of the Church We therefore disalow them which haue taken from the faithfull one part of the sacrament to wit the Lordes cuppe For these doe verie grieuouslie offend against the institution of the Lorde who saith drinke you all of this which he did not so plainlie saie of the bread VVhat manner of Masse it was that the Fathers vsed whether it were tollerable or intollerable we doe not now dispute But this we saie freelie that the Masse which is now vsed throughout the Romish Church for manie and moste iust causes is quite abolished out of our Churches which particularlie we will not now recite for breuities sake Truelie we could not like of it because that of a moste wholsome action they haue made a vaine spectacle also because it is made a meritorious matter and is said for monie likewise because that in it the Priest is saide to make the verie bodie of the Lorde and to offer the same reallie euen for the remission of the sinnes of the quicke and the dead Adde this also that they doe it for the honor worship and reuerence of the sainctes in heauen c. OVT OF THE FORMER CONFESSION OF HELVETIA Of the Lords Supper WE saie that the supper is a mystical thing wherein the Lord doth in deede offer vnto those that are his his body blood that is himselfe to this end that he may more more liue in them and they in him not that the bodie blood of the Lord are either naturallie vnited to bread and wine or be locallie here inclosed or be placed here by anie carnall presence but that bread and wine by the institution of the Lord are signes whereby the true communication of his bodie and blood is exhibited of the Lord himselfe by the ministerie of the Church not to be meate for the bellie which doth perish but to be nourishmet vnto eternal life We doe therefore vse this holie meat oftentimes because that beeing admonished hereby we doe with the eies of faith beholde the death and bloode of Christ crucified and meditating vpon our saluation not without a taste of heauenlie life and a true sense of life eternall we are refreshed with this spirituall liuelie inward foode with an vnspeakeable sweetnes and we doe reioyce with a ioye that cannot be expressed in wordes for that life which we haue found and â—e doe whollie and with al our strength powre out thankesgiuing for so wonderfull a benefit of Christ bestowed vpon vs. Therfore we are most vnworthelie charged of some who think that we do attribute very lâ—â—le to these holy signes For these thinges be holie and to be reuerenced as those which were instituted receiued of our high Priest Christ exhibiting vnto vs after their manner as we haue said the things signified giuing witnes of the things done representing verie difficult things vnto vs and by a certaine wonderfull Analogie of thinges signified bringing light to those moste euident mysteries Moreouer they minister aide helpe euen to faith it selfe and to conclude they doe serue in stead of an othe to binde him that is entered into the profession of Christianitie Thus holilie doe we thinke of the sacred signes But we doe alwaies attribute the force and vertue of quickning and sanctifying to him whoe is life it selfe to whome be praise for euer Amen Out of the declaration of the same confession Of the holie Supper of the Lord. THe Supper of the Lord is a Sacrament to wit the holie institution of the Lorde whereby he doth renue and witnes vnto vs his bountifullnes to wit the communion of his bodie and bloode and that by a visible signe For by bread and wine he doth declare vnto vs what he giueth namelie himselfe to be the nourishment of our life for he by his bodie and bloode doth feede vs to life eternall Therefore the verie gift of God that is the bodie and bloode of the Lord to wit the bodie of the Lord deliuered vnto death for vs and his blood shed for the remission of sinnes is the chiefest parte of this Sacrament For the bodie and bloode of Christ is thus made or prepared to be the liuelie meate of our soules The Sonne of god doth die in the flesh for vs that he might quicken vs he poureth out his bloode that he might clense vs from our sinnes To conclude he raiseth vp his bodie from the dead that our bodies maie receiue hope and strength to rise againe Thus therfore doth the Lorde offer himselfe to be eaten and possessed of vs and not a certaine false imagination of a man or an idle picture in his steade For beside him there is nothing in heauen or in earth that maie feede and satiate our soules Now we do indeed eat the bodie and we do indeed drink the blood of our Lorde but not so rawlie as the Papistes haue hitherto taught to wit the breade being chaunged into naturall flesh substantiallie that is corporallie or carnallie or the bodie being included in the bread but spirituallie that is after a spirituall manner and with a faithfull minde The Lorde is eaten indeed and with fruite by faith that now he maie liue wholie in his and his in him Moreouer these holie gifes of God which are not giuen of anie other then of the Lorde himselfe according to the institution of the Lord are represented vnto vs by visible signes to wit breade and wine and offered to our senses not that we should rest in them but that our weakenes maie be helped and we maie lift vp our heartes vnto the Lorde knowing that here we must thinke vpon greater thinges to wit not of eating bread or drinking wine but of receiuing the Lord himselfe with all his giftes by a faithfull minde Therefore when the guestes see the bread on the borde they set their 〈◊〉 vpon the bodie of Christ when they see the cuppe they set their mindes vpon the bloode of Christ when they see the breade broken and the wine poured out they consider how that the bodie of Christ was tormented and his bloode poured out for their sakes as by breade the bodies are nourished and strengthened as by wine the mindes are made merie so the godlie doe beleeue that by the bodie of the Lorde deliuered vnto death for them they are fed to euerlasting life also that by his blood poured out vpon the crosse their consciences are renewed to conclude they do feel the quickning power of Christ which doth confirme them In this sorte is the supper of the Lord accomplished spirituallie thus are the bread and wine a sacrament vnto vs and not bare and naked signes Hereupon now ariseth a verie great reioycing and thankesgiuing for so great benefits also apraising and confessing of the name of God here those workes which the Lorde once finished are renued and represented but especiallie the death of the Lorde is repeated which although it once hapned and now is past yet vnto the faithfull it is
Faith we verilie receiue his bodie and blood Yet saie we not this so as though we thought that the nature and substance of the bread and wine is clearelie chaunged and goeth to nothing as manie haue dreamed in these latter times and yet could neuer agree among themselues vpon their owne dreames For that was not Christes meaning that the wheaten bread shoulde laie aparte his owne nature and receiue a certaine new diuinitie but that he might rather chaunge vs and to vse Theophilactes wordes might transforme vs into his bodie For what can be saide more plainelie then that which Ambrâ—â—â— saith Bread and wine remaine still the same they were before and yet are chaunged into another thing Or rhat which Gelaâ—iâ—â— saith The substance of the bread or the nature of the wine ceaseth not to be Or that which Theodorâ—tus saith After the consecration the mysticall signes doe noâ— cast of their owne proper nature for they remaine still in their former substance fourme or kinde Or that which Augustine saith That which ye see is the Bread and Cuppe and so our eies doe tell vs but that which your Faith requireth to be taught is this The bread is the bodie of Christ and the cuppe is his blood Or that which Origen saith The bread which is sanctified by the word of God as touching the materiall substance thereof goeth into the bellie is cast out into the priuie Or that which Christ himselfe said not onlie after the blessing of the cup but also after he had ministred the communion I will drink no more of this fruit of the Vine It is wel known that the fruit of the vine is wine not blood And in speaking thus we meane not to abase the Lordes Supper or to teach that it is but a colde ceremonie onlie and nothing to be wrought therein as manie falsely slaunder vs we teach For we affirme that Christ doth truelie and presentlie giue himselfe wholly in his sacraments In Baptisme that we maie put him on and in his Supper that wee maie eate him by Faith and Spirit and maie haue euerlasting life by his Crosse and blood And we saie not this is done sleightlie or coldelie but effectuallie and trulie For although we doe not touch the bodie of Christ with teeth and mouth yet wee holde him fast and eate him by faith by vnderstanding and by Spirit And it is no vaine faith that comprehendeth Christ neither is it receiued with colde deuotion that is receiued with vnderstanding Faith and the Spirit For Christ himselfe altogether is so offered and giuen vs in these mysteries that we maie certainelie know we be flesh of his flesh and bone of his bones and that Christe continueth in vs and wee in him And therefore in celebrating these mysteries the People are to good purpose exhorted before they come to receiue the holie communion to lift vp their hearts and to direct their mindes to heauen warde because he is there by whome wee must be fedde and liue Cyrillus saith when we come to receiue these mysteries all grosse Imaginations must quite be banished The Councell of Nice as it is alledged by some in Greeke plainelie forbiddeth vs to be baselie affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome verie aptelie writeth we saie That the bodie of Christ is the dead carkasse and we our selues must be the Egles meaning thereby that we must flie on high if we will come to the body of Christ For this Table as Chrysostome saith is a table of Egles and not of Iaies Cyprian also This bread saith he is the foode of the soule and not the meate of the bâ—llie And Saint Augustine saith How shall I hol ie him being absent How shall I reach my hande vp to heauen to laie holâ—â— vpon him sitting there He answereth Reach thither thy Faith and then thou hast laide holde on him Neither can we awaie in our Churches with these shews and sales and markettes of Masses nor with the carrying about and worshipping of the bread nor with such other Idolatrous and Blasphemous sondnes which none of them can prooue that Christ or his Apostles euer ordeined or left vnto vs. And we iustlie blame the Bishops of Rome who without the worde of God without the authoritie of the holie Fathers without anie example of antiquitie after a new guise doe not onelie set before the people the sacramentall breade to be worshipped as God but doe also carrie the same about vpon an ambling Palfraie whither soeuer themselues â—ourney in such sorte as in olde times the Persians â—â—re and the Reliques of the Goddesse Isis were solemnlie carried about in procession and haue brought the sacraments of Christ to be vsed now as a stage plaie and a solemne sight to the end that mens eies should be fedde with nothing else but with madde gasinges and foolish gaudies in the selfe same matter wherein the death of Christ ought diligentlie to be beaten into our heartes and wherein also the mysteries of our Redemption ought with all holines and reuerence to be executed Besides where they saie and sometime doe perswade fooles that they are able by their Masses to distribute and applie vnto mens commoditie all the merites of Christs death yea although manie times the parties thinke nothing of the matter and vnderstand full litle what is done this is a mockerie a heathenish fansie and a verie toie For it is our faith that applieth the death and crosse of Christ to our benefite and not the act of the Massing Priest Faith had in the sacraments saith Augustine doth iustisie and not the sacramentes And Origen saith Christ is the Priest the Propitiation and Sacrifice which propitiation commeth to euerie one by meane of Faith And so by this reckoning we saie that the Sacraments of Christe without Faith doe not once profitte those that be aliue a great deale lesse doe they profitte those that be deade OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ our Lord Sauiour hath instituted the holie Sacrament of his supper that in it he might nourish sustaine those whom he hath regenerated and engrafted into his family which is the Church But those which are regenerate haue in them a double life the one carnall temporal which they brought with them from their first natiuity the which is common vnto all the other spirituall heauenlie bestowed vpon them in their second natiuitie which is wrought in them by the worde of the Gospell in the vnion of the bodie of Christ the which is peculiar to the elect alone And as god hath appointed earthlie and materiall bread fiâ—e and conuenient for the preseruation of this carnall life which euen as the life it selfe is common vnto all so for the conseruation of that spirituall and heauenlie life which is proper to the faithfull God hath sent liuelie bread which
