neither true faith neither anie portion of the spirit of the Lord Iesus so long as obstinatlie they continue in their wickednes For how soone that euer the spirit of the Lord Iesus which Gods elect children receiue by true faith taketh possession in the heart of euerie man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loued and beginneth to loue that which before he hated And from thence cometh that continual baâ—tel which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to the owne corruption lusteth for thinges pleasing and delectable vnto it selfe grudgeth in aduersitie is lifted vp in prosperitie and at euerie moment is prone and readie to offende the maiestie of God But the spirit of God which giueth witnessing to our spirit that we are the sonnes of God maketh vs to resist filthie pleasures and to grone in Gods presence for deliuerance from this bondage of corruption And finallie so triumpheth ouer sinne that it raigneth not in mortall bodies This battell haue not the carnall men being destitute of Gods spirit but doe follow and obeie sinne with greedines and without repentance euen as the Deuill and their corrupt lusts do pricke them But the Sonnes of god as before is saide doe fight against sinne doe sobbe and mourne when they perceiue themselues tempted in iniquitie and if they fall they rise againe with vnfained repentance and these things they do not by their owne power but by the power of the Lord Iesus without whome they were able to doe nothing What workes are reputed good before God WE confesse and acknowledge that God hath giuen to man his holie law in which not onlie are forbidden all such workes as displease and offend his godlie maiestie but also are commaunded all such as please him and as he hath promised to reward And these workes be of two sortes The one are done to the honour of God the other tâ— the profit of our neighbours and both haue the reuealed will of God for their assurance To haue one God to worship and honoure him to call vpon him in all our troubles to reuerence his holie name to heare his word to beleue the same to communicate with his holie Sacraments are the workes of the first table To honour father mother Princes Rulers and superior powers to loue them to support them yea to obey their charges not repugning to the commaundement of God to saue the liues of innocentes to repreâ— tyranny to defend the oppressed to keep our bodies cleanâ— and holie to â—ue in sobernes and temperance to deale iâ—stlie with all men both in word and deede and finally to repres all appetite of our neighbours hurt are the good works of the second table which are most pleasing and acceptable to God as those workes that are commaunded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and prouolâ—eth him to anger As not to caâ— vpon him alone when we haue need not to heare his worâ—â— with reuerence to contemne and despise it to haue orâ—â— worship Idolls to mainteine and defend idolatrie lightlie 〈◊〉 esteeme the râ—uâ—râ—nt name of God to prophane abuse oâ— contemne the Sacraments of Christ Iesus to disobey or resist any that God hâ—th placed in authoritie whilest theâ— passe not ouer the â—o indes of their office to murther orâ—o consent thereto to be are hatred or to suffer innocent blooâ— to be shed if we may withstand it and finallie the transgression of any other commaundement in the first or second table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proude vnthankfull world So that good workes we affirme to be those onelie that are done in faith and at Gods commaundement who 〈◊〉 his law hath expressed what the things be that please him And euill workes we affirme not onelie those that expresselie are done against Gods commaundement but those also that in matters of religion and in worshipping of God haue no other assurance but the inuention and opinion of man which God from the beginning hath euer reiected as by the Prophet Esaie and by our Master Christ Iesus we are taught in these wordes In vaine doe they worship me teaching the doctrines and precepts of men The perfection of the law and imperfection of man THe law of God we confesse and acknowledge moste iust most equall most holie and most perfect commaunding those things which being wrought in perfection were able to giue light and able to bring man to eternall felicitie But our nature is so corrupt so weake and so vnperfit that we are neuer able to fullfil the workes of the law in perfection Yea if we saie we haue no sinne euen after we are regenerated we deceiue our selues and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction who is the ende and accomplishment of the law by whome we are set at this libertie that the cursse and malediction of God fall not vpon vs albeit we fulfil not the same in al points For God the Father beholding vs in the body of his son Christ Iesus accepteth our imperfit obedience as it were persit and couereth our workes which are defiled with many spottes with the iustice of his Sonne we doe not meane that we are so set at libertie that we owe no obedience to the law for that before we haue plainlie confessed but this we affirme that no man in earth Christ Iesus onelie excepted hath giuen giueth or shall giue in worke that obedience to the law which the law requireth But when we haue done al things we must fall downe and vnfeinâ—dly confesse that we are vnprofitable seruantes And therefore whosoeuer boaste themselues of the merites of their owne workes or put their trust in the workes of supererogation boast themselues of that which is nought and put their trust in damnable Idolatrie Of the Church AS we beleeue in one God Father Sonne and the holie Ghost so doe we most constantlie beleeue that from the beginning there hath bene and now is and to the ende of the worlde shall be one Church that is to saie a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onelie head of the same Church which also is the bodie and spouse of Christ Iesus which Church is Catholike that is vniuersall because it conteineth the elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who haue communion and societie with god the father and with his Sonne Christ Iesus through the sanctification of his holie spirit and therefore it is called the communion not of prophane persons but of Saints who as
will whereby he is mooued to this or that yet insomuch as that is altogether capâ—iuated vnder sinne it hath no liberty at al to desire good but such as it hath receiued by grace and of the gift of god We beleeue that all the ofspring of Adame iâ— infected with this contagion which we call Originall some that is a steine spreading it selfe by propagation and not by imitation onelie as the Pelagians thought all whose errors we doe detest Neither doe we thinke it necessarie to search how this sinne may be deriued from one vnto an other For it is sufficient that those thinges which God gaue vnto Adam were not giuen to him alone but also to all his posteritie and therefore we in his person being depriued of all those good giftes are fallen into all this miserie and cursse We beleeue that this steine is indeed sinne because that it maketh all and euerie man not so much as those litle ones excepted which as yet lie hide in their mothers wombe guiltie of eternall death before God We also affirme that this staine euen after baptisme is in nature sin as concerning the fault howbeit they which are the children of God shall not therfore be condemned because that God of his gracious free goodnes and mercie doth not impute it to them Moreouer we saie that this frowardnes of nature doth alwaies bring forth some fruites of malice and rebellion in such sorte that euen they which are moste holie although they resist it yet are they defiled with manie infirmities and offences so long as they liue in this world OVT OF THE ENGLISH CONFESSION WE saie also that euerie person is borne in sinne and leadeth his life in sinne that no bodie is hable trulic to saie His heart is cleane That the moste righteous person is but an vnprofitable seruant That the law of God is perfect and requireth of vs perfect and full Obedience That we are hable by no meanes to fulfill that law in this worldlie life that there is no mortall creature which can be iustified by his owne desertes in Gods sight OVT OF THE CONFESSION OF BELGIA WE beleeue that God of the slime of the earth created man after his Image that is to saie good iust and holie who had power by his owne free will to frame and conforme his will vnto the will of God But when he was aduanced to honour he knew not neither did he wel vnderstand his excellent state but wittinglie and willinglie dâ—d make himselfe subiect to sinne and so consequentlie vnto eternall death and malediction whilst that giuing eareâ—o the wordes and subtelties of the deuill he did transgreâ—â—e that commaundement of life which he had receiued of the Lord and so did withdraw and alienate him-selfe from God his true life his nature being altogether defiled and corrupted by sinne whereby it came to passe that he made him selfe subiect both to corporall and to spirituall death Wherefore being made wicked and peruerse and also corrupt in all his waâ—es and endeauours he lost those excelleâ—â— giftes wherewith the Lord had adorned him so that there were but a few litle sparkes and small steps of those graces left in him the which notwithstanding are sufficient to leaue men without excuse because that what light soeuer we haue is turned into palpable darkenes euen as the scripture it selfe teacheth saying The light shined in darkenes 〈◊〉 the darkenes comprehended iâ— not For there Iohn doth manifestlie call men daâ—kenes Therefore whatsoeuer things are taught as touching mans free will we do worthelie reiect them seeing that man is the seruant of sinne neither 〈◊〉 he do anie thing of himselfe but as it is giuen him from heauâ—â— For who is so bolde as â—o bragge that he is able to performe whatsoeuer he listeth when as Christ him-selfe saith No man can come vnto me except my father which hath sent me dâ— draw him Who dare boast of his will which heareth that All the affections of the flesh are enmities against God Whoe will vaunt of his vnderstanding which knoweth that The naturall man can not perceiue the thinges of the spirit of God To conclude whoe is he that dare bring forth anie one cogitation of his owne which vnderstandeth this that we are not Able of our selues to thinke anie thing but That we are sufficient it is altogether of God Therefore that saying of the Apostle must needs remaine fiâ—me and steadfast It is God which worketh iâ— vs both to will and to doe euen of his good pleasure For no mans minde no mannes wil is able to rest in the wil of God wherin Christ himselfe hath wrought nothing before The which also he doth teach vs saying Without me ye can do â—â—thing We beleeue that thorough the disobedience of Adam the sinne that is called Originall hath beene spred and poured into all man kinde Now Originall sinne is a corruption of the whol nature and an hereditarie euill wherewith euen the verie infantes in their Mothers wombe arâ— polluted the which also as a moste noysome roote dâ—tâ—â— branch out moste aboundanlie all kinde of sinne in man and is so filthie and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeue that this sinne is by baptisme vtterlie extinguished or pluâ—ked vp by the rootes seeing that out of it as out of a coâ—rupt fountaine continuall floâ—des riuers of iniquitie do dailie spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere fauour and mercie of God it is remitted vnto them not to this end that they trusting vnto this remission should be rocked a sleepe in securitie but that it may stirre vp often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestlie desire To bedeliuered from this bodie of death Therefore we doe condemne the error of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that after the fal of Adam al men descended one from another after a naturall manner haue originall sinne euen when they are borne We meane by originall sinne that which the holie fathers and all of sounde iudgement and learning in the Church doe so call namelie that guilt whereby all that come into the world are through Adams fall subiect to Gods wrath and eternall death and that verie corruption of mans nature deriued from Adam And this corruption of mans nature comprehendeth both the defect of originall iustice integritie or obedience and also concupiscence This defect is horrible blindnes and disobedience that is to witte to want that light and knowledge of God which should haue beene in our nature beeing perfect and to want that vprightnes that
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
