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
by his latter kinde of presence being not visible but spirituall is present in the ministers of the Church in the word and in the sacraments euen so also by the selfe same ministers worde and sacraments he is present with his Church and by these meanes doe the elect receiue him through inwarde faith in their heart and doe therefore ioyne themselues together with him that he maie dwell in them and they in him after such a sorte as is not apparent but hidden from the world euen by that faith spirituallie that is to saie in their soules and hearts by the spirit of truth of whome our Lord saith He abideth with you and shall be in you And I will come againe vnto you This iudgement declaration of our saith is not new or now first deuised but verie ancient Now that this was commonhe taught and meant in the Church of olde it is plaine and euident by the writinges of the auncient Fathers of the Church and by that decree wherein it is thus written and they are the wordes of Saint Augustine Our Lorde is aboue vntill the end of the worlde but the trueth of the Lorde is here also for the bodie of the Lorde wherein he rose againe must of necessitie be in one place but his truth is dispersed euerie where OVT OF THE FRENCH CONFESSION WE beleeue that whatsoeuer is requisite to our saluation is offered and communicated vnto vs now at length in that one Iesus Christ as he who beeing giuen to saue vs is also made vnto vs wisdome righteousnes sanctification and redemption in so much as whosoeuer doth swarue from him doth renounce the mercie of the Father that is our onelie refuge We beleeue that Iesus Christ being the wisdome and eternall sonne of the father tooke vpon him our nature so that he is one person God and man Man I saie that might suffer both in soule and also in bodie and made like vnto vs in all things sinne onelie excepted for that his flesh was indeede the seede of Abraham and Dauid howbeit by the secret and incomprehensible power of the holie Ghost it was conceiued in doe time in the wombe of that blessed Virgin And therefore we detest as contrarie to that truth all those heresies wherewith the Churches were troubled in times past and namelie we detest those deuillish imaginations of Seruetus who gaue to our Lord Iesus Christ an imaginarie deity whom he said to be the Idea patterne of al thinges and the counterfeit or figuratiue sonne of God to conclude he framed him a bodie compacted of three elements vncreated and therfore he did mingle and ouerthrow both his natures We beleeue that in one and the same person which is Iesus Christ those two natures are truelie and inseperablie so conioyned that they be also vnited either of those natures neuertheles retaining it distinct proprietie so that euen as in this diuine coniunction the nature of the word reteining it proprieties remained vncreate infinite and filling all places so also the humane nature remained and shall remaine for euer finite hauing it naturall forme dimension and also proprietie as from the which the resurrection and glorification or taking vp to the right hand of the father hath not taken awaie the trueth of the humane nature Therefore we do so consider Christ in his deitie that we doe not spoile him of his humanitie We beleeue that God did declare his infinite loue and goodnes towards vs in this that he hath sent his sonne who should die and rise againe and fullfill all righteousnes that he might purchase eternall life for vs. We beleeue that by that onelie sacrifice which Iesus Christ offered on the crosse we are reconciled to God that we maie be taken for iust before him because we can not be acceptable to him nor enioy the fruite of our adoption but so farre foorth as he doth forgiue vs our sinnes Therefore we affirme that Iesus Christ is our entire and perfect washing in whose death we obteine full satisfaction whereby we are deliuered from all those sinnes whereof we are guiltie and from the which we could not be acquitted by anie other remedy OVT OF THE ENGLISH CONFESSION WE beleeue that Iesus Christ the onely sonne of the eternall Father as long before it was determined before all beginnings when the fulnes of time was come did take of that blessed and pure virgine both flesh and all the nature of man that he might declare to the worlde the secret and hid wil of his father which wil had bene laide vp from before al ages and generations and that he might finish in his humane bodie the Mysterie of our redemption and might fasten our sinnes to the crosse and also that handwriting which was made against vs. We beleeue that for our sakes he died and was buried descended into hell the third daie by the power of his godhead returned to life and rose againe and that the fourth daie after his resurrection whiles his disciples beheld and looked vpon him he ascended into heauen to fullfill all