confession of Belgia AL the operations of the holie Ghost are hidden c. That is to saie both when the proper force of the holie spirit which is incomprehensible is regarded and seeing that his effectes doe exceed our senses Both which doe come to passe in these mysteries Vpon the same That which is eaten c. Namelie by faith as it is often iterated in this confession that is to saie that which is receiued spirituallie by the minde by beleeuing as the signe is eaten and dronken corporallie For the wordes eating and drinking can no otherwise be spoken of the minde and of faith which are the onelie instrumentes of receiuing the verie bodie and bloode of Christ then metaphoricallie or metonymicallie Vpon the same By the eating of his flesh and drinking of his bloode c. That is as hath beene said in the former obseruation by a spirituall participation the which sometimes by reason of the sacramentall receiuing and sometimes by reason of that spirituall life which Christ ingendereth in vs is metaphoricallie signified by the names of eating or drinking Vpon the same Although the sacramentes be ioyned to the thing c. Of the sacramentall vnion we haue spoken before in the second obseruation vpon the Confession of Bohemia Vpon the confession of Auspurge THat the body and blood of Christ are there in deed and are distributed c. We also doe alowe of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly giuen that is according to Christ his institution that then also the thing signified by the signe which is the verie bodie of Christ crucified for vs and the very blood of Christ shedd for vs is also giuen to be receiued But we affirme that the thing signified is no otherwise coupled with the signe then sacramentallie The trueth of which sacramental coniunction doth not consist in this that wheresoeuer the signe is there the thing represented by the signe should also be present but in this that that which God promiseth by the signe he also doth offer to be receiued Therefore we hold that the bodie of Christ is not really present in with or vnder the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his local situation and also hath truly ascended from the earth aboue the heauens that be subiect to our sight and shall there remaine from whence he exerciseth a gouernment ouer al these beneath euen as he is man vntill he come truely from thence to iudge both quicke and dead Moreouer we doe also auouch that as the signes are offered to the bodie so the thinges signified are offered to the minde and therefore that the signes are receiued of euery one with the hand and mouth that come vnto the supper the which vnto some namely to the worthie receiuets do turne vnto saluation but vnto others that is the vnworthy communicants by reason of the profanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truely and effectuallie apprehended onely of those that be indued with a right minde and a true faith and that alwaies vnto saluation whereunto the distance of place is no hinderance by reason of the vnspeakeable operation of the holie Ghost And yet not so as that the substances should be mingled betwixt themselues or cleaue together in any place for Christs flesh abideth in heauen and ours vpon the earth but that these things being mysticallie vnited which in true distance of situation are seperated we might draw from the flesh of Christ all gifts necessary for our saluation and especiallie that liuely iuise wherby we are nourished to eternall life Therefore whatsoeuer they pretend which are of the contrarie iudgement the controuersie is not either of the signe or of the thinges signified or of the truth of the sacraments or of the receiuing of them or of the effectes but of the onely definition of the sacramentall coniunction also of the manner of receiuing the thinges signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once graunted both the truth of Christes bodie his assention into heauen and his second comming is consequentlie ouerthrowne Looke the exposition of this article expressed in the diuers editions of the Auspurge confession though not after the same manner in the same words and for the full declaration therof look in the admonition lately set forth by our bretheren the Neustadians in the 5. chapter out of the which our agreement in this point of doctrine rightly declared doth appeere vpon the same Art 1. Of the abuses For the Masse is retained still amongst vs c. The Princes and Diuines in the assemblie at Newburdge testified in the yeare 1561. as is manifest by the decrees of that assemblie that they by the word Masse doe vnderstand the administration of the Supper and do from the bottome of their hearts detest the Romish Masse And although we doe abhorre all contentions about words and doe acknowledge that the worde Masse is not newlie sprong vp in the latine Church yet seeing that the originall of this tearme namely because almes were sent from the faithfull in their vsuall meetings at their loue feasts is long since abolished and seeing that this worde hath these many yeares broken out into great abhomination and so great that none so grosse or execrable was euer heard of wee doe not with out cause together with the thing abolish the name it selfe out of our Churches As for the holie liturgy there we think that it is most rightly celebrated where it is most simply most nearelie vnto the first institution obserued And seing it is manifest that the ceremonies in the Romane Liturgie are partlie in them selues vnprofitable partlie tending rather to an ambitious shew and pompe then to edification partlie ridiculous and partlie either in themselues superstitious or else readie to be turned into superstition Therfore the moste of them or in a manner all we haue in euery place vtterlie swept awaie Yet so as that the Church hath her liberty leftin things indifferent as it is meet and shall be declared in the 17. Section As for the speaking or singing of any thing in the publique Liturgie in such a tongue as is vnknowne to the common people vnlesse there be an interpreter the Apostle doth plainlie forbid it 1. Cor. 14. Vpon the same A Ceremonie in the new couenant without faith doth merit nothing c. No nor yet in the olde Testament yea neither any ceremonie nor faith it selfe doth merit anie thing but whereas the externall worke being performed with faith according to Gods commaundement is acceptable vnto him all that we teach out of Gods word to be of grace and not of debt Whereof looke the 8.
a general councell for plaine it is as they were men so haue some of them manifestlie erred and that in matters of great weight and importance So farre then as the Councel prooueth the determination and commaundement that it giueth by the plaine worde of God so soone doe we reuerence and embrace the same But if men vnder the name of a Councel pretende to forge vnto vs newe Articles of our faith or to make constitutions repugning to the worde of God then vtterlie we must refuse the same as the doctrine of Deuils which draweth our soules from the voice of our onelie God to follow the doctrine and constitutions of men The cause then why that generall Councels came together was neither to make anie perpetuall lawe which God before had not made neither yet to forge new articles of our beliefe neither to giue the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holie will expressed in his word But the cause of councels we meane of such as merit the name of Councels was partlie for confutation of heresies for giuing publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by anie opinion of prerogatiue that they could not erre by reason of their generall assemblie And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute obserued in the Church wherein as in the house of God it becommeth all things to be done decentlie and in order Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men haue deuised are but temporall so maie and ought they to be changed when they rather suffer superstition then that they edifie the Church vsing the same Of the Sacramentes AS the fathers vnder the law besides the veritie of the sacrifices had two cheefe Sacramentes to wit Circumcision and the Passeouer the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospell haue two chiefe Sacraments onelie instituted by the Lord Iesus and commaunded to be vsed of all those that will be reputed members of his bodie to wit Baptisme and the Supper or table of the Lord Iesus called the communion of his bodie and his bloode And these Sacramentes as well of the olde as of the new Testament now instituted of god not onelie to make a visible difference betwixt his people those that were without his league but also to exercise the faith of his children and by participation of the same Sacramentes to seale in their heartes the assurance of his promise and of that most blessed coniunction vnion and societie which the elect haue with their heade Christ Iesus And thus we vtterlie damne the vanitie of those that affirme sacramentes to be nothing else but naked and bare signes No we assuredlie beleeue that by baptisme we are ingrafted in Christ Iesus to be made partakers of his iustice by which our sins are couered and remitted And also that in the Supper rightlie vsed Christ Iesus is so ioyned with vs that he becommeth the verie nourishment food of our soules Not that we imagine any transâ—ubstantiation of the bread in Christs naturall bodie and of wine in his naturall blood as the Papists haue perniciously taught and damnablie beleeued but this vnion and coniunction which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacramente is wrought by operation of the holie Ghost who by true faith carieth vs aboue all things that are visible carnal and earthlie and maketh vs to fâ—â—de vpon the bodie and bloode of Christ Iesus which was once broken and shed for vs which now is in heauen and appeareth in the presence of his father for vs and notwithstanding the farre distance of place which is betwixt his bodie now glorified in the heauen and vs now mortall in this earth yet we must assuredlie beleeue that the breade which we breake is the communion of Christs body and the cup which we blesse is the communion of his bloode so that we confesse and vndoubtedlie beleeue that the faithfull in the right vse of the Lords table doe so eate the bodie and drinke the bloode of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godheade giueth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs giue vnto vs the same prerogatiues Which albeit we confesse are neither giuen vnto vs at this time onelie neither yet by the proper power and vertue of the Sacrament onelie yet we affirme that the faithfull in the right vse of the Lordes table haue such coniunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the verie instant action of the Supper yet shall it after bring fruite forth as liuelie seede sowne in good ground For the holie spirit which can neuer be deuided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruite of that mysticall action but all this we saie commeth of true faith which apprehendeth Christ Iesus who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs as that we affirme or beleeue Sacraments to be onely naked and bare signes doeth iniury vnto vs and speaketh against the manifest trueth But this liberallie and frankelie we confesse that we make distinction betwixt Christ Iesus in his eternal substance and betwixt the elementes in the sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise interpret them as vnprofitable and vaine but doe vse them with all reuerence examining our selues diligentlie before that so we doe Because wee are assured by the mouth of the Apostle that such as eate of that bread drinke of that cup vnworthelie are guiltie of the bodie and of the bloode of Christ Iesus Of the right administration of the Sacramentes THat sacraments be rightlie ministred we iudge two thinges requisite the one that they be ministred by lawful ministers whome we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some sermon of exhortation they being men lawfullie chosen there to by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that
was sufficientlie confirmed by such miracles as that wounderfull gift of tongues did cease so also the ceremone of laying on of handes whereby that gift was giuen did altogether as touching this thing cease Otherwise of a shadowe we must make a general Sacrament of the Church and those that are sicke must be shadowed ouer because that manie were healed by the shadowe of Peter In like sort we must make a generall Sacrament of the laying one of napkines because that manie were healed of their diseases when Paulls napkins were layde vpon then and we must â—e vpon the dead because that Paule by stretâ—ching himselfe vpon a young man did raise him vp from death And yet the Pastours of Churches must not haue libertie to haue no regard to instruct children and youth iâ— that doctrine which is in deede Godlie but they must be forced hereunto to teach the Catechisme verie diligently OVT OF THE CONFESSION OF SVEVELAND Of Baptisme CHAP. 17. AS touching Baptisme we confesse that which the Scripture doth in diuerse places teach thereof that we by it are buried into the death of Christ made one body and doe put on Christ that it is the fonte of regeneration washeth awaie sinnes and saueth vs. But all these thinges we do so vnderstand as Saint Peter hath interpreted them where he saith To the figure whereof Baptisme that now is â—â—swering doth also saue vs not by putting awaie of the filthe of the flesh but the profession of a good conscience toward God For without faith it is impossible to please God And we are saued by grace and not by our workes And seeing that Baptisme is a Sacrament of that couenant which God hath made with those that be his promising that he will be their god the god of their seede and that he will be a reuenger of wronges and take them for his people to conclude seeing it is a token of the renuing of the Spirit which is wrought by Christ therfore our Preachers do teach that it is to be giuen to Infants also as well as that in times past vnder Moses they were circumcised For we are in deed the Children of Abraham and therefore that promise I will be thy God and the God of thy seed doth no lesse perteine vnto vs then it did to that auncient people THE FOVRTENTH SECTION OF THE HOLIE SVPPER OF the Lord. THE LATTER CONFESSION OF HELVETIA Of the holie Supper of the Lord. CHAP. 21. THE Supper of the Lord which is also called the Lords table and the Eucharist that is a thanksgiuing is therefore commonlie called a supper because it was instituted of Christ in that his last supper and doth as yet represent the same and in it the faithfull are spirituallie fed and nourished For the author of the supper of the Lord is not an Angell or man but the verie sonne of God our Lord Iesus Christ who did first of all consecrate it to his Church And the same blessing consecration doth stil remaine amongst all those who celebrate no other supper but onelie that which the Lord did institute at that do recite the words of the supper of the Lord and in all things looke vnto Christ onelie by a true faith at whose hands as it were they doe receiue that which they do receiue by the ministerie of the ministers of the Church The Lord by this sacred rite would haue that great benefit to be kept in fresh remembrance which he did for mankinde to weet that by giuing vp his bodie to death and shedding his blood he hath forgiuen vs all our sinnes and redemed vs from eternall death and the power of the deuill and doth now feede vs with his flesh and giueth vs his blood to drink which things being apprehended hended spirituallie by a true faith doe nourish vs vp to life euerlasting And this so great a benefit is renued so oft as the supper is celebrated For the Lord said Doe this in remembrance of me By this holy Supper also it is sealed vp vnto vs that the very body of Christ was truelie giuen vp for vs and his blood was shed for the remission of our sinnes lest that our faith might somewhat wauer And this is outwardlie represented vnto vs by the minister in the sacrament after a visible manner and as it were laid before our eies to be seene which is inwardlie in the fonte muisiblie performed by the holie Ghost Outwardlie bread is offered by the minister and the wordes of the Lord are heard Receiue eate this is my bodie take it and deuide it amongest you drink ye all of this this is my blood Therefore the faithfull do receiue that which is giuen by the minister of the Lord do eat the bread of the Lord drinke of the Lordes cuppe But yet by the working of Christ through the holy ghost they receiue also the flesh blood of the Lord and do feede on them to life euerlasting For the flesh blood of Christ is true meat drink vnto euerlasting life yea Christ himselfe in that he was deliuered for vs and is our sauiour is that special thing and substance of the supper and therefore we suffer no thing to be put in his place But that it maie the better and more plainlie be vnderstood how the flesh and blood of Christ are the meat and drink of the faithfull and are receiued by the faithfull to life euerlasting we will adde moreouer these four things Eating is of diuerse sortes for there is a corporall eating whereby meat is taken into a mans mouth chewed with the teeth and is swallowed downe into the bellie After this manner did the Capernaits in times past think that they should eat the flesh of the Lord but they are confuted by him Iohn 6. For as the flesh of Christ can not be eaten bodilie without great wickednes crueltie so is it not meat for the belly as all men do confesse We therfore disalow that Canon in the Popes decrees Ego Berengarius de consecrat Distinct. 2 For neither did godlie antiquitie beleeue neither yet doe we beleeue that the bodie of Christ can be eaten corporallie and essentiallie with a bodilie mouth There is also a spirituall eating of Christs bodie not such a one whereby it maie be thought that the verie meat is changed into the spirit but wherby the Lords body blood remaining in their own essence and propriety those things are spiritually communicated vnto vs not after a corporall butafter a spiritual manner through the holy Ghost who dothapply and bestow vpon vs those things to wit remission of sinnes deliuerance and life euerlasting which are prepared for vs by the flesh and blood of our Lord which were giuen for vs so as Christ doth now liue in vs and we liue in him and doth cause vs to apprehend him by a true faith to this end that he maie become vnto vs such a spirituall meat and drink that is
