell Secondlie he nameth the spirit of praiers because that when we haue acknowledged the remission of sinnes we do not now fâ—ie
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
and after their examples by which they founded their Churches and according to that also that they brought old laws or decreees in to subiection the which thing ourministers among them-selues do in deed declare and practize This laudable order of gouerning the Church together with lawfull discipline that is with the seueritie of punishments appointed by God 〈…〉 vnto it ought diligentlie to be 〈…〉 so that the wicked and such as abide in 〈…〉 without repentance hauing their heartes 〈…〉 as giue not obedience to God and to his word and in the Church are authors of great offences and do not repent or become better after due faithful and 〈…〉 that such I saie may be publiquelie punished and â—e remooued from the holie fellowship by Ecclesiasticall punishment whicâ—â— commonly is called abandoning excommunicatioÌ„ or our sing yet not by the helpe of the ciuil power but by vertue of the word the commaundement of Christ And that this punishment maie indifferentlie be vsed towards all no regard or respect is to be had of persons of what degree soeuer they be whether they be ciuill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee goe reprooue him betweene him and thee alone if he heare thee thou hast wonne thy brother if he heare thee not take yet with thee one or two If he heare not these tell it vnto the Church and if he heare not the Church let him be vnto thee as an heathen man and a Publicane And Saint Paull together with his fellow ministers did in expresse wordes giue a commaundement hereof writing thus We commaund you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euerie brother that walketh vnordinatelie and not after the instruction which he receiued of vs. And in an other place he saieth Put from among your selues that wicked man And yet this is not to be concealed that at all times there haue beene manie in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance that there be and shal be such hereafter euen vnto the end of the world such as are neither chastned by this discipline of Christ neither can easilie be excommunicated or altogether separated from the Church but are to be reserued committed to Christ alone the chiefe Shepheard to his coÌ„ming as the Lord himselfe saith of these men that the Angells in the last daie shal first separate such from the righteous and cast them into the sierie fâ—rnace where shall be wailing and gnashing of teeth Here with all it is also taught that that mischieuous and wicked Antichrist shall sit in the temple of God to wit in the Church of whome the Prophets Christ our Lord and his Apostles haue foretolde vs and warned vs to take heede of him that the simple sort among the faithfull might auoid him and not suffer themselues to be seduced by him Now in Antichrist we are to acknowledge a double ouerthwartnes to witte dishonestie and deceiuing the first is an ouerthwartnes of the minde or meaning or a bringing in of false doctrine cleane contrarie to the meaning of Christ our Lord and of the holie Scripture whereof the Apostle speaketh after this sorte The time will come when they will not suffer anie longer the holie doctrine but hauing their cares â—â—â—â—ing shall after their owne lustes get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables The other euill or offence that we are to consider in Antichrist is a corrupt and naughtie life giuing vnto others a verie ill example and is full of horrible sinnes hurtfull filthines and all kinde of vices which in the Antichristian Church are openlie practized and that freelie without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall come perilous times For men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not louers or desirous of that which is good traiterous headie high minded louers of pleasure more then of God hauing a slâ—ew of godlines but haue denied the power thereof turne awaie therefore from such Of which time also Christ forespake in these words And then many shall be offended at these examples and shal betraie one another and haâ—e one another And many false Prophets shall arise and deceiue many And because iniquitie shal increase many waies the loue of many shal be colde But he that 〈◊〉 to the end he shal be saued These wordes are to be vnderstood of them which do continue in the doctrine of Christ enduring all aduersities wherewith they are assaied And in an other place Christ crieth out Woe to the world because of offences And Blessed is he that shall not be offended in me OVT OF THE FRENCH CONFESSION THerefore we beleeue that it is not lawfull for anie man to withdraw himselfe from the congregations to rest in himselfe but rather that al men are to defende and to preserue the vnitie of the Church submitting themselues to the common instruction and to the yoke of Christ wheresoeuer God doth appoint that true Ecclesiastical discipline although the decrees of Magistrates doe gainesaie it from wich order whosoeuer doe separate themselues they doe resist the ordinance of God We beleeue that verie carefullie and wiselie the true Church the name wherof too manie do abuse is to be discerned Therefore we affirme out of the worde of God that the Church is a companie of the faithfull which agree together in following the word of God and in imbracing pure religion wherein also they do dailie profit growing and confirming themselues mutuallie in the feare of God as they which haue neede dailie to goe forward and to profit and who although they profit neuer so much must notwithstanding of necessitie daielie flie to the remission of sinnes Yet we doe not denie but that manie Hypocrites and reprobates are mingled with the faithfull but their guilefull dealing is not able to take awaie the name of the Church Therfore seing we beleeue this to be so we withal boldlie affirme that where the word of God is not receiued and where there is no profession of that obedience which is due thereunto nor anie vse of Sacramentes there if we will speake properlie we cannot iudge anie Church to be Therefore we condemne the Papisticall assemblies because that the pure trueth of God is banished from them and among them the sacraments of Faith are corrupted counterfeited and falsified or altogether abolished and to conclude among whome all superstitions and Idolatries are in full force And therefore we thinke that all they who ioyne them selues to such actions and communicate therwith doe separate
themselues from the bodie of Christ Yet notwithstanding because that in Papacie there be some small tokens of a Church and the substance especiallie of Baptisme hath remained the efficacie whereof doth not depende vpon him by whome it is ministred we confesse that they which are there baptized neede not to be baptized the second time howbeit by reason of the corruptions which are mingled therewith no man can offer infants there to be baptized but that he must defile him selfe OVT OF THE ENGLISH CONFESSION WE beleeue that there is one Church of God and that the same is not shute vp as in times past emong the Iewes into some one corner or kingdome but that it is Catholike and vniuersall and dispersed throughout the wholl world So that there is now no nation which maie truelie complaine that they be shut forth and maie not be one of the Church and people of God and that this Church is the kingdome the bodie and the spouse of Christ that Christ alone is the Prince of this kingdome that Christ alone is the head of this bodie and that Christ alone is the Bridegrome of this Spouse OVT OF THE CONFESSION OF BELGIA Wâ— beleeue and confesse that there is one Catholike or Vniuersall Church which is the true congregation or companie of all faithfull Christians which doe looke for their whol saluation from Christ alone in as much as they be washed in his bloode and sanctified and sealed by his spirit Furthermore as this Church hath beene from the beginning of the worlde so it shall continue vnto the ende thereof The which appeareth by this that Christ is our eternall King who can neuer be without subiects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be verie little and as it were vtterlie extinguished to the sight of man euen as in the perilous time of Aâ—hab God is saide to haue reserued to himselfe seauen thousand men which bowed not their kâ—â—e to Baall To conclude this holie Church is not situated oâ— limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread ouer the face of the wholl earth though in minde and will by one and the same spirit through the power of faith it be wholly ioyned and vnited together We beleeue that seeing this holie company and congregation consisteth of those that are to be saued and out of it there is no saluation therefore no man of how great dignitie and preheminence so euer ought to separate and sunder himselfe from it that beeing contented with his owne solitarie estate he should liue apart by himselfe But on the contrarie side that all and euerie one are bound to associate themselues to this companie carefullie to preserue the vnitie of the Church to submit himselfe both to the doctrine discipline of the same finallie to put his necke willinglie vnder the yoke of Christ as common members of the same bodie to seeke the edification of their brethren according to the measure of gifts which God hath bestowed vppon euery one Moreouer to the end that these things may the better be obserued it is the part and duety of euery faithful man to separat himselfe according to gods word froÌ„ all those which are without the church to couple himselfe vnto this coÌ„pany of the faithful whersoeuer god hath placed it yea though contrarie edicts of Princes and Magistrates do forbid them vpon paine of corporall death presently to ensue vpon all those which doe the same Whosoeuer therefore doe either depart from the 〈◊〉 Church oâ— refuse to ioyne themselues vnto it doe openlie resist the commaundement of God We beleeue that with great diligence and wisedome it ought to be searched and examined by the worde of God what the true Church is seeing that all the Sectes that at this daie haue sprung vp in the worlde doe vsurpe and falselie pretend the name and title of the Church Yet here we doe not speakâ— of the companie of hypocrites which together with the good are mingled in the Church though properly they â—â—e not pertaine to the Church wherin they are oneliâ—e present with their bodies but onely of the manner how to distinguish the bodie congregation of the true Church from all other Sects which doe falslie boast that they be the members of the Church Wherefore the true Church may be disâ—erned from the false by these notes First if the pure preaching of the Gospell doe florish in it if 〈◊〉 haue 〈…〉 administration of the sacraments according tâ— Christ his institution if it doe vse the right Ecclesiasticall 〈◊〉 for the restraining of vice Finallie to knit vp 〈…〉 word if it do square all thinges to the rule of Gods word refusing whatsoeuer is contrarie to it acknowledgeing Christ to be the onely head of the same By these notes I saie it is certaine that the true Church maie be discerned From the which it is not lawfull for any man to be seuered Now who be the true members of this true Church it maie be gathered by these markes and tokens which be common to al Christians such is faith by the vertue whereof hauing once apprehended Christ the onelie Sauiour they doe flie sinne and follow righteousnes louing the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effectes thereof not as if no infirmity at all remained still within them but because they doe sight al their life long against the flesh by the power of the spirit hauing of ten recourse vnto the bloode death passion obedience of our Lord Christ as vnto a most safe refuge in whome 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 vnto her selfe to her owne decrees and traditions then to the worde of God and will not suffer her selfe to be subiect to the yoke of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her owne wil and pleasure doth one while adde vnto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoeuer do goe about to leade a holie life according to the prescript rule of gods word whosoeuer doth rebuke and reprooue her faults as her couetousnes and Idolatry those shee doth persecute with a deadlie hatred By these markes therefore it is easie to discerne and distinguish both these Churches the one from the other OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that there is one holy Church that shal continue alwaies Now to speake properlie the Church of Christ is a congregation of the members of Christ that is of the Saintes which doe truelie beleeue and rightlie obeie Christ though in this life there be manie wicked ones and
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and 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 saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
forbad vnto his all dominion and highlie commended humility In deed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
better and with more ease it is required in him that he be one that feareth God prayeth diligentlie giueth himselfe much to the reading of the Scripture and in all things and at all times iâ— watchful and doth shew forth a good example vnto al men of holines of life And seeing there must needes be a discipline in the Church and that among the auncient fathers excommunication was in vse there were ecclesiasticall iudgementes amongst the people of God wherein this discipline was exercised by godly men it belongeth also to the ministers duetie for the edifying of the church to moderate this discipline according to the condition of the time and publike estate according to necessitie whereas this rule is alwaies to be holdeÌ„ that Al things ought to be done to edification decentlie honestlie without any oppression or tumult For the Apostle witnesseth that power was giuen to 〈◊〉 of God to edifie not to destroie And the Lord himselfe for â—ad the cockâ—◠〈◊〉 be plucked vp in the Lords field because there would be danger 〈◊〉 â—â—e wheate also should be plucked vp with iâ— But as for the errour of the Donatists we do here vtterlie derest it who esteemed and iudged the doctrine and administration of the sacraments to be either effectuall or not effectual by the good or euil life of the Ministers For we know that the voice of Christ is to be heard though it be out of the mouthes of euill ministers forasmuch as the Lorde himselfe said Doe as they commaund you but according to their workes doe ye not We know that the Sacramentes are sanctified by their institution and also by the word of Christ and that they are effectuall to the Godlie although they be administred by vngodlie ministers Of which matter Augustine that blessed seruant of God did reason diuerslie out of the scriptures against the Donatists yet notwithstanding there ought to be a streight discipline amongst the ministers For their must be diligent enquirie in the Synodes touching the life and Doctrine of the ministers Those that offend are to be â—ebuked of the seniours to be brought into the way if they be not past recouerie or else to be deposed and as wolues to be driuen from the Lordes flocke by the true Pastors if they be E curable For if they once be false teachers they are in no wise to be tollerated neither doe we disalow of generall councels if that they be taken vp according to the example of the Apostles to the saluation of the Church and not to the destruction thereof The faithfull ministers also are worthie as good worke men of their reward neither doe they offend when as they receiue a stipend and all thinges that be necessarie for themselues and their familie For the Apostle sheweth that these thinges are for iust cause offered of the Church and receiued of the ministers they are likewise of right 1 Cor. 9. and 1. Tim. 5. in other places also The Anabaptists likewise are confuted by this Apostolical doctrine who condemne and raile vpon those ministers which liue vpon the ministerie OVT OF THE FORMER CONFESSION OF HELVETIA Of the ministerie of the word WE confesse that the Ministers of the Church are as Paull tearmeth them the fellow labourers of God by whome he doth dispence both the knowledge of himselfe and also remission of sinnes turne men to him selfe raise them vp comforte them and also terrifie and iudge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them vnto the Lord and giue a ministerie onelie to the ministers For it is certaine that this vertue efficacie is not to be tyed to any creature at all but is to be dispensed by the free fauour of God in what manner and to whome it pleaseth him For he that watereth is nothing neither he that planteth but God that giueth the increase Ecclesiasticall power NOw the