effect and fulfilled al things and that for that cause he said when he gaue vp the Ghost It is finished as though he would signifie that the price and râ—nsome was now fully paide for the sinne of mankinde If there be any that thinke this sacrifice not sufficient let them goe in Gods name and seeke a better We verelie because we know this to be the Onely sacrifice are well content with it alone and looke for none other and forasmuch as it was to be offered but once we commaunde it not to be renewed againe and because it was full and perfit in all points and partes we doe not ordeine in place thereof any continuall succession of offerings To conclude we beleeue that this our selfesame flesh wherein we line although it die and come to dust yet at the last shall returne againe vnto life by the meanes of Christes spirit which dwelleth in vs and that then verilie whatsoeuer we suffer here in the meane while for his sake Christ will wipe awaie all teares and heauines from our eyes and that we through him shall enioie euerlasting life and shall for euer be with him in glorie So beit OVT OF THE CONFESSION OF BELGIA WE beleeue that out moste mightie and gracious God when he saw that man had thus throwen himselfe into the damnation both of spirituall and corporal death and was made altogether miserable and accursed by his wounderfull wisdome and goodnes was induced both to seek him when through feare he had fled from his presence and also most louingly to comfort him giuing vnto him the promise of his owne sonne to be borne of a woman which should breake the head of the serpent and restore him to selicitie and happines Moreouer we confesse that God did then at the length fullfill his promise made vnto the Fathers by the mouth of his holie Prophetes when in his appointed time he sent his onelie and eternall sonne into the world who toke vpon him the forme of a seruant beeing made like vnto men and did truelie take vnto him the nature of man with all infirmities belonging thereunto sinne onelie excepted when he was conceiued in the wombe of the blessed Virgine Mary by the power of the holie ghost without anie meanes of man The which nature of man he put vpon him not onely in respect of the bodie but also in respect of the soule for he had also a true soule to the intent he might be true and perfect man For seeing that as well the soule as the bodie of man was subiect to condemnation it was necessarie that Christ should take vpon him aswell the soule as the bodie that he might saue them both together Therefore contrarie to the heresy of the Anabaptists which denie that Christ did take vpon him the flesh of man we confes that Christ was partaker of flesh blood as the rest of his bretheren were that he came from the loines of Dauid according to the flesh I saie that he was made of the seede of Dauid according to the same flesh that he is a fruit of the Virgins wombe borne of a woman the branch of Dauid a flower of the roote of lesse comming of the Tribe of Iuda of the Iewes themselues according to the flesh to conclude the true seed of Abraham Dauid the which seede of Abrahame he tooke vpon him being made in all thinges like vnto his brethren sinne onelie excepted as hath beene saide before so that he is indeede our true Emmanuell that is God with is We beleeue also that the person of the sonne was by this conception inseperablie vnited and coupled with the humane nature yet so that there be not two Sonnes of God nor two persons but two natures ioyned together in one person both which natures doe still retaine their owne proprieties So that as the diuine nature hath remained alwaies vncreated without beginning of daies and terme of life filling both heauen and earth so the humane nature hath not lost his proprieties but hath remained still a creature hauing both beginning of daies a finite nature For whatsoeuer doth agree vnto a true bodie that it still retaineth and although Christ by his resurrection hath bestowed immortalitie vpon it yet notwithstanding he hath neither taken awaie the trueth of the humane nature nor altered it For both our saluation and also our resurrection dependeth vpon the trueth of Christes bodie Yet these two natures are so vnited and coupled in one person that they could not no not in his death be seperated the one from the other Wherefore that which in his death he commended vnto his father was in deed a humane spirit departing out of his bodie but in the meane season the diuine nature did alwaies remaine ioyned to the humane euen then when he laâ—e in the graue so that his deitie was no lesâ—e in him at that time then when as yet he was an infant although for a small season it did not shew forth itselfe Wherefore we confesse that he is true God and true man true god that by his power he might ouercome death â—ane true man that in the infirmitie of his flesh he might dâ— for vs. We beleeue that God which is both perfectlie mercifull and perfectlie iust did send his sonne to take vpon him that nature which through disobedience had offended that in the selfe same nature he might satisfie for sinne and by his bitter death and passion pare the punishment that was due vnto sinne God therefore hath declared and manifested his iustice in his own sonne being loaden with our iniquities but hath most mercifullie powred forth and declared his gracious goodnes vnto vs guilty wretches and worchie of condemnation whilest that in his incomprehensible loue towards vs he deliuered vp his sonne vnto death for our sinnes and raised him vp againe from death for our iustification that by him we might obtaine immortalitie and life euerlasting We beleeue that Iesus Christ is that high priest appoâ—â—ed to that office eternallie by the oath of his Father according to the order of Melchisedeâ—h which offered himselfe in our name before his Father with a ful satisfaction for the paâ—ifying of his wrath laying himselfe vpon the alâ—ar of the crosse and hath shed his blood for the clensing of our sinnes as the Prophets had foreâ—olde For it is written that the chastisment of our peace was laide vpon the sonne of God and by his woundes we are healed Also that he was carried as a sheepe vnto the slaughter reputed amongst sinners and vniust and condemned of Pontius Pilaâ—e as a male factour though before he had pronounced him guiltles Therefore he payed that which he had not taken and being iust suffred in soule and bodie for the vniust in such sorte that feeling the horror of those punishments that were due vnto our sinnes be did sweate water and blood and at length cried out My God â—y God why hast
as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holie then theirs whoe in some prophane banquet are mindfull of their companion when they drinke the wine that he gaue them For among these he that is absent worketh nothing but in this holie supper of the faithfull the Lorde is present and doth worke effectuallie by the spirit in the heartes of them as he whoe according to his promises is in the middest of them By these things it is most euident that in the holie supper we doe not take awaie our Lorde Christ from his Church nor denie that his bodie and bloode is there receiued to be our nourishment vnto life eternal but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this daie doe denie that the verie bodie of Christ is eaten carnallie or that it is present euerie where corporallie and after a naturall manner For we doe openlie confes according to the Scriptures and with al the holy Fathers that Iesus Christ our Lord left this world went to his Father and that he now sitteth at the right hande of his Father in heauenlie glorie from whence he shall neuer descend or be drawne downe into this earthlie and transitorie world For the true presence of Christ in the supper is heauenlie not earthlie or carnall Also we denie that the bread is turned into the bodie of Christ miraculously so that the bread should become the verybody of Christ naturallie and substantially yet after a spiritual manner To conclude we denie that the bodie of Christ is vnited with the signes by anie other then a mysticall meane whereof we haue spoken sufficientlie in the generall consideration of a sacrament Seeing therefore we haue expresselie saide and written with the holie Fathers Tertullian Hierome Ambrose and Augustine that the bread is a figure token and signe of the bodie of Christ and also that by bread and wine the bodie and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the verie bodie of the Lord but a token or a sacrament of his bodie And yet we doe not therefore speake these thinges as though we did simplie denie all kinde of the presence of Christ in the supper for that kinde of presence which now we haue confessed doth remaine true without anie preiudice to these kinde of speaches Morouer the word This in this sentence This is my bodie doth not onelie shew bread vnto our corpâ—rall eies but therewith also it sheweth the verie bodie 〈◊〉 Christ vnto the eies of our minde Also we confesse that this vse of the supper is so holy aâ—â— profitable that whosoeuer shall worthelie that is with â— true faith eate of this bread and drinke of this cuppe of thâ— Lorde he doth receiue heauenlie giftes from the Lord 〈◊〉 Whosoeuer shall eate of this breade and drinke of this cuppe â—â—worthelie that is without faith by which alone we are made partakers of the Lord and of saluation He doth 〈◊〉 and drinke iudgement vnto himselfe as Paull wrote to the Corinthians Wherefore we doe often put this diligentlie iâ—to the heades of our people that they take heede that none of them abuse the Lordes table but that euerie one examine himselfe and then eate of that breade and drinke of thâ—â— cuppe Also the Lords Supper is a badge vnto vs for as one lofe and one wine are made of manie graines and grapes so we being the wholl multitude of the faithfull are gathered together to be one bread and one bodie By this we testifie in an outward profession that we are redeemed by the bloode of Christ and made the members of Christ to whome we giue thankes in whome we are confederates and doe promise to performe mutuall dueties one toward another OVT OF THE CONFESSION OF BASILL Of the Supper of the Lorde WE confesse that the Lord Iesus did institute his holie Supper that his holie passion might be remembred with thankesgiuing his death declared and Christian charitie and vnitie with true faith testified And as iâ— Baptisme wherin the washing away of our sins is offered by the Minister of the Church and yet is wrought onelie by the Father the Sonne and the holie Ghost true water remaineth so also in the Supper of the Lord wherein together with the breade and wine of the Lord the true bodie and the true blood of Christ is offered by the Minister of the Church breade and wine remaineth Moreouer we doe firmelie beleeue that Christ himselfe is the meate of faithfull soules vnto life eternall and that our soules by faith in Christ crucified are fedde and moistned with the flesh and bloode of Christ so that we being members of his bodie as of our onelie head doe liue in him and he in vs wherein at the last daie through him and in him we shall rise againe to eternall ioye and blessednes And in the marginall note vpon these wordes Our soules For it is a spirituall meate and therefore it is receiued of a faithfull soule that is the soules are made full strong mightie peaceable quiet merie and liuelie to all thinges as the bodie is by the corporall meate Also vpon those wordes The members of the heade And so man is made a spirituall member of the bodie of Christ And in the margent vpon these wordes To be present to wit Sacramentallie and by a rememberance of faith which lifteth vp a mans minde to heauen and doth not pull downe Christ according to his humanitie from the right hande of God Now we doe not include into the bread and drinke of the Lord the natural true and substantial body of Christ which was borne of the pure Virgine Mary suffered for vs ascended into heauen Therefore we doe neither worship Christ in the signes of bread and wine which we doe commonlie call the Sacraments of the bodie and bloode of Christ but in heauen at the right hand of god the Father from whence he shall come to iudge the quicke and the deade OVT OF THE CONFSSION OF BOHEMIA Of the holie Supper of the Lord. CHAP. 13. IN the thirteenth place we teach touching the Supper of the Lord instituted in the new Testament that we must beleeue with the heart and professe with the mouth that it is a Sacrament instituted of Christ our Lord in his last Supper and that in expresse forme of wordes that is that concerning breade and wine he hath pronounced thaâ— they be his bodie and his bloode and that they were deliuered to his Apostles and so in like sort to the whol vniuersall Church for a monument of his death and that all men should lawfullie vse the participation thereof euen to the ende of the worlde Of this Sacrament the Euangelists doe write and especiallie Saint Paull whose wordes euen tâ— this daie are thus read in 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
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined in this scripture and that the right of expounding this scripture lyeth so in the power of chiefe Bishops that what they according to their owne wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer shall be Pope must needs rightly expound the scripture but the true meaning of the scripture is to be sought in the scripture it selfe and among those that being raised vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
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