to saie our life For euen as corporal meat and drinke do not onelie refresh and strengthen our bodies but also do keepe them in life euen so the flesh of Christ deliuered his blood shed for vs do not only refresh strengthen our soules but also do preserue them aliue not because they be corporallie eaten dronken but for that they are communicated vnto vs spirituallie by the spirit of God the Lord saying The bread which I wil giue is my flesh which I wil giue for the life of this world also my flesh to wit corporally eaten profiteth nothing it is the spirit which giueth life And the words which I speake to you are spirit and life And as we must by eating receiue the meat into our bodies to the end that it maie work in vs and shew his force in our bodies because while it is without vs it profiteth vs not at all euen so it is necessarie that we receiue Christ by faith that he maie be made ours and that he maie liue in vs and we in him For he saith I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst anie more And also He that eateth me shall liue through me and he abideth in me and I in him By all which it appeareth manifestlie that by spirituall meat we meane not an Imaginarie but the verie bodie of the Lord Iesus giuen to vs which yet is receiued of the faithfull not corporallie but spiritually by faith in which point we do wholie follow the doctrine of our Lord and sauiour Christ In the 6. of Iohn And this eating of the flesh drinking of the blood of the Lord is so necessary to saluation that without it no man can be saued This spiritual eating drinking is also without the supper of the Lord euen so often as whersoeuer a man doth beleeue in Christ To which purpose that sentence of S. Austin doth happilie belong why dost thou prepare thy teeth belly Beleeue thou hast eaten Besides that former spirituall eating there is a sacramentall eating of the bodie of the Lord whereby the faithfull man is partaker not onelie spirituallie and internallie of the true bodie and blood of the Lord but also outwardlie by comming to the table of the Lorde doeth receiue the visible sacrament of the bodie and blood of the Lord True it is that a faithfull man by beleeuing did before receiue the food that giueth life and stil receiueth the same but yet when he receiueth the sacrament he receiueth something more For he goeth on in continuall communication of the bodie and blood of the Lord and his faith is dailie more and more kindled more strengthened and refreshed by the spirituall nourishment For while we liue faith hath continuall encreasings and he that outwardlie doth receiue the sacraments with a true faith the same doth receiue not the signe onely but also doth enioy as we haue said the thing it selfe Moreouer the same man doeth obey the Lordes institution and commaundement and with a ioyfull minde giueth thankes for his and the redemption of all mankinde and maketh a faithfull remembrance of the Lordes death and doth witnes the same before the Church of which bodie he is a member This also is sealed vp to those which receiue the sacraments that the body of the Lord was giuen his blood shed not onelie for men in generall but particularlie for euerie faithfull communicant whose meat and drink he is to life euerlasting But as for him that without faith commeth to this holy table of the Lord he is made partaker of the sacrament only but the matter of the sacrament from whence commeth life saluation he receiueth not at all And such men doe vnworthilie eat of the Lords table Now they which do vnworthelie eat of the Lords bread and drink of the Lordes cuppe they are giltie of the bodie and blood of the Lord and they eat and drink it to their Iudgement For when as they do not approch with true faith they reproach despite the death of Christ and therefore eat and drink condemnation to themselues We doe not then so ioyne the bodie of the Lorde and his bloode with the bread and wine as though we thought that the bread is the body of Christ more then after a sacramentall manner or that the bodie of Christ doth lie hid corporallie vnder the bread so as it ought to be worshipped vnder the formes of bread or yet that he which receiueth the signe receiueth the thing it selfe The bodie of Christ is in the heauens at the right hande of his Father And therefore our hearts are to be lifted vp on high not to be fixed on the bread neither is the Lorde to be worshipped in the bread though notwithstanding the Lord is not absent from his Church when as they celebrate the Supper The Sonne being absent from vs in the heauens is yet not withstanding present amongst vs effectuallie How much more Christ the sonne of righteousnes though in bodie he be absent from vs in the heauens yet is present amongst vs not corporallie but spirituallie by his liuelie operation and so he himselfe hath promised in his last supper to be present amongst vs. Iohn 14. 15. 16. Wherupon it followeth that we haue not the Supper without Christ and yet haue an vnbloodie and mysticall Supper euen as all antiquitie called it Moreouer we are admonished in the celebration of the supper of the Lord to be mindeful of the body wherof we are made members and that therfore we be at concord with all ourbrethren that we may liue holily not pollute our selues with wickednes and straunge religions but perseuering in the true faith to the ende of our life giue diligence to excell in holines of life It is therefore verie requisite that purposing to come to the supper of the Lord we do trie our selues according to the commaundement of the Apostle first with what faith we are indued whether we beleeue that Christ is come to saue sinners and to call them to repentance and whether each man beleeue that he is in the number of them that being deliuered by Christ are saued and whether he haue purposed to chaunge his wicked life to liue holilie and perseuére through Gods assistance in true religion and in concord with his brethren and to giue worthie thankes to God for his deliuerie c. We think that rite manner or forme of the Supper to be the moste simple and excellent which commeth nearest to the first institution of the Lorde and to the Apostles doctrine VVhich doth consist in declaring the worde of God in godlie prayers the action it selfe that the Lorde vsed and the repeating of it the eating of the Lordes body and drinking of his blood the wholsome remembrance of the Lords death and faithfull giuing of thanks and in an holie fellowship in the vnion of the bodie
Church I haue receiued of 〈◊〉 Lord that which I also haue deliuered vnto you to wit that the 〈◊〉 Iesus in that night wherein he was betraied tooke bread c. Aâ—â— a little after When ye come together to wit to the Supper 〈◊〉 the Lord Let one tarie for an other Therefore according 〈◊〉 these thinges wee beleeue with the heart and confeâ—e with the mouth that this breade of the Lords Supper is the bodie of the Lord Iesus Christ deliuered for vs and thâ—â— this Cuppe or the wine in the Cuppe is likewise shed for vs for the remission of sinnes And this we affirme according to the expresse wordes of Christ wherein he saith This is my bodie This is my blood Which words may not be taken or vnderstood of any other thing nor be otherwise referred then onelie to the bread and cuppe of the Lord and the bodie bloode of the Lord can not be vnderstood of any other then of the onelie true and proper bodie of Christ which he made meate by his torments and of his bloode which beeing largelie poured out of his bodie he appointed to be drinke for his Church for he had not a naturall bodie and another bloode Therefore our Ministers doe teach that to these certaine wordes pronounced by Christ our Lorde wherein he doth peculiarlie pronounce witnes and institute bread to be his bodie and wine to be his bloode I say to these wordes no man maie adde any thing no man may detract any thing from them but euerie man in these words is to beleeue that which of them selues they signifie anâ— that no man ought to turne from them either to the right hand or to the left Yet to expound the meaning of this faith we doe further teach that although the bread be the bodie of Christ according to his institution and wine be his bloode yet neither of these doe leaue it nature or chaunge or lose it substance but that the bread is and doth remaine breade and that the wine is and doth remaine wine as also the holie Scripture doth giue this it owne name to either of them Otherwise if it should cease to be an element it should not be a Sacrament seeing that a Sacrament is then made when the worde is added to the element Neither could it signifie or beare witnes if it had nothing in steade of that thing whereof it is a Sacrament or if the thing signified should haue any other manner of presence then that which is Sacramentall Wherefore this speach Bread is the bodie and wine is the bloode of Christ is a Sacramentall speach to wit that these two distinct thinges doe remaine the selfe same thing which in their owne nature they be and yet by reason of a Sacramentall vnion or Sacramentallie they be that also which they doe signifie and whereof they doe testifie yet not in their owne nature or after a naturall manner but by the institution pronouncing or witnessing of the author as Paull doth excellentlie expound this where he thus writeth The cuppe which we blesse is it not the communion of the bloode of Christ the bread which we breake is it not the communion of the bodie of Christ Now both the good and the wicked doe vse this Sacrament and yet the true beleeuers doe receiue it to life and those which doe not beleeue doe receiue it to iudgement and condemnation And although either of them doe receiue this Sacrament and the trueth thereof Sacramentallie and outwardlie yet the beleeuers doe receiue it spirituallie and so to their saluation without which spirituall receiuing there is no worthie receiuing in the Sacramentall vse For by this meane we are ingrafted into Christ and into his bodie and by this meane is that true vnion and communion of Christ with his Church made and in like sorte by this meane is the communion of the holy Church which is a certaine spirituall bodie made amongst and with them selues whereof the Apostle writeth There is one bread and we beeing many are one bodie seeing we are all made partakers of one bread Moreouer we are further taught that with this ministerie or Sacrament of the Lord no other thing ought to be done or taken in hand then that one thing which was shewed ordeined and expresselie commaunded of Christ himselfe as when he reached bread seuerallie and peculiarlie to his Disciples and in expresse wordes saide Take eat thâ— is my bodie and in like sort when he reached to them the 〈◊〉 seuerallie and peculiarlie saying Drinke ye all of this Thâ—◠〈◊〉 my bloode Thus therefore according to this commaundement the bodie and bloode of our Lord Iesus Christ must be distributed onelie and be receiued in common of the faithfull or beleeuing Christians but it must not be sacrificed 〈◊〉 set before them or lifted vp or shewed forth to this end thâ— there it may be worshipped or kept or caried about Aâ—â— both these must be receiued in seuerall elements the bodie peculiarlie and seuerallie and also his holie bloode seuerallie as either of them were of the Lord instituted reacheâ— forth and giuen in common to all his Disciples seuerallie And this doctrine was vsed in the first holie Church anâ— this Sacrament was whollie distributed in both partes and so receiued But he that beside or contrarie to these commaundements and institution of Christ dare bring in any other thing or somewhat more and vse it with this Sacrament or wantonelie inuent therein at his pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrarie to his holie Testament and last will which was declared in his owne wordes and that expresselie Also this Sacrament ought to be receiued and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reuerence and chieflie with that which is the chiefest of all namelie with faith and examination of himselfe which in this action is moste acceptable to Christ our Lorde and moste profitable for men which also Saint Paull taught the first Church and exhorted it hereunto saying Let euerie man trie or examine himselfe and so let him eateof that breade and drinke of that cuppe For he that eateth and drinketh vnworthelie doth eate and drinke his owne iudgement or condemnation because he disâ—erneth not the Lordes bodie And in another place Prooue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in you except ye be reprobates Now I praie vnto God that ye doe no euill If so be that anie man approch to this table without such a tryall and not making himselfe worthie who hath not first examined himselfe what manner of faith he hath with what purpose he came to this sacrament or how he had prepared himselfe hereunto I saie such a man should greatlie prophane and reproch this sacrament