authoritie of the word and feeding the flock of the lord which properlie is the power of the keys prescribing to all as well high as low what to do ought to be sacred and inuiolable and is to be committed onelie to those that are chosen and fitte to discharge it and that either by the diuine seruice of God or by the certaine and aduised suffrage of the Church or by their sentence to whome the Church hath assigned this charge The choosing of Ministers FOr this function is to be giuen to none whom the ministers and they to whome this charge is committed by the Church do not finde and iudge to be skilfull in the law of God to be of a blameles life and to beare a singuler affection to the name of Christ which seeing it is the true election of God is rightlie allowed by the consent of of the Church and by the laying on of the handes of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone is the Shepheard who giueth gouernours Pastours and Doctors that by the outward administration of the keies they maie rightlie and lawfullie vse that authority Wherfore we do not acknowledge those that are Shepheardes and that head of Rome which haue the bare title and nothing els The dueties of Ministers THe chiefe duetie of this function is to preach repentance and remission of sinnes through Christe without ceasing to pray for the people to giue them-selues verie diligentlie without wearines to holie studies and to the worde of God and with the worde of God as with the sword of the spirit and by all kinde of meanes to persecute Sathan with deadlie hatred and to weaken his force to defend those citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a Godly consent of them which are chosen out of the ministers and the magistrate by discipline to shut out or by some other fitte meane to mulct those which proceed further in wickednes till such time as they do repent and may be saued For that is the returning to the Church for a diseased Citizen of Christ if hauing changed his minde and endeauour whereunto all this discipline doth tende he acknowledge confesse his errour and doth now of his owne accord require holesome discipline and by his new endeuour of godlines doth reioyce all the godlie Out of the declaration of the same confession which Luther him selfe approoued by his letters Anno 1537. WE beleeue and confesse that mankinde by the onelie mercie of God is iustified by faith through Christ and that the almightie God by the outward preaching of the gospell and the holie seales doth declare and set before our eies that saluation and happines which Christ without anie worke or merit of ours hath purchased for vs and giuen frelie vnto vs. But we are vniustly suspected of some as though we did attribute nothing to the preaching of
by the bridle of discipline kept within their compasse that the poore in like manner and those that be afflicted may be releeued either with aide or comfort according to the seuerall necessitie of euerie one For then shall all things in the Church be done in due conuenient order when faithfull and godlie men are chosen to haue the gouernement of the same euen as Saint Paull hath prescribed in the first to Timothie the 3. and the first to Titus We beleeue that the Ministers Seniours and Deacons ought to be called to those their functions by the lawfull election of the Church to be aduaunced into those roomes earnest praier beeing made vnto God after the order manner which is set downe vnto vs in the worde of God This especiall◠〈◊〉 one ought to take diligent heede of that he doe not bâ—â—â—lawfull meanes thrust himselfe into those offices For 〈◊〉 must waite vntill he be called of God himselfe that he 〈◊〉 haue a certaine testimonie of his vocation and may know 〈◊〉 is from the Lorde Yet in what place of the worlde 〈…〉 the ministers of the worde of God doe keepe they haue 〈◊〉 them the same and equall power and authoritie beeing 〈…〉 â—hem equallie the ministers of Christ the onelie vniuersall 〈…〉 and head of the Church Moreouer lest that this holie 〈…〉 of god be despised and brought into contempt it is the 〈◊〉 of all men to haue a verie honourable and reuerent opinâ—â—â—â— of all the Ministers of the worde and Seniours of the Church euen for that workes sake wherein they doe labour also to be at peace and vnitie with them and as much as possiblie may be to abstaine from all manner of quarrelings and contentions one with another OVT OF THE CONFESSION OF AVSPVRGE COncerning Ecclesiasticall orders they teach that no man should publikelie in the Church teach or mininister the Sacraments except he be rightlie called according as Saint Paull giueth commaundement to Titus To ordaine Elders in euerie Citie Out of the Articles concerning abuses Of the power Ecclesiastical THere haue bin great controuersies touching the power and authoritie of Bishops in which many haue incommodiously mingled together the ecclesiasticall power and the power of the sword And out of this confusion there hath sprong very great warres and tumults while that the Popes bearing themselues bolde vpon the power of keies haue not onlie appointed new kindes of worship seruice of God burdened mens consciences by reseruing of cases and by violent excommunications but also haue laboured to transferre wordlie kingdomes from one to an other and to spoile Emperours of their power and authoritie These faultes did godlie and learned men long since reprehended in the Church and for that cause our diuines were faine for the comforte of mens consciences to shew the difference betweâ—ne the Ecclesiastic all and ciuil powers And they haue taught that either of them because Gods commaundement is duetifullie to be reuerenced and honoured as the cheefest blessings of god vpon earth Now their iudgement is this that the power of the keies or the power of Bishopps by the rule of the Gospel is a power or commaundement from God of preaching the Gospell of remitting or retaining sinnes and of administring the Sacraments For Christ doth send his Apostles with this charge As the father hath sent me so send I you Receiue yee the holic Ghost whose sins ye forgiue they are forgiuen them whose sins ye reteine they are reteined Mar. 16. Goe and preach the Gospell to euerie creature c. This power is put in execution onelie by teaching or preaching the Gospell and administring the sacraments either to many ioyntlie or to seuerall persons according to their calling For they be not corporall thinges but eternall that are graunted vnto vs as an eternal righteousnes the holie Ghost life euerlasting These things cannot begotten but â—y the ministerie of the worde and Sacraments As Paull saith The Gospell is the power of God to saluation to euerie one that beleueth Seing then that the power ecclesiastical concerneth things eternall is put in vse onelie by the ministery of the word it hindreth not the politicall gouernement no more then doth the* skill of musicke or singing For the ciuil gouernement is occupied about other matters then is the Gospell the Magistrate is to defend not the mindes but the bodies and bodelie things against manifest iniuries he restreineth men by the sworde and corporall punishment that he may vpholde peace and a ciuill iustice Wherefore the Ecclesiasticall and ciuill powers are not to be confounded The Ecclesiasticall power hath a peculiar commaundement to preach the Gospel and administer the Sacraments Let it not by force enter into another charge let it not tourne wordlie kingdomes from the right owners Let it not abrogate the Magistrates lawes let it not withdraw from them lawfull obedience let it not hinder iudgements touching any ciuil ordinances and statutes or contractes let it not prescribe lawes to the magistrate touching the for me of a common wealth as Christ saith My kingdome is not of this world Againe Whoe made me a iudge or a diâ—idâ—r ouer you And Paull to the Philip. 3. Our conuersation is in heauen 2. Cor. â—0 The weapons of our warfare are not carnall but mightie in god to throw downe the imaginations c. Thus doe our diuines discerne and distinguish the dueties of each power one from the other and doe warne all men to honour both powers and to acknowledge both to be the good gift and blessing of God * If so â—e that the Bishopes haue anie power of the sword they haue it not as bishops by the commaundement of the Gospell but by mans law giuen vnto them of Kinges and Emperours for the ciuil gouernment of their goods Yet this is a kinde of function and charge diuerse from the ministerie of the Gospell Therefore when as the question is touching the iurisdiction of Bishoppes rule and dominion must be distinguished from Ecclesiasticall iurisdiction Againe by the Gospell or as they tâ—arâ—e it by Gods lawe Bishops as they be Bishops that is such as haue the administration of the word sacraments coÌ„mitted to them haue no iurisdiction at all but onlie to forgiue sin also to know what is true doctrine to reiect such doctrine as will not stand with the Gospell * to debarre from the communion of the Church such as are notoâ—iouslâ—e wicked not by humane force and violence but by the worde of God And * herein of necessitie the Churches ought by the law of God to performe obedience vnto them according to the saying of Christ he that heareth you heareth me But when as they teach or determine any thing contrary to the Gospel then haue the Churches a coÌ„maundement of God which forbiddeth obedience to them Mat. 7. Beware of false Prophets Gal. 1. If an Angel from heauen preach any other Gospell let him
that we doe derogate any thing from their authority suing that the thing it selfe doth witnes that we haue attempted and done all those thinges according to the will of God which we haue attempted against the will of Ecclesiasticall persons These therefore be those thinges which we teach touching the office dignitie and power of the Ministers of the Church whome they cal Spirituall the which that we maie credit wee are mooued thereunto by those places of Scripture which for the moste part we rehearsed before THE TWELFT SECTION OF TRVE AND FALSE SACRAments in generall THE LATTER CONFESSION OF HELVETIA Of the Sacraments of Christ CHAP. 19. GOD euen from the beginning added vnto the preaching of the word his sacraments or sacramental signes in his church And this doth the holie scripture plamlie testifie Sacraments be mysticall signes or holie rites or sacred actions ordained of God him selfe consisting of his word of outward signes and of things signified wherby he keepeth â—o continuall memorie and eftsones calleth to minde in his Church his great benefits bestowed vpon man and wherby he sealeth vp his promises and outwardly representeth and as it weare offereth vnto our sight those things which inwardly he performeth vnto vs and therewithall strengthneth and increaseth our faith through the working of Gods spirit in our hartes lastlie whereby he doth separate vs from all other people and religions and consecrateth and bindeth vs wholly vnto himselfe and giueth vs to vndo stand that he requireth of vs. These Sacraments are either of the olde testament or of the new The sacraments of the olde testament were circumcision and the pascall lambe which was offered vp in sacrifice and for that cause isreferred to the sacrifices which were in vse 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 seauen sacraments of the newe testament Of which number we graunt that repentance matrimonie and the ordination of ministers we meane not the popish but the Apostolicall ordination are verie profitable ordinances of God but no sacraments As for confirmation and extreame vnction they are meere deuises of men which the Church may verie well want without anie damage or discommoditie at all and therefore we haue them not in our Churches because there be certaine things in them which we can at no hand allow of As for that marchandise which the Romish prelates vse in ministring their sacraments we vtterlie abhor it The author and institutor of al sacraments is not any man but God alone for men can by no meanes ordaine sacramentes because they belong to the worship of God and it is not for man to appoint and prescribe a seruice of God but to embrace and retaine that which is taught vnto him by the Lord. Besides the sacramentall signes haue Gods promises annexed to them which necessarilie require faith now faith staieth it selfe onelie vpon 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 right lie vsed so that the faithfull when they receiue them of the ministers do know that the Lord worketh in his owne ordinance and therfore they receiue them as from the hand of God and the ministers faults if there be anie notorious in them can not hurt them seeing they do acknowledge the goodnes of the sacraments to depend vpon the ordinance of the Lord. For which cause they put a difference in the administration of the sacraments betweene the Lord and the Lordes ministers confessing that the substance of the sacraments is giuen them of the Lorde and the outward signes by the hands of the ministers Now the principall thing that in all the Sacramentes is offered of the Lorde and chieflie regarded of the godlie of all ages which some haue called the substance and matter of the sacraments is Christ our sauiour That onely sacrifice the lambe of God slaine from the beginning of the world the rocke also of which all our Fathers drank by whome all the elect are circumcised with circumcision made without handes through the holie spirit and are washed from all their sinnes and are nourished with the verie bodie and blood of Christ vnto eternall life Now in respect of that which is the cheife thing and the verie matter and substance of the sacraments the sacraments of both the testaments are equal For Christ the only mediatour and sauiour of the faithfull is the chiefe thing substance in them both one and the same God is author of them both They were giuen vnto 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 althe religions in the world lastly which should be receiued spirituallie by faith and should binde the receiuers vnto the Church and admonish them of their duetie In these I saie such like things the sacraments of both Churches be not vnequall although in the outward signes they be diuerse And in deede we do yet put a greater difference between them for ours are more firme durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is all readie fulfilled performed in Christ whereas the other did onelie signifie that they should be performed And ours are more simple nothing paineful nothing so sumptuous nor so ful of ceremonies Moreouer they belong to a greater people that is dispersed thorough the face of the wholl earth Againe because they are more excellent and do by the spirit of God stirre vp in vs a greater measure of faith therefore a more plentifull measure of the spirite doth follow of them But now since that Christ the true Messias is exhibited vn to vs and the aboundance of grace is powred forth vpon the people of the new testament the sacraments of the olde law are surelie abrogated and ceased and in their steed the sacraments of the new testament are placed namelie for circumcision Baptisme and for the pascall lambe and sacrifices the Supper of the Lord. And as in the olde Church the sacraments consisted of the word the signe the thing signified so euen 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 declared to be sanctified by him who first ordeined them To sanctify or consecrate a thing is to dedicate it vnto god vnto holy vses that is to take it froÌ„ the common and ordinarie vse and to appoint it to some holie vse For the signes that be in the Sacraments are drawne from common vse to thinges eternall and inuisible As