man being corporallie dead is not able by his owne strength to prepareâ— conuert himselfe to receiue corporall life so he which is spirituallie dead is not able by his owne power to conuert himself to receiue spirituall life Augustine saith The Lorde that he might answere Pelagius to come doth not saie without me ye can hardlie doe anie thing but he saith without me ye can doe nothing And that he might also answere these men that were to come in the verie same sentence of the Gospell he doth not saie without me ye can not persit but without me ye can not do anie thing For if he had said ye can not persit then these men might saie we haue neede of the helpe of God not to begin to do good for wâ— hauâ— that of our selues but to persit it And a litle aster The preparation of the heart is in man but the answere of the tongue is of the Lord. Men not well vnderstanding this are deceiued thinking that it apperteineth to man to prepare the heart that is to begin anie good thing without the helpe of the grace of God But farre be it from the children of promis so to vnderstand it as when they heard the Lord saying without me ye can do nothing they should as it were reprooue him and saie Beholde without thee we are able to prepare our hearts or when they heare Paul the Apostle saying Not that we are fitte to think anie thing as of our selues they should also reprooue him and saie Beholde we are fitte of our selues to prepare our heartes and so consequentlie to thinke some good thing And againe Let no man deceiue him-selfe it is of his owne that he is Sathan it is of God that he is happie For what is that of his owne but of his sinne take awaie sinne which is thy owne and righteousnes saith he is of me For what hast thou that thou hast not receiued Ambrose saith Although it be in man to will that which is euill yet he hath not power to will that which is good except it it be giuen him Bernard saith If humane nature when it was perfect could not stand how much lesse is it able of it selfe to rise vp againe beeing now corrupt THE FIFT SECTION OF ETERNALL PREDESTINATION THE LATTER CONFESSION OF HELVETIA Of the Predestination of God and the election of the Saints CHAP. 10. GOD hath from the beginning freelie and of his meere grace without anie respect of men predestinated or elected the Saintes whome he wil saue in Christ according to the saying of the Apostle And he hath chosen vs in him before the foundation of the world And againe Who hath saued vs and called vs with an holie calling not according to our workes but according to his owne purpose and grace which was giuen vnto vs thorough Christ Iesus before the world was but is made manifest by the appearance of our Sauiour Iesus Christ Therefore though not for any merit of ours yet not without a meanes but in Christ and for Christ did God choose vs they who are now engrafted into Christ by faith the same also were elected But such as are without Christ were reiected according to that of the Apostle Prooue your selues whether you be in the faith Knowe you not your owne selues how that Iesus Christ is in you except you be reprobates To conclude the Saints are chosen in Christ by God vnto a sure ende which ende the Apostle declareth when he saith He hath chosen vs in him that we should be holie and without blame before him thorough loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe for the praise of his glorious grace And although God knoweth who are his now then mention is made of the small number of the elect yet we must hope wel of al not rashlie iudge any man to be a reprobate for Paul saith to the Philippians I thank my God for you all Now he speaketh of the wholl Church of the Philippians that you are come into the fellowship of the Gospell and I am perswaded that he that hath begon this worke in you will performe it as it becommeth me to iudge of you all And when the Lorde was demaunded whether there were few that should be saued he doeth not answere and tell them that fewor more should be saued or damned but rather he exhorteth euerie man to Striue to enter in at the streight gate As if he should saie it is not for you rashlie to inquire of these matters but rather to endeuour that you maie enter into heauen by the straight way Wherfore we do not alow of the wicked speeches of some who saie Few are chosen and seing I know not whether I am in the number of those fewe I will not defraud my nature of her desires Others there are which saie If I be predestinated and chosen of God nothing can hinder me from saluation which is alreadie certainelie appointed for me whatsoeuer I doe at anie time But if I be in the number of the reprobate no faith or repentance wil help me seeing the decree of god cannot be changed Therefore all teachings and admonitions are to no purpose Now against these men the saying of the Apostle maketh much The seruant of God must be apt to teach instructing them which are contrarie minded prouoing if God at any time will giue them repentance that they may know the trueth and that they maie come to amendment out of the snare of the deuill which are taken of him at his pleasure Beside Augustine also teacheth that both the grace of free election predestination and also holsome admonitions and doctrines are to be preached We therefore condemne those who seeke other where then in Christ whether they be chosen from all eternity and what God hath decreed of them before all beginning For men must first heare the Gospel preached and beleeue it If thou beleeue and be in Christ thou maist vndoubtedlie recken of it that thou art elected For the father hath reucaled vnto vs in Christ his eternall sentence of predestination as we euen now shewed out of the Apostle 2. Tim. 1. This is therfore aboue all to be taught and well waied what great loue of the Father towards vs in Christ is reuealed we must heare what the Lord doth dailie preach vnto vs in his Gospell how he calleth and saith Come vnto me all ye that labour are burthened and I will refresh you And So God loued the world that he gaue his onely begotten Sonne for it that al which beleeue in him should not perish but haue life euerlasting Also It is not the will of the Father that any of these litle ones should perish Lâ—t Christ therefore be our looking glasse in whome we maie beholde our predestination We shall haue a moste euident sure testimonie that we are written in the booke
of life if we communicate with Christ and he be oures and we his by a true faith Let this comfort vs in the temptation touching predestination then which there is none more daungerous that the promises of God are generall to the faithfull in that he saith Aske and ye shall receiue Euerie one that asketh receiueth and to conclude in that we praie with all the Church of God Our father which art in heauen and for that in baptisme we are ingrafted into the bodie of Christ and are fedde in his Church often times with his flesh and bloode vnto euerlasting life Thereby we being strengthned we are commaunded to worke our saluation with feare and trembling according to that precept of Paul OVT OF THE CONFESSION OF BASILL HEreupon we confesse that God before he had created the worlde had chosen all those to whome he would freelie giue the inheritance of eternall blessednes OVT OF THE FRENCH CONFESSION WE beleeue that out of this vniuersall corruption damnation wherein by nature all men are drowned God did deliuer and preserue some whome by his eternall and immutable counsell of his owne goodnes and mercie without anie respect of their workes he did chuse in Christ Iesus and others he left in that corruption and damnation in whome he might as well make manifest his iustice by condemning them iustlie in their time as also declare the riches of his mercie in the others For some are not better then others til such time as the Lord doth make a difference according to that immutable counsell which he had decreed in Christ Iesus before the creation of the worlde neither was anie man able by his owne strength to make an entrance for himselfe to that good seeing that of our nature we can not haue so much as one right motion affection or thought till God do freelie preuent vs and fashion vs to vprightnes OVT OF THE CONFESSION OF BELGIA WE beleeue that God after that the wholl ofspring of Adam was casâ—e headlong into perdition and destruction thorough the fault of the first man hath declared and shewed himselfe to be such a one as he is indeed namelie both mercifull and iust Mercifull by deliuering and sauing those from condemnation and from death whome in his eternall counsell of his owne free goodnes he hath chosen in Iesus Christ our Lord without any regard at all of their worke but Iust in leauing others in that their fall and perdition whereinto they had throwen themselues headlong OVT OF THE CONFESSION OF AVSPVRGE THe confession of Auspurge doth so mention predestination in the 20. article the title wherof is De fide Of faith that it affirmeth it to be a needles thing to dispute of predestination in the doctrine of iustification by faith Which in what sorte it may be said we haue declared in the. 6. obseru vpon this confess sect 9. where these wordes of the confess are rehearsed Also the SAXON CONFESSION Doth in the same sense by the way make mention of Predestination and Election about the end of the third Article where it treateth of faith which parte we haue therefore placed in the 9. section THE SIXTH SECTION OF THE REPAIRING OR DELIVERANCE OF MAN FROM HIS FALL BY IESVS CHRIST ALONE AND OF HIS PERSON NATVRES OFFICE and the workes of Redemption THE FORMER CONFESSION OF HELVETIA Of Iesus Christ being true god and man and the onely sauiour of the world CHAP. II. MOreouer we beleuee and teach that the Sonne of God our Lord Iesus Christ was from all eternitie predestinated and foreordâ—ined of the father to be the Sauiour of the world And we beleeue that he was begotten not onely then when he tooke flesh of the Virgine Mary nor yet a litle before the foundations of the world were laide but before all eternity that of the father after an vnspeakeable manner For Isaiah saith Who can tâ—l his generation And Micheah saith Whose egresse hath bin from euerlasting For Iohn saieth In the beginning was the worde and the worde was with God and God was the worde c. Therefore the Sonne is coequall and consubstantiall with the father as touching his diuinitie true God not by name onelie or by adoption or by special fauour but in substance nature Euen as the Apostle saith elsewhâ—re This is the true God and life euerlasting Paul also saieth He hath made his sonne the heire of al things by whom also he made the world The same is the brightnes of his glorie the ingraued fâ—â—me of his person bearing vp al things by his mighâ—â—e worde Likewise in the Gospell the Lorde himselfe saith Father glorifie 〈◊〉 me with thy selfe with the glorie which I had with the before the worlde was Also else where it is written in the Gospeli The â—eweâ— tought how to kill Iesus because he saide that God was his father making himselfe equal with God We therefore doe abhorre the blasphemous doctrine of Arrius and all the Arrians vttered against the Sonne of God And especiallie the blaspemies of Michaell Seruetus the Spanyarde and of his complices which Sathan by them hath as it were drawen out of hell moste boldelie and impiouslie spread abroade throughout the worlde against the Sonne of God We teach also and beleeue that the eternal sonne of the eternall God was made the sonne of man of the seede of Abraham Dauid not by the meane of any man as Hebion affirmed but that he was moste purely conceiued by the holie Ghost and was borne of Marie who was alwaies a Virgine euen as the historie of the Gospel doeth declare And Paul saith He took in no sort the Angels but the seed of Abraham And Iohn the Apostle saith He that beleeueth not that Iesus Christ is come in the flesh is not of god The flesh of Christ therefore was neither flesh in shew onelie nor yet flesh brought from heauen as Valentine and Marcion dreamed Moâ—eouer our Lord Iesus Christ had not a soule without sense and reason as Apollinaris thought nor flesh without a sâ—â—le as Eunomius did teach but a soull with it reason and flesh with it senses by which senses he felt true griefes in the time of his passion euen as he himselfe witnesseth when he said My soule is heauie euen to death And My soule is troubled c. We acknowledge therfore that there be in one the same Iesus Christ our Lord two natures the deuine and the humane nature we say that these two are so conioyned or vnited that they are not swallowed vp confounded or mingled together but rather vnited or ioyned together in one person the proprieties of ech nature being safe and remaining still so that we do worship one Christ our Lord and nâ—â— two I say one true god man as touching his diuine nature of the same substance with the father as touching his humane nature of the same substance with vs
Like vnto 〈◊〉 all things sinne onelie excepted As therfore we detest the hereâ—â— of Nestorius which maketh two Christes of one and dissolueth the vnion of the Person so doe we cursse the madnes 〈◊〉 Eutiches and of the Monophelites or Monophysickes who ouerthrow the proprietie of the humane nature Therefore we doe not teach that the diuine nature in Christ did suffer or that Christ according to his humane nature is yet in tâ—â— worlde and euen in euerie place For we doe neither thinke nor teach that the bodie of Christ ceased to be a true bodie after his glorifying or that it was deified and so deified that it put of it properties as touching bodie and soule and became altogether a diuine nature and began to be one substance alone And therefore we doe not allow or receiue the vnwittie subtilties and the intricate obscure and in constant disputations of Schuenkfeildius and such other vaine ianglers about this matter Neither are we Schuenkfeildians Moreouer we beleeue that our Lord Iesus Christ did truelâ— suffer and die for vs in the flesh as Peter saith We abhor the moste horrible madnes of the Iacobites and the Turkes which abandone the passion of our Lord. Yet we denie not but that the Lorde of glorie according to the saying of Paul was crucified for vs. For we doe reuerentlie and religiouslie receiue and vse the communication of proprieties drawen from the scriptures vsed of all antiquitie in expounding and reconciling places of scripture which at the first sight seeme to disagree one from another We beleeue and teach that the same Lorde Iesus Christ in that true flesh in which he was crucified and died rose againe from the dead and that he did not raise vp another flesh in steede of that which was buried nor tooke a spirit in steede of flesh but retained a true bodie Therefore whilest that his disciples thought that they did see the spirit of their Lord Christ he shewed them his handes and feete which were marked with the prints of the nailes wounds saying Behold my handes and my feete for I am he indeed Handle me and see for a spirit hath not flesh and bones as yee see me haue We beleeue that our Lorde Iesus Christ in the same his flesh did ascend aboue all the visible heauens into the verie highest heauen that is to saie the seate of God and of the blessed spirits vnto the right hand of God the father which although it doe signifie an equall participation of glorie and maiestie yet it is also taken for a certaine place of which the Lorde speaking in the gospell saith That he will go and prepare a place for his Also the Aposâ—le Peter saith The heauens must containe Christ vntill the time of restoring of all thinges And out of heauen the same Christ will returne vnto iudgement euen then when wickednes shall chieflie reigne in the world and when Antichrist hauing corrupted true religion shall fil all things with superstition and impietie and shall moste cruellie destroie the Church with fire and bloodshed Now Christ shall returne to redeeme his and to abolish Antichrist by his comming and to iudge the quick and the dead For the dead shall arise and those which shall be found aliue in that daie which is vnknowne vnto all creatures shal be changed in the twinckling of an eye and all the faithfull shall be taken vp to meete Christ in the ayre that thenceforth they maie enter with him into heauen there to liue for euer But the vnbeleeuers or vngodlie shall descend with the deuils into hell there to burne for euer and neuer to be deliuered out of torments We therefore condemne all those which denie the true resurrection of the flesh and those which thinke amisse of the glorified bodies as did Ioannes Hierosolymitanus against whome Ierome wrote We also condemne those which thought both the deuils and al the wicked shall at the length be saued and haue an end of their torments For the Lorde himselfe hath absolutelie set it downe that Their fire is neuer quenched and their worme neuer dieth Moreouer we condemne the Iewish dreames that before the daie of iudgement there shall be a golden world in the earth and that the godly shal possesse the kingdomes of the world their wicked enemies being troade vnder foote For the Euangelicall truth Mat. 24. and 25. and Luke 18. the Apostolike doctrine in the 2. to the Thessalonians 2. in the 2. to Tim. 3. 