came downe from heauen euen Iesus Christ who nourisheth and sustaineth the spirituall life of the faithfull if he be eaten that is applied and receiued by faith through the Spirit But to the intent that Christ might figurate represent vnto vs this spirituall and heauenlie bread he hath ordeined visible and earthlie bread and wine for the Sacrament of his bodie and â—â—ode whereby he testifieth that as truelie as we doe receiue and holde in our handes this signe eating the same with our mouthes whereby afterwardes this our life is sustained so truelie we doe by faith which is in â—â—eâ—de of our soule hand and mouth receiue the verie bodie and true blood of Christ our onelie Sauiour in our selues vnto the conseruation and cherishing of a spirituall life within vs. And it is moste certaine that Christ not without good cause doth so carefullie commend vnto vs this his Sacrament as one that doth indeede worke that within vs whatsoeuer he representeth vnto vs by these his holie signes although the manner it selfe beeing farre aboue the teach of our capacitie can not be comprehended of any because that all the operations of the holie Ghost are hidden and incomprehensible Neither shall we erre in saying that that which is eaten is the verie natural body of Christ and that which is drunkâ— is the verie bloode of Christ yet the instrument or meanes whereby we doe eate and drinke them is not a corporall mouth but euen our soule and spirit that by faith Christ therefore sitteth alwaies at the right hand of his Father in heauen and yet for al that doth not any thing the lesse communicate himselfe vnto vs by faith Furthermore this Supper is the spiritual table wherein Christ doth offer himselfe to vs with all his benefites to be participated of vs and bringeth to passe that in it we are partakers as well of himselfe as of the merit of his death and passion For he himselfe by the eating of his flesh doth nourish strengthen comfort our miserable afflicted and comfortles soule and in like manner by the drinking of his bloode doth refresh and sustaine the same Moreouer although the signes be coupled with the things signified yet both of them are not receiued of all For an euill man verely receiueth the Sacrament vnto his owne condemnation but the thing or truth of the Sacrament he receiueth not As for example Iudas and Simon Magus both of them did receiue the Sacramentall signe but as for Christ himselfe signified thereby they receiued him not For Christ is communicated to the faithfull onelie Last of al we with great humilitie and reuerence doe communicate the holie Sacrament in that assemblie of Gods people celebrating the memoriall of our Sauiour Christs death with thankesgiuing and making there a publique confession of Christian faith and religion No man therefore ought to present himselfe at this holie Supper which hath not first examined himselfe lest that eating this bread and drinking of this cuppe he doe eat and drinke his owne damnation Moreouer by the vse of this Sacrament a most ardent loue is kindled within vs both towardes God himselfe and also towardes our neighbour Therefore we doe here worthelie reiect as a meere prophanation all the toies and damnable deuises of men which they haue presâ—med to adde and mingle with the Sacramentes affirming that all the godlie are content with that onelie order and rite which Christ and his Apostles haue deliuered vnto vs and that they ought to speake of these mysteries after the same manner as the Apostles haue spoken before OVT OF THE CONFESSION OF AVSPVRGE The 2 Article out of the edition of Wirtemberge Anno. 1531. TOuching the Supper of the Lord they teach that the bodie and bloode of Christ are there present in deede and are distributed to those that eate of the Lord 〈◊〉 Supper and they condemne those that teach otherwise The same 10. article in the edition newlie corrected anno 1540. is thus set downe TOuching the Supper of the Lorde they teach that together with the bread and the wine the bodie and blood of Christ are trulie exhibited to them that eate of the Lords Supper Hitherto also pertaineth the first article of the abuses which are chaunged in the outward rites and ceremonies This article is of the Masse OVr Churches are wrongfullie accused to haue abolished the Masse For the Masse is retained still among vs celebrated with great reuerence Yea almost all the ceremonies that are in vse sauing that with the songes in Latine we mingle certein Psalmes in Dutch here and there which be added for the peoples instruction For therfore we haue need of ceremonies that the may teach the vnlearned that the Preaching of Gods word maie stirre vp some vnto the true feare trust and inuocation of God This is not onlie commaunded by S. Paul to vse a tongue that the people vnderstand but mans law hath also appointed it We vse the people to receiue the sacrament together if so be anie be found fit thereunto And that is a thing that doth increase the reuerence and due estimation of the publike ceremonies For none are admitted except they be first prooued and tried Besides we vse to put men in minde of the worthines and vse of a sacrament what great comforte it offereth vnto them which repent to the ende that men maie learne to feare God and beleeue in him and to vse praier supplication vnto him looking for all good thinges at his hands This is the true worshippe of Christians These seruices of feare faith praier hope c. God doth like of When therfore these seruices are performed and exercised in the vse of ceremonies then doth the vsing of the sacramentes please God So that when as the people is vsed to the ceremonie and aduertised of the true vse thereof the Masses are saide with vs after meet and godlie manner And thus all things are ordered in the Church with greater grauitie and reuerence then in times past It is not vnknowen that these manie ages past there hath beene common and open complaint made by good men of the abuse and prophaning of Masses For it is easie to be seene how farre this abuse hath spread it selfe in all temples and Churches what kinde of men they are that saie the Masses flat contrarie to the prescript of the Canons Also how shamefullie they are turned 〈◊〉 a matter of cursed lucre For manie there be that say Masses without repentance onelie for the bellies sake Theâ— thinges are too open and manifest to be kept anie longer â— hugger mugger Surelie it semeth that neuer anie religion thing since the world began was so commonlie turned 〈◊〉 gaine as the Masse But Saint Paull doth fearefullie threaten them which deale otherwise with the sacraments thee is beseeming the dignitie of them where he saith He that â—â—â—th this bread and drinketh this cup vnworthely is guiltie of the bâ—â—
not an oblation but is so called because it is a remembrance of the oblation which was once made on the crosse Moreouer the application of the merit of Christ is not made by anie other outward instrument then by the preaching of the gospell of Christ and by dispensing those sacraments which Christ hath instituted for this vse the merit of Christ being offered applied is not receiued but by faith Marc. 16. Preach the Gospel to euery creature For by the ministerie of the Gospell the benefits of Christ be offered applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeue and be baptized he shall be saued because that by the receiuing of the sacraments and by faith the benefits offered and applied be receiued Rom. 1. The gospell is the power of God to saluation to euerie 〈◊〉 that beleeueth that is the ministerie of the gospell is the instrument ordeined of God whereby God is able and effectuall to saue all those which beleeue the gospell Therefore the Preaching of the gospell doth offer or if it liketh anie man so to speake doth applie saluation to all men but faith doth receiue saluation offered and applied Now in the priuate Masse bread and wine are so handled that the Priest doth neither publiquely declare the Gospel of Christ but doth softlie mumble vp to him selfe certaine words and especialie the wordes of the Supper or of consecrationâ— neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying 〈◊〉 the merit of Christ in the priuate Masse This did our true Catholique Elders well perceiue who as we haue declared before did so seuerelie require that they which werâ— present at the Masse and did not communicate should bâ— excommunicated The fourth error is this which we haue already touched in that they do require that the wordes of the Supper or oâ— consecration maie be rehearsed softlie in the Eucharist seing that these words are a part of that gospell which according to the commaundement of Christ is to be preached to all creatures For although our ancetors did sometimes calâ— the Eucharist a mysterie yet they did not so call it with thiâ— purpose that they would not haue the wordes of the Suppeâ— to be rehearsed before the Church in the Eucharist publike lie and in a tongue commonlie knowne but because thâ—â— in the Eucharist one thing is seene and another thing vnderstood For Christ him-selfe also is called a mysterie who neuertheles is not to be hidde but to be preached to alâ— creatures And because that in the receiuing of the Sacrament it is necessarilie required that we should haue faith and faith commeth by hearing and hearing by the word of God it is most necessarie that in the Eucharist the word of the supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospell and the shewing forth of the death of Christ Therefore that the Church maie vnderstand what is done in the Eucharist and what is offered vnto her to be receiued and that she maâ—e confirme hir faith it is necessarie that in the Eucharist â—he wordes of the Lordes Supper should be rehearsed publiquelie The 〈◊〉 â—rror is this that one part of the Eucharist is vsed in 〈…〉 a singular worship of God to be caried about and to 〈…〉 vp But the holie Ghost doth forbid that anie worship of God should be appointed without the expresse commaundement of god Deut. 12. You shal not do euery one of you that which semeth good in his owne eies And again That which I commaund thee that onelie shalt thou do to the Lord see that thou adde nothing thereunto nor detract anie thing from it And Math 1â— In vaine doe they worship me teaching for doctrines the preceptes of men Clemens in his second Epiâ—â—le to Iames and in three Chapters De Consecr Dist 2. saith Certeinlie so great buâ—nt offerings are offered on the altar as may be sufficient for the people if so be that any thing remaine till the next â—aie let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they vse to delude these wordes of Clemens by feigning a difference betwixt the worke of those that are readie to die and those that be readie to consecrate But it is euident that the bread which vseth to be caried about and to be laide vp to be adored is not reserued for those that be weake but in the ende is receiued of them that doe consecrat Cyrill or â— others thinke Origen vpon the 7. Chap. of Leuit. saith For the Lord concerning that breade which he gaue to his Disciples saide vnto them Take it and eat it c. He did not differ it neither did he commaund it to be reserued till the next daie Peraduenture there is this Mâ—steriâ— also conteined therein that he doth not commaund the bread to be caried in the high waie that thou maist alwaies bring forth the fresh loaues of the worde of God which thou cariest within thee c. OVT OF THE CONFESSION OF SVEVELAND Of the Eucharist CHAP. 18. AS touching this reuerent Sacrament of the bodie bloode of Christ all those things which the Euangelists Paul and the holie Fathers haue left in writing therof our men doe sincerelie teach commend and inculcate and thence they doe with a singular indeauour alwaies publish this goodnes of Christ towardes his whereby he doth no lesse at this day then he did in that his last supper vouchsafe to giue by the Sacraments his true bodie and his true bloode to be eaten and to be drunke in deede as the meate and drinke of their soules whereby they may be nourished vnto life eternall he giueth it I saie to all those who from their heartes haue giuen their names to be reckoned among his disciples when as they doe receiue this Supper according to his institution so that now he may liue and abide in them and they in him and be raised vp by him in the last day to a new and immortall life according to those wordes of eternall trueth Take and eate This is my bodie c. Drinke ye all of this This â—uppe is my bloode c. Now our preachers doe most diligentlie withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie vnto that which onelie is profitable whereunto onely Christ our Sauiour had respect to wit that beeing fed with him we may liue in him and through him and leade such a life as is acceptable to God holie and therefore euerlasting blessed and with all that we among our selues may be one bread and one bodie which are partakers of one bread in that holie Supper Whereby it commeth to passe that we doe verie religiouslie and with a singular reuerence
they cease to be right sacraments of Christ Iesus And therefore it is that we flâ—â— the societie with the papisticall Church in participation of their sacraments first because their ministers are no ministers of Christ Iesus yea this is more horrible they suffer women whome the holie Ghost will not suffer to teach in the congregation â—o baptize and secondlie because they haue so adulterated both the one sacrament and the other with their owne inuentions that no parte of Christes action abideth in the originall puritie For oile salte spattle and such like in baptisme are but mens inuentions adoration veneration bearing through streetes and townes keeping of bread in boxes or boists are prophanation of Christes sacraments and no vse of the same For Christ Iesus saide Take eate c. Doe you this in rememberance of me By which words and charge he sanctitied bread and wine to be the Sacrament of his holy body and bloode to the end that the one should be eaten and that all should drinke of the other and not that they should be kept to be worshipped and honoured as God as the Papists haue done heretofore who also haue committed sacriledge stealing from the people the one part of the sacrament to wit the blessed cup. Moreouer that the sacraments be rightlie vsed it is required that the end cause for which sacraments were instituted be vnderstanded and obserued as well of the Minister as by the receiuers For if the opinion be changed in the receiuer the right vse ceaseth which is most euident by the reiection of the sacrifices as also if the teacher plainlie teach false doctrine which were odious and abhominable before God albeit they were his own ordinance because the wicked men vse them to another end then God hath ordained The same we affirme of the Sacraments in the Papistical Church in which we affirme the wholl action of the Lord Iesus to be adultered as well in the externall forme as in the end and opinion What Christ Iesus did and commaunded to be done is euident by the Euangelists and by Saint Paul what the Priest doth at his â—ulâ—â—r we neede not to rehearse The end and cause of Christes institution and why the selfe same should be vsed is expressed in these wordes Doe ye this in rememberance 〈◊〉 me As ofâ—e as you shall eate this breade and drinke of this â—uppe you shall shew foorth that is extoll preach magnifie and praise the Lordes death till he come But to what