things and did place in Maiestie and glorie the selfe same bodie wherewith he was borne wherein he liued on earth wherein he was iested at wherein he had suffered most painfull torments and cruell kinde of death wherein he rose againe and wherein he ascended to the right hand of the father aboue all rule aboue all power all force all Dominion and aboue euerie name that is named not onelie in this worlde but also in the worlde to come And that there he now sitteth and shall sit till all things be fully perfited And although the Maiestie and godhead of Christ be euerie where abound antlie dispersed yet we beleeue that his body as Saint Augustine saith must needes be still in one place and that Christ hath giuen Maiestie vnto his bodie but yet hath not taken awaie from it the nature of a bodie and that we must not so affirme Christ to be God that we denie him to be man and as the Martyr Vigilius saith That Christ hath left vs touching his humane nature but hath not lefe vs touching his diuine nature and that the same Christ though he be absent from vs concerning his manhead yet is euer present with vs concerning his godhead From that place also we beleeue that Christ shall come againe to execute that generall iudgement as well of them whome he shall finde aliue in the bodie as of them that shal be alreadie dead And therfore that our onelie succour and refuge is to flie to the mercie of our father by Iesus Christ and assuredlie to perswade our mindes that he is the Obteiner of forgiuenes for â—â—r sinnes And that by his bloode all our spots of sinne be washed cleane That he hath pacified and set at one all things by the bloode of his crosse That he by the same one onely sacrifice which he once offered vpon the Crosse hath brought to
the Gospell But if they will not doe it let this publique and euerlasting monument witnes to all that come after that we and all of our side are shall be free not onelie from the grieuous reproches with which wee are vndeseruedlie laden but also without blame of all the hurlie burlies and dissentions that haue beene hitherto and that which God forbid are peraduenture like tobe more greeuous vnles it be speedelie preuented on both sides And seeing in this Harmonie we speake not onlie with our owne but euen with the mouth of all those nations whose confessions we haue brought into one forme of one and the same doctrine we hope it will come to passe that not so much the seuerall names of the French Belgia and other Confessions shal hereafter be heard as that one onlie vniuersall simple plaine and absolute Confession of all Churches speaking as it were with one the same tongue of Chanaan shall be seene and that they who were thought to be farre wide as hath hitherto not altogether without desert by reason of ouer many mens priuate writings beene thought of vs and the brethren of the Confession of Auspurge if so be that men keepe within the boundes of the Confessions and all cauilling and sophistrie be laide aside and as well faithfull as fauourable exposition be admitted shall be thought very neerelie to agree in al things And this was the cause why we desired to put the confession of Auspurge together also with that of Saxony Wirtemberge in this Harmonie that it might be the more easilie known that both we agree with them in all particular points of faith and that there are verie few matters hanging in controuersie betweene vs. For concerning that doubt about the Lords Supper in the thing and of the thing i◠selfe there is no strife we differ in certaine adiuncts and circumstances of the thing In the thing it selfe I saie we agree although as the gifts of God are diuers so some do more plainly some do not so plain lie and perhaps not so fitlie vtter that which they thinke For we all acknowledge that the holie signes haue not a bare signification but that by the ordinance of God they assure our consciences that the things themselues are as truelie and certainlie giuen of God to all that come as the signes themselues are giuen by Gods minister But this questiō remaineth whether as the signe so also the present thing it selfe be giuen to the body or rather the present signe be giuen to the bodie but the present thing giuen onelie to the minde and faith Againe whether as both be giuen to al so both be receiued of al of some vnto life and of other some vnto death In like sort we all beleeue the true Communication of the true bodie and the true bloode of our Lord Iesus Christ The controuersie standeth in the manner of communicating but who may therefore of right thinke that the holie vnitie of the Churches is to be plucked a sunder That they of our side were alwaies desirous of peace and agreement the historie of the conference at Marpurge and such things as were afterward done in the yeare 1536. doe sufficientlie witnes Moreouer so often as there appeared any hope of agreement it is cleare that