in baptisme the outwarde signe is the element of water and that washing is visible which is done by the minister The thing signified is regeneration the clensing from sinne Likewise in the Lordes Supper the outwarde signe is breade and wine taken from things commonlie vsed for meate and drinke The thing signified is the bodie of Christ which was giuen and his bloode which was shed for vs and the communion of the bodie and bloode of the Lorde wherefore the water bread and wine considered in their owne nature and out of this holie vse institution of the Lord they are onelie that which they are called and which they were saide then to be But let the word of God be once added to them together with inuocation vpon his holie name and the renewing of their first institution and sanctification then these signes are consecrated and declared to be sanctified by Christ For Christes 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 haue stil euen to this daie the vse and benefit of that first and most excellent consecration And for this cause in the administration of the sacraments the verie wordes of Christ are repeated And forasmuch as we learne out of the word of God that these signes were appointed vnto an other end and vse then commonlie they are vsed vnto therefore we teach that they now in this their holie vse doe take vpon them the names of the thinges 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 bodie and blood of the Lord or the pledges and sacraments of his bodie and blood 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 onelie of the thing signified and haue no signes but therefore do the signes beare the names of the things because they be mysticall tokens of holie things and because that the signes and the things signified are sacramentallie ioyned together ioyned together I say or vnited 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 holie signes And he that instituted water in baptisme did not institute it with that minde and purpose that the faithful should onely be dipped in the water of baptisme and he which in the supper commaunded the bread to be eaten and the wine to be drunke did not mean that the faithfull should onelie receiue bread and wine without anie further mystery as they eat bread at home in their own houses but that they should spiritually be partakers of the things signified and by faith be truelie purged from their sinne and be partakers of Christ also And therefore we cannot allowe of them which attribute the consecration of the Sacraments to I know not what syllables to the rehearsall of certaine wordes pronounced by him that is consecrated and that hath an intent of consecrating or to some other accidentall thinges which are not left vnto vs either by the word or by the example of Christ or his Apostles We doe also mislike the doctrine of those that speake no otherwise of the Sacramentes then of common signes not sanctified nor effectuall We condemne them also who because of the inuisible thinges doe despise the visible signes and thinke them superfluous because they doe alreadie enioy the thinges themselues 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 whosoeuer doe outwardlie receiue the signes must needes inwardly participate the grace and the thinges signified what manner of men soeuer they be Notwithstanding as we esteeme not the goodnes of the sacraments by the worthines or vnworthines of the ministers so likewise we doe not weigh them by the condition of the receiuers For we knowe that the goodnes of the Sacraments doth depend vpon the faithfulnes or trueth and the meere goodnes of God For euen as Gods worde remaineth the true worde of God wherein not onelie bare words are vttered when it is preached but therwithall the things signified by the words are offered of God although the wicked and vnbeleeuers heare and vnderstand the words yet they enioy not the thinges signified because they receiue them not by a true faith Euen so the sacraments consisting of the worde the signes and the thinges signified continue true and perfect Sacraments not onlie because they be holy things but also for that God also offereth the things signified howsoeuer the vnbeleeuers receiue not the thinges which are offered This commeth to passe not by anie fault in God the author and offerer of them but by the fault of men who doe receiue them without faith and vnlawfullie whose vnbeleefe cannot make the truth of God of no effect Now forasmuch as in the beginning where we shewed what the sacraments were we did also by the waie set downe to what ende they were ordeyned it shall not be necessarie to trouble our selues with repeating anie thing which hath beene alreadie handled Next therefore in order it remaineth to speake seuerallie of the sacraments of the new Testament OVT 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 are two Baptisme and the Lordes supper These being tokens of secret thinges doe not consist of bare signes but of signes and thinges 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 * but the thing is the communication of the bodie of Christ saluation purchased for vs and the remission of sinnes These thinges are receiued by faith as the signes be receiued with the corporall mouth the wholl fruit of the Sacraments is in the thing it selfe Whereupon we affirme that Sacraments are not onelie tokens of humane societie but also pledges of the grace of God by which the ministers do 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 sauing power is to be ascribed to the Lord alone Out of the declaration of the same confession Of holie signes SAcraments are visible paterns instituted of god of the grace good will and promises of God towardes vs sure testimonies and holie remembrances the which vnder earthlie signes doe represent vnto vs and set before our eies heauenlie giftes and doe withdrawe the minde from
that without any good affection of him that vseth it This article we finde thus in another Edition COncerning the vse of the Sacramentes they teach that they were ordained not so much to be marâ—es and badges of profession amongst men as that they should be signes or testimonies of the will of God towards vs set forth vnto vs to stirre vp and confirme faith in such as vse them Whereupon they condemne those that teach that the sacraments do iustifie by the work done and doe not teach that faith to beleeue remission of sinnes is requisite in the vse of sacraments OVT OF THE CONFSSION OF SAXONIE Of the sacraments THe Church also is discerned from other Gentiles by by certaine rites or ceremonies instituted of God vsuallie called Sacraments as are Baptisme and the Lords Supper which notwithstanding are not onelie signes of a profession but much more as the auncient Fathers saide signes of grace that is they be ceremonies added to the promise of the Gospell touching grace that is touching the free remission of sinnes and touching reconciliation and the wholl benefit of our redemption the which are so instituted that euerie man maie vse them because they be pledges testimonies which declare that the benefits promised in the Gospell doe appertaine to euerie one For the voice of the Gospell is generall this vse doth be are witnes that this voice doth appertaine to euerie one which vseth the Sacraments OVT OF THE CONFESSION OF WIRTEMBERGE Of the Sacramentes THe worde Sacrament as also the worde Mysterie which interpreters do expounde Sacrament is very large But because some haue thought it good to restraine it to the number of seauen Sacraments we wil briefly runne ouer euerie one that we may shew what we finde wanting in the doctrine that some haue broched and what maie seeme to be repugnant to the meaning of that Church which is in deede Catholike or orthodoxe OVT OF THE CONFESSION OF SVEVELAND Of the Sacraments SEeing that the Church of Christ doth liue here in the flesh howbeit not according to the flesh it pleased the Lord also to teach admonish and exhort it by the outwarde worde And that this might be done the more commodiouslie he would also haue his to make much of an externall societie among them selues For which cause he gaue vnto them holie signes among which these are the chiefest Baptisme and the Lords Supper the which we doe not onelie think therfore to haue had the name of Sacraments among the Fathers because they are visible signes of inuisible grace as Saint Augustine doth define them but also for that purpose because that by them we doe consecrate our selues vnto Christ and doe binde our selues as it were by the othe or Sacrament of faith THE THIRTEENTH SECTION OF THE SACRAMENT OF Holie Baptisme THE LATTER CONFESSION OF HELVETIA Of holie baptisme CHAP. 20. BAptisme was instituted and consecrated by God and the first that baptized was Iohn who dipped Christ in the water in Iorden From him it came to the Apostles whoe also did baptize with water The Lord in plaine words commaunded them To preach the Gospel and to baptize in the name of the Father the Sonne and the holy Ghost And Peter also when diuers demaunded of him what they ought to doe said to them in the Acts Let euerie one of you be baptized in the name of Iesus Christ for the remission of sinnes and you shall receiue the gift of the holy Ghost Whereupon Baptisme is called of some a signe of inâ—tiation of Gods people as that whereby the elected of God are consecrated vnto God There is but one Baptisme in the Church of God for it is sufficient to be once baptized or consecrated vnto God For baptisme once receiued doth continue all a mans life and is a perpetuall sealing of our adoption vnto vs. For to be baptized in the name of Christ is to be enrolled entered and receiued into the couenant and familie and so into the inheritance of the sonnes of God yea in this life to be called after the name of God that is to saie to be called the Sonne of god to be purged also from the filthines of sins to be indued with the manifolde grace of God for to lead a new and innocent life Baptisme therefore doth call to minde and keepe in remembrance the great benefit of God performed to mankinde for we are al borne in the pollution of sinne and are the Sonnes of wrath But God who is rich in mercie doth freelie purge vs from our sinnes by the blood of his Sonne and in him doth adopte vs to be his sonnes and by an holie couenant doth ioyne vs to himselfe and doth inrich vs with diuers giftes that we might liue a new life All these thinges are sealed vp vnto vs in Baptisme For inwardlie we are regenerated purified and renued of God through the holie Spirit and outwardlie we receiue the sealing of moste notable gifts by the water by which also those great benefites are represented and as it were set before our eyes to be looked vpon And therefore are we baptized that is washed and sprinckled with visible water For the water maketh cleane that which is filthie refresheth things that faile and faint and cooleth the bodies And the grate of God dealeth in like manner with the soule and that inuisible and spirituallie Moreouer by the Sacrament of Baptisme God doth seperate vs from all other religions and people and doth consecrate vs a peculiar people to himselfe We therefore by being baptized doe confesse our faith and are bound to giue vnto God obedience mortification of the flesh and newnes of life yea and we are billed souldiers for the holie warfare of Christ that all our life long we shoulde fight against the worlde Sathan and our owne flesh Moreouer we are baptized into one bodie of the Church that we might well agree with all the members of the Church in the same religion and mutuall duties We beleue that that of al other is the most perfect manner of baptisme wherin Christ was baptized and which the rest of the Apostles did vse in baptisme Those things therfore which by mans deuise were added afterwards vsed in the Church we thinke them nothing necessary to the perfection of Baprisme Of which kinde is exorcisme and the vse of lightes oyle salte spattle and such other things as namelie that baptisme is twise euerie yere consecrated with diuerse ceremonies For we beleeue that the baptisme of the Church which is but one was sanctifed in Gods first institution of it and is consecrated by the word and is now of full force by and for the first blessing of God vpon it We teach that baptisme should not be ministred in the Church by women or midwiues For Paul secludeth women from Ecclesiasticall callings but Baptisme belongeth to Ecclesiasticall offices We condemne the Anabaptists who denie that young infants borne of
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
come to yeares ought to do their endeuour that they may learne to acknowledge and know what holie Baptisme is and therewithall the Catholike and Christian faith without which Baptisme auaileth nothing to the end that afterward when they do desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accorde make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receiue vnto this couenant of holie Baptisme and by the laying on of hands do testify to them that grace is conteined in baptisme to strengthen them to the warfarre of faith and so after a conuenient and godlie manner and with vse of pure ceremonies and such as are profitable to edifying they bring them to the Sacrament of the Lords Supper without any reiteration of Baptisme as there are euident tokens and examples to be seene of this matter in the primitiue Church which is the true and best maistresse of the posterie and goeing before leadeth vs the waie For if so be that a man should euen after a true manner enioy the Baptisme of Christ and should by meanes hereof be buried with Christ into his death to newnes of life if afterward his life beeing prolonged he should not according to the doctrine of the holie Gospell shew forth a true and liuelie faith in Iesus Christ brotherlie loue towardes all those that are consecrated to the Lorde and so should leade a life vnworthie his place or calling and vnworthy of God and his neighbour and should not in baptisme conceiue a liuelie hope of life euerlasting such a one should assuredlie giue certaine testimonie of himselfe that he had in vaine receiued grace in holie Baptisme wherein the name of the holie Trinitie was called on ouer him the which thing God the Lord as his worde declareth suffereth by no meanes to escape vnreuenged or vnpunished OVT OF THE FRENCH CONFESSION WE acknowledge that there be two onelie Sacraments common to the wholl Church whereof the the first is Baptisme the which is giuen to vs to testifie our adoption because that therein we are ingrafted into Christs bodie that being washed in his bloode we maie also be renued to holines of life by his Spirit This also we saie Although we are baptized but once yet the fruit of Baptisme doth pertaine to the wholl course of our life that this promise to wit that Christ wil alwaies be vnto vs sanctifi ation iustification maie be sealed vp in vs with a sure and firme seale Further more although Baptisme be a sacrament of faith and repentance yet seeing that God doth together with the Parentes account their posteritie also to be of the Church we affirme that infantes being borne of holie parents are by the authoritie of Christ to be baptized We saie therefore that the element of water be it neuer so fraile doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Iesus Christ by the vertue and efficacie of the holie ghost OVT OF THE ENGLISH CONFESSION WE saie that baptisme is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ and that no person which will professe Christes name ought to be restrained or kept backe there from no not the verie babes of Christians forsomuch as they be borne in sinne and pertaine vnto the people of God OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ which is the ende of the law hath by his owne blood shedding made an ende of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place therof whereby we are receiued into the Church of god and separated from all other nations and all kinde of straunge religions being consecrated vnto him alone whose badge and cognisance we weare Finallie Baptisme is a token vnto vs that he wilb our God for euer whoe also is our gratious father Therefore the Lord hath commaunded all his to be baptized with pure water In the name of the Father the Sonne and the holie Ghost To signifie that the bloode of Christ doth internallie through the operation of the Spirit performe effect that in the soule which water doth externallie worke in the bodies For as water being poured vpon vs and appeering in the bodie of him that is baptized moistning the same doth wash awaie the filthines of the body so the blood of Christ washing the soule doth clense it from sinne and doth make vs the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is vnto vs as the read sea where though we must passe that we may depart from the tyranny of Pharoh that is the Deuill and enter into the spirituall lande of Canaan Therfore the ministers verilie doe deliuer vnto vs the sacramentes and the visible thing but it is the Lorde himself that giueth it vnto vs that is represented by the sacrament namelie the giftes and inuisible graces washing purifying and clensing our soules from all spottes and iniquiries renuing in like manner and filling our heartes with all comforte and to conclude giuing vnto vs a certaine persuasion of his Fatherlie goodnes clothing vs with the new man and putting of the old man with all his deeds For these causes doe we beleeue that euerie one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which neuer afterwardes is to be iterated seeing that we cannot be borne twise Neither doeth this baptisme profit vs onelie at that moment when the water resteth vpon vs when we are sprinckled with it but it is auaileable throughout the wholl time of our life Therefore here we doe detâ—st the errour of the Anabaptistes whoe are not onelie content with one only baptisme and that once receiued but doe also condemne the Baptisme of infants yea of those that be borne of faithfull Parentes but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant for the which in time past the infants amongst the Israelites were circumcised that is by reason of the same promises made vnto our infantes that were made vnto others And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull then he did for the washing of those that are of riper yeres Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commaundeth that the sacrament of the death and passion of Christ should be communicated to children new borne by offering vp the lambe