ende and in what opinion the Priestes saie their masse let the wordes of the same their owne Doctours and writings 〈◊〉 wit that they as mediatours betwixt Christ and his Church do offer vnto God the father a sacrifice propitiatory for the sinnes of the quick and the dead which doctrine as blasphemous to Christ Iesus and making derogation to the 〈◊〉 of his onelie sacrifice once offered for purgation of all those that shall be sanctified we vtterlie abhorre detest and renounce To whome sacraments appertaine WE confesse and acknowledge that baptisme apperteineth as wel to the infants of the faithfull as vnto them that be of age and discretion And so we damne the error of the Anabaptistes who denie baptisme to apperteine to children before they haue faith and vnderstanding But the supper of the Lord we confesse to appertein to such onelie as be of the housholde of saith and can trie examine themselues as well in their faith as in their dutie towardes their neighbours Such as eat and drink at that holie table without faith or being at dissention with their breethren do eat vnworthelie and therefore it is that in our Church our ministers take publike and particular examination of the knowledge and conuersation of such as are to be admitted to the table of the Lord Iesus Of the ciuill maigistrates WE confesse and acknowledge Empires kingdomes dominions and cities to be distincted and ordained by God the powers and authoritie in the same be â—t of Emperours in their empires of Kinges in their realmes Dukes and Princes in their dominions and of other magistrates in their cities to be Gods holy ordinance ordained for manifestation ofhis owne glorie and for the singular profitte and commoditie of mankinde so that whosoeuer goeth about to take away or to confound the whol state of ciuill pollicies now long established we affirme the same men not onelie to be enimies to mankinde but also wickedlie to fight against Gods expressed wil. We farther confesse acknowledge that such persons as are placed in authoritie are to be beloued honored feared and holden iâ— moste reuerent estimation because they are the lieueteâ—anâ—es of God in whose seates God himselfe doth sit and â—â—â—ge yea euen the iudges and Princes themselues to whome by God is giuen the sworde to the praise and defence of good men and to reuenge and punish all malefactours Moreouer to Kinges Princes Rulers and Magistrates we affi me that chiefelie and moste principallie the conseruation and purgation of the Religion appertaineth so that not onelie they are appointed for ciuill pollicie but also for manteinance of the true Religion and for suppressing of idolatrie and superstition whatsoeuer As in Dauid Iosaphat Ezcehias Iosias and others highlie commended for their zeale in that case maie be espied And therefore we confesse and auow that such as resist the supreame power doing that thing which appertaineth to his charge do resist gods ordinance and therefore cannot be guiltles And farther we affirme that whosoeuer denie vnto them their aide counsell and comforte whilest the Princes and rulers vigilantlie trauell in execution of their office that the same men denie their helpe support and counsell to God who by the presence of his lieftenant doth craue it of them The giftes freelie giuen to the Church ALbeit that the word of God truelie preached and the Sacraments rightlie ministered and discipline executed according to the word of God be the certaine and infallible signes of the true Church yet we meane not that euery particuler person ioyned with such company is an elect member of Christ Iesus For we acknowledge and confesse that darnell cockell and chaffe maie be sowen grow and in great aboundance lie in the middest of the wheat that is the reprobate maie be ioyned in the societie of the elect and maie externallie vse with them the benefites of the word and sacramentes But such being but temporall professors in mouth and not in heart doe fall backe and continue not to the end And therefore they haue no fruit of Christs death resurrection nor ascension but such as with heart vnfainedlie beleeue and with mouth boldlie confesse the Lord Iesus as before we haue said shall moste assuredlie receiue these giftes First in this life the remission of sinnes and that by onelie faith in Christes blood In so much that albeit sinne remaine and continuallie abide in these our mortall bodies yet it is not imputed vnto vs but is remitted and couered with Christes
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
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
our obedience doth please god euen in this our so great infirmitie Now for any man to dispise or mislike this doctrine whereby both the honour of Christ is extolled and most sweete sure comfort offered vnto godlie mindes and which conteineth the true knowledge of gods mercie and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnes Before time when as this doctrine was not set forth many fearefull consciences assaied to ease themselues by workes some fled to a monasticall life others did chuse out other workes thereby to merit remission of sinnes and iustification But there is no sure comforte without this doctrine of the gospell which willeth men to beleeue that remission of sinnes and iustification are freelie giuen vnto vs for Christs sake and this wholl doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paull Rom. 3. We are iustified freelie by his grace through redemption that is in Christ Iesus whome god hath set forth to be a reconciliation thorough faith in his bloode Rom. 4. But to him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Ephes 2. By grace ye are saued through faith and not of your selues In these and such like sentences Paull doth plainlie teach that remission of sinnes and iustification are giuen vs freelie and not for the worthines of our workes And in the 4 to the Rom. he disputeth at large why this consolation is needefull for vs for if the promise did depend vpon the worthines of our works it should be vncertaine Wherefore to the end that we may haue sure and firme comforte against the feares of sinne and death and that our faith maie stand fast it is needefull that it leane onelie vpon the mercie of God and not vpon ouâ— worthines Therefore Paul saieth Therefore it is by faith according to grace that the promise might be sure For our works cannot be set against the iudgement of God according to that saying If thou markest our iniquities who shall indureâ—t And therefore Christ is giuen for a Mediatour to vs and this honour is not to be transfered vnto our workes When therefore we doe saie that we are iustified by faith we do not meane that we are iust for the worthines of that vertue but this is our meaning that we doe obteine remission of sins and imputation of righteousnes by mercie shewed vs for Christs sake But now this mercie can not be receiued but by faith And Faith doth not here signifie onelie a knowledge of the historie but it signifieth a beleefe of the promise of mercie which is graunted vs through our Mediatour Christ Iesus And seeing that faith is in this sorte vnderstoode of a confidence or trust of mercie Saint Paull and Saint Iames doe not disagree For where as Iames saith The Deuills beleeue and tremble he speaketh of an historicall faith now this faith doth not iustifie For the wicked and the deuill are conning in the historie But Paull when he saith Faith is reckoned for righteousnes he speaketh of a trust and confidence of mercie promised for Christs sake and his meaning is that men are pronounced righteouse that is reconciled through mercie promised for Christs sake whome we must receiue by faith Now this noueltie of this figuratiue speach of Saint Paull We are iustified by faith will not offend holie mindes if they vnderstand that it is spoken properlie of mercie and that herein mercie is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great greefes then to heare that this is the commaundement of God the voice of the bridgrome Christ Iesus that they should vndoubtedlie beleeue that remission of sinnes or reconciliation is giuen vnto them not for their owne worthines but freelie through mercie for Christs sake that the benefite might be certaine Now Iustification in these sayings of Saint Paull doth signifie remission of sins or reconciliation or imputation of righteousnes that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his epistles the holie fathers also doe teach the same For so saith Ambrose in his booke de â—â—at Gent. If so be that iustification which is by grace were due vnto former merittes so that it should not be a gift of the giuer but a â—warde of the worker the redemption by the bloode of Christ would growe to be of small account and the prerogatiue of mans works would not yeald vnto the mercies of God And of this matter there be many disputations in Saint Augustine And these are his wordes Forsomuch as by the law God sheweth to man his infirmitie that flying vnto his mercie by faith he might be saued For it is saide that he carieth both the law and mercie in his mouth The law to â—onuict the proude and mercie to iustifie those that are humbled Therefore the righteousnes of God through saith in Christ is reuealed vpon al that beleeue And the Mâ—leuitan Synode writeth Iâ— not this sufficientlie declared that the Law worketh this that sinne should be knowen and so against the victorie of sinne men should flie to the mercie of god which is set forth in his promises that the promises of God that is the grace of God might be sought vnto for deliuerance and man might beginne to haue a righteousnes howbeit not hiâ—â—â—ne but Gods Of good works WHen as we do teach in our Churches the most necessary doctrine and comforte of faith we ioyne therewith the doctrine of good workes to wit that obedience vnto the law of God is requisite in them that be reconciled For the Gospell preacheth newnes of life according to that saying I will put my lawes in their heartes This new life therefore must be an obedience towardes God The Gospell also preacheth repentance and faith cannot be but onlie in them that doe repent because that faith doth comfort the heartes in contrition in the feares of sin as Paul saith Being iustified by faith we haue peace And of repentance he saith Rom. 6. Our olde man is crucified that the bodie of sinne might be abolished that we might no more serue sinne And Esaie saith Where will the Lorde dwell In a contrite and humbled spirit c. Secondly among good works the chiefest that which is the chiefest worship of God is faith which doth bring forth manie other vertues which could neuer be in men except their hearts had first receiued to beleue How shall they call 〈◊〉 him in whome they doe not beleeue So long as mens mindes are in doubt whether God heareth them or not so long as euer they thinke that God hath reiected them they doe neuer truelie call vpon God But
his time Ceremonies were appointed for this cause that they should be admonitions of the Mediatour of the Doctrine of Faith of free remission for the Mediatours sake But they feigned that sinnes were forgiuen for those rites and sacrifices and by this superstition they heaped vp sacrifices and forgot the Mediatour and were without true comfort and without true inuocation The same thing hapned also after the Apostles time the light of the gospell being lost wherein is propounded free remission for the Mediatours sake and that to be receiued by Faith They sought remission by Monasticall exercises by single life by diuers obseruations by the offering in the Masse by the intercession of dead men and manie monstrous superstitions were deuised as the histories of the wholl Church which succeeded the Apostles doe declare Against these errours the infinite mercie of God hath oftentimes restored the voice of the Gospell And as among the people of Israell he did often raise vp Prophets which should purge the doctrine diligentlie so in the Church after the Apostles time when the writings of Origen and Pelagius and the superstition of the people had corrupted the puritie of the gospell yet notwithstanding as in a mist the light of the gospell was againe kindled by Augustine and him followed Prosper Maximus and others who reprooued the false opinions touching this Article Afterward when the Monkes were sprong vp and that opinion which faigneth men to merit by their workes was a fresh spread abroad yet there were some of a better iudgement although they added stable to the foundation as Hugo Bernard Gilbert William of Paris Tauler Ambrose Wesell and others in other places And now by the voice of Luther the doctrine of the gospell is more cleered and more euidentlie restored and the Lambe shewed vnto vs as the Baptist saith Beholde the lambe of God that takâ—â—â— awaie the sinnes of the world He that beleeueth in the Sonne hath eternall life he that beleeueth not the wrath of God abideth on him This same voice of the Gospell our Churches doe puâ—lâ—â—â— and that without corruption and we doe discerne that discipline or righteousnes which a man not regenerat maie performe from the righteousnes of faith and that newnes whereof the gospell doth preach We saie that all men are to be restrained by discipline that is by that righteousnes which euen the vnregenerate ought and after a sorte maie performe which is an obedience in externall actions according to all the commaundements of God apperterning to all men Because that God left this libertie in man after his fall that the outward members might after a sorre obeie reason and the will in stirring vp or omitting outward motions as Achilles maie draw his sword or put it vp into the sheath Scipio maie restraine his members so that he meddle not with another mans wife as in their place these thinges are trulie and copiouslie declared Now it is moste certaine that this discipline is commaunded of God and that the breaking thereof is punished with present and eternall punishments euen in those which are not conuerted vnto god according to those sainges The law was made for the vniust He that taketh the sword shall perish with the sword Also Forniâ—atours and adulterers the Lorde will iudge Also Woe vnto thee which spoilest because thou shalt be spoiled And although all men ought to gouerne their manners by this discipline and God doth seuerelie commaund that all kingdomes should defend this discipline and he by horrible punishmentes doth declare his wrath against this outward contumacie yet this externall discipline euen where it is most honest is not a fulfilling of the law neither doth it deserue remission of sinnes neither is it that righteousnes wherby we are accepted before God nor that light shining in the nature or men as righteousnes shined in vs in our creation or as new righteousnes shall shine in vs in the life eternall But all this discipline is an externall gouernment such as it is like vnto the leafe of a figge tree wherewith our first parentes after their fall did couer their nakednes neither doth it anie more take awaie sinne and the corruption