there was no other cause but the importunitie of some certaine men why new and sudden braules beeing raised the matter could not come or long continue in that agreement which was hoped for For that we may let passe very many other things although in the beginning it were openlie knowne among all that there was no controuersie betweene vs no not so much as the verie Papists excepted in the opinion about worshipping the mysterie of the holie Trinitie loe about the latter end that vnhappie monster of Vbiquitie came forth which if it be admitted will quite ouerthrow the true doctrine of Christs person and his natures Hence then come the distractions of Churches hence come so deadlie quarrellings But seeing this wholl matter hath beene often handled by verie learned men it is no time for vs to deale any farther therein For it is sufficient for vs to shew in few wordes that our men so farre as was possible alwaies prouided for the peace of the Church Neither truelie hath any man cause after the example of certain moderators such as not long since haue beene why he should perswade himselfe that we would here of this hotch-potch of opinions make a certaine medlie as it were of contrarie qualities But we leaue all thinges wholl that euerie one may so know his owne words beeing compared with the sayings of others that he shall finde nothing forged nothing taken away nothing put to or wrested And to conclude the forme and drift of this wholl work if it be more narrowlie vowed shal not vnworthily be iudged a sound body of christian doctrine framed and alowed by the writings and as it were by ◠common councell of the godlie Churches well nigh of all Europe For here all the chiefe points of our Religion beeing discussed and approoued are by the publique authoritie of all the chiefe nations in Christendome with one consent published and knit together yet we must confesse as we afore touched that through the manifolde and busie braulings of priuate persons and glosses as men commonly speak the matter was brought farre from the groundes thereof to things cleane besides the purpose and impertinent For first there beganne to be dealing onely about the supper then it came to Christs Ascension and sitting in heauen and within a while after to the personall vnion of both his natures and what stay will there be in the ende for many by all mens leaue be it spoken seeme to be delighted with this continual striuing that howsoeuer and whatsoeuer it might coste them they might not be vnknowne But it becommeth the Disciples of Christ to seeke peace and to despise glorie For as Bernard saith They that despise peace and seeke after glorie they lose both peace and glorie A way therefore with those speaches I am of Paull I am of Cephas let that one saying be heard I am Christs I am the Churches There is something that may be misliked yet there are verie manie things that may wel be liked the same ground work of faith abideth let therfore the same loue continue and let vs not think much to take them for brethren whome God vouchsafeth to take for sonnes neither let vs despise those for whome Christ despised him-selfe That thing is assuredlie true and very much liked of vs that nothing in holy doctrine is to be thought of smal importance but rather that euen in the least pointes thereof a certeine faith and full assurance is required flat contrarie to the wauering of the Academikes yet we can not like of too too much peeuishnes through which some do straight waie vpon verie smal occasion cal their brethren heretikes schismatikes vngodlie Mahumetanes let these speeches be
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
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
aduersaries haue sowed corruptions in the Chuch And first of the article I beleeue the remission of sinnes HEere manie and great corruptions are deuised of our aduersaries I beleeue nay saie they I doubt also Then I wil beleeue when I shall haue merites enow Also they do not say I beleeue certainely that remission is giuen freely for the Sonne of God not for anie merites of ours or anie worthines of ours Also They doe not rightlie shew what sinne is and feigne that man is able to satisfie the law of god and that by the fullfilling of the lawe he becommeth iust before God in this life Therefore first as touching sinne and the cause thereof we do faithfullie retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holie Ghost proceeding from the Father and the sonne of infinit wisedome power and goodnes true iust bountiful chaste moste free as he describeth him selfe in his lawe and seeing he hath therfore made the Angells men that being frō al eternity he might impart vnto them his light wisedome goodnes and that they should be the temples of God wherein god might dwell that God might be all in all as Paull speaketh he therefore created them at the beginning good and iust