for them which was a sacrament of Christ to come Furthermore that which circumcision did performe to the people of the Iewes the same doth Baptisme performe to the children of the faithfull For the which cause Paull calleth Baptisme The circumcision of Christ OVC OF THE CONFESSION OF AVSPVRGE COncerning baptisme they teach that it is necessarie to saluation as a ceremonie ordeined of Christ Also that by baptisme the grace of God is offered And that young infantes are to be baptized and that they being by baptisme commended vnto God are receiued into Gods fauour and are made the sonnes of God as Christ witnesseth speaking of litle children in the Church Mat. 18. It is not the will of your heauenlie father that anie of these litle ones should perisâ— They condemne the Anabaptistes which allow not the baptisme of infantes and holde that infantes are saued though they die without baptisme be not within the Church of God This in another edition is set downe in this sort TOuching baptisme they teach that it is necessary to saluation and that by baptisme the grace of God is offered That children are to be baptized and such as by baptisme be presented to God are receiued into his fauour They condemne the Anabaptistes that allow not of childrens Baptisme and holde that Children are saued without baptisme OVT OF THE CONFESSION OF SAXONY BAptisme is an entire action to wit a dipping and the pronouncing of these wordes I baptize thee in the name of the Father and of the Sonne and of the holie Ghost We doe often expound the summe of the doctrine of the Gospell comprehended in these wordes I baptise thee that is I doe witnes that by this dippin thy sinnes be washed awaie and that thou art now receiued of the true God who is the Father of our Lord Iesus Christ who hath redeemed thee by his Sonne Iesus Christ and doth sanctifie thee by his holie Spirit I baptise thee into the name that is inuocating of this true god whome thou shalt acknowledge and inuocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are giuen to thee which he promised in the gospell that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holie Ghost Let them remember this meaning of this couenant who by reason of their age are capable of doctrine and being confirmed by this testimonie let them beleeue that their sinnes be forgiuen them and that they are in deede members of the Church of God and let them in a true faith inuocate the true God as Abraham considedering of circumcision did beholde the promise of the seed to come vnderstand that he was a member of the Church of God and that the cursse was taken awaie from him also by that seede of whome it was said in the promise Gen. 12. In thy seed shall all nations be blessed So also doth Peter teach 1. Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh vnto God by the resurection of Iesus Christ which is at the right hand of God He doth namelie call it a stipulation whereby God doth make a couenant with thee and receiueth thee unto fauour the woundes of thy conscience being healed and thou in like sorte doest make a couenant with God to inuocate this true God and to beleeue that thou art saued by the Sonne of God who is raised vp from death and now doth raigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paull saith to the Gal. You that are baptized haue put on Christ And that the holie Ghost is giuen in Baptisme Paull affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holie Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he can not enter into the kingdome of heauen Therefore we teach that Baptisme is necessarie and we do once onelie baptize euerie one as euerie one was but once onelie Circumcised but we do often make mention of the most profitable doctrine touching the signification thereof and the mutuall couenant We do also baptise infants because it is most certeine that the promise of grace doth perteine also of infants and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come vnto me because that to such apperteineth the kingdom of heauen And Origen writeth vpon the sixth to the Romanes That the Church receiued the custome of baptizing infants from the Apostles Neither do we thinke that this custome is onelie an idle ceremonie but that the infants are then in deede receiued and sanctified of God because that then they are grafted into the Church and the promise perteineth to such And of this matter there be manie thinges written and published in our Churches whereby the Anabaptistes are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oile was magicall and execrable and therefore these annointings wherein there is vse of oile are not to be tollerated and in old time they vsed these ceremonies otherwise then now they be vsed In the ceremonie of confirmation there was a triall of doctrine wherin euery one did rehearse the forme of doctrine and did openlie professe that they did mislike the madnes of the Heathen and of Heretikes and that they would be and remaine members of the true Church and neuer forsake that true opinion which they did then professe This custome was profitable to instruct men and to keep them in the true knowledge of god And in out Churches the like thinges be done in Catechizing the younger sorte and in priuate confession wherein the Pastoures do examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishoppes doe now reteine what else is it but a vaine shadowe OVT OF THE CONFESSION OF WIRTEMBERGE Of Baptisme CHAP. 10. WE acknowledge that Baptisme is to be ministred as well to infants as to those that are growne to full age and that it is to be vsed in the Church euen to the end of this worlde in the name of the Father and of the Sonne and of the holie Ghost according to Christ his institution Also we beleeue and confesse that Baptisme is that sea into the bottome whereof as the Prophet saith God doth casâ— all our sinnes and forgiue them for Christ his Sonnes sake thorough faith But whereas some affirme that sinne remaining in man after baptisme is not indeed sinne of it owne nature we think it to be a more pernitious errour then the common sort of men doth iudge it to be For although wee doe not doubt but that sinne which remaineth after baptisme is forgiuen to the faithfull for Christ and by
was sufficientlie confirmed by such miracles as that wounderfull gift of tongues did cease so also the ceremone of laying on of handes whereby that gift was giuen did altogether as touching this thing cease Otherwise of a shadowe we must make a general Sacrament of the Church and those that are sicke must be shadowed ouer because that manie were healed by the shadowe of Peter In like sort we must make a generall Sacrament of the laying one of napkines because that manie were healed of their diseases when Paulls napkins were layde vpon then and we must â—e vpon the dead because that Paule by stretâ—ching himselfe vpon a young man did raise him vp from death And yet the Pastours of Churches must not haue libertie to haue no regard to instruct children and youth iâ— that doctrine which is in deede Godlie but they must be forced hereunto to teach the Catechisme verie diligently OVT OF THE CONFESSION OF SVEVELAND Of Baptisme CHAP. 17. AS touching Baptisme we confesse that which the Scripture doth in diuerse places teach thereof that we by it are buried into the death of Christ made one body and doe put on Christ that it is the fonte of regeneration washeth awaie sinnes and saueth vs. But all these thinges we do so vnderstand as Saint Peter hath interpreted them where he saith To the figure whereof Baptisme that now is â—â—swering doth also saue vs not by putting awaie of the filthe of the flesh but the profession of a good conscience toward God For without faith it is impossible to please God And we are saued by grace and not by our workes And seeing that Baptisme is a Sacrament of that couenant which God hath made with those that be his promising that he will be their god the god of their seede and that he will be a reuenger of wronges and take them for his people to conclude seeing it is a token of the renuing of the Spirit which is wrought by Christ therfore our Preachers do teach that it is to be giuen to Infants also as well as that in times past vnder Moses they were circumcised For we are in deed the Children of Abraham and therefore that promise I will be thy God and the God of thy seed doth no lesse perteine vnto vs then it did to that auncient people THE FOVRTENTH SECTION OF THE HOLIE SVPPER OF the Lord. THE LATTER CONFESSION OF HELVETIA Of the holie Supper of the Lord. CHAP. 21. THE Supper of the Lord which is also called the Lords table and the Eucharist that is a thanksgiuing is therefore commonlie called a supper because it was instituted of Christ in that his last supper and doth as yet represent the same and in it the faithfull are spirituallie fed and nourished For the author of the supper of the Lord is not an Angell or man but the verie sonne of God our Lord Iesus Christ who did first of all consecrate it to his Church And the same blessing consecration doth stil remaine amongst all those who celebrate no other supper but onelie that which the Lord did institute at that do recite the words of the supper of the Lord and in all things looke vnto Christ onelie by a true faith at whose hands as it were they doe receiue that which they do receiue by the ministerie of the ministers of the Church The Lord by this sacred rite would haue that great benefit to be kept in fresh remembrance which he did for mankinde to weet that by giuing vp his bodie to death and shedding his blood he hath forgiuen vs all our sinnes and redemed vs from eternall death and the power of the deuill and doth now feede vs with his flesh and giueth vs his blood to drink which things being apprehended hended spirituallie by a true faith doe nourish vs vp to life euerlasting And this so great a benefit is renued so oft as the supper is celebrated For the Lord said Doe this in remembrance of me By this holy Supper also it is sealed vp vnto vs that the very body of Christ was truelie giuen vp for vs and his blood was shed for the remission of our sinnes lest that our faith might somewhat wauer And this is outwardlie represented vnto vs by the minister in the sacrament after a visible manner and as it were laid before our eies to be seene which is inwardlie in the fonte muisiblie performed by the holie Ghost Outwardlie bread is offered by the minister and the wordes of the Lord are heard Receiue eate this is my bodie take it and deuide it amongest you drink ye all of this this is my blood Therefore the faithfull do receiue that which is giuen by the minister of the Lord do eat the bread of the Lord drinke of the Lordes cuppe But yet by the working of Christ through the holy ghost they receiue also the flesh blood of the Lord and do feede on them to life euerlasting For the flesh blood of Christ is true meat drink vnto euerlasting life yea Christ himselfe in that he was deliuered for vs and is our sauiour is that special thing and substance of the supper and therefore we suffer no thing to be put in his place But that it maie the better and more plainlie be vnderstood how the flesh and blood of Christ are the meat and drink of the faithfull and are receiued by the faithfull to life euerlasting we will adde moreouer these four things Eating is of diuerse sortes for there is a corporall eating whereby meat is taken into a mans mouth chewed with the teeth and is swallowed downe into the bellie After this manner did the Capernaits in times past think that they should eat the flesh of the Lord but they are confuted by him Iohn 6. For as the flesh of Christ can not be eaten bodilie without great wickednes crueltie so is it not meat for the belly as all men do confesse We therfore disalow that Canon in the Popes decrees Ego Berengarius de consecrat Distinct. 2 For neither did godlie antiquitie beleeue neither yet doe we beleeue that the bodie of Christ can be eaten corporallie and essentiallie with a bodilie mouth There is also a spirituall eating of Christs bodie not such a one whereby it maie be thought that the verie meat is changed into the spirit but wherby the Lords body blood remaining in their own essence and propriety those things are spiritually communicated vnto vs not after a corporall butafter a spiritual manner through the holy Ghost who dothapply and bestow vpon vs those things to wit remission of sinnes deliuerance and life euerlasting which are prepared for vs by the flesh and blood of our Lord which were giuen for vs so as Christ doth now liue in vs and we liue in him and doth cause vs to apprehend him by a true faith to this end that he maie become vnto vs such a spirituall meat and drink that is
Church I haue receiued of 〈◊〉 Lord that which I also haue deliuered vnto you to wit that the 〈◊〉 Iesus in that night wherein he was betraied tooke bread c. Aâ—â— a little after When ye come together to wit to the Supper 〈◊〉 the Lord Let one tarie for an other Therefore according 〈◊〉 these thinges wee beleeue with the heart and confeâ—e with the mouth that this breade of the Lords Supper is the bodie of the Lord Iesus Christ deliuered for vs and thâ—â— this Cuppe or the wine in the Cuppe is likewise shed for vs for the remission of sinnes And this we affirme according to the expresse wordes of Christ wherein he saith This is my bodie This is my blood Which words may not be taken or vnderstood of any other thing nor be otherwise referred then onelie to the bread and cuppe of the Lord and the bodie bloode of the Lord can not be vnderstood of any other then of the onelie true and proper bodie of Christ which he made meate by his torments and of his bloode which beeing largelie poured out of his bodie he appointed to be drinke for his Church for he had not a naturall bodie and another bloode Therefore our Ministers doe teach that to these certaine wordes pronounced by Christ our Lorde wherein he doth peculiarlie pronounce witnes and institute bread to be his bodie and wine to be his bloode I say to these wordes no man maie adde any thing no man may detract any thing from them but euerie man in these words is to beleeue that which of them selues they signifie anâ— that no man ought to turne from them either to the right hand or to the left Yet to expound the meaning of this faith we doe further teach that although the bread be the bodie of Christ according to his institution and wine be his bloode yet neither of these doe leaue it nature or chaunge or lose it substance but that the bread is and doth remaine breade and that the wine is and doth remaine wine as also the holie Scripture doth giue this it owne name to either of them Otherwise if it should cease to be an element it should not be a Sacrament seeing that a Sacrament is then made when the worde is added to the element Neither could it signifie or beare witnes if it had nothing in steade of that thing whereof it is a Sacrament or if the thing signified should haue any other manner of presence then that which is Sacramentall Wherefore this speach Bread is the bodie and wine is the bloode of Christ is a Sacramentall speach to wit that these two distinct thinges doe remaine the selfe same thing which in their owne nature they be and yet by reason of a Sacramentall vnion or Sacramentallie they be that also which they doe signifie and whereof they doe testifie yet not in their owne nature or after a naturall manner but by the institution pronouncing or witnessing of the author as Paull doth excellentlie expound this where he thus writeth The cuppe which we blesse is it not the communion of the bloode of Christ the bread which we breake is it not the communion of the bodie of Christ Now both the good and the wicked doe vse this Sacrament and yet the true beleeuers doe receiue it to life and those which doe not beleeue doe receiue it to iudgement and condemnation And although either of them doe receiue this Sacrament and the trueth thereof Sacramentallie and outwardlie yet the beleeuers doe receiue it spirituallie and so to their saluation without which spirituall receiuing there is no worthie receiuing in the Sacramentall vse For by this meane we are ingrafted into Christ and into his bodie and by this meane is that true vnion and communion of Christ with his Church made and in like sorte by this meane is the communion of the holy Church which is a certaine spirituall bodie made amongst and with them selues