4. ar found to teach farre otherwise Furthermore by his passion or death by al those things which he did and suffered for our sakes from the time of his comming in the flesh our Lord reconciled his heavenlâ— father vnto al the faithful purged their sinne spoiled death broke in sunder condemnation and hell and by his resuection from the dead he brought againe restored life arâ— immortalitie For he is our righteousnes life and resuection and to be short he is the fullnes and perfection the saluation and moste aboundant sufficiencie of al the faithfull For the Apostle saith So it pleaseth the Father that all fâ—â—nes should dwell in him And In him ye are complet Collos 1. and 2. For we teach and beleeue that this Iesus Christ our Lord is the onelie and eternall sauiour of mankinde yea and of the whole worlde in whome are saued by faith all that euer were saued before the lawe vnder the lawe and iâ— the time of the gospell and so manie as shall yet be saued to the end of the world For the Lord himselfe in the Gospell faith He that entereth not in by the dore vnto the shepfâ—lde but climeth vp an other waie he is a theefe and a robber I am the dore of the sheepe And also in another place of the same gospell he saith Abraham sawe my daies and reioyced And the Apostle Peter saith Neithere is there saluation in anie other but iâ— Christ for among men there is giuen no other name vnder heaâ—â— wherby they might be saâ—ed We beleue therfore that thorough the grace of our Lord Christ we shal be saucd euen as our fathers were For Paull faith That all our fathers did eate the same spiritual meate and dranke the same spiritual drinke for they dranke of the spiritual rocke that followed them and that rocke 〈◊〉 Christ And therefore we reade that Iohn said That Christ 〈◊〉 that lambe which was slaine from the beginning of the world And that Iohn Baptist witnesseth That Christ is that lambe of God that taketh awaie the sinnes of the world Wherfore we do plainly and openly professe preach that Iesus Christ is the onlie redeemer sauiour of the world the king and high priest the true and looked for Messias that holie and blessed one I saie whom all the shadowes of the law and the Prophesies of the Prophetes did prefigure and promise and that God did performe and
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
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
thou sorsaken me All which he suffered for the remission of our sinnes Wherefore we doe not without iust cause professe with Paul that we know â—â—thiâ—g but Iesus Chrisâ— and him crucified and that we doe aâ—â—ount all thinges as dung in respect of the excellent knowledge of Iesus Christ our Lord finding in his woundes and stripes all manner of comfort that can be deserued VVherefore there is no neede that oâ— her we should wish for any other meanes or 〈◊〉 any of our owne bâ—aines whereby we might be reconciled vnto God besides this one oblation once offred by the which all the faithfull which are sanctified are consecrated or perfected for euer And this is the cause why he was called of the Angell Iesus that is to saie a sauiour because he should save his people from their sinnes Last of all we do beleeue out of the word of God that our Lord Iesus Christ when the time appoâ—â—ted by God but â—nto all creatures vnknowen shall come and the number of the elect shal be accomplished shall come againe from heauen and that after a corporall and visiâ—â—e mâ—nner as heretofore he hath ascended being adorned with gâ—â—â—t glorie and maiestie that he maie appeare as iudge of the quicke and the dead the olde world being kindelâ—d with fire and flame and puriâ—ied by it Then all creatures and aswell men as women and children as manie as haue bene from the beginning and shall be to the end of the world shall appeare before this high Iudge beeing sâ—mmoned thither by the voice of Archangeils and the trumpet of God For all that haue bene dead shall then rise out of the earth the soul and spirit of euerie one being ioyned and coupled together againe to the same bodies wherein before they liued They moreouer which shall be aliue at the last dare she ll not die the same death that other men haue done but in a moment and in the twinkling of an eie they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namelie the bookes of euerie mans conscience and the dead shal be iudged according to those things which they haue done in this world either good or euill Moreouer then shall men render an account of euerie idle worde which they haue spoken although the worlde doe now make but a sporâ—e and a iest at them Finall e all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest vnto all so that worthelie the onelie remembrance of this iudgement shall be terrible and fearefull to the wicked and reprobate But of the godlie and elect it is greatlie to be wished for and is vnto them exceeding comfort For then shall their redemption be fullie perfited and they shall reape moste sweete fruite and commoditie of all those labours and sorrowes which they haue suffered in this world Then I saie their innocencie shall be openlie acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute vpon those that haue moste tyrannic allie afflicted them in this world with diuers kindes of torments and crosses Furthermore the wicked being conuinced by the peculiar testimony of their owne conscience shal indeed be made immortal but with this condition that they shall burne for euer in that eternal fire which is prepared for the deuil On the contrarie side the elect and faithfull shal be crowned with the crowne of glorie and honour whose names the sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eyes Then their cause which now is condemned of heresie and impietie by the magistrates and Iudges of this worlde shall be acknowledged to be the cause of the sonne of God And the Lorde shall of his free mercie reward them with so great glorie as no mans minde is able to conceiue Therefore we doe with great longing expect that great daâ—e of the Lorde wherein we shall moste fullie enioy all those thinges which God hath promised vnto vs and through Iesus Christ our Lorde be put into full possession of them for euer more OVT OF THE CONFESSION OF AVSPVRGF ALso they teach that the word that is the sonne of God tooke vnto him mans nature in the wombe of the blessed Virgine Marie so that the two natures the deuine and the humane inseperablie ioyned together in the vnitie of one person are one Christ true God and true man who was borne of the Virgine Marie did truelie suffer was crucified dead and buried that he might reconcile his father vnto vs and might be a sacrifice not onely for the originall sinne but also for all actuall sinnes of men The same also descended into hell and did truelie rise againe the third daie Afterward he ascended into heauen that he might sit at the right hand of the father and raigne for euer and haue dominion ouer all the creatures sanctifie those that beleeue in him by sending the holie spirit into their heartes and giue euerlasting life to such as he had sanctified The same Christ shall openlie come againe to iudge them that are found aliue and the dead raised vp againe according to the Creed of the Apostles In the end of this Article after these words by sending his holie spirit into their heartes these wordes are found in some editions BY sending his spirit into their hearts which may reigne comfort and quicken them and defend them against the Deuill and the power of sinne The same Christ shall openlie come againe to iudge the quick and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to iudgement and shall raise vp all the dead and shal giue vnto men to weete to the godlie and elect eternal life and euerlasting ioyes but the vngodlie and the Deuills shall he condemne vnto endles torments Also we condemne the Origenistes who imagined that the deuill and the damned creatures should one daie haue an end of their paines After the first periode of this Article this is thus found else where THey condemne the Anabaptistes that are of opinion that the damned men and the deuillâ— shall haue an end of their torments They condemne others also which now a daies do spread abroade Iewish opinions that before the resurrection of the dead the godlie shall get the soueragintie in the world and the wicked be brought vnder in euerie place OVT OF THE CONFESSION OF SAXONIE Hitherto pertaineth a parte of the third article THe sonne of God our Lord Iesus Christ who is the Image of the eternall father is appointed our Mediator Reconciler Redeemer Iustifier and sauiour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom. 3. Whome he set forth to be a reconciliation through faith in his bloode And Heb. 10. It is impossible that the bloode of Bulls should take away
the sacraments the which is prooued by that sentence of the moste excellent Apostle Saint Paul For Christ sent me not to Baptize that is not chieflie to do this but to preach the Gospell For onelie through the pure Gospell and the preaching thereof is faith sowed inwardlie in the heart by the holie Ghost and from thence also must we conceiue and seeke the true meaning of God and Christ touching all thinges necessarie to saluation and also touching the sacramentes them-selues Amongst those who by reason of their age are able to vse their vnderstanding it is of necessitie that the preaching of the Gospell go before the receiuing of the sacramentes Wherof we maie see an euident proofe in those three thowsand which were conuerted by Peter also in Cornelius in the Chamberlaine we maie see that according to the example of Phillippe the question is thus to be made Doest thou beleeue with all thy heart Then it maie be that thou who hast true faith grafted in thy heart maiest receiue profit by the participation of the sacraments For without the hearing of the word of God which is the sauing power of God no man shall wittinglie attaine vnto faith and saluation according to that saying of Paull Therfore faith commeth by hearing and hearing by the word of God And againe How shall they beleeue in him of whome they haue not heard Therefore herein our preachers endeuour them selues moste earnestlie that in our Ecclesiastical meetings they maie propound vnto the people the sincere word of God without all mixture or inuentious of men For which cause also they do by an auncient custome recite in the mother and vulgare tongue which maie be vnderstood of all not onelie those Chapters which are appointed to be read out of the gospell at certaine times but also all other partes of holie scripture and do exhort the people with an earnest desire to heare the word oâ— God and to frequent those Ecclesiasticall meetings that by the diligent teaching of the Gospell and by often repeating it in their sermons they maie first teach the people repentance and faith and then the vse and administration of the sacraments and by this meanes prepare them to the right receiuing of the sacraments afterwardes also boâ—â— whilest the sacraments be administred and after they be administred they doe conuenientlie instruct them in all those thinges which the Lord commaunded and chieflie in those things which doe appertaine to the leading of an honest life and such a one as beseemeth a Christian profession as Christ saith Teach them to keepe all things which I 〈◊〉 commaunded you In this place also it is taught verie diligentlie and as the matter requireth touching the difference which is to be obserued betwixt the worde or doctrine and worke of the lawe and betwixt the worde and force of the holie Gospell The worde or ministerie of the lawe and of the olde Testament is the worde of death feare and of the letter also the worde of wrath and the worde of malediction but the worde of the new Testament that is of the holie Gospell is the ministerie of faith and the spirit of cleerenes or glorie through our Lord Iesus Christ the worde of grace of the new couenant the worde of comfort and the messenger of peace Of them both the Apostle writeth thus The letter killeth but the spirit quickneth And Christ saith The wordes which I speake 〈◊〉 spirit and life Also there is mention made of the vse of the 〈◊〉 law in the fourth Chapter of this confession beginning with these wordes This doctrine of the true knowledge of sinne c. 