that is agreeing with the minde and will of God and pleasing him He also gaue them a cleare knowledge of God and of his wil that they might vnderstand that they were made of God that they might be obedient as it is written in the sift Psalme Thou art not a God that loueth wickednes But the deuilles and men abused the libertie of their will swarued from God and by this disobedience they were made subiect to the wrath of God and lost that vprightnes wherein they were created Therefore freewill in the Deuill and in men was the cause of that fal not the wil of god who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Deuill speaketh a lie he speaketh of his owne and he is the Father of lying And 1. Ioh. 3. He that committeh sinne is of the deuill because the deuill sinneth from the beginning Now sinne is that whatsoeuer is contrarie to the iustice of God which is an order in the minde of god which he did 〈…〉 by his owne voicein the lawe and in the gospell whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with euerlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnes of Marcion the Manichees such like which are repugnant in this wholl question to the true consent of the Church of God Of Origenall sinne Artic. 2. AS touching originall sinne we doe plainelie affirme that we doe retaine the consent of the true Church of God deliuered vnto vs from the first Fathers Prophets Apostles the Apostles schollers euen vnto Augustine after his time we doe expresselie condemne Pelagius all those who haue scattered in the Church like doting follies to those of the Pelagians And we saie that all men since the fall of our first parents which are borne by the coupling together of male and female doe together with their birth bring with them Originall sinne as Paul saith Rom. 5. By one man sinne entred into the world and by sinne death And Ephes 2. We were by nature the children of wrath as well as others Neither doe we dislike that vsuall definition if it be well vnderstoode Originall sinne is a want of Originall iustice which ought to be in vs Because that Originall iustice was not onelie an acceptation of mankinde before God but in the verie nature of man a light in the minde whereby he might assuredlie beleeue the worde of God and a conuersion of the will vnto God and an obedience of the heart agreeing with the iudgement of the lawe of God which was graffed in the minde and as we saide before man was the temple of God That Originall iustice doth comprehend all these things it maie be vnderstood by this saying Man was created after the Image and likenes of God which Paul doth thus interpret Ephes 4. Put ye on the new man which after God is created in righteousnes and true holines where vndoutedlie by true holines he vnderstandeth all those vertues which shine in our nature and are giuen by God not ascited by arte or gotten by instruction as now those shadowes of vertues such as they are in men be ascited because that then God dwelling in man did gouerne him And when we consider what Originall 〈…〉 signify then the priuation opposite therunto is lesse obscure Therefore Originall sinne is both for the fall of our first parents and for the corruption which followed that fall euen in our birth to be subiect to the wrath of God and to be worthie of eternall damnation except we obteine remission for the Mediatours sake And this corruption is to want now the light or the presence of God which should haue shined in vs and it is an estranging of our will from God and the stubbernnes of the heart resisting the lawe of the minde as Paull speaketh and that man is not the Temple of God but a miserable Masse without God and without iustice These wants and this wholl corruption we saie to be sinne not onelie a punishment of sinne and a thing indifferent as manie of the Sententiaries doe saie That these euills are onelie a punishment and a thing indifferent but not sinne And they doe extenuate this Originall euill and then they feigne that men maie satisfie the lawe of God and by their owne fulfilling of the law become iust The Church must auoide ambiguities Therefore we doe expresselie name these euills Corruption which is often named of the auncient writers Euill concupiscence But we distinguish those desires which were created in our nature from that confusion of order which hapned after our fall as it is saide Iere. 17. The heart of man is wicked And Paull saith The wisdome of the flesh is enmitie against God This euill Concupiscence we say to be sinne and we affirme that this wholl doctrine of sinne as it is propounded and taught in our Churches is the perpetuall consent of the true Church of God Of free will Art 4. NOwe let vs make manifest also the doctrine of free will Men truelie instructed in the Church haue allwaies distinguished betweene discipline and the newnes of the spirit which is the beginning of life eternall and they haue taught that in man there is such freedome of will to gouerne the outward motions of the members that thereby euen the vnregenerate maie after a sotte performe that outward discipline which is an externall obedience according to the law But man by his naturall strength is not able to free himselfe from sinne