whereof the Apostle writeth There is one bread and we beeing many are one bodie seeing we are all made partakers of one bread Moreouer we are further taught that with this ministerie or Sacrament of the Lord no other thing ought to be done or taken in hand then that one thing which was shewed ordeined and expresselie commaunded of Christ himselfe as when he reached bread seuerallie and peculiarlie to his Disciples and in expresse wordes saide Take eat thâ— is my bodie and in like sort when he reached to them the 〈◊〉 seuerallie and peculiarlie saying Drinke ye all of this Thâ—◠〈◊〉 my bloode Thus therefore according to this commaundement the bodie and bloode of our Lord Iesus Christ must be distributed onelie and be receiued in common of the faithfull or beleeuing Christians but it must not be sacrificed 〈◊〉 set before them or lifted vp or shewed forth to this end thâ— there it may be worshipped or kept or caried about Aâ—â— both these must be receiued in seuerall elements the bodie peculiarlie and seuerallie and also his holie bloode seuerallie as either of them were of the Lord instituted reacheâ— forth and giuen in common to all his Disciples seuerallie And this doctrine was vsed in the first holie Church anâ— this Sacrament was whollie distributed in both partes and so receiued But he that beside or contrarie to these commaundements and institution of Christ dare bring in any other thing or somewhat more and vse it with this Sacrament or wantonelie inuent therein at his pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrarie to his holie Testament and last will which was declared in his owne wordes and that expresselie Also this Sacrament ought to be receiued and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reuerence and chieflie with that which is the chiefest of all namelie with faith and examination of himselfe which in this action is moste acceptable to Christ our Lorde and moste profitable for men which also Saint Paull taught the first Church and exhorted it hereunto saying Let euerie man trie or examine himselfe and so let him eateof that breade and drinke of that cuppe For he that eateth and drinketh vnworthelie doth eate and drinke his owne iudgement or condemnation because he disâ—erneth not the Lordes bodie And in another place Prooue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in you except ye be reprobates Now I praie vnto God that ye doe no euill If so be that anie man approch to this table without such a tryall and not making himselfe worthie who hath not first examined himselfe what manner of faith he hath with what purpose he came to this sacrament or how he had prepared himselfe hereunto I saie such a man should greatlie prophane and reproch this sacrament
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
also your eies doe witnes vnto you but that which your faith desireth to learne is this the bread is the bodie of Christ the cup is his blood Now as touching the vse of the Eucharist first although we do not not denie but that whol Christ is distributed as well in the breade as in the wine of the Eucharist yet we teach that the vse of either part ought to be common to the wholl Church For it is euident that Christ beeing nothing at all terrified by any dangers which afterward humane superstition inuented or by other deuises gaue vnto his Church both partes to be vsed Also it is euident that the auncient Church did vse both partes for many yeares And certaine writers doe clearelie witnes that they which doe receiue bread alone doe not receiue the wholl Sacrament Sacramentallie for so they speake that it is not possible to dâ—â—ide one and the selfe same mystery without great sacriledge Wherfore we thinke that the vse of both partes is in deede Catholike Apostolike that it is not lawful for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the auncient and true Church and to take awaie from the laitie as they call them one part of the Eucharist And it is to be marueiled at that they who professe themselues to defend the ceremonies of the auncient church should so farre swarue from the auncient church in this point Moreouer seeing that the worde Sacrifice iâ— verie large and doth generally signifie a holie worship we doe willinglie graunt that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the sacrament of the bodie and bloode of Christ is distributed to the Church and so it is truely called an appliing of the meritte of the passion of Christ to wit to them which receiue the Sacrament Neither doe we condemne godlie lessons and praiers which vse to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for vs to dissemble or to alow of those errours which haue bene added to this holie 〈◊〉 rather by the ignorance of priuate men then by â—nie lawfull consent of the true Catholike Church One 〈…〉 this that of the worship which ought to be common 〈…〉 Church there is made a priuate action of one Priest 〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉 Supper so also he alone doeth receiue the bread 〈…〉 For Christ did institute the Eucharist not that i◠〈…〉 priuate action of one man but that it should be a 〈…〉 of the Church Therefore to the right action of the Eucharist two thinges at the lest are requisite to wit the minister of the Eucharist whoe blesseth he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eat thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anaclâ—â—us in his first Epistle saith After that consecration is finished let aâ—â— communicate except they had rather standâ— without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth is still Also the Antiochian Councell cap. 2. saieth All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in praier and can not abide to receiue the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his booke De Eccles Hierarc saieth The Bishoppe when he hath praised the diuine giftes then he maketh the holie and moste excellent mysteries and those thinges which before he had praised being couered and hid vnder reuerent signes he bringeth into sight and reuerentlie shâ—wing forth the diuine giftes both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holie communion is receiued and deliuered to all he rendering thankes doth make an end of these mysteries Therefore we thinke it necessarie to the retayning of the institution of Christ in the celebration of the Eucharist and that we maie follow the example of the auncient and true Catholique Church that the priuate Masses of the Priestes maie be abrogated and that the publique communion of the Lords Supper maie be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daielie in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefites both corporall and spiritual This error is euidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onelie made hath made perfect for euer those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for vs which also is declared vnto vs by the Gospell in the new Testament therefore it is not lawfull to sacrifice anie more for sinne for the Epistle to the Hebrews saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saieth Doe this in remembrance of me he doth not commaund to offer his bodie and and bloode in the Supper vnto God but to the Church that the Church by eating the bodie and drinking the bloode of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the bodie and bloode of Christ which was made once onelie on the Crosse for the purging of our sinnes For so Paull doeth interpret this saying of Christ saying So often as ye shall eate he doth not saie offer this breade and drinke this cuppe shew ye forth the death of the Lord till he come And truelie we confesse that the auncient Ecclesiasticall writers did call the Eucharist a sacrifice an oblation but they expounde themselues that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer vpon the Crosse as also they call the memoriall of the Passeouer and of Pentecost the Paâ—seouer and Pentecost it selfe The third error is this that manie do thinke that the oblation as they cal 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 haue alreadie shewed that the Eucharist properlie is
both administer and receiue the diuine sacraments that is the holie Supper of Christ By these things which are thus in deede as we haue set them downe your sacred Maiestie O most gratious Emperour doth know how falselie our aduersaries doe boast that our men doe change the wordes of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meree bread and meere wine and also that among vs the Supper of the Lord is contemned and reiected For our men doe verie carefullie teach and exhort that euerie man doe in a simple faith imbrace these wordes of the Lorde reiecting all deuises of men and false glosses and remoouing awaie all kinde of wauering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reuerence as they may receiue the Sacraments to be the liuelie foode of their soules and to stirre vp in them a gratefull rememberance of so great a benefit the which thing also vseth now to be done among vs much more often and reuerentlie then heretofore was vsed Morouer our Preachers haue alwaies hitherto and at this daie do offer themselues with al modestie and trueth to render a reason of their faith and doctrine touching all those things which they beleeue and teach as wel about this Sacrament as about other things and that not onelie to your Sacred Maiestie but also to euerie one that shall demaunde it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hatâ— instituted his Supper which afterward beganne to be called the Masse to wit that therein the faithfull being fed with his bodie and bloode vnto life eternall should shew forth his death whereby they are redeemed our Preachers by this meane giuing thankes and also commending this saluation vnto others could not chuse but condemne it that these things were euerie where neglected And on the other side they which do celebrate the masses do presume to offer vp Christ vnto his Father for the quicke and the deade and they make the Masse to be such a worke as that by it alone almost the fauour of God and saluation is obteined howsoeuer they doe either beleeue or liue Whereupon that most shamefull twise thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this daie is more gainefull then the Masse Therefore they reiected priuate Masses because the Lorde did commende this Sacrament to his Disciples to be vsed in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holie Supper to staie one for another and denieth that they doe celebrate the Lordes Supper when as euerie man taketh his owne Supper whilest they be eating Moreouer whereas they boast that they doe offer vp Christ in steade of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrewes doth plainlie witnes that as men doe once die so Christ was once offered that he might take awaie the sinnes of many and that he can no more be offered againe then he may die againe and therefore hauing offered one sacrifice for sinnes he sitteth for euer at right hand of God waiting for that which remaineth to wit that his enemies as it were a footestoole may be troden vnder his feete For with one oblation hath he consecrated for euer them that are sanctified And whereas they haue made the Masse to be a good worke whereby any thing may be obteined at Gods handes our Preachers haue taught that it is repugnant to that which the Scripture doth teach in euerie place that we are iustified and receiue the fauour of god by the spirit of Christ and by faith for which matter we alledged before manie testimonies out of the Scriptures So in that the death of the Lorde is not commended to the people in the Masse our Preachers haue shewed that it is contrarie to that that Christ commaunded to receiue these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of Christ till he come And whereas many doe commonlie celebrate the Masses without all regard of godlines onelie for this cause that they may nourish their bodies our Preachers haue shewed that that is so execrable a thing before god that if the Masse of it self should nothing at al hinder godlines yet worthely by the commaundement of God it were to be abolished the which thing is euident euen out of Esay onely For our God is a Spirit and trueth therfore he cannot abide to be worshiped but in Spirit and trueth And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord our Preachers would haue men thereby to coniecture that Christ did so sharplie and altogether against his accustomed manner taking vnto himselfe an external kinde of reuengement cast out of the Temple those that bought solde wheras they might seme to exercise marchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the â—iâ—e of the Masse which was wont to be celebrated is so manie waies contrarie to the Scripture of God as also it is in euerie respect diuers from that which the holie Fathers vsed it hath bene verie vehementlie condemned amongst vs out of the pulpit and by the worde of God it is made so detestable that manie of their owne accorde haue altogether forsaken it and elsewhere by the authoritie of the Magastrate it is abrogated The which thing we haue not taken vpon vs for anie other cause then for that throughout the whol Scripture the Spirit of God doeth detest nothing so much neither commaund it so earnestlie to be taken awaie as a feigned and false worship of himselfe Now no man that hath anie sparke of religion in him can be ignorant what an inâ—uâ—â—able necessitie is laid vpon him that feareth God when as he is perswaded that God doth require a thing at his handes For anie man might easilie foresee how many would take it at our hands that we should chaunge aâ—y thing about the holie rite of the Masse neither were there anie which would not rather haue chosen in this point not onelie not to haue offended your sacred Maiestie but euen anie Prince of the lowest degre But when as herewithal they did not doubt but by that common rite of the Masse God was moste grieiouslie prouoked and that his glorie for the which we ought to spend our liues was darkened they could not but take it awaie lest that they also by winking at it should make themselues partners with them in diminishing the glorie of god Trulie if god is to be loued and worshipped aboue all godlie men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine vs to chaunge certaine things in these points we take him to witnes from whome no