of nature and death then those figge leaues did Hence it is that Paul doth so often crie out that sinne is not taken awaie by the law Rom. 3. By the workes of the law no flesh shall be iustified in his sight And Rom. 8. When it was impossible to the law to iustifie c. And Gal. 2. If righteousnes doth come by the law then Christ died in vaine And Tit. 3. Not by the workes of righteousnes which we haue done but according to his mercie he hath saued vs. And it is a reproch vnto the Sinne of God to imagine that anie our workes are merittes or the price of remission of sinnes and that they are propitions for sinnes Therefore we do openlie condemne those Pharisaical Pelagian doting dreames which faâ—gne that that discipline is a fullfill ng of the law of god also that it doth deserue remission either of congreitie or of conâ—â—gnity or that it is a righteousnes whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised vp by this faith it is certaine that remission of sinnes reconciliation and imputing of righteousnes is giuen for the ment of Christ alone and that Christ is effectuall in vs and doth by his holie spirit quicken the beleeuers and deliuer vs from eternall death and withall make vs heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the lawe Also we are iustified freelie by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his blood And Act. 10. To him giue all the Prophets wiâ—nes that all that beleeue in him shall receiue remission of sinnes Now the wordes are knowne and manifâ—st Faith doth signifie not onelie the knowledge of the historie for that is also in the Deuilles of whome it is said The deuilles do beleue and tremble but it doth signifie to embrace al the Articles of Faith and among those this article I do beleâ—e the remission of sinnes neither do I beleue that it is onelie giuen to others but to me also This faith is also a confidence resting in the Mediatour according to that Beeing instified by faith we haue peace So that Paull speaketh of faith which consenting to all the articles of the Creede doth beholde and imbrace the promise for it ioyneth together faith and the promise Rom. 4. Therefore it is by faith that the premise might be sure In expounding the word Iustified it is vsuallie said To is iustified doth signifie of vnrighteous to be made righteous which beeing rightlie vnderstood doth agree also to our purpose Of vnrighteous to be made righteous that is acquitted from the guilt for the sonne of
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
in baptisme the outwarde signe is the element of water and that washing is visible which is done by the minister The thing signified is regeneration the clensing from sinne Likewise in the Lordes Supper the outwarde signe is breade and wine taken from things commonlie vsed for meate and drinke The thing signified is the bodie of Christ which was giuen and his bloode which was shed for vs and the communion of the bodie and bloode of the Lorde wherefore the water bread and wine considered in their owne nature and out of this holie vse institution of the Lord they are onelie that which they are called and which they were saide then to be But let the word of God be once added to them together with inuocation vpon his holie name and the renewing of their first institution and sanctification then these signes are consecrated and declared to be sanctified by Christ For Christes first institution and consecration of the sacraments standeth yet in force in the Church of God in such sort that they which celebrate the sacraments no otherwise then the Lord himselfe from the beginning hath appointed haue stil euen to this daie the vse and benefit of that first and most excellent consecration And for this cause in the administration of the sacraments the verie wordes of Christ are repeated And forasmuch as we learne out of the word of God that these signes were appointed vnto an other end and vse then commonlie they are vsed vnto therefore we teach that they now in this their holie vse doe take vpon them the names of the thinges signified and are not still called bare water bread or wine but water is called regeneration and washing of the new birth and the bread and wine the bodie and blood of the Lord or the pledges and sacraments of his bodie and blood not that the signes are turned into the things signified or cease to be that which in their owne nature they are for then they could not be sacraments which should consist onelie of the thing signified and haue no signes but therefore do the signes beare the names of the things because they be mysticall tokens of holie things and because that the signes and the things signified are sacramentallie ioyned together ioyned together I say or vnited by a mysticall signification and by the purpose and will of him who first instituted them For the water bread and wine are not common but holie signes And he that instituted water in baptisme did not institute it with that minde and purpose that the faithful should onely be dipped in the water of baptisme and he which in the supper commaunded the bread to be eaten and the wine to be drunke did not mean that the faithfull should onelie receiue bread and wine without anie further mystery as they eat bread at home in their own houses but that they should spiritually be partakers of the things signified and by faith be truelie purged from their sinne and be partakers of Christ also And therefore we cannot allowe of them which attribute the consecration of the Sacraments to I know not what syllables to the rehearsall of certaine wordes pronounced by him that is consecrated and that hath an intent of consecrating or to some other accidentall thinges which are not left vnto vs either by the word or by the example of Christ or his Apostles We doe also mislike the doctrine of those that speake no otherwise of the Sacramentes then of common signes not sanctified nor effectuall We condemne them also who because of the inuisible thinges doe despise the visible signes and thinke them superfluous because they doe alreadie enioy the thinges themselues such were the Messalians as it is recorded We doe disallow their doctrine also who teach that grace and the things signified are to be so tied and included in the signes that whosoeuer doe outwardlie receiue the signes must needes inwardly participate the grace and the thinges signified what manner of men soeuer they be Notwithstanding as we esteeme not the goodnes of the sacraments by the worthines or vnworthines of the ministers so likewise we doe not weigh them by the condition of the receiuers For we knowe that the goodnes of the Sacraments doth depend vpon the faithfulnes or trueth and the meere goodnes of God For euen as Gods worde remaineth the true worde of God wherein not onelie bare words are vttered when it is preached but therwithall the things signified by the words are offered of God although the wicked and vnbeleeuers heare and vnderstand the words yet they enioy not the thinges signified because they receiue them not by a true faith Euen so the sacraments consisting of the worde the signes and the thinges signified continue true and perfect Sacraments not onlie because they be holy things but also for that God also offereth the things signified howsoeuer the vnbeleeuers receiue not the thinges which are offered This commeth to passe not by anie fault in God the author and offerer of them but by the fault of men who doe receiue them without faith and vnlawfullie whose vnbeleefe cannot make the truth of God of no effect Now forasmuch as in the beginning where we shewed what the sacraments were we did also by the waie set downe to what ende they were ordeyned it shall not be necessarie to trouble our selues with repeating anie thing which hath beene alreadie handled Next therefore in order it remaineth to speake seuerallie of the sacraments of the new Testament OVT OF THE FORMER CONFESSION OF HELVETIA Of the force and efficacie of the Sacraments THe signes which in the Church of Christ be called Sacraments are two Baptisme and the Lordes supper These being tokens of secret thinges doe not consist of bare signes but of signes and thinges also For in Baptisme water is the signe and the thing it selfe is regeneration and to be taken by adoption to be the people of God In the Lords Supper bread and wine be the signes * but the thing is the communication of the bodie of Christ saluation purchased for vs and the remission of sinnes These thinges are receiued by faith as the signes be receiued with the corporall mouth the wholl fruit of the Sacraments is in the thing it selfe Whereupon we affirme that Sacraments are not onelie tokens of humane societie but also pledges of the grace of God by which the ministers do worke together with the Lord to that end which he doth promise offer and bring to passe yet so as we said before of the ministerie of the word that all the sauing power is to be ascribed to the Lord alone Out of the declaration of the same confession Of holie signes SAcraments are visible paterns instituted of god of the grace good will and promises of God towardes vs sure testimonies and holie remembrances the which vnder earthlie signes doe represent vnto vs and set before our eies heauenlie giftes and doe withdrawe the minde from
himselfe Christ Iesus into whose handes the Father hath deliuered al things And he hath instituted and appointed them for great and sauing causes and such as are necessarie for this Church and all those that beleeue to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the fauourable and well pleased will of God towards vs and that they might giue witnes to that trueth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiuing of them should by faith receiue the grace and trueth whereof they be witnesses and applying it vnto them-selues shoulde make it their owne and confirme themselues therein and on the other side by giuing themselues to God should consecrate and as it were by an othe religiouslie binde them selues to serue him alone and as it were be ioyned together among themselues by the ioyning and knitting as of one spirit so also of one body to wit of the Church of the fellowship of saints and of loue And according to these thinges the Sacraments as in times past Circumcision was may be called the holie couenants of god with his Church and of the Church with God the minsters of faith and loue by which the ioyning and vnion of God and Christ our Lord with these beleeuing people and theirs againe with Christ is made and perfited and that among themselues in one spirituall bodie of the Church by which also euen as by the word Christ and his spirit do cause in the faithfull that is in those that vse them worthelie a pretious participation of his excellent merit neither doth he suffer them to be onelie bare and naked ministers and ceremonies but those things that they signifie and witnes outwardlie that doth he worke inwardlie to saluation profitablie and effectuallie that is he clenseth nourisheth satisfieth looseth payeth remitteth confirmeth They therefore which contemne these Sacraments and through stubbornnes will not suffer them to be of anie force with themselues and making small account of them do esteeme them as trifles or do otherwise abuse them contrarie to the institution will or commaundement of Christ all these do greeuouslie sinne against the author thereof who hath instituted them and make a verie great hazarde of their saluation But if some man would willinglie vse these sacraments according to the institution of Christ and yet cannot haue leaue either entirelie or withourt deceit so to do as he would as if peraduenture one that is taken be kept in prison or if one should be hindred by sicknes or should liue in strange countries among the enemies of the trueth such a man in such a case if he do whollie and truelie beleeue the holie Gospell maie by that faith be saued although he haue not the vse of the Sacramentes whereof Augustine vpon Iohn cap. 16. hath this worthie saying Beleeue and thou hast eaten seeing that the Sacraments are not necessarie to saluation but onelie by the addition of a certaine condition Also we teach this that the sacraments of themselues or by their owne vertue for the workes sake or for the onelie outward action that is for the bare participation receiuing and vse thereof can not giue grace nor a iustifying or quickening faith to any which before was not inwardlie quickened by the holie ghost and hath no good motion within him-selfe I saie the Sacraments can not giue to anie such either grace or iustifying and quickening faith and therefore they can not iustifie anie man nor inwardlie quicken or regenerate anie mans spirit for faith must goe before whereby the holie ghost doth inwardlie quicken and lighten man and stirre vp or cause good motions in the heart Without this faith there is neither anie iustification nor saluation neither do the Sacraments of or by themselues helpe anie whit hereunto as in the holy scripture manifest examples of this matter are found in manie places especially in Iudas who receiued the sacrament of the Lord Christ him-selfe did also execute the function of a preacher and yet he ceased not to remaine a Deuill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the vse thereof neither did this profit his anie thing to saluation Also in Ananias and his wife who had beene baptized of the Apostles and had also without doubt receaued the Lords supper and yet notwithstanding they did continue in their wickednes iniustice and lies against the holy ghost the sacramētes did neither take away their wickednes nor giue thē the sauing or iustifying faith which maketh the heart the better by repenting giueth it to God an vpright and obedient heart and doth appeare the conscience Therefore the Sacramentes did not giue this conscience and this faith vnto them as Circumcision and the Sacrifices of the olde testament did not giue a liuelie and iustifying faith without the which faith those thus auailed nothing to eternall saluation or iustification And so doth Saint Paull speake of all these thinges in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnes that he had faith and righteousnes which is auaileable with God before that he was circumcised 〈◊〉 like sorte he writeth of the people of Israel that they also wer◠baptized and they all did eat one and the same spirituall meat and did all drinke the same spirituall drinke but with manie of the God was not pleased And therfore euen in the aboundance of all these thinges they were thought vnworthie to be receiued they were reiected of God For if a dead man or one that is vnworthie do come to the Sacraments certainlie they do not giue him life and worthines but he that is such a one doth load himselfe with a far greater burthen of fault and sinne seeing that he is vnworthie the which thing the Apostle doth expresselie declare in the doctrine touching the Supper of the Lord where he saith whosoeuer doth eate of this bread or drinke of this cup of the Lord vnworthely he is guiltie of the bodie and blood of the Lord Also He doth eate and drinke iudgement to him-selfe Lastlie this also must be knowne that the veritie of the Sacraments doth neuer faile them so that they shoulde become not effectuall at anie time but in the institution of Christ they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming vnto the worthie receiuers present grace and saluation but vnto the vnworthie their fault and condemnation whether they be administred by a good and honest Priest or by a close sinner For so long as the ouerthwartnes of such wicked hypocrites is not as yet publiquelie knowne neither punished more gentlie or seuerelie by the Ecclesiasticall