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
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
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
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
Faith we verilie receiue his bodie and blood Yet saie we not this so as though we thought that the nature and substance of the bread and wine is clearelie chaunged and goeth to nothing as manie haue dreamed in these latter times and yet could neuer agree among themselues vpon their owne dreames For that was not Christes meaning that the wheaten bread shoulde laie aparte his owne nature and receiue a certaine new diuinitie but that he might rather chaunge vs and to vse Theophilactes wordes might transforme vs into his bodie For what can be saide more plainelie then that which Ambrâ—â—â— saith Bread and wine remaine still the same they were before and yet are chaunged into another thing Or rhat which Gelaâ—iâ—â— saith The substance of the bread or the nature of the wine ceaseth not to be Or that which Theodorâ—tus saith After the consecration the mysticall signes doe noâ— cast of their owne proper nature for they remaine still in their former substance fourme or kinde Or that which Augustine saith That which ye see is the Bread and Cuppe and so our eies doe tell vs but that which your Faith requireth to be taught is this The bread is the bodie of Christ and the cuppe is his blood Or that which Origen saith The bread which is sanctified by the word of God as touching the materiall substance thereof goeth into the bellie is cast out into the priuie Or that which Christ himselfe said not onlie after the blessing of the cup but also after he had ministred the communion I will drink no more of this fruit of the Vine It is wel known that the fruit of the vine is wine not blood And in speaking thus we meane not to abase the Lordes Supper or to teach that it is but a colde ceremonie onlie and nothing to be wrought therein as manie falsely slaunder vs we teach For we affirme that Christ doth truelie and presentlie giue himselfe wholly in his sacraments In Baptisme that we maie put him on and in his Supper that wee maie eate him by Faith and Spirit and maie haue euerlasting life by his Crosse and blood And we saie not this is done sleightlie or coldelie but effectuallie and trulie For although we doe not touch the bodie of Christ with teeth and mouth yet wee holde him fast and eate him by faith by vnderstanding and by Spirit And it is no vaine faith that comprehendeth Christ neither is it receiued with colde deuotion that is receiued with vnderstanding Faith and the Spirit For Christ himselfe altogether is so offered and giuen vs in these mysteries that we maie certainelie know we be flesh of his flesh and bone of his bones and that Christe continueth in vs and wee in him And therefore in celebrating these mysteries the People are to good purpose exhorted before they come to receiue the holie communion to lift vp their hearts and to direct their mindes to heauen warde because he is there by whome wee must be fedde and liue Cyrillus saith when we come to receiue these mysteries all grosse Imaginations must quite be banished The Councell of Nice as it is alledged by some in Greeke plainelie forbiddeth vs to be baselie affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome verie aptelie writeth we saie That the bodie of Christ is the dead carkasse and we our selues must be the Egles meaning thereby that we must flie on high if we will come to the body of Christ For this Table as Chrysostome saith is a table of Egles and not of Iaies Cyprian also This bread saith he is the foode of the soule and not the meate of the bâ—llie And Saint Augustine saith How shall I hol ie him being absent How shall I reach my hande vp to heauen to laie holâ—â— vpon him sitting there He answereth Reach thither thy Faith and then thou hast laide holde on him Neither can we awaie in our Churches with these shews and sales and markettes of Masses nor with the carrying about and worshipping of the bread nor with such other Idolatrous and Blasphemous sondnes which none of them can prooue that Christ or his Apostles euer ordeined or left vnto vs. And we iustlie blame the Bishops of Rome who without the worde of God without the authoritie of the holie Fathers without anie example of antiquitie after a new guise doe not onelie set before the people the sacramentall breade to be worshipped as God but doe also carrie the same about vpon an ambling Palfraie whither soeuer themselues â—ourney in such sorte as in olde times the