secet is hidde THE FIFTEENTH SECTION OF ECCLESIASTICAL MEETINGES THE LATTER CONFESSION OF HELVETIA Of holie and Ecclesiasticall meetings CHAP. 22. ALthough it be lawfull for all men priuatelie at home to reade the holie Scriptures and by instruction to edifie one another in the true religion yet that the word of God maie be lawfullie preached to the people and prayers and supplications publiquelie made that the sacraments maie be lawfully ministred that collectioÌ„ may be made for the pore and to defray al necessary charges of the Church or to supply the wantes it is very needful there should be holy meetings Ecclesiastical assemblies For it is manifest that in the Apostolike primitiue Church there were such assemblies frequented of godly men So many then as do despise them and separate themselues from them they are contemners of true religion are to be compelled by the Pastours godly Magistrates to surcease stubbornelie to seperate and absent themselues from sacred assemblies Now Ecclesiasticall assemblies must not be hidden and secret but publique and common except persecution by the enimies of Christ the Church will not suffer them to be publique For we know what manner assemblies the primitiue Church had heretofore in secret corners being vnder the tyrannie of Romane Emperours Let those places where the faithfull meet together be decent and in al respects fit for gods Church Therfore let houses be chosen for that purpose or Churches that are large faire so that they be purged from al such things as doe not beseeme the Church And let all things be ordered as is moste meete for comelines necessitie and godlie decency that nothing be wanting which is requisite for rites and orders and the necessarie vses of the Church And as wee beleeue that God doth not dwell in temples made with handes so we know that by reason of the worde of god holy exercises therin celebrated places dedicated to God and his worship are not prophane but holie and that therefore such as are conuersant in them ought to behaue themselues reuerentlie and modestlie as they which are in a sacred place in the presence of God and his holie Angells All excesse of apparell therefore is to be abandoned from Churches and places where Christians meete in praier together with all pride and whatsoeuer else doth not beseeme Christian humilitie decencie modestie For the true ornament of Churches doth not consist â—n Iuorie golde and precious stones but in the sobrietie godlines and vertues of those which are in the Church Let all thinges be done comelie and orderlie in the Church to conclude Let all thinges be done to edifying Therefore let all straunge tongues keepe silence in the holie assemblies and let all thinges be vttered in the vulgare tongue which is vnderstood of all men in the companie Of prayer singing and Canonicall houers CHAP. 23. TRue it is that a man maie lawfullie praie priuatelie in anie tongue that he doth vnderstand but publique praiers ought in the holie assemblies to be made in the vulgare tongue or such a language as is knowne to all Let all the prayers of the faithful be powred forth to God alone through the mediation of Christ only out of a true faith pure loue As for inuocation of Saints or vsing them as intercessors to intreat for vs the priesthod of our Lord Christ true religion wil not permitte vs. Prayer must be made for Magistracie for Kings and all that are placed in authoritie for Ministers of the Church and for all necessities of Churches in anie calamitie and speciallie in the calamitie of the Church prayer must be made both priuatellie and publiquelie without ceasing Moreouer wee must praie willinglie and not by constraint nor for anie reward neither must we superstitiouslie tie prayer to anie place as though it were not lawfull to praie but in the Church There is no necessitie that publique praiers should be in foâ—â—e time the same or alike in all Churches Let all Churches vse their libertie Socrates in his hystorie saith In anie countrie or nation wheresoeuer you shall not finde two Churches which doe whollie agree in prayer The authors of this difference I thinke were those which had the gouernment of the Châ—â—hes in all ages If so be anie doe agree it deserueth great commendation and is to be imitated of others Besides this there must be a meane and measure as in euerie other thing so also in publique prayers that they be not ouerlong and tedious let therefore the most time be giuen to teaching of the gospell in such holie assemblies and let there be diligent heede taken that the people in the assemblies be not wearied with ouerlong praiers so as when the preaching of the gospell should be heard they through wearisomnes either desire to go 〈◊〉 themselues or to haue the assemblie wholly dismissed For vnto such the sermons seeme to be ouerlong which otherwise are briefe inough Yea and the Preachers ought to keepe a meane Likewise the singing in sacred assemblies ought to be moderated where it is in vse That long which they cal Gregories song hath manie grosse thinges in it Wherefore it is vpon good cause reiected of ours and of all other reformed Churches If there be any Churches which haue faithful praier in good manner and no singing at all they are not therefore to be condemned for all Churches haue not the commoditie and opportunitie of singing And certaine it is by testimonies of antiquitie that as the custome of singing hath bene verie auncient in the East Churches so it was long or it was receiued in the West Churches In Auncient time there were Canonicall houres that is knowne prayers framed for certeine houres in the daie and chaunted therein oft repeated as the Papists manner is which maie be prooued by manie of their lessons appointed in their houres and diuers other arguments Moreouer they haue manie absurde things that I saie no more and therfore are well omitted of our Churches that haue brought in their stead matters more wholsome for the whol Church of God Hitherto also perteineth the beginning of the 25. Art Of Catechizing THe Lord inioyned his ancient people to take great care and diligence in instructing the youth well euen from their infancie and moreouer commaunded expressely in his Law that they should teach them and declare the mysterie of the Sacraments vnto them Now for as much as it is euident by the writings of the Euangelists and Apostles that God had no lesse care of the youth of his new people seeing he saith Suffer litle Children to come vnto me for of such is the kingdome of heauen Therefore the Pastours do verie wiselie which doe diligentlie and betimes Catechise their youth laying the first groundes of faith and faithfullie teaching the principles of our religion by expounding the ten commaundements the Apostles Creed the Lordes praier and the doctrine of the sacramentes with other like principles and chiefe heads
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
sauing repentance vertue and the efficacie of faith Afterward all the rest are also instructed that all together being lightned with the knowledge of God and of the Sainctes euerie man maie walke with all honestie and godlines in his place and in that order whereunto he is called of God and maâ—e by this meanes sanctifie the name of God and adorne the true doctrine Thirdlie in the catechisme these thinges are taught to inuocate one true God in a sure confidence in the name of our Lorde Iesus Christ to praie and that not for themselues onelie and their priuate affaires but also for the whole Christian Church in all countries for the ministers of the Church and also for the ciuill Magistrate whoe is ordained of God and chiefelie for the Emperours and your Princely Maiestie for his moste noble children and wholl posteritie for his counsellers and all those that be subiect to his gouernment praying that it would please our gratious God to graunt and to giue vnto your Princelie and his Royall Maiestie a long life heaped with al good things and a happie gouernement and also a bening gentle and fatherlie minde affection of the heart toward al those that behaue themselues vprightlie are well affected do humblie obaie doe shew themselues faithfull and louing subiectes and those that doe in trueth worshippe God the Father and his sonne Iesus Christ And to be briefe we teach that prayers maie be made faithfullie for all men for our friends and enimies as the Doctrine of our Lorde Iesus Christ and his Apostles doth commaund vs and as examples doe shew that the verie first and holie Church did For which cause we are also instant with the people that they would diligentlie and in great numbers frequent the holie assemblies and there be stirred vp out of this worde of God to make earnest and reuerent praiers Now whatsoeuer is contrarie to this Catholike and Christian kinde of catechizing all that we doe forsake and reiect it is stronglie confuted by sure reasons and such as do leane vnto the foundations of the holy Scripture so farre forth as God doth giue vs grace hereunto and the people is admonished to take heed of such OVT OF THE FRENCH CONFESSION VVE beleeue because Iesus Christ is the onelie Aduocate giuen vnto vs whoe also commaundeth vs to come boldlie vnto the Father in his name that it is not lawfull for vs to make our praiers in anie other forme but in that which God hath set vs downe in his worde and that whatsoeuer men haue forged of the intercession of Saints departed is nothing but the deceites and sleightes of Satan that he might withdrawe men from the right manner of praying These thinges were also set downe in the 2. Section but for an other purpose and the other parte of this Article is to be founde in the 16. Section OVT OF THE ENGLISH CONFESSION VVE make our praiers in that tongue which all our people as meete is maie vnderstand to the ende they may as S. Paull counselleth vs take common commoditie by common praier euen as all the holie Fathers and Catholike Bishoppes both in the olde and new Testament did vse to praie them selues and taught the people to pray too lest as Saint Augustine saieth Like Parotes and Oules we should seeme to speake that we vnderstand not OVT OF THE CONFESSION OF SAXONY Article 14. which is intituled of the Supper GOd will haue the ministerie of his Gospell to be publique he will not haue the voice of the Gospell to be shut vp in corners onely but he will haue it to be heard he will haue himselfe to be knowen and inuocated of all mankind Therfore he would that there should be publique and well ordered meetings and in these he will haue the voice of the Gospell to sound there he will be inuocated and praised Also he will that these meetings should be witnesses of the confession and seuering of the Church of God from the sects opinions of other nations Iohn assembled his flocke at Ephesus and taught the Gospell and by the vse of the Sacraments the wholl companie did declare that they imbraced this doctrine and did inuocate this God whoe deliuered the Gospell and that they were seperated from the worshippers of Diana Iupiter and other Idoles For God will be seen and haue his Church heard in the worlde and haue it distinguished by many publike signes from other nations So no doubt the first Fathers Adam Seth Enoch Noe Sem Abraham had their meetinges and afterward the ciuill gouernment of Israel had manie rites that their separation from the Gentles might be more euident Also God gaue a peculiar promise to his congregation Math. 18. Wheresoeuer two or three be gathered together in my name I will be in the middest of them Also What soeuer they agreeing together shall desire it shall be done to them And in the 149. Psalme His praise is in the Church of the Saintes And the promises wherein God doth affirme that he will preserue his Church are so much the sweeter because we knowe that he doeth preserue and restore the publike ministerie in wel ordered meetinges as also in the verie wordes of the Supper this promise is included where he commaundeth that The death of the Lorde should be shewed forth and this Supper distributed till he come c. Hitherto also pertaineth the last parte of the 12. artilce of this confession where these thinges are founde touching the reuenues of Monasteries IN manie places the Churches want Pastours or else Pastours want liuing These men ought chiefelie to be relieued out of the reuenues of rich Monasteries then the studies of those which be poore must thereby be furthered and in some places Schooles maie be erected especiallie seing that it is necessary that the church should discharge the expences of manie poore that they might learne that so out of that number Pastours and ministers may be chosen to teach the Churches Also hospitals are thence to be relieued wherein it is necessarie that the poore which haue beene sicke along time should be nourished A great parte of the reuenues in these countries is by the goodnes of god transferred to such vses which are indeede godlie to wit to nourish Pastors the poore and Schollers to erect Schooles and to relieue hospitales that wich remaineth is bestowed in euerie Monasterie vpon the guiding ordering of thinges partaining to their houses and to think that this is not verie sumptuous it is but foolishnes As for the richer Abbotes in these daies vpon what vses they lauish out the reuenues the examples of manie doe declare whome we could name who doe both hate learning Religion and vertue and doe waste thâ—se almes rauenouslie and either set no Pastours ouer their Churches or if they haue anie they suffer them to statue OVT OF THE CONFESSION OF WIRTEMBERGE Hitherto pertaineth first the 11. Article Of this confession WE thinke that it is
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know
ende The auncient fathers did sometimes fast whole daies together that they might giue themselues to publique praier and by this discipline might admonish their Church and especially the youth of daungers that were past or present or hanging ouer their heades and might stirre them vp to repentance wherby the wrath of God might be asswaged This is the godlie and profitable ende of these fastinges Others doe faste That by the merit of this worke they maie purge their sinnes before God or as some doe speake Applie vnto themselues the merit of Christ by their fasting But this end is vtterlie to be condemned For first the onelie death of Christ is the purging of our sinnes Secondlie fasting was not ordeined for this vse that it should be a worke whereby the merit of Christ maie be applied to vs. For fasting is either ioyned with true repentance and then the merit of Christ is applied to him that repenteth by faith which is the chiefe parte of repentance before a man doth beginne or ende his fasting or else fasting is without repentance and then it is abhominable in the sight of God so farre is it from applying the merit of Christ to him that fasteth Isa 58. Is it such a fast that I haue chosen that a man should afflict his soule for a daie and to bowe downe his head as a bulrush Augustine Epist 86. ad Casulanum saith I reuoluing that in my minde which is written in the Euangelicall and Apostolique Scriptures and in that wholl instrument which they call the new Testament doe see that fasting is commaunded But on what daies we ought not to fast and on what daies we ought to fast I doe not see it defined either by the commaundement of the Lorde or of the Apostles And by this I thinke that rather a releasing then a binding to fasting is the more fit and apt not to obtaine righteousnes wherein the beutie of the Kings daughter doth consist inwardly which is obtained by Faith but yet to signifie a perpetuall rest And Chrysostome Tom. 4. de Ieiun Quadrag Hom. 73. saieth If we come dailie hither and fast the wholl Lent and doe not chaunge our life to the better it will be an occasion of our greater condemnation By these testimonies it is euident that it is neither Apostolique nor Catholique to thinke that fasting is a worke whereby either sinnes are purged before God or the merit of Christ is applied Hitherto also pertaineth the 29. Article Of the consecrating of water salte wine and other thinges VVE confesse that the forbidding of water whereby the Leuitical vncleanes was purged was ordained of god in the old testament Also we acknowledge that miracle wherby the Prophet Elizeus did heale the barren waters of â—ericho by casting in of salte And we embrace that which Paull writing to Timothie saieth Euerie creature of God is good and nothing is to be reiected which is receiued with thankesgiuing for it is sanctified by the worde of God and by praieâ— But where as in the new Testament water is consecrated which they call holie water by the sprinkling whereof veniall sinnes are taken awaie and Deuills are driuen awaie and whereas salte also is consecrated to make thinges wholsome which otherwise be hurtfull it seemeth neither to be Apostolique nor Catholique For we are not commaunded by the worde of God to imitate the Leuitical sprinkling or Elizeus his miracle but it was vsed by mans arbitrement pleasure therfore it pertaineth to this saying of Christ In vaine do they worship me teaching for doctrines the preceptes of men And it is euident that the sprinkling of the bloode of Christ which is made by the worde of the Gospell by Baptisme and the Lordes Supper and receiued by faith doth purge vs from our sinnes That therefore which is proper to the blood of Christ which by the ordinance of god was shed for our sins ought not to be attributed towater consecrated by the appointment of man And as touching that Elizeus did heale the barren waters by salte there is a miracle set before our eies that thereby we may confirme that credit which we ought to giue to the preaching of the Prophet but it is not set before vs to be imitated without a special calling of God because the miracles of the Saints vse not to be generall but personall And as touching that which Paull saith that creatures are sanctified by the worde of God and by praier he meaneth not that creatures as for example salt flesh egges hearbes are to be coniured that Sathan by the vse of them may be driuen awaie but that all creatures are by the worde of God euerie one appointed to their outward vse which then serue for our good when we vse them well by faith and praying vnto God So God created salt to season meat and to preserue flesh from putrifying he created water to serue for drinke or washing or watering and not to driue away the Deuill In deede in Baptisme he ordeined water to wash awaie sinnes but this is not the generall ende why water was created but a speciall ordinance appointed by a speciall worde of God For as touching the generall creation and sanctification of God there is no worde of God that doth witnes that the creatures which we before haue rehearsed by coniurings are made profitable hereunto that they may take awaie sinnes and chase away the deuils Now that which is brought in without the worde of God to another vse then God hath ordeined it vnto it cannot be done in faith but it becommeth an abuse doth rather bring destruction then saluation Rom. 14 Whatsoeuer is not of faith is sinne And Cyprian Epist 2. Lib. 2. saith If Christ alone is to be heard we are not to consider what any other before vs hath thought good to be done but what Christ who is before all hath done for we ought not to follow the custome of men but the trueth of God c. Hitherto also perteineth Chap. 22. of the same confession Of extreame vnction WE confesse that the Apostles anointed the sicke with oile and that the sicke recouered their bodelie health Also we confesse that the Epistle which beareth the name of Iames doth commaund that the Elders of tâ—e Church be called vnto the sicke that they may anoint them with oile praie for them that they may obteine health But thâ—se things were then practized profitably when as yet the Minister of the Church were indued with the gift of healing the sâ—cke corporallie and wonderfully But after that this gift ceased the Gospell beeing confirmed in the Church the thing it selfe doth witnes that this ceremonie of Anointing is now idlely vnfruitfully vsed For they which now are anointed vse not by this anointing to recouer their bodelie health yea this anointing is not vsed but on them of whose bodelie health men doe despaire Neither is there any word of God which doth promise the Gospell of Christ