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
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
by applying of masses it should be very vncertaine and our faith trust should be transferred from Christ vnto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is whollie condemned These arguments with sundry other do witnes for vs that the opinion of the merit and applying of the masse for the quick and the dead was for good causes misliked and reprooued Now if we would stand to consider how farre this error is spread in the Church how the number of masses increased and how through this sacrifice forgiuenes both of the fault and of the punishment is promised to the quick and the dead it wil appeare that the Church is disfigured with shameful blots by this prophanation Ther neuer fell out a waightier cause in the Church O noble Emperour or more worthy for good and learned men to debate of it is the dutie of all the Godlie with most feruent praiers to craue at gods hand that the Church might be deliuered from these foule enormities All Kings and Bishops must with all their might endeuour that this wholl matter maie be rightlie laid forth and the Church purged Sixtlie the institution of a sacrament is contrarie to that abuse For there is not a word set downe of anie oblation for the sinnes of the quick and the dead but a commaundement to receiue the bodie and bloood of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the historie as it were in a shew as they dreame that are the Patrons of merit by reason of the worke wrought but it signifieth by faith to remember the promise benefit to comfort the conscience and to render thankes for so great a blessing For the principall cause of the institution was that our faith might then be stirred vp and exercised when we doe receiue this pledge of Gods grace Besides the institution ordeineth that there should be a communication that is that the ministers of the Church should giue vntoothers the bodie and blood of the Lord. And this order was obserued in the primitiue Church Saint Paull is witnes to the Corinths when as he commaundeth That one should stâ—â— for another that there might be a common partaking of the Sacrament Now that the abuses of the priuate Masse be discouered for as much as they all for the most part were vsed for the application for the sinnes of other men and do not agree with the institution of Christ therefore they are left of 〈◊〉 our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches do consecrate themselues and giue vnto others the sacrament of the bodie and blood of Christ and this kinde of masse is vsed euerie holie daie and other daies also if anie be desirous to vse the sacrament Yet none are admitted to the communion except they be first tried and examined We adioyne moreouer godlie sermons according as Christ commaunded that there should be sermons when this ceremonie is vsed And in such sermons men are both taught diligentlie in other articles and precepts of the Gospel and also put in minde for what vse the sacrament was instituted to weet not that this ceremonie could merit for them remission of sinnes by the work done but that the sacrament is a testimonie and a pledge whereby Christ witnesseth vnto vs that he performeth his promises And in our sermons as men are taught diligently concerning other articles and precepts of the gospell so are they also put in minde for what vse the sacraments were instituted to weete not that the ceremonie should merit remission of sinnes by the bare work wrought but that the sacrament should be a testimonie and a pledge wherby Christ doth testifie that he performeth his promise and that his promises pertaine vnto vs that Christ giueth vs his bodie to testifie that he is effectuall in vs as in his members and his blood for a witnes vnto vs that we are washed with his blood The sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie do beleue that remission of sinnes is giuen them indeede and are thankfull vnto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans work but by euery mans own faith and his owne vse of the sacrament For when we in in our owne persons vse the Sacrament Christes institution of it doth belong vnto vs. This kinde of vse of the sacrament is holie and to be taught in the Churches which doth giue light vnto the doctrine of faith and of the spirituall exercises and true worship and bringeth vnto the consciences of the godlie verie great comfort and strength of faith Before these daies the Church hath beene farre otherwise taught touching the vse of the sacrament there was no word of anie thing but that this work was to be done But no man spake anie thing of faith or the comfort of consciences And mens consciences were racked with ouer great care paines of confessing themselues This they tooke to be the puritie which the gospell requireth whereas the gospell doth require true feare true faith and trust comforteth vs by the vse of this sacrament that they which do truelie repent maie assuredlie beleeue that God is become merciful vnto them by Christ though that our nature be fraile and vncleane and though that this our imperfect obedience be farre from the perfection of the law By all this that hath bene said it is cleare that the masse that is in vse amongst vs doth a gree with the institution of Christ and the manner of the primitiue Church And besides it doth notably lay open the true vse of the sacrament Such a common work was there in the Church of old time as Chrysostome doth witnes who saith that the Priest did stand at the aultar cal some vnto the communion put back others And by the decrees of the Nicen Synode it is euident that some one did celebrate the Liâ—urgie as the Grecians cal it and did minister the bodie and blood of the Lord to allthe rest For these are the words of the decree Let the Deacons in their order after the Priestes receiue the holy communion of a Bishop or of a Priest Here he doth expresselie say that the Priestes did receiue the sacrament of some one that ministred it And before Gregories time there is no mention of anie priuate Masse But as oft as the olde writers speake of a Masse it is euideÌ„t that they speak of a Masse that was common Seeing therefore that the rite and manner of the masse vsed with vs hath authority out of scripture example from the olde Church and that we haue onelie reiected certaine intollerable abuses we hope that the vse of our Churches
cannot be misliked As for other indifferâ—â— rites and ceremonies they are for the most parte obserued according to the vusal manner But the number of Masses iâ— not alike Neither was it the vse in the old times in the Churches wherunto was greatest resort to haue masse euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria eueri fourth and sixth daie of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblation 〈◊〉 offering This Article we finde else where placed in the third place among those wherin the abuses that be changed are reckoned vp in this manner Of the masse Art 3. OVr Churches is wrongfullie accused to haue abolished the Masse For the Masse is retained stil among vs celebrated with great reuerence Yea almost all the ceremonies that are in vse sauing that with the songes in Latine we mingle certein Psalmes in Dutch here and there which he added for the peoples instruction For therfore we haue need of ceremonies that the may teach the vnlearned that the Preaching of Gods word maie stirre vp some vnto the true feare trust and inuocation of God This is not only commaunded by S. Paull to vse a tongue that the people vnderstand but mans law hath also appointed it We vse the people to receiue the sacrament together if so be any be sound fit thereunto And that is a thing that doth increase the reuerence and due estimation of the publike ceremonies For none are admitted except they be first prooued and tried Besides we vse to put men in minde of the worthines and vse of a sacrament how great comforte it bringeth to fearefull consciences that they may learne to beleeue God and to looke for and craue al good things at his hands This worship doth please God such an vse of the Sacrament doth nourish pietie towardes God Therfore it seemeth not that Masses be more religiouslie celebrated among our aduersaries then with vs. But it is euident that of long time this hath bin the publike most greeuous complaint of al good men that Masses are filthilie prophaned beeing vsed for gaine And it is not vnknowen how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are vsed onelie for a reward or for wages and how many doe vse them against the prohibition of the Canons Aud Paull doth greeuouslie threaten those which handle the Lords Supper vnworthelie saying He that shall eate this bread or drinke the cuppe of the Lord vnworthelie shall be guiltie of the bodie and bloode of the Lord. Therfore when we admonished the Priestes of this sinne priuate Masses were laide aside among vs seeing that for the most part there were no priuate Masses but onelie for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now beene lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurlie burlie was raised vp by no other meane then by those abuses which were so euident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peraduenture the world is punished for so long a prophaning of Masses which they who both could and ought to haue amended it haue so many yeares tolerated in their Churches For in the ten commaundements it is written He that abuseth the name of the Lord shall not escape vnpunished And from the beginning of the worlde there neither was nor is any diuine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase priuate Masses infinitelie to wit that Christ by his passion did satisfie for Originall sinne and appointed Masse wherein an oblation should be made for dailie sinnes both mortall and veniall Hereupon a common opinion was receiued that Masse is a worke that taketh awaie the sinnes of the quicke and the dead and that for the doeing of the worke Here mâ—n beganne to dispute whether one Masse saide for many were of as great force as particular Masses saide for particular men This disputation hath brought forth an in finite multitude of masses Concerning these opinions our preachers haue admonished vs that they do disagree from the holie Scriptures and hurt the glorie of the passion of Christ For the passion of Christ was an oblation and satisfaction not onelie for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrewes We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for euer those that are sanctified Also the Scripture teacheth that we are iustified before God through faith in Christ when we beleeue that our sinnes are forgiuen for Christ his sake Now if the Masse doe take awaie the sinnes of the quicke and the deade euen for the workes sake that iâ— done then iustification commeth by the worke of Masses and not by faith which the Scripture can not aware withall But Christ commaundeth vs to doe it in remembrance of himselfe therefore the Masse is instituted that faith in them which vse the Sacrament may remember what benefites it receiueth by Christ and that it may raise vp and comforte a fearefull conscience For this is to remember Christ to wit to remember his benefites and to feele and perceiue that they be in deede exhibited vnto vs. Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse muste be vsed to this ende that there the Sacrament may be reached vnto them that haue neede of comforte as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receiue a medicine And seeing that the Masse is such a communion of the Sacrament we doe obserue one common Masse euery holidaie and on other daies if any wil vse the Sacrament when it is offered to them which desired it Neither is this custome newlie brought into the Church For the auncient Fathers before Gregories time make no mention of any priuat Masse of the common Masse they speake much Chrysostome saitth That the Priest did dailie stand at the aultar and call some vnto the Communion and put backe others And by the auncient Canons it is euident that some one did celebrate the Masse of whome other Priests and Deacons did receiue the bodie of the Lord. For so the words of the Nicen canon do sounde Let the deacons in their order after the Priests receiue the holy communion of a Bishop or of a priest And Paul concerning the coÌ„munion commaundeth that one tarie for another that so there maie be a common participation Seeing therefore that among