Persians â—â—re and the Reliques of the Goddesse Isis were solemnlie carried about in procession and haue brought the sacraments of Christ to be vsed now as a stage plaie and a solemne sight to the end that mens eies should be fedde with nothing else but with madde gasinges and foolish gaudies in the selfe same matter wherein the death of Christ ought diligentlie to be beaten into our heartes and wherein also the mysteries of our Redemption ought with all holines and reuerence to be executed Besides where they saie and sometime doe perswade fooles that they are able by their Masses to distribute and applie vnto mens commoditie all the merites of Christs death yea although manie times the parties thinke nothing of the matter and vnderstand full litle what is done this is a mockerie a heathenish fansie and a verie toie For it is our faith that applieth the death and crosse of Christ to our benefite and not the act of the Massing Priest Faith had in the sacraments saith Augustine doth iustisie and not the sacramentes And Origen saith Christ is the Priest the Propitiation and Sacrifice which propitiation commeth to euerie one by meane of Faith And so by this reckoning we saie that the Sacraments of Christe without Faith doe not once profitte those that be aliue a great deale lesse doe they profitte those that be deade OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ our Lord Sauiour hath instituted the holie Sacrament of his supper that in it he might nourish sustaine those whom he hath regenerated and engrafted into his family which is the Church But those which are regenerate haue in them a double life the one carnall temporal which they brought with them from their first natiuity the which is common vnto all the other spirituall heauenlie bestowed vpon them in their second natiuitie which is wrought in them by the worde of the Gospell in the vnion of the bodie of Christ the which is peculiar to the elect alone And as god hath appointed earthlie and materiall bread fiâ—e and conuenient for the preseruation of this carnall life which euen as the life it selfe is common vnto all so for the conseruation of that spirituall and heauenlie life which is proper to the faithfull God hath sent liuelie bread which
aboue all to be honoured with high worshippe To wit with religious worship and such as properlie respecteth the conscience which is all wholie due to God alone as it is in plaine tearmes afterwades set downe lest anie man should thinke that that false and impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worshippe should here be confirmed For otherwise as for ciuill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from reiecting it that we teach that seeing it is commaunded of God it cannot be neglected of vs without some wounde of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost through faith Vnderstand this of that peculiar grace mercie which was bestowed vpon Marie alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though anie duties of the onely Mediatour Christ either of redemption or of intercession were to be attributed to her as afterwardes in plaine wordes is expresselie declared Vpon the same MVch lesse their images The meaning of this is that we are bounde to honour in the Lord both the saintes that are aliue and also the memory of them that are dead But to their images we are not to giue any shew of worship whether religious or ciuil for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer vp their praiers by the Sonne of God as in the ende of the praiers it is accustomed to be said Through Iesus Christ our Lorde c. These wordes doe not excuse the popish praiers vnto Saintes which they conclude with this tearme of wordes for that he speaketh here of godlie praiers vnto God and not of Idolatrous and superstitious praiers to saintes Vpon the Confession of Saxony THere is no dout but such as are in blisse praie for the Church c. Looke the first obseruation vpon this confession aboue in the 1. Section Vpon the same VVAsting Gods gifts in vaine Concerning wasting and losing of the spirit and of the gifts of the same looke the first obseruation vpon this confession in the 4. Section following IN THE 4. SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenes The termes of imbecillitie difficultie which this confession vseth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderful conflict get the vpper hand or else vnto that strife between reason the affections wherof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate only but the reliques of iudgement conscience that is of the Image of God which for the moste parte are faultie doe striue with the will whollie corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainlie set forth in the latter Confession of Heluetia Vpon the same IT could not rise againe or recouer that fall This is thus to be taken not as though the first