beeing published that this outwarde anointing should be of any force to take away sinnes and to giue a spirituall and heauenlie health Notwithstanding the Ministers of the church are bound by duetie to visite the sicke and to praie together with the Church for their health and to comfort them as well by the preaching of the Gospell as by dispensing of the Lordes Supper And this is a godlie anointing whereby the holie Ghost is effectuall in the beleeuers CHAP. 24. Of the remembrance of the dead ALthough in deede there is no difference betweene a Saint resting in Christ and a faithfull man departed for euerie one which dieth in the faith of Christ is a Saint yet because it hath pleased some to put a difference betwixt these two we also thought it good to make two seuerall Chapters thereof And first we thinke that it belongeth to a godlie minde to make decent mention of his elders which haue died in the faith of Christ and to shew forth towarde their posteritie and friendes which are aliue in all duetifull manner that we can that thankefullnes which is due to those benefits which we receiued of them Secondly faith requireth of vs that we doe not thinke that the dead are nothing but that they doe in deede liue before God to wit that the godlie doe liue blessedlie in Christ and that the wicked doe liue in an horrible expectation of the reuelation of the iudgement of God Also charitie requireth that wee shoulde wish all peace and happines to them that are dead in Christ This also is to be added that to testifie the hope of our resurrection we muste burie our dead decently so neere as may be and as the time and conditions of men will suffer Therfore we thinke it is a profitable thing that at burialls those things be rehearsed expounded out of the holie Scriptures which doe serue to strengthen our faith in the horror of death and to confirme our hope of the resurrection But that the dead are helped by those vsuall watchings praiers and sacrifices and that by the merites thereof they be either deliuered from their paines or obtaine a greater felicitie which is in heauen there is no testimonie out of that doctrine which is in deede Propheticall and Apostolicall For there is one onelie merit of eternall life and we haue one onely redemption and deliuerance to wit the passion of our Lord Iesus Christ and this merit is made ours when we beleeue in Christ and we haue nothing to doe with it when we do not beleeue the Gospell of Christ Ioh. 3. God sent not his Sonne into the worlde that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the onelie begotten Sonne of God Therefore if any man shall departe out of this life in the faith of Christ he hath all the merit of Christ needeth no other For God which gaue his Sonne doth also giue al things with him as Paul saith But he that departeth hence without Christ cannot be helped by any merittes of men because that without Christ there is no saluation Cyprian against Demet. Tract 1. saith When a man is once departed hence there is no place left for repentance there is no effect of satisfaction here life is either lost or helde fast here we must prouide for eternall saluation by the seruice or worshippe of God and by the fruite of faith And Hierome vpon the Epistle to the Gal. Cap. 6. saith We are taught by this small sentence though obscurelie a new point of doctrine which lieth hid to wit that whilest we be in this present worlde we may helpe one an other either by praiers or by counsell but when we shall come before the tribunall seate of Christ it is not Iob nor Daniell nor Noe that can intreate any thing for vs but euerie man shall beare his own burthen For as touching that which is cited out of the Machabees That sacrifices were offered for the sinnes of the dead the Author himselfe of the booke doth doubt in the end of the booke whether he hath written well craueth pardon if in any point he hath erred Therefore let vs pardon him that without any authoritie of the holie Scripture he affirmeth that the dead are freed from their sinne by the sacrifices and praiers of them that be aliue And Tertullian saith Oblations are made one day euerie yeare for them that are dead But this was either receiued without authoritie of the word of God from the customes of the heathen as many other things were or by the name of Oblation we must vnderstand a publique rememberance of those which died in the faith of Christ and a thankesgiuing for those benefittes which God bestowed vpon them CHAP. 25. Of Purgatorie ALthough we ought not to doubt but that the Saints haue their Purgatorie fire in this life as the examples of Dauid Ezechias Ionas and others doe witnes yet it is not without cause doubted whether that after this life there be such a Purgatorie as the common sort of men doe thinke there is wherein the soules be so long tormented till either by their punishment they doe satisfie for their sinnes or be redeemed by Indulgences For if Purgatorie be such a thing it is much to be merueiled at that neither the Prophets nor the Apostles haue in their writings deliuered vnto vs any thing thereof certeinelie and plainlie but rather doe teach and that not obscurely the cleane contrarie Mar. 16. Preach ye the Gospell to euerie creature he that shal beleeue and be baptized shall be saued but he that will not beleeue shall be condemned Here be two degrees of men placed the one of them which beleeue the Gospel and they are pronounced saued the other of them which doe not beleeue the Gospell and these are pronounced condemned there is no meane betwixt these two For either thou doest departe out of this life in the faith of Iesus Christ and then thou hast remission of thy sinnes for Christ his sake and the righteousnes of Christ is imputed to thee Therefore he which dieth beeing accompanied with Christ he wanteth nothing toward the obteining of true and eternall life but he which departeth from hence without Christ goeth into eternall darkenes If beside these two degrees there were some other third state of soules in an other world certeinlie Paul Who was taken vp into Paradise and into the third heauen saw many secret things would not haue enuied the Church this knowledge But see when he doth of set purpose write to the Thessalonians concerning Christians that sleepe he maketh no mention at all of anie Purgatorie but rather willeth them Not to be sorofull euen as others which haue no hope Therefore if there were anie such state of soules in another world as the common people thinketh there is
Epistles especially in those to Timothie Titus And with the same Apostle we account the doctrine of such as forbid mariage or do openly dispraise or secretlie discredit it as not holie or cleane amongst the doctrines of Deuills And we do detest vncleane single life licentious lusts and fornications both open and close and the continencie of dissembling hypocrites when as they are of all men most incontineut All that be such God will iudge We doe not disalow riches and rich men if they be godly and vse their riches well but we reprooue the sect of the Apostoliques c. OVT OF THE FORMER CONFESSION OF HELVETIA Of holie wedlocke WE thinke that wedlocke beeing appointed of God for all men that be fit for it and are not called to some other thing is nothing repugnant to the holynes of any degree The which as the Church doth consecrate and establish with a solemne exhortation and praier so it is the duetie of the Magistrate to see that it be worthelie kept and mainteined and that it be not dissolued but vpon iuste cause Therefore we doe farre reiect this Monasticall single life and this wholl slothful kinde of life of superstitious men which is nothing else but an abhominable deuise as beeing as much repugnant to the Church as to the common wealth OVT OF THE CONFESSION OF BOHEMIA Hitherto perteineth first that which is set downe in the 19. Chap. of this confession in these wordes FOr this cause it is thought to be good and well standing with wisdome so farre vndoubtedlie as may be done by conscience that Priests to the end that they may so much the more diligentlie exercise them-selues in the studie of the holie Scriptures and may the more readilie and profitablie serue the Church of God be free and exempted from all affaires and burdens of ciuill conuersation seing that it behooueth them to fight valiantlie for the faith of the gospell of God and if it may be to be also free from wedlock to this end that they may be the more ready and free to do that which is for the increase and furtherance of the saluation of the people and that manie harmfull impediments may be turned from them which doe concurre with that kinde of life do often times withhold and hinder the due workes of the ministerie For which causes our ministers think that they are more readie prest and more fit for the Ecclesiasticall Ministerie which are vnmarried yet they meane such vnmarried persons as haue this peculiar gift giuen to them of God that they maie remaine such and so giue them-selues whollie to the Ministerie This thing is so obserued among vs as is meet yet is it neither taken for a sinne neither doth anie man disdaine at it if Priests vpon iust and lawfull causes be married For holy Paull teacheth how such ought to be chosen to this function yea the holie Ghost himselfe doth permit that Byshops and Elders should haue their lawfull and honest wiues and he doth in no case giue them libertie contrarie to order and the discipline of God to entertaine concubines or otherwise so to liue as that they maie thereby giue offence to others And concerning marriage it is thus written It is better to marie then to sinne so manie waies and to burne with so great dishonestie for which sinnes not onely the Priest but also euerie Christan without respect of persons both ought and shall worthelie by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlock COncerning the condition of single life virginitie and widowhead our Preachers do teach that euery man hath free libertie either to chuse it to himselfe or to refuse it for by waie of a law nothing is commaunded of God to men touching these things neither is this thing appointed of God neither is it on the other side forbidden for which cause no man ought to be enforced thereunto against his wil nor be driuen from it And as concerning the Church and certaine men chiefly the ministers of the church our men haue taught from the begâ—nning and do now teach first that the gift of chastitie by the peculiar goodnes of God and of the holie ghost both in times past was giuen at this day also is giuen to some for the singular vse and profit of the Church as Christ his speach doth euidentlie witnes Euerie man saith he doth not receiue these wordes that is that a man should keepe him-selfe single without a wife but they to whome it is giuen And holie Paull also doth both place and celebrate this amongst peculiar giftes and whereunto some are peculiarlie called And moreouer the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Bapist and of many ministers and weomen ministers of the Church do witnes this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remooue and seperate from hence that vnablenes which is in this kinde but of the spirit which is ielous who from his heart hath a care and pleasure in the glorie of God and in his owne and his neighbours saluation and also in the Ministerie of the Church and for this cause he doth of his owne accord absteine from wedlock Therefore the Lord saith Those which haue made them-selues Eunuches for the kingdome of heauen that is who be such as might be maried yet they do omit and absteine from it because of the affection of the inward heart and their loue toward God and his word and for the pleasure and ioy which they receiue thereof and through this gift of the spirit whose vertue and power doth ouercome the motions of nature they do preserue the purenes as well of the spirit as of the bodie howbeit this thing is not in them without labour and difficulty euen as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the vse of other pleasant things and also such as are profitable for this life as friendes riches and monie Thirdlie that single life is to be chosen and taken with a true intent and a godlie meaning that is not to this end or with this purpose that a man would by this meanes merit or get vnto himselfe or to another remission of sinnes and eternall life and so consequentlie saluation it selfe For ther is no continencie or chastitie nor anie humane action or other vertue which can merit the onelie innocencie and death of the onely begotten Sonne of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be receiued with this meaning as to think that some dignitie is added to the holie ministerie of the Church by reason of this gift or that the workes of those that be vnmaried in this ministerie are to be preferred in merit and dignitie before the works of
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie 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 lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice 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 bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer 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 reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned 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 clearelie protest that together with all other doctrines which are directlie contrarie to the
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth 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 holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie 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 Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