〈◊〉 is to be seene before in the fourth Section whereunto all that Chapter apperteineth OVT OF THE FRENCH CONFESSION WE beleeue that all the figures of the law are takes awaie by the comming of Chist howbeit we are assured that the truth and substance of them doth abide iâ— him in whome they are all fulfilled Yet we must vse the doctrine of the law and the Prophets both to frame our life aright and also that we may so much the more be confirmed in the promises of the Gospell OVT OF THE CONFESSION OF BELGIA WE beleeue that all the ceremonies figures and shadows of the law haue ceased at the comming of Christ so that now euen the vse of them ought to be taken away abolished among Christians Yet in the mean time the truth substance of them doth remaine to vs in Christ in whome they are all fulfilled And therfore we doe still vse the testimonies of the law the Prophets to confirme our selues in the doctrine of the gospell and to lead an honest life vnto Gods glorie according to his will THE CONFESSION OF AVSPVRGE doth by the way mention the doctrine of the Gospell of the end thereof in the 4. and 5. Articles which we haue placed in the ninth Section wherein iustification and remission of sinnes by faith in Christ is handled OVT OF THE CONFESSION OF SAXONY ANd that the benefittes of this Mediatour might be knowen vnto mankinde and applied vnto vs there was a promise giuen straight in the beginning after the fal of our first parents and afterwardes often times repeated and by voice of the Prophets declared but moste cleerely was it recited by the verie Sonne and afterwardes by the Apostles And there was a ministery instituted to teach and to spread abroade that promise also there was a Church made and often renued by the same very voice touching the Sonne of God our attonement By this mynisterie the Sonne of God alwaies was is and shall be effectuall in the beleeuers as it is saide Rom. 1. The Gospell is the power of God vnto saluation to euerie one that beleeueth And he doth renue this ministerie when he saith As my Father sent me so doe I send you also Go preach repentance remission of sinnes in my name He wil that sin should be reprooued in all mankind as he saith The spirit shall reprooue the world of sinne because they beleeue not in â—ee And Rom. 1. The wrath of God is reueiled from heauen against all vngodlines and vnrighteousnes of men God will haue his wrath to be acknowledged against all sinne and chieflie against the contempt of the Sonne as he saith in the Psalme Kisse the Sonne lest he be angrie and so ye perish from the waie c. He wil haue vs truelie to be put in great feare by the knowledge of our darkenes of our horrible wickednes and our stubbernes And truelie God himselfe doth amazâ— our heartes with the sense of his anger as Ezechiah saitâ— Like a Lyon he brake all my bones And to this iudgement 〈◊〉 doth not onelie vse the voice of the ministerie of the lawâ— and of the Gospell but also all calamities be as it were the voice of the lawe admonishing vs of the wrath of God 〈◊〉 calling vs to repentance Now when the minde is
iustifie to them he doth giue the holie Ghost and by him he doth first regenerate them as he promiseth by the Prophet saying I will giue them a new heart and I will put my spirit in the middest of them that as before sinne had reigned in them to death so also then grace might reigne by righteousnes vnto eternall life through Iesus Christ And this is the communion or participation of the grace of God the father of the merit of Iesus Christ our Lorde and of the sanctification of the holie Ghost this is the lawe of faith the lawe of the spirit and life written by the holie Ghost But the liuelie and neuer drying spring of this iustification is our Lorde Iesus Christ alone by those his sauing workes that is which giue saluation from whome all holie men from the beginning of the world as well before the law was published and vnder the lawe and the discipline thereof as also after the lawe haue and doe drawe haue and doe receiue saluation or remission of their sinnes by faith in the moste comfortable promise of the gospell and doe applie and approper it as peculiar to themselues onelie for the sole death of Christ and his bloodshedding to the full and perfect abolishing of their sinnes and the clensing from them all whereof we haue manle testimonies in the Scripture Holie Peter before the wholl councell at Hierusalem doth prooue by sound arguments that Saluation is not to be found in any other then in Christ Iesus alone that vnder this large cope of heauen there is no other name giuen vnto men whereby we maie be saued And in another place he appealeth to the consenting voyces and testimonies of all the Prophets who spake with one minde and by one spirit as it were by one mouth and thus he saide As touching this Iesus all the Prophets beare witnes that through his name all that beleeue in him shall receiue remission of sinnes And to the Hebrwes it is written He hath by himselfe purged our sinnes and againe We haue redemption through his blood euen the remission of sins And S Iohn saith we haue an aduocate with the Father Iesus Christ the righteous he is the propitiation or attonement for our sinnes and not for ours onlie but also for the sinnes of the wholl world And againe to the Hebrewes We are sanctified by the offering of the bodie of Iesus Christ once made and a litle after he addeth with one onlie offering hath he consecrated for euer them that are sanctified namely of God by the spirit of God Therfore al sinners and such as are penitent ought to flie incontinentlie thorough their wholl life to our Lord Christ alone for remission of their sinnes and euerie sauing grace according to that in the Epistle to the Hebrewes Seeing that 〈◊〉 haue a great high Priest euen Iesus the Sonne of God which is entered into heauen let vs holde fast this profession which is concerning Christ our Lord and straight way he addeth Let vs therefore goe boldlie vnto the throne of grace that we maie receiue mercie and finde grace to helpe in time of neede Also Christ him selfe crying out saith He that thirsteth let him come to me and drinke And in an other place He that commeth vnto me shal not hunger he that beleeueth in me shal neuer thirst Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace bountie of God to enioy a good quiet conscience before God to be certaine of their owne saluation and to haue it confirmed to them by this meanes that seeing they are here the sonnes of God they shall also after death in the resurrection be made heires In the meane time they ought both to desire to be brought to this that they maie receiue the fruit of perfect saluation and also cheerefullie to looke for it with that confidence according to the promise of the Lord that such shall not come into iudgement but that by making awaie they haue alreadie passed from death into life Of al other points of doctrine we account this the chiefest and weightiest as that wherein the summe of the Gospell doth consist Christianitie is founded and the pretious and most noble treasure of eternall saluation the onelie and liuelie comforte proceeding from God is comprehended Therefore herein our preachers doe labour especiallie that they maie well instruct the hartes of men in this point of doctrine so sowe it that it maie take deepe root Of good workes and a Christian life CHAP. 7. IN the seuenth place we teach that they whoe are made righteous and acceptable to God by faith alone in Christ Iesus that by the grace of God without any merits ought in the wholl course of their life that followeth both all together iointlie euerie one particularlie according as the order condition age and place of euery one doth require to performe and exercise those good works and holie actions which are commaunded of God euen as God commaundeth when he saith Teach them to obserue all thinges which I haue commaunded you Now these good workes or holie actions are not certaine affections deuised of flesh and bloode for such the Lorde forbiddeth but they are expresselie shewed and propounded vnto vs by the spirit of God to do the which God doth binde vs the rule and chiefe square whereof God himselfe is in his word for so he saith by the Prophet Walke not in the commaundements of your Fathers and keepe not their iudgements and defile not your selues with their Idoles I am Iehouah your God walke ye in my commaundementes and keepe my iudgements and doe them Likewise Christ saieth Teach them those thinges which I haue commaunded you Therefore the 10. commaundements and loue which by faith workeâ—h righteousnes on the right hand on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square a most artificiall shaping or description of all good workes Now an example of this square is the moste holie life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And what other thing would he teach by vttering those eight sentences of happines then to shewe what manner of life the true children of God ought to lead and what be the works which God hath commaunded Therefore according to these thinges they reach with all care and diligence touching the difference which is to be knowen and kept betwixt those works which are deuised and taught of men and those which are commaunded of God Those workes which are commaunded of God ought not to be interrmitted for humane traditions For Christ doth grieuoslie reprehend this in them that doe otherwise in the Pharises saying Why doe you transgresse the commaundements of God for your traditions And
God and of rewardes to doe the which Christ our Lord doth exhort in these words Be ye mercifull is your Father is mercifull Giue and it shall be giuen to you forgiue and ye shall be forgiuen And in an other place Sell your goods and giue almes get you bagges which waxe not olde a treasâ—â—e that cannot faile in heauen where no theefe commeth and where the moth corrupteth nothing Also When thou makest a feast call the poore the maimed the lame the blinde and thou shalt be blessed because they can not recompence thee for thou shalt be recompenced at the resurrection of the iust Also I was an hungred I thirsted I was a straunger naked sicke and in prison and in all thinges ye helped me by your seruice Verilie I saie vnto you In as much as ye did these thinges to one of the least of my brethren ye did them to me Come hither ye blessed of my Father inherit the kingdome prepared for you before the beginning of the worlde By these it is plaine and manifest that those works which proceede of faith do please God are rewarded with aboundant grace to wit with the recompence of al kinde of good thinges blessings both in this life in the life to come Lastly this doctrine is shut vp with this or such like exhortation that no man can perfectlie doe these works of Christian godlines or fullie performe the commaundementes of God and that no man can be found who doth not faile in anie parte hereof and who is cleane without sinne as it is written There is not a man so iust on the earth who doth vprightlie and not sinne and that therefore euerie one ought to seeke and to enioy his perfection in Christ Iesus in his grace pretious sacrifice and merit by that faith and his iustification which consisteth in the remission of sinnes if he will not haue anie thing in himselfe that maie deserue damnation For Christ alone is our perfection and fulfilling of the lawe our life and righteousnes and whosoeuer receiue him by faith and doe whollie trust in him these men haue all their sinnes washed awaie in the bloode of Christ so that afterwarde they neede not to feare condemnation For thus Paull writeth Therefore now there is no condemnation to them which are in Christ Iesus which doe not walke according to the flesh but according to the spirit For to these men Christ iâ— made of God wisedome righteousnes sanctification and redemption OVT OF THE FRENCH CONFESSION WE beleeue that our wholl righteousnes doth consist in the remission of our sinnes which is also as Dauid doth testifie our onelie felicitie Therefore we do vtterlie reiect all other meanes whereby men do thinke that they maie be iustified before God and casting awaie all opinion of vertues and merits we doe altogether rest in the onelie obedience of Iesus Christ which is imputed to vs both that all our sins maie be couered and also that we may obtaine grace before god To conclude we beleeue that we cannot finde where to rest our selues if we decline neuer so litle from this foundation but rather we shall be alwaies vnquiet because we are not at peace with God till we be certenlie persuaded that we are loued in Iesus Christ because that in our selues we are worthie of all hatred We beleeue that by faith alone we are made partakers of this righteousnes as it is written He suffered to purchase saluation for vs That whosoeuer beleeueth in him should not perish And this is therefore done because the promises of life offered to vs in him are then applied to our vse and made effectuall to vs when we doe imbrace them nothing doubting but that we shall enioy those thinges wherof the Lorde by his owne mouth hath assured vs. Therefore that righteousnes which we obteine by faith doth depend vpon free promises whereby the Lord doth declare and testifie that we are beloued of him We beleeue that by the secret grace of the holie Ghost we are indued with the light of faith which is the free gifte of God and is proper to them alone to whome it pleased God to giue it so that the faithfull haue not whereof to boast in themselues seing that rather they are more then double debters because they are preferred before others And further we beleeue that faith is giuen to the elect not that they might once onelie be brought into the right waie but rather that they maie goe forwarde therein vnto the ende because that as the beginning is of God so is also the accomplishment We beleeue that we who by nature are the