grace doth finde vs only weake and feeble before regeneration whereas we are rather starke dead in our sinnes and therefore wee must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with vs to the end of our race Vpon the Confession of Belgia THerefore whatsoeuer things are taught as touching mans free will c. This generall worde Whatsoeuer wee take to appertaine to those things onely which either the Pelagians or Papists or any other haue taught touching this point contrarie to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this confession is saide touching the libertie of mans nature to performe a ciuill iustice and cited out of the 3. booke hypognosticon which is fathered vpon Augustine wee are taught it out of another place of the same Father namelie in his booke de gratia ad Valentinum Cap. 20. whose words are these The holie Scripture if it be well looked into doth shew that not onely the good willes of men which God maketh good of euill and hauing made them good doth guid them vnto good actions and to eternall lfie but also those which are for the preseruation of the creature in this life are so in gods power that he maketh them bend when he will and whether he will either to bestow benefits vpon some or to inflict punishments vpon others according as he doth appoint in his moste secret and yet without doubt moste iust iudgement Vpon the same THis spirituall iustice is wrought in vs when we are helped by the holie Ghost And a little after In these sure we had need to be guided helped of the holie Spirit according to that saying of Paull The Spirit helpeth our infirmities c. Vnderstand this not of anie naturall facultie which vnto anie good thing in deed is none at all but of the will regenerated which is verie weake except it be aided by another grace euen vnto the end And so also must it be vnderstood which is said a little after that The lawe of God can not be fullfilled by mans nature to wit though it be chaunged and renewed according as we haue declared in the former obseruations vpon the confession of Bohemia which we aduise you to looke ouer Vpon the same MAns nature can by it felfe performe c. By it selfe that is by it owne proper and inward motion yet so as the working and goodnes of God who vpholdeth the societie of men is not excluded which doth not indeed renew a man but preserueth that reason which is left in him though it be corrupt against the vnbridled affections and disperseth the darkenes of the minde lest it ouerspread the light that remaineth represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and elsewhere in this Confession and now and then in the Confession of Auspurge repeated touching the shaking of and losing the holie Spirit we take it thus that it is chiefly meant of the gifts which are bestowed euen vpon those also which pertaine nothing to the Church as in Socrates Aristides Cicero and some others there shined certaine sparkes of excellent vertues Secondlie of those gifts also which are bestowed vpon those that are so in the Church that yet they are not of the Church nor trulie regenerated by the Spirit of adoption as may be seene in the examples of Saull Iudas and such others For as concerning the spirit of sanctification which is onelie in those that are trulie regenerated
counsel should be asked concerning such matters as be not meerely ciuill the ciuill Magistrate maie prescribe in his iurisdiction what affinities and vpon what conditions it maie stand with the profit of the common peace to haue permitted or forbidden Vpon the Confession of Bohemia EIther to chuse it to himselfe or to refuse it to wit if he be throughly priuy to himselfe of his owne strength and so that he do not binde himselfe by a vow as it is expounded a litle after Vpon the same And women Ministers that is of those who haue willinglie submitted them-selues to take care for the hospitalls and for the poore those that be sick whome notwithstanding the Apostle doth forbid to be receiued before they be three score yeares olde 1. Tim. 5. 9. And generallie he forbiddeth women all other Ecclesiasticall ministery in the second Chapter of the same Epistle Vpon the same They do preserue the purenes as wel of the spirit as of the body c. to wit resisting the burning For otherwise the purenes both of the bodie of the spirit is preserued in wedlocke of maried parties that vse it holily Vpon the same To take counsel of the elders and gouerneres of the church c. vnderstand this of him who should be taken into the Ecclesiasticall Ministerie being a single man as for the most part it is vsed in the Churches of Bohemia yet without anie vo◠〈…〉 with no preiudice to other Churches which do not obserue this difference For this necessitie of going to and asking counsell of the Presbyterie it is not laid vpon others Concerning which thing we will not thinke it much to set downe in this place what the