WE beleeue that the most gratious and mighty God did appoint Kings Princes and Magistrates because of the corruption and deprauation of mankinde and that it is his wil that this world should be gouerned by laws by a certein ciuill gouernment to punish the faults of mâ—n and that all things may be done in good order among men Therefore he hâ—th armed the Magistrates wiâ—h the sword that they may punish the wicked and defend the good Moreouer it is their duetie not onelie to be carefull to preserue the ciuil gouernment but also to endeuour that the ministerie maie be preserued that all Idolatrie and counterfeit worship of God maie be cleane abolished that the kingdom of Antichrist maie be ouerthrowne and that the kingdome of Christ maie be enlarged To conclude it is their dutie to bring to passe that the holie word of the gospell maie be preached euerie where that all men maie serue and worship God purelie and freelie according to the prescript rule of his word Moreouer all men of what dignitie condition or state soeuer they be ought to be subiect to their lawful Magistrates and paie vnto them subsidies and tributes and obey them in all thinges which are not repugnant to the word of God Also they must poure out their praiers for them that God would vouchfafe to direct them in all their actions and that we maie lead a peaceable and quiet life vnder them with all godlines and honestie Wherefore we condemne the Anabaptists and all those troublesome spirites who doe reiect higher powers and magistrates ouerthrow all lawes and iudgements make all goods common and to conclude doe abolish and confound all those orders and degrees which God hath appointed among men for honesties sake OVT OF THE CONFESSION OF AVSPVRGE COncerning ciuill affaires they teach that such ciuill ordinances as be lawfull are the good workes and ordinances of God As Paull witnesseth The powers which are be ordained of God They teach therefore that it is lawfull for Christians to beare offices to sit in iudgement and to determine of matters by the Princes lawes or by the lawes of the common wealth to appoint punishmentes according to lawe to make lawfull warres to goe to warre to deale in bargaines and contractes by lawes to holde his owne to take an othe at the request of the Magistrates to contract lawfull marriage and to follow such craftes and sciences as are approoued by law They condemne the Anabaptistes which forbid Christians these ciâ—ill offices They likewise condemne them which haue placed perfection vnder the Gospell in the renouncing of ciuill offices whereas it is spirituall that is it consisteth in the motions of the heart in the feare faith loue and obedience of God For the Gospell speaketh of a certeine eternall righteousnes of the heart yet doth it not take awaie Ciuill or domesticall gouernement but requireth most of all to haue them preserued in this bodelie life as the ordinances of God and that we should exercise loue and charitie in such ordinances Wherefore Christians most of necessitie obeie the magistrates lawes that now aâ—e saue onelie where they commaund and set forth anie sinne For in such case they must obeie god rather then men Act. 4. These thinges are thus found in another edition COncerning ciuill thinges they teach that such ciuill ordinances as are lawfull arâ— the good works of god that christians may lawfully beare office sit in iudgements determine matters by the Princes or countrie lawes lawfullie appoint punishmentes lawfullie make warre be souldiours make bargaines and contractes by law holde their owne take an oth when the magistrates require it marrie a wife or be giuen in marriage They condemne the Anabaptistes which forbid Christians to meddle with ciuil offices as also those that place the perfection of the Gospell not in the feare of God and saith but in forsaking ciuill offices For the gospel teacheth an euerlasting righteosnes of the heart In the meane time it doth not dissalow order and gouernement of common wealths or families but requireth especiallie the preseruation and maintenance thereof as of Gods owne ordinance and that in such ordinances we should exercise loue and charitie Christians therefore must in anie wise obeie their Magistrates and lawes saue onelie then when they commaund anie sinne For then they must rather obeie God then men We condemne the Anabaptistes which doe spread Iewish opinions a fresh They imagin that the godlie before the resurrection shall possesse the kingdomes of the world and the wicked and vngodlie in all places be destroied and brought vnder For we are sure that seeing the godlie must obeie the Magistrates that be ouer them they must not wring their rule and authoritie out of their handes nor ouerthrow gouernmentes by sedition forasmuch as Paul willeth euerie soule to be subiect to the Magistrates We know also that the Church in this life is subiect to the crosse and that it shall not be glorified till after this life as Saint Paull saieth We must be made like to the image of the Sonne of God And therefore we doe condemne and detest the follie and deuilish madnes of the Anabaptistes THE CONCLVSION THese are the principall articles that seeme to haue anie doubt or controuersie in them For though we might haue spoken of manie more abuses yet to auoid tediousnes we haue onelie set downe the chiefest by which it is easie to iudge of the rest There haue bin great complaints of Indulgences and Pilgrimages and of the abuse of excommunication Parishes haue beene diuerse waies molested by Catchpoles therehaue beene manie braules and bickerings berweene parish Priestes and Monkes about this whoe had greater right to the parish and about commissions burials extraordinarie sermons other innumerable things such like matters we haue pretermitted that fuch as are the principall in this cause being shortlie set downe might the better be vnderstood Neither haue we here spoken or written anie thing to anie mans reproch Onelie we haue rehearsed such thinges as seemed necessarie to be spoken to the ende that it might be seene that nothing is receiued among vs in doctrine or ceremonies contrarie to the scripture or the Catholique Church For it is euident that we haue moste diligentlie taken heede that no new or wicked opinions should creepe into the Church These articles aboue written we thought good to exhibit according to the Emperours his highnes edict wherein our confession might be extant and the summe of that doctrine which our teacher doe deliuer among vs might be seene and knowen If any thing be wanting in this confession we are readie if God permit to yeald a more full information thereof according to the scriptures Another edition hath it thus VVE haue set downe the summe of the doctrine of the Gospell that is needfull for the Churches And wee are out of doubt that this our iudgement in these pointes is in deede the doctrine set forth in the writinges of of the
vngodlines and guiltie of death But we are iustified that is acquitted from sinne and death by God the iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paule saieth All haue sinned and are destitute of the glorie of God and are iustified freelie by his grace through the redemption which is in Christ Iesus For Christ tooke vpon him selfe and bare the sinnes of the world and did satisfie the iustice of God God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne so that now we are not onely clensed from sinne and purged and holie but also indued with the righteousnes of Christ yea and acquitted from sinne death and condemnation finallie we are righteous and heires of eternall life To speake properlie then it is God alone that iustifieth vs and that onelie for Christ by not imputing vnto vs our sinnes but imputing Christes righteousnes vnto vs. But because we doe receiue this iustification not by anie works but by faith in the mercie of god and in Christ therefore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ not by the lawe or by anie workes For the Apostle saith We conclude that man is iustified by faith without the workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For that saith the scripture Abraham beleeued God and it was imputed to him for righteousnes But to him that worketh not but beleueeth in him that iustifieth the vngodlie his faith is counted for righteousnes And againe You are saued by grace through saith and that not of your selues it is the gift of God Not by workes lest anie might haue cause to boast c. Therefore because saith doth apprehend Christ our righteousnes aâ—â— doth attribute al to the praise of god in Christ in this respect 〈…〉 is attributed to faith chieflie because of Christ whome it receiueth and not because it is a work of ours For it is the gift of God Now that we doe receiue Christ by faith the Lord sheweth at large Ioa. 6. where he putteth eating for beleeuing and beleeuing for eating For as by eating we receiue meat so by beleeuing we are made partakers of Christ Therefore we doe not parte the benefite of iustification giuing part to the grace of God or to Christ a part to our selues our charitie workes or merit but we doe attribute it whollie to the praise of God in Christ and that through faith Moreouer our charitie and our workes cannot pleaâ—e God if they be done of such as are not iust wherfore we 〈◊〉 first be iust before we can loue or doe anie iust workes We are made iust as we haue said through faith in Christ â— the meere grace of God who doth not impute vnto vs oâ— sinnes but imputeth vnto vs the righteousnes of Christ yeâ— and our faith in Christ he imputeth for righteousnes vnâ—â— vs. Moreouer the Apostle doth plainelie deriue loâ— from faith saying The ende of the commaundement is loue prceeding from a pure heart a good conscience and a faith vnfeineâ— Wherefore in this matter we speake not of a fained vaine or dead faith but of a liuely and quicking faith which for Christ who is life and giueth life whome it apprehendeth both is in deed and is so called a liuelie faith doth prooue it selfe to be liuelie by liuely workes And therefore Iames doth speake nothinge contrarie to this our doctrine for he speaketh of a vaine and dead faith which certaine braggeâ— of but had not Christ liuing within them by faith Aâ—â— Iames also saieth that workes doe iustifie yet is he not contrarie to Saint Paull for then he were to be reiected but he sheweth that Abraham did shew his liuelie and iustifying faith by workes And so doe all the godlie who yet trust 〈◊〉 Christ alone not to their owne works For the Apostle said againe I liue howbeit not I but Christ liueth in me But the 〈◊〉 which now I liue in the flesh I liue through the faith of the sonne of God who loued me gaue himselfe for me I do not despise the gâ—â—â— of God for if righteousnes be by the law then Christ died in vain c. Of Faith and good workes Of their rewarde and of mans merit CHAP. 16. CHristian faith is not an opinion or humane persuasion but a sure trust and an euident and steadfast assent of the minde to be briefe a moste sure comprehensiâ—e of the trueth of God set forth in the scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednes and especiallie of Gods promise and of Christ who iâ— the consummation of all the promises And this faith is thâ—â—eere gift of God because God alone of his power doeth giue it to his elect according to measure and that when to whome and how much he will and that by his holie spirit through the meanes of preaching the Gospell and of faithfull praier This faith hath also her increases which vnles they were likewise giuen of God the Apostles would neuer haue saide Lord increase our saith Now all these thinges which we haue saide hitherto of faith the Apostles taught them before vs euen as we set them downe for Paul saieth Faith is the grounde or sure subsistence of things hoped for and the euidence or cleare and certeine comprehension of things which are not sâ—â—â—e And againe he saith that all the promises of God in Christ are yea and in Christ are Amen And the same Apostle saith to the Philippians that it was giuen them to beleeue in Christ And also God doeth distribute vnto euerie man a measure of faith And againe All men haue not faith and al doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordeined to life beleeued And therefore he also calleth faith The faith of Gods elect And againe Faith commeth by hearing and hearing by the word of god And in an other place he willeth meÌ„ to praie for faith And the same also calleth Faith Powreful and that sheweth it selfe by loue This faith doth pacifie the conscience and doth open vnto vs a free accesse vnto God that with confidence we maie come vnto him and may obteine at his handes whatsoeuer is profitable and necessarie The same faith doth keepe vs in our dutie which we owe to God and to our neighbour and doth fortifie our patience in aduersitie it doth frame and make a true confession and in a worde it doth bring forth good fruite of all sorts and good workes which are good in deede doe proceede from a liuely faith by the holie Ghost and are done of the faithfull according to the will or
rule of Gods worde For Peter the Apostle saieth Therefore giuing al diligence thereunto ioyne moreouer 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 vnto vs the patterne of good workes And the Apostle saieth This is the wil of God euen your sanctification that you absteine from al vncleannes that no man oppresse 〈◊〉 deceiue his brother in any matter But as for such workes and worships of god as are taken vp vpon our owne liking which Saint Paull calleth wilworshippe they are not allowed not liked of God Of such the Lord saieth in the Gospell They worship me in vaine teaching for doctrine the precepts of men Wee therefore disalowe all such manner of workes and we approoue and vrge men vnto such as are according to the 〈◊〉 and commaundement of God Yea and these same workes that are agreeable to Gods will must be done not to thâ— ende to merit eternall life by them for life euerlasting as thâ— Apostle saieth is the gift of God nor for ostentations sake which the Lord doth reiect Mat. 6. nor for lucre which also he misliketh Mat. 23. but to the glorie of God to comment set forth our calling and to yeald thankefulnes vnto god and also for the profit of our neighbours For the Lorde saith againe in the Gospell Let your light so shine before men that they may see your good workes and glorifie your Father which 〈◊〉 in heauen Likewise the Apostle Paull saieth Walke worthie of your calling Also Whatsoeuer you doe saith he either in worde oâ— in deede doe all in the name of the Lord Iesus giuing thankes to God the Father by him Let no man seeke his owne but euerie 〈◊〉 his brothers And let ours also learne to shew forth good works for necessarie vses that they be not vnprofitable Notwithstanding therefore that we teach with the Apostle that a man is iustified by faith in Christ and not by any good workes yet we doe not lightlie esteeme or condemne good workes because we know that a man is not created or regenerated thorough 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 Lorde saith A good tree bringeth forth good fruite And againe Whosoeuer abideth in mee bringeth forth good fruite And lastlie the Apostle saith W◠〈◊〉 the workmâ—nship of God created in Christ Iesus to good works which god hath prepared that we should walke in them And againe Whâ— gaue himselfe for vs that he might deliuer vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe bable that they ate needeles and not to be regarded Neuerthelesse as was saide before we doe not thinke that we are saued by good workes or that they are so necessarie to saluation that no man was euer saued without them For we are saued by grace and by the benefite of Christ alone Workes do necessarilie proceede from faith but saluation is improperlie attributed to them which is moste properlie ascribed to grace That sentence of the Apostle is verie notable If by grace then not of workes for then grace were no more grace But if of workes then it is 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 themselues are done by the grace of God through his holie spirit For Saint Peter saith that Of euerie nation he that feareth God and worketh righteousnes is accepted with him And Paul also Wee cease not to praie for you that you maie walke worthie of the Lorde and in al thinges please him being fruitfull in euerie good worke Here therefore we diligentlie 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 earnestnes that we can inculcate and beate into mens mindes sharplie reproouing the slothfulnes and hypocrisie of all those who with their mouthes praise and professe the gospell and yet with their shameful life doe dishonor the same setting before their eies in this case Gods horrible threatninges large promises and bountifull rewardes and that by exhorting comforting and rebuking For we teach that God doth bestow great rewardes on them that doe good according to that saying of the Prophet Refraine thy voice from weeping because thy worke shall haue a rewarde In the Gospell also the Lorde saide Reioyce and be glad because your rewarde is great in the heauens And he that shall giue to one of these little ones a cuppe of colde water verilie I saie vnto you he shall not loose his rewarde Yet we doe not attribute this reward which God giueth to the merit of the man that receiueth it but to the goodnes or liberalitie and trueth of God which promiseth and giueth it who although he owe nothing vnto anie yet he hath promised to giue a reward to those that faithfully worship him notwithstanding that he do also giue them grace to worship him Besides there are many things vnworthie the maiesty of god many vnperfect thinges are found in the workes euen of the saints yet because god doth receiue into fauor imbrace the works of them for Christs sake therefore he performeth vnto them the promised reward For otherwise our righteounesses are compared to a menstruous cloath yea the Lord in the gospell saith When you haue done al things which are commaunded you saie we are vnprofitable seruants that which we 〈◊〉 to doe we haue done So that though we do teach that god 〈◊〉 giue a rewarde to our good deeds yet withall we teach 〈◊〉 Augustine that God doth crowne in vs not our desertes but 〈◊〉 owne gifts And therefore whatsoeuer rewarde we receiue we saie that it is a grace and rather a grace then a rewarde because those good things which we doe we doe them ratheâ— by God then by our selues and because Paul saith what 〈◊〉 thou that thou hast not receiued If thou hast receiued it Why 〈◊〉 thou boast as though thou hadst not receiued it And that which the blessed Martyr Ciprian doth gather out of this place That we must not boast of any thing seeing nothing is our owne We therefore condemne those who defend the merites of men that they may make frustrate the grace of God OVT OF THE FORMER CONFESSION OF HELVETIA NOw we attaine vnto these so diuine benefits and the true sanctification of the spirit of God by Faith which is the meere gifte of God not by anie either ouâ— strength or merites which faith being a sure and vndoubted