seruants of sinne are regenerated vnto a new life by meanes of this same faith and by this faith we receiue grace to liue holily whiles we doe imbrace that Euangelicall promise that the Lorde will giue vnto vs the holie ghost Therefore it is so farre that faith shoulde extinguish the desire to liue well and holilie that it doth rather increase and kindle it in vs whereupon good workes doe necessarilie follow Neuertheles although God that he maie fullie saue vs doe regenerate vs and frame vs to a holie life yet we confesse that the good workes which we doe by the direction of his spirit are not so regarded of God as that we shoulde be iustified thereby or deserue to be counted the children of God because we should wauer with a perpetuall doubting and trembling vnlesse we should relie vpon that onelie satisfaction whereby Christ Iesus hath discharged vs of the punishment or forfaite for our offence OVT OF THE ENGLISH CONFESSION BEsides though we saie we haue no neede at all by our owne workes and deedes but appoint all the meanes of our saluation to be in Christ alone yet saie we not that for this cause men ought to liue looselie and dissolutelie nor that it is ynough for a Christian to be Baptized onelie and to beleeue as though there were nothing else required at his hande For true Faith is liuelie and can in no wise be idle Thus therefore teach we the people that God hath called vs not to follow riotte and wantonnes but as S. Paull saith Vnto good workes to walke in them That we are deliuered from the power of darkenes to the ende that 〈◊〉 should serue the liuing God to cutte awaie all the remnantes of sinne and to worke our saluation in feare and trembling that it maie appeare that the spirit of sanctification is in our bodies and that Christ himselfe dwelleth in our hearts OVT OF THE CONFESSION OF BELGIA WE beleeue that the holie Ghost dwelling in oâ—â— heartes doth bestow vpon vs true faith that 〈◊〉 may attaine vnto the knowledge of this so great a mystery The which faith doth imbrace Iesus Christ with all his merites doth challenge him vnto it selfe as proper and peculiar and doth seeke for nothing besides him For it is necessarie that either all those things
as they beleeue assuredlie that God is appeased towards them for Christes sate as Paul teacheth Rom. 5. Beeing iustified by faith we 〈◊〉 peace with God This doctrine doth whollie belong to the conflict of a troubled conscience and can not be wel vnderstood but where the conscience hath felt a conflict Wherefore all such as haue had no experience thereof and al that are prophane men which dreame that Christian righteosnes iâ— naught else but a ciuill and philosophicall iustice are 〈◊〉 iudges of this matter In former ages mens consciences were vexed with the doctrine of works they neuer heard any comfort out of the Gospell Whereupon conscience draue some into Monasteries hoping there to merit fauour by a monasticall life Others found out other workes whereby to merit fauour to satisfie for sinne There was verie great neede therefore to teach this doctrine of faith in Christ and after so long time to renew it to the end that fearefull consciences might not want comfort but might know that grace and forgiuenes of sinnes and iustification were apprehended and receiued by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie which maie be in the wicked and is in the Deuill but it signifieth a faith which beleeueth not onelie the historie but also the effect of the historie to weete the article of remission of sinnes namelie that by Christ we haue grace righteousnes and remission of sins Now he that knoweth that the father is merciful to him through Christ this man knoweth God truelie he knoweth that God hath a care of him he loueth God and calleth vpon him In a worde he is not without God in the world as the gentiles are As for the deuilles and the wicked they can neuer beleeue this article of the remission of sinns And therefore they hate God as their enimie they call not vpon him they looke for no good thing at his handes After this manner doth Augustine admonish his reader touching the name of faith and teacheth that this word faith is taken in the scriptures not for such a knowledge as is in the wicked but for a trust and cofidence which doth comfort and cheare vp disquieted mindes Moreouer our deuines do teach that it is requisite to doe good workes not for to hope to deserue grace by them but because it is the will of God that we should do them And because that the holie spirit is receiued by faith our hartes are presentlie renued and doe put on new affections so as they are hable to bring forth good workes For so saith Ambrose Faith is the breeder of a good wil and of good actions For mans powers without the holie spirit are full of wicked affections and are weaker then that they can do anie good deede before God Besides they are in the deuilles power who driueth men forward into diuers sinnes into profane opinions and into very hainous crimes As was to be sene in the Philosophers who assaying to liue an honest life could not attaine vnto it but defiled themselues with open and grosse faultes Such is the weaknes of man when he is without faith and the holie spirit hath no other guide but the naturall powers of man Hereby euerie man maie see that this doctrine is not to be accused as forbidding good works but rather is much to be commended because it sheweth after what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call vpon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lustes and desires and all humane dâ—uises and counsells doe beare swaie so long as faith and trust in God is absent Wherfore Christ saith Without me ye can do nothing Ioan. 15. and the Church singeth Without thy power there is taught in man and there is nothing but that which is hurtfull OVT OF THE CONFESSION OF SAXONY Of the remission of sinnes and of Iustification WE said before that these controuersies doe pertaine to the interpreting of two Articles of the Creede I beleeue the remission of sinnes and I beleeue the holie Catholike Church Neither doe we speake of not necessarie or sight thinges It is moste necessarie that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an euident difference betweene politâ—call iudgements and the iudgement of God But seing our aduersaries doe not teach aright what sinne is they confirme in men an euill securitie and manie false opinions Againe what can be more miserable then either to obscure or to be ignorant of this great benefit namelie the Remission of sinnes and deliuerance from eternall death seing that there is no difference betwixt the Church and other men when as the light is extinguished concerning free Remission of sinnes for the Sonnes sake and concerning Faith whereby Remission must be receiued neither is there anie other comfort drawing vs back from eternall death neither can there be anie true Inuocation without this comfort God himselfe hath so often commaunded that his Sonne should be heard and the Gospell kepte which is a wonderfull decree brought forth out of the secret counsell of the Godhead when it was hidde from all creatures therefore it is moste necessarie that the true doctrine touching remission of sinnes should be kept vndefiled But in all ages euen from our first fathers time the deuils haue scattered subtill delusions against the true doctrine concerning the Sonne of God and especiallie in this article whome notwithstanding God hath oftentimes refuted good teachers being againe raised vp that the Church might not vtterlie perish Adam Seth Noe Sem Abraham Isaac Iacob and others after them did shewe the true difference betwixt the Church of God and other men and taught that to the Church was giuen the promise touching the Mediatour the Sonne of God and touching Remission of sinnes and that this Remission is to be receiued freelie for the Mediatours sake And they tied Inuocation to this God which had manifested himselfe by giuing a promise concerning the Mediatour and they had externall rites giuen them of God which were signes of the promise and the sinewes of the publike Congregation These rites did a great parte of the multititude imitate omitting the doctrine of the promises faith and when they had deuised this persuasion that men by obseruing these rites might deserue remission of sinnes they heaped vp manie ceremonies and by litle and litle boldnes went so farre as commonlie it commeth to passe that diuers men deuised diuers Gods So the heathen departed from the true Church of god and from the knowledge of the true god and the promise of the Redeemer The same thing also hapned after Moses
Church is a spirituall bodie so must it needs haue a spiritual heade like vnto it selfe Neither can it be gouerned by any other spirit then by the spirit of Christ Wherefore Paul saith And he is the head of his bodie the Church who is the beginning the first borne of the dead that in al things he might haue the preheminence And in another place Christ saith he is the heade of the Church and the same is the Sauiour of his bodie And againe Who is the heade of the Church which is his bodie euen the fulnes of him which filleth all in all things Againe Let vs in all things grow vp into him which is the heade that is Christ by whome all the bodie being knit together receiueth increase And therefore we do not allow of the doctrine of the Romish Prelates who would make the Pope the generall Pastour and Supreame heade of the Cuhrch of Christ militant here on earth and the verie Vicar of Christ who hath as they saie al fullnes of power and soueraigne authoritie in the Church For we holde and teach that Christ our Lorde is and remaineth fill the onelie vniuersal Pastour and highest Bishop before God his father and that in the Church he performeth all the duties of a Pastour or Bishop euen to the worldes ende and therefore standeth not in neede of any other to supplie his roome for he is said to haue a substitute which is absent But Christ is present with his Church is the head that giueth life thereunto He did straightlie forbid his Apostles their successours al superioritie or dominion in the Church They therefore that by gainesaying set themselues against so manifest a trueth and bring another kinde of gouernement into the Church who seeth not that they are to be counted in the number of them of whome the Apostles of Christ prophesied as Peter 2. Epist 2. and Paull Act. 20. ◠Cor. 11. 2. Thess 2. and in manie other places Now by taking awaie the Romish head we doe not bring any confusion or disorder into the Church for we teach that the gouernement of the Church which the Apostles set downe is sufficient to keepe the Church in due order which from the beginning while as yet it wanted such a Romish heade as is now pretended to keepe it in order was not disordered or full of confusion That Romish head doth mainteine in deede that tyrannie and corruption in the Church which was brought into the Church But in the meane time he hindreth resisteth and with all the might he can make cutteth of the right and lawfull reformation of the Church They obiect against vs that there haue beene great strifes and dissentions in our Churches since they did seuer themselues from the Church of Rome and that therefore they can not be true Churches As though there were neuer in the Church of Rome neuer anie sectes anie contentions and quarrells and that in matters of religion maintained not so much in the schooles as in the holie chaires euen in the audience of the people We knowe that the Apostle said God is not the author of dissention but of peace And Seeing there is amongst you emulation and contention are you not carnall Yet maie we not denie but that God was in that Church planted by the Apostle and that that Apostolike Church was a true Church howsoeuer there were strifes and dissentions in it The Apostle Paull reprehended Peter an Apostle and Barnabas fell at variance with Paull great contention arose in the Church of Antioch betweene then that preached one the same Christ as Luke recordeth in the Actes of the Apostles And there haue at all times bin great contentions in the Church and the moste excellent Doctors of the Church haue about no small matters differed in opinions yet so as in the meane time the Church ceased not to be the Church for all these contentions For thus it pleaseth God to vse the dissentions that arise in the Church to the glorie of his name the setting forth of the truth to the end that such as are approoued might be manifest Now as we acknowledge no other head of the Church then Christ so we do not acknowledge euerie Church to be the true Church which vaunteth her selfe so to be but we teach that to be the true Church indeed in which the markes and tokens of the true Church are to be found First and chiefely the lawfull or sincere preaching of the word of god as it i◠left vnto vs in the writings of the Prophets and Apostles which do all seeme to lead vs vnto Christ who in the gospel hath said My sheep heare my voice I know them they follow me and I giue vnto them eternall life A straunger they doe not heare but flie from him because they know not his voice And they that are such in the Church of God haue all but one faith and one spirit and therefore they worship but one God and him alone they serue in spirit and in truth louing him with all their heartes with all their strength praying vnto him alone through Iesus Christ the onelie Mediatour and intercessor and they seeke not life or Iustice but onlie in Christ and by faith in him because they do acknowledge Christ the onelie head and foundation ofhis Church and being surelie founded on him doe dailie repaire themselues by repentance and doe with patience beare the crosse laid vppon them and besides by vnfeined loue ioyning themselues to all the members of Christ doe thereby declare them-selues to be the disciples of Christ by continuing in the bond of peace and holie vnitie they do withall communicate in the sacraments ordeined by Christ deliuered vnto vs by his Apostles vsing them in no other manner thē as they receiued them from the Lord him-selfe That saying of the Apostle Paul is well knowne to all I receiued from the Lord that which I deliuered vnto you For which cause we condemne all such Churches as straungers from the true Church of Christ who are not such as we haue heard they ought to be howsoeuer in the meane time they brag of the succession of bishops of vnitie and of antiquitie Moreouer we haue in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to haue no fellowship with her vnles we meane to be partakers with her of al gods plagues laid vpon her But as for communicating with the true Church of Christ we so highlie esteeme of it that we saie plainelie that none can liue before God which do not communicate with the true Church of God but separate them selues from the same For as without the Arke of Noah there was no escaping when the world perished in the flood euen so doe we beleeue that without Christ who in the Church offereth him selfe to be enioyed of the elect there can be no certaine saluation and therefore