breethren themselues of Bohemia did heretofore answer to a certein godlie and learned man admonishing them of these things that no man maie be offended with those things which be read both in this place and elswhere in their Confession touching the single life of Ministers The meaning saie they of singel life is euidently declared in the beginning of that article that it is not ordained of God by any commaundement Neither do we place anie dignity of the ministery in single life We do without dout beleeue according to the wordes of Christ that that gift is giuen to some and to whome it is not giuen for them it is free to marrie We haue by the mercie of God both married and vnmarried Ministers and we endeauour to keep a meane in this matter The Monkish custome and other absurd things we haue by the grace of God remooued farre out of our Churches Thus did they write that they might the better expound themselues Vpon the Confession of Saxonie ALso we keepe the rules of the Canon lawe touching other neerer degrees c. Our Churches also do herein attribute some thing to the degree of Cosin Germanes to auoid the offence of those that be weak seeing that euen certeine prophane lawmakers haue forbidden this degree and Christian charitie doth commaund vs to departe euen from our right in those things which of themselues be lawfull for their sakes that be weake But we admonish the people diligentlie that they do not thinke that this degree is forbidden in it selfe that is by the lawe of God either expressed or vnderstood which is the law of nature As for other inferiour degrees of affinitie and whatsoeuer that law beeing not Canonicall but Tyrannicall hath decreed as though it were spirituall concerning corporall affinitie without the word of God which is agreeable to the ciuil laws we do abolish detest it as proceeding from the onelie inspiration of the lying spirit Vpon the same Do agree with the Canon lawe c. We would haue it declared vnto vs what manner of law this Canon law is seing that there be manie things both in certeine auncient and especiallie in the Canons of the Popes flat repugnant to the word of God and to equitie Vpon the same As mortall sinnes and such as expell the holy Ghost c. why we do think that this also hath need to be more diligentlie expounded we haue shewed not once before Looke th◠4. Sect. obseru 1. 2. vpon this same Confess Also Sect. 8. obseru 4. vpon the Confess of Auspurge Vpon the same Where as the wordes of Christ did speake c. If so be that we should admit that gospell according to the Egyptians wherin those words be attributed to Christ Vpon the confession of Wirtemberge ANd that it is a mysterie c. to wit a spirituall marriage between Christ and his Church and not this carnall or corporall and humane marriage which is not appointed to represent that other which is spirituall Vpon the same The politique lawes which are the ordinances of God c. we also do approoue the politique lawes touching these things so that the consciences be not snared and that which in this contract is meerelie diuine be administred according to the true word of god being distinguished from ciuill controuersies whch fall out in marriage Looke before obseru 1. vppon the former Confession of Heluetia IN THE 19. SECTION Vpon the latter confession of Heluetia WIth good laws made according to the word of God th at is with such as do not forbid that which god doth commaund in the morall law and by the voice of nature it selfe nor commaund that which he forbiddeth For otherwise by the name of the word of god the Iudaicall ciuill law might also be vnderstood to the which notwithstanding we are not bound in so much as it is ciuill but onelie so farre forth as it is grounded vpon a generall and perpetuall rule of iustice Vpon the former confession of Heluetia ACcording to iust and diuine Lawes c. That is agreeable to equitie and righteousnes and to conclude to the law of nature whereof God himselfe is the author Vpon the same And the oth which we made to him c. that is an oth whereby subiects are bound to their Magistrates Vpon the Confession of Basill IN the number whereof we also desire to be c. These things are spoken in the person of the Magistrates themselues and not of the Pastors of the Church at Basill in so much as this Confession was published in the name of the Magistrats themselues Vpon the confession of Bohemia THe people is taught that they ought to obey no man more then God This is so farie to be extended as that we must vnderstand that we ought not to obey anie in these things which perteine to the conscience and to saluation but God alone seeing that the Apostle doth not except so much as the Angells themselues Gal. 1. The end of the Harmony and of the Obseruations Deut. 6. Isa 44. Deut. 4. Mat. 28. Gen. 1. Pro. 16. Gen. 1. 2 Gen. 3. Eph 3. Rom. 5. Ioh. 3. Rom. 5. 8. Gen. 3. Gen. 12. 15. Isa 7. 8. Ezec. 16.