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and how shall they heare without a preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
part agree with the writinges of the Apostles and with the custome of the auncient Church euen almoste to Gregories time which thing being so the custome of our Churches is to be approoued not to be disalowed but our Aduersaries misliking our custome doe defend manie errours some more foule and grosse others coloured with new deceites Manie heretofore haue written that in the masse there is an oblation made for the quick and the dead and that it doth deserue remission of sinnes both for him that maketh it and for others euen for the workes sake And thus were most of them persuaded and as yet are like vnto the Pharisies and the heathen For after the same manner the Pharisies and the Heathen did dreame that they for the workes sake did deserue for them selues and for others remission of sinnes peace and manie other good thinges Or although those which were not so blinde did speake more modestlie and saide that they did deserue but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits a raunsome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the marchandise of Masses and the prophanation of the Lordes Supper almost throughout the wholl world But God will haue corrupt kindes of worship to be reprooued and abolished Therefore we 〈◊〉 â—implie and in deede propound the voice of God which doth condemne those errors and with all our heart we affirme before God and the wholl Church in heauen and in earth that there was one onelie sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the wholl obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised vp againe This is that onelie Lambe which taketh awaie the sinnes of the world Ioh. 1. Of thâ—â— onelie sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for euer those that are sanctified And this sacrifice is applied to euerie one by their owne faith when they heare the Gospell and vse the sacraments as Paull saith Rom. 3. Whome God hath set forth to be are conciliation through faith in his blood And Habac. 2. The iust shall liue by his faith And 1. Pet. 1. Being sanctified in the spirit vnto obedience and sprinkling of the blood of Iesus Christ Other sacraments in the old Testament were typicall wherof we shal speake more at large in their place they did not deserue anie remission of sinnes and all the righteousnes of holie men at all times were are and shall be sacrifices of praise which do not deserue remission either for them that did offer them or for others but they are seruices which euerie one ought to performe and are acceptable to God for the Mediatours and our high priest the Sonne of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an vnchangeable and eternal truth it is most manifest And whereas certaine fragments which they call the Canons of the masse are alledged against this so cleare light of the trueth it is also manifest that the Greeke and Latine Canons are verie vnlike the one to the other and that the Greeke Canons do disagree among themselues in a most waightie matter and it appeareth that in the Latine Canon manie iagges peeces were by litle litle patched together of ignorant authors The auncient Church doth vse the names of Sacrifice and oblation but therby it vnderstandeth the whole action prayers a taking of it a remembrance faith a confession and thanksegiuing This wholl inward and outward action in euerie one that is turned to God and in the wholl Church is indeede a sacrifice of praise or thankesgiuing and a reasonable seruice And when the Lord saith Ioh. 4. The true worshippers shall worship the lord in spirit and in trueth he affirmeth that in the new testament outward sacrifices are not commaunded which of necessitie should be made although there were no motions of the holie ghost in the heart as in the law it was necessarie that the ceremonie of the Passe ouer should be kept But touching the supper of the Lord it is said 1. Cor. 11 Let euerie man examine him-selfe c. So the supper of thâ— Lord doth profit him that vseth it when as he bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the wordes of the institution of the Supper wherein it is said Take ye eat ye c. Doe ye this in remembrance of me What doth this apperteine to the dead or to those that be absent and yet in a great part of Europe manie masses are said for the dead also a great number not knowing what they do do read Masses for a reward But seing that all these things are manifestlie wicked to wit to offer as they speake to the end that they maie deserue for the quick and the dead or for a man to do he knoweth not what they do horriblie sinne that retaine and defend these mischieuous deeds And seeing that this ceremony is not to be taken for a sacrameÌ„t without the vse wherunto it was ordeined what manner of Idolworship is there vsed let godlie and learned men consider Also it is a manifest prophanation to carie about parte of the Supper of the Lord and to worship it where a parte is vtterlie transferred to an vse cleane contrarie to the first Institution whereas the text saith Take eat and this shew is but a thing deuised of late To conclude what be the manners of manie Priestes and Monks in all Europe which haue no regard of this saying 1. Cor. 11 Let euerie man examine him-selfe Also Whosoeuer taketh it vnworthelie shall be guiltie of the bodie and bloode of the Lord. Euerie man of him-selfe doth know these things Now although the chiefe Bishopes and hypocrites who seeke delusions to establish these euills doe scoffe at these complaintes yet it is most certaine that God is greeuouslie offended with these wicked deeds as he was angrie with the people of Israell for their prophanations of the sacrifices And we do see euident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turkes doe make in the worlde the confusions of opinions and many moste lamentable dissipations of Churches But O Sonne of God Lorde Iesus Christ which wast crucified and raised vp againe for vs thou which art the high priest of the Church with true sighes we beseech the that for thine and thy eternall Fathers glorie thou wouldest take awaie Idolls errours and abominations and as thou thy selfe didst praie Sanctifie vs with thy trueth and kindle the light of thy Gospell and true inuocation in the heartes of many and bowe our heartes to true obedience that
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice to maintaine this publique peace to cherish the common wealth and to punish the offenders according to the quantitie of the fault in their riches bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearelie protest that together with all other doctrines which are directlie contrarie to the
in God that he would make vs also in the most Churches one in himselfe We whose names are subcribed hereunto who doe now teach in the Churches Vniuersities vnder mentioned do protest that in this writing which we desire to haue rightlie and not quarrelouslie vnderstood we haue recited the common doctrine published in the Churches and Vniuersities wherein we teach the Gospell and we are perswaded that this is the true sincere and incorrupt doctrine of our Lord Iesus Christ agreeing with the Apostles and Prophets and with the Creedes and that it is necessarie for the Churches and we praie our Lord Iesus Christ who was crucified for vs and rose againe that he would mercifully gouerne and defend these Churches Also we offer our selues to further declaration in euerie Article This was written Anno 1551. Iulie 10. in the towne of Wirtemberge where the Pastours of the Churches neere adioyning were met together c. OVT OF THE CONFESSION OF WIRTEMBERGE The Conclusion which is placed in the latter end of the 35. Chap. WE haue rehearsed those things which seeme good both to be approued and also to be refuted or amended in the Ecclesiasticall doctrine and in the wholl administration of the Church And if anie thing be spoken either more brieflie or more obscurelie then so great a matter would require our Preachers do promise that they will expouud them more largelie and more cleerlie That which remaineth we beseech all the godly through Iesus Christ the sonne of God our onelie Sauiour that which thing we hope they wil do of their owne accord euerie one according to his office and calling would take vnto himselfe a true and earnest endeauour to reforme the Church It can not be denied but that hitherto for these manie yeares not onelie the discipline of the Church hath decaied and the manners thereof haue beene corrupted with great and horrible vices and they haue verie much degenerated from the honestie of our Elders but that also the doctrine of the Church hath beene depraued in suffering and bearing with corruptions which if hereafter they be either dissembled or confirmed euerie man that is but meanlie wise maie consider how great euills are like to follow in the Church of God Those execrations and cursings are well knowne whereunto the law of god doth addict the transgressours of his word And Iosias the King of Iuda was endued with an heroicall minde when he repaired the Church and although the wrath of god was by his godlie repentance and obedience mitigated after that the Booke of the law was found out and well knowne that those punishments which the Church of god at that time had deserued through the neglect of his word and their impietie might be differred till another time yet notwithstanding such was the seueritie of god against the contemners of his word and the impenitent that the King although he were verie godlie could not altogether take it awaie from them and appease it Now we thinke that in these times the wrath of god is no lesse yea much more grieuously kindled and set on fire against the assemblie of his Church by reason of so manie hainous wicked deeds and offences which euen in that people which glorieth in the name of god are more euident then that they can be denied and more cleere then that they maie be excused then in times past when as yet the Sonne of god was not made knowne to the world by his gospell And the iudgement of god shall be so much the more seuere by how much his benefits are the greater which he seemeth to haue bestowed both in the former and also at these present times vpon vnthankful men But both many other things haue need of amendment in the Church and ministerie thereof and especiallie the doctrine of repentance Iustification and the vse of the Sacraments and single life of the Ministers of the Church do require a godlie amendment If these things by the mercie of God and by the diligence and care of all good men shall be restored according to the writings of the Prophets and the Apostles and according to the true Catholique consent of the auncient and purer Church we shall not onelie giue vnto god the father of our Lord Iesus Christ a most acceptable worship but also the wholl Christian world shal be stirred vp to declare their thankfulnes and obedience in all duetifull manner that they maie We truelie do not know of anie errour in our Preachers either in doctrine or in the other administration of the Church yet we do not doubt but that they are indued with so great modestie and godlines that if they be admonished by the testimony of the heauenly doctrine by the true consent of the Catholique Church they wil in no case be wanting to the edifying of the church And as much as lieth in vs and in our gouernment we will do our indeuour that the mercy of godhelping vs none of those dueties may be pretermitted of vs whereby we hope that the true quietnes of the Church and saluation in Iesus Christ the sonne of god may be preserued OVT OF THE CONFESSION OF SVEVELAND Of Seculare Magistrates CHAP. 23. IN the former points we haue declared that our Preachers doe place that obedience which is giuen vnto Magistrates among good workes of the first degree and that they teach that euerie man ought so much the more diligently to applie himselfe to the publique lawes by how much he is a more sincere Christian richer in faith In the next place they teach that to execute the office of a Magistrate it is the most sacred function which can happen vnto man from God whereupon also it is come to passe that they which are endued with publique authoritie are in the Scriptures called Gods For when as they doe iustlie and orderlie behaue themselues in their function it goeth well with the people both in doctrine and in life because that God doth vse â—o to moderate our affaires that for the greater parte the safetie and destruction of the subiects doth depende vpon them which are the gouernours Wherefore none doe more worthelie execute Magistracie then they which of all others are the most Christian and Bishops and other Ecclesiastical men were promoted by most godly Emperours kings to an external gouernment in ciuil affaires Wherein though they were religious and wise yet in this one point they offended because they were not able to discharge both those functions sufficiently and it was necessarie that either they should be wanting to the Churches in ruling them by the word or to the common wealth in gouerning it by authoritie THE CONCLVSION THese be the chiefe pointes moste mightie and religiuos Emperour wherein our Preachers haue somewhat swarued from the common doctrine of preachers being forced thereunto by the onelie authoritie of the Scriptures which is worthelie to be preferred before all other traditions These things being so declared as the shortnes of
beeing published that this outwarde anointing should be of any force to take away sinnes and to giue a spirituall and heauenlie health Notwithstanding the Ministers of the church are bound by duetie to visite the sicke and to praie together with the Church for their health and to comfort them as well by the preaching of the Gospell as by dispensing of the Lordes Supper And this is a godlie anointing whereby the holie Ghost is effectuall in the beleeuers CHAP. 24. Of the remembrance of the dead ALthough in deede there is no difference betweene a Saint resting in Christ and a faithfull man departed for euerie one which dieth in the faith of Christ is a Saint yet because it hath pleased some to put a difference betwixt these two we also thought it good to make two seuerall Chapters thereof And first we thinke that it belongeth to a godlie minde to make decent mention of his elders which haue died in the faith of Christ and to shew forth towarde their posteritie and friendes which are aliue in all duetifull manner that we can that thankefullnes which is due to those benefits which we receiued of them Secondly faith requireth of vs that we doe not thinke that the dead are nothing but that they doe in deede liue before God to wit that the godlie doe liue blessedlie in Christ and that the wicked doe liue in an horrible expectation of the reuelation of the iudgement of God Also charitie requireth that wee shoulde wish all peace and happines to them that are dead in Christ This also is to be added that to testifie the hope of our resurrection we muste burie our dead decently so neere as may be and as the time and conditions of men will suffer Therfore we thinke it is a profitable thing that at burialls those things be rehearsed expounded out of the holie Scriptures which doe serue to strengthen our faith in the horror of death and to confirme our hope of the resurrection But that the dead are helped by those vsuall watchings praiers and sacrifices and that by the merites thereof they be either deliuered from their paines or obtaine a greater felicitie which is in heauen there is no testimonie out of that doctrine which is in deede Propheticall and Apostolicall For there is one onelie merit of eternall life and we haue one onely redemption and deliuerance to wit the passion of our Lord Iesus Christ and this merit is made ours when we beleeue in Christ and we haue nothing to doe with it when we do not beleeue the Gospell of Christ Ioh. 3. God sent not his Sonne into the worlde that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the onelie begotten Sonne of God Therefore if any man shall departe out of this life in the faith of Christ he hath all the merit of Christ needeth no other For God which gaue his Sonne doth also giue al things with him as Paul saith But he that departeth hence without Christ cannot be helped by any merittes of men because that without Christ there is no saluation Cyprian against Demet. Tract 1. saith When a man is once departed hence there is no place left for repentance there is no effect of satisfaction here life is either lost or helde fast here we must prouide for eternall saluation by the seruice or worshippe of God and by the fruite of faith And Hierome vpon the Epistle to the Gal. Cap. 6. saith We are taught by this small sentence though obscurelie a new point of doctrine which lieth hid to wit that whilest we be in this present worlde we may helpe one an other either by praiers or by counsell but when we shall come before the tribunall seate of Christ it is not Iob nor Daniell nor Noe that can intreate any thing for vs but euerie man shall beare his own burthen For as touching that which is cited out of the Machabees That sacrifices were offered for the sinnes of the dead the Author himselfe of the booke doth doubt in the end of the booke whether he hath written well craueth pardon if in any point he hath erred Therefore let vs pardon him that without any authoritie of the holie Scripture he affirmeth that the dead are freed from their sinne by the sacrifices and praiers of them that be aliue And Tertullian saith Oblations are made one day euerie yeare for them that are dead But this was either receiued without authoritie of the word of God from the customes of the heathen as many other things were or by the name of Oblation we must vnderstand a publique rememberance of those which died in the faith of Christ and a thankesgiuing for those benefittes which God bestowed vpon them CHAP. 25. Of Purgatorie ALthough we ought not to doubt but that the Saints haue their Purgatorie fire in this life as the examples of Dauid Ezechias Ionas and others doe witnes yet it is not without cause doubted whether that after this life there be such a Purgatorie as the common sort of men doe thinke there is wherein the soules be so long tormented till either by their punishment they doe satisfie for their sinnes or be redeemed by Indulgences For if Purgatorie be such a thing it is much to be merueiled at that neither the Prophets nor the Apostles haue in their writings deliuered vnto vs any thing thereof certeinelie and plainlie but rather doe teach and that not obscurely the cleane contrarie Mar. 16. Preach ye the Gospell to euerie creature he that shal beleeue and be baptized shall be saued but he that will not beleeue shall be condemned Here be two degrees of men placed the one of them which beleeue the Gospel and they are pronounced saued the other of them which doe not beleeue the Gospell and these are pronounced condemned there is no meane betwixt these two For either thou doest departe out of this life in the faith of Iesus Christ and then thou hast remission of thy sinnes for Christ his sake and the righteousnes of Christ is imputed to thee Therefore he which dieth beeing accompanied with Christ he wanteth nothing toward the obteining of true and eternall life but he which departeth from hence without Christ goeth into eternall darkenes If beside these two degrees there were some other third state of soules in an other world certeinlie Paul Who was taken vp into Paradise and into the third heauen saw many secret things would not haue enuied the Church this knowledge But see when he doth of set purpose write to the Thessalonians concerning Christians that sleepe he maketh no mention at all of anie Purgatorie but rather willeth them Not to be sorofull euen as others which haue no hope Therefore if there were anie such state of soules in another world as the common people thinketh there is
Paull could not be withhâ—ld but in so fit a place he would plainelie haue declared this state of soules and would haue prescribed a meane vnto the Church whereby miserable soules might be deliuered from their torment But the true and Catholike Church in deed hath plainelie shewed that shee hath no certaintie at all concerning this third kinde of the state of soules in another world Chrysostome in his second sermon of Lazarus saieth If thou hast violently taken anie thing from anie man restore it and saie as doth Zacheus If I haue taken from anie man by forged cauillation I restore fourefoulde If thou art become an enimie to anie man be reconciled before thou come to iudgement Discharge all thinges here that without greefe thou maist beholde that tribunall seat Whilest we be here we haue manie excellent hopes But so soone as we depart thither it is not then in our power to repent nor to wash awaie our sinnes And againe He that in this present life shall not wash awaie his sinnes shall not finde any comforte afterward Augustine although he place certaine men in the middest betiwxt them that be verie good and those that be verie euill to the one sorte whereof he seemeth to assigne the place of Purgatorie yet in other places he doubteth of that matter and doth not define anie certaintie Therefore we must so thinke of this opinion of Augustine as he requireth that is we must receiue that which is confirmed either by the authority of the Scripture or by probable reason But it is euident that those places of the Scripture which are commonlie cited to establish Purgatorie are wrested from the naturall to a straunge sense and are farre otherwise expounded euen of the aâ—ncient writers themselues And those reasons which Augustine bringeth for his opinion do seme to leane to this foundation That we obtaine remission of our sinnes and life not onelie for Christ his sake through faith but also for the merites of our workes But how this agreeth with the true Apostolike doctrine we haue before declared Wherefore we thinke that this speculation of Purgatorie fire is to be left to it owne authors and that we must chiefely doe this as Paull exhorteth vs that we maie confirme our selues one another with speaches touching the assured faith of our resurrection and saluation in Christ Iesus for whose sake God doth so fauour the faithfull that in the middest of death he preserueth them and giueth them true peace OVT OF THE CONFESSION OF SVEVELAND Of praiers and fastinges CHAP. 7. VVE haue among vs praiers and Religious fastes which are moste holie workes and such as doe verie much beseeme Christians whereunto our Preaehers do most diligentlie exhorte their hearers For true fasting is as it were a renouncing of this present life which is alwaies subiect to euill lustes and desires and a meditation of the life to come which is free from all perturbation And praier is a lifting vp of the minde vnto God and such a familiar speach with him as no other thing can so greatlie set a man on fire with heauenlie affections more mightelie make the minde comformable to the will of God And though these exercies be neuer so holie and necessarie for Christians yet seeing that a mans neighbour is not so much benefited by them as man is prepared that he maie with fruit and profit haue regarde of his neighbour they are not to be preferred before holie doctrine godlie exhortations and admonitions and also other dueties whereby our neighbour doth presentlie receiue some profit Whereupon we reade of our Sauiour that in the night time he gaue him selfe to praier and in the daie time to doctrine and to heale the sicke For as loue is greater then faith and hope so to beleeue those thinges which come neerest vnto loue to wit such as bring assured profit vnto men are to be perferred before all other holie functions whereupon S. Chrysostome writeth that Among the wholl companie of vertues fasting hath the last place Of the Commaunding of Fastes CHAP. 8. BVt because that no mindes but these that be ardent and peculiarlie stirred vp by the heauenlie inspiration can either praie or faste aright and with profit we beleeue that it is farre better after the example of the Apostles and the former more sincere Church by holie exhortations to inuite men hereunto then to wring them out by preceptes such especiallie as doe binde men vnder paine of deadlie sinne the which thing the Priestes that were of late toke vpon them to doe when as then the order of Priestes had not a litle degenerated But we had rather leaue the placetime and manner both of praying and also of fasting to the arbitrement of the holie Ghost then to prescribe them by certaine lawes especiallie such as maie not be broken without some sacrifice of amends Yet for their sakes that be the younger and more imperfect sorte our Preachers doe not dislike that there should be an appointed time and meanes both for prayer and also for fasting that as it were by these holie introductions to exercises they might be prepared hereunto so that it be done without bynding of the conscience We were induced thus to thinke not so much for that all compulsion being against a mans will is repugnant to the nature of these actions but rather because that neither Christ himselfe nor anie of his Apostles haue in any place made mentioÌ„ of such kinde of precepts this doth Chrysostome also witnes saying Thou seest that an vpright life doth helpe more then all other thinges Now I tearme an vpright life not the labour of Fasting nor the bed of haire or ashes but if thou doest despise monie no otherwise then it becommeth thee if thou burne with charitie if thou nourish the hungrie with thy bread if thou ouercome thy anger if thou dost not desire vaine glorie if thou be not possessed with enuie for these be the thinges that he teacheth for he doth not saie that he will haue his fast to be followed howbeit he might haue proponed those 40. daies vnto vs but he saith Learne of me because I am meeke and lowlie in heart Yea rather on the contrarie side saith he eate all that is set before you Moreouer we doe not read that anie solemne or set faste was enioyned to the auncient Church but that faste of one daie For those fastes which as the scripture doth witnes were ordeyned of Prophets and of Kinges it is certaine that they were no set fastes but enioyned onelie for their time to wit when as euident calamities either hanging ouer their heads or presentlie pinching them did so require it Seeing therfore that the Scripture as S. Paull doth affirme doth instruct a man to euerie good worke and yet is ignorant of these fastes which are extorted by precepts we doe not see how it could be lawful for the successours of the Apostles to ouercharge the Church with so