vs the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especiallie for that our publike ceremonies are kept of vs for the moste parte alike vnto the vsual ceremonies onelie the number of Masses is not alike the which by reason of verie great and manifest abuses it were certainelie farre better to be moderated For in times past also in the Churches whreunto was greatest resort it was not the vse to haue masse saide euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria euery fourth and sixth day of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblaion 〈◊〉 offering Of both kindes of the Sacrcament ANd because that we doe celebrate the common masse that the people maie vnderstand that they also are sanctified through the blood of Christ and learne the true vse of this ceremonie either part of the Sacrament in the Supper of the Lorde is giuen to the Laitie because the Sacrament was instituted not onelie for a part of the Church namelie for Priests but also for the rest of the Church And therefore the people doth vse the Sacrament as Christ appointed it And certainelie Christ saieth Math. 26. Drinke yee all of this where he saieth manifestlie concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the ordinance of Paul to the Corinthians doth witnes that the wholl Church did in common vse either parte This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certaine places doth witnes that the bloode was giuen to the people for thus he writeth to Cornelius the Pope How do we teach or prouoke them to shed their bloode in the confession of his name if we denie the bloode of Christ to them which 〈◊〉 in this warfare or how shall we make them fit for the cuppe of Martyrdome if we doe not first admit them by the right of communication to drinke in the Church the cuppe of the Lorde And Ierome saith The Priestes doe minister the Eucharist and deuide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbideth the Sacrament to be deuided these be the wordes We do vnderstand that certaine men hauing receiued the portion of the holie bodie onelie do abstaine from the Cuppe of the holie bloode whoe because that I know not by what superstition they are taught to be tied hereunto either let them vnfeignedlie receiue the wholl Sacramentes or let them be put backe from the wholl Sacramentes because that one and the selfe same mystery cannot be deuided without great sacriledge In the Tripartite Historie it is written in the reprehension of Theodosius the Emperour whome Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grieuoslie reuenged the death of a few Souldiers which were slaine in an vprour and had murthered seauen thousand Citizens here saith Ambrose How canst thou with these hands receiue the holybody of the Lord with what rashnes canâ—â— thou take into thy mouth the Cuppe of that holy blood c. Therefore it is euident that it was the custome of the auncient Church to geue either parte of the Sacrament to the people onelie a new start vp custome doth take awaie one parte from the people Here we will not dispute what men are to think concerning a receiued custom contrarie to the authoritie of the Apostolique Scripture contrarie to the canons and contrary to the example of the Primitiue Church For all godlie men doe vnderstand that touching Christian doctrine consciences are to aske counsell at the word of the Lord that no custom is to be alowed which is contrary to the word of God And although in the Latine Church custome hath chaunged the auncient manner yet it doth not disalowe or forbid it neither in deed ought humane authority to forbid the ordinance of Christ and the most receiued custome of the auncient Church Therefore we haue not thought it good to forbid the vse of the wholl Sacrament and in that ceremonie which ought to be the coâ—enant of mutual loue in he Church we woulde not contrary to charitie be hard to other mens consciences which had rather vse the wholl Sacrament neither did we thinke that any crueltie should be vsed in that matter but so much as in vs lieth together with the ceremony we haue restored the holy doctrine touching the fruit of the ceremonie that the people may vnderstand how the Sacrament is laid before them to comfort the consciencies of them that do repent This doctrine doth allure the godly to the vse and reuerence of the Sacrament For not onelie the ceremony was before maimed but also the chief doctrine touching the fruit therof was vtterlie neglected And peraduenture the maiming of the ceremonie did signifie that the Gospell touching the bloode of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie 〈◊〉 renued and restored This Article we finde placed else where in the first place amongst those wherein the abuses which are chaunged are reckoned after this manner EIther kinde of the Sacrament in the Lordes Supper is giuen to the laitie because that this custome hath the commaundement of the Lord Math. 26. Drinke ye all of this where Christ doth manifestlie commaunde concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the wholl Church did in common vse either part This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certain places doth witnes that the blood was giuen to the people The same thing doth Hierome testify saying The priests do minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commaundeth that the sacrament be not deuided Dist 2. de consecr cap. Comperimus Onelie a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrarie to the commaundements of God is not to be allowed as the Canons do witnes Dist 8. Cap. Veritate with that which followeth Now this custome is receiued not onely against the Scripiure but also against the true Canons and the examples of the Church Therefore if anie had rather vse both partes of the Sacrament they were not to be compelled to do otherwise with the offense of their conscience And because that the parting of the Sacrament doth not agre with the institution of Christ we vse to omit that
procession which hitherto hath beene in vse OVT OF THE CONFESSION OF SAXONY Of the holy Supper of the Lord. BOth Baptisme and the supper of the Lord are pledges and testimonies of grace as was saide before which doe admonish vs of the promise and of our whole redemption and doe shew that the benefites of the Gospell doe pertaine to euery one of those that vse these ceremonies But yet here is the difference by Baptisme euerie one is ingrafted into the Church but the Lord would haue the supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that folow Euen as also in the very words of the supper there is a promise included seing he commaundeth that the death of the Lord should be shewed forth and this supper distributed till he come That the rore we maie vse this sacrament with the greater reuerence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comforte of euerie one The first cause is this The Sonne of God will haue the voice of his gospell to sound in a publique congregation and such a one as is of good behauiour the bond of this congregation he will haue this receiuing to be which is to be done with great reuerence seeing that there a testimonie is giuen of the wonderfull coniunction betwixt the Lorde and the receiuers of which reuerence Paull speaketh 1. Cor. â—1 saying He that receiueth vnworthelie shall be guiltie of the bodie and blood of the Lorde Secondlie God will haue both the sermon and the ceremonie it selfe to be profitable boâ—â— for the preseruation and also for the propagation of the memorie of his passion resurrection and benefits Thirdlie He will haue euerie receiuer to be singularlie confirmed by this testimonie that he maie assure himselfe that the benefittes of the Gospell doe pertaine to him seeing that the sermon is common and by this testimonie and by this receiuing he sheweth that thou are a member of his and that thou art washed in his blood and that he doth make this couenant with thee Ioh. 15. Abide in me and I in you Also I in them and they in me Fourthlie he will haue this publique receiuing to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou doest ioyne thy selfe Also he will haue vs to giue thâ—nkes publiquelie and priuatelie in this verie ceremonie to God the eternall Father and to the Sonne and to the holie Ghost both for other benefits and namelie for this infinite benefit of ouâ— redemption and saluation Also he will that the members of the Church should haue a bonde of mutuall loue among themselues Thus we see that manie endes doe meete together By the remembrance of these weightie causes men are inuited to the reuerence and vse of the sacrament and we teach how the vse maie be profitable We doe plainlie condemne that monstrous errour of the Monkes who haue written that the receiuing doth deserue remission of sinnes and that for the workes sake without anie good motion of him that vseth it This Pharisaicall imagination is contrarie to that saying Habac. ca. 2. The iust shall liue by his faith Therefore wee doe thus instruct the Church that they which will approch to the Supper of the Lorde must repent or bring conuersion with them and hauing their faith now kindled they must here seek the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the vse of this sacrament there is a witnes beating which declareth that the benifits of the Sonne of god doe pertaine to thee also also there is a testimonie that he ioyneth thee as a member to himselfe and that he is in thee as he saide Ioh. 17. I in â—hem c. Therefore we giue counsell that men doe not thinke that their sinnes be forgiuen them for this workes sake or for this obedience but that in a sure confidence they beholde the death and merit of the Sonne of God and his resurrection and assure themselues that their sinnes are forgiuen for his sake and that he will haue this faith to be confirmed by this admonition and witnes bearing when as faith comforte the ioye of conscience and thanksgiuing doe after this sorte increase the receiuing is profitable Neither are anie admitted to the Communion except they be first heard and absolued of the Pastour or his fellow ministers In this triall the ruder sorte are asked and oftentimes instructed touching the wholl doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the vse whereunto they are ordeined the thinges themselues are not to be accounted for a Sacrament but in the vse appointed Christ is present in this communion trulie and substantiallie and the bodie and blood of Christ is in deed giuen to the receiuers â— that Christ doth witnes that he is in them and doth make them his members that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke 〈◊〉 cause both that we may be in Christ and that Christ may be in 〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall order of the wholl auncient Church both Latine Greeke We vse no priuate Masses that is such wherein the bodie and blood of Christ was not distributed as also the auncient Church for many yeres after the Apostles times had no such Masses as the old descriptions which are to be found in Dyoâ—â—sius Epiphanius Ambrose Augustine and others doe shew And Paul 1. Cor. 11. Doth commaund that the Communion should be celebrated when many do meet together Therfore in the publique congregation such as is of good behauiour prayers and the creede are rehearsed or sung and lessons appointed vsualllie for holie daies are read After that there is a sermon of the benefits of the Sonne of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doeth rehearse a thanksgiuing a praier for the whol Church for them that are in authoritie as the present necessitie requireth he prayeth to God that for his Sonnes sake whome he woulâ— haue to be made a sacrifice for vs he would forgiue vs ouâ— sinnes and saue vs and gather and preserue a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receiuers the wholl Sacrament who come reuerentlie thereunto beeing before examined and absolued and there they ioyne theirs with the publique prayers In the ende they doe againe giue thankes All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most
we may thankefullie praise thee in all eternitie The greatnes of our sinnes which the prophanation of the Supper of the Lorde these many yeares hath brought forth doth surpasse the eloquence of Angells and men We are herein the shorter seeing that no words can be deuised sufficient to set out the greatnes of this thing and in this great griefe we beseech the Sonne of God that he would amend these euills and also for a further declaration we offer our selfes to them that wil heare it But in this question we see that to be chieflie done which Salomon saith He that singeth songes to a wicked heart is like him that powreth vineger vpon nitre Our aduersaries know that these perswasions of their sacrifice are the sinewes of their power and riches therefore they will heare nothing that is said against it Some of them doe now learne craftelie to mitigate these things and therfore they say The oblation is not a merit but an application they deceiue in wordes and retaine still the same abuses But we saide before that euerie one doth by faith applie the sacrifice of Christ to himselfe both when he heareth the Gospell and then also when he vseth the Sacraments and it is written 1. Cor. 11. Let euerie man examine himselfe Therefore Paull doth not meane that the ceremonie doth profitte another that doth not vse it And the Sonne of God himselfe did offer vp himselfe going into the holie of holies that is into the secret counsell of the Diuinitie seeing the will of the eternall Father and bearing his great wrath and vnderstanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esaie saith Cap. 53. He will make his soule an offering for sinne Now therefore what doe the Priestes meane who saie that they offer vp Christ and yet antiquitie neuer spake after this manner But they doe most grieuouslie accuse vs. They saie that we doe take awaie the continuall sacrifice as did Antiochus who wâ—â— a type of Antichrist We answered before that we doe reteine the wholl ceremonie of the Apostolike Church and this is the eontinuall sacrifice That the sincere doctrine of the Gospell should be heard that God should be truelie inuocated to conclude as the Lord saith Ioh. 4. It is to worship the Father in Spirit and trueth we doe also herein comprehende the true vse of the Sacraments Seeing that we retaine all these things faithfullie we doe with great reuerence reteine the continuall sacrifice they doe abolish it who many waies doe corrupt true inuocation and the verie Supper of the Lord who commaund vs to inuocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischieuous errours with the doctrine of Repentance and remission of sinnes who will men to doubt when they repent whether they be in fauour who defile the Church of God with filthie lustes and Idols These men be like vnto Antiochus and not we whoe endeuour to obeie the Sonne of God who saith Ioh. 4. If any man loueth me he will keepe my worâ—â— Of the vse of the wholl Sacrament LEt Sophistrie be remooued from the iudgements of the Church All men know that the Supper of the Lorde is so instituted that the wholl Sacrament may be giuen to the people as it is written Drinke ye all of this Also the custome of the auncient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an vniust thing It is greate iniurie to violate the lawfull Testaments of men Why then doe the Bishopes violate the Testament of the Sonne of God which he hath sealed vp with his owne bloode But it is to be lamented that certeine men should be so impudent as to feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whome the matter beeing so cleere and euident we doe omitte In an other place this Article is not distinguished from that which went before but is thus ioyned with it To conclude wee must also speake in few things of the vse of the wholl Sacrament Let sophistrie be remooued c. OVT OF THE CONFESSION OF WIRTEMBERGE Of the Eucharist CHAP. 9. WE beleeue and confesse that the Eucharist for so it pleased our forefathers to call the Supper of the Lord is a Sacrament instituted of Christ himselfe and that the vse therof is commended to the church euen to the latter end of the world But because the substance is one thing and the vse thereof an other thing therefore we will speakâ— of these in order Touching the substance of the Eucharâ—â—â— we thus thinke and teach that the true bodie of Christ 〈◊〉 his true bloode is distributed in the Eucharist and we refute them that saie that the bread and wine of the Eucharist are signes of the body and blood of Christ beeing onelie absent Also we beleeue that the omnipotencie of Goâ— is so great that in the Eucharist he may either annihilateâ—â— substance of bread and wine or else change them into 〈◊〉 bodie and bloode of Christ but that God doth exercise 〈◊〉 his absolute omnipotencie in the Eucharist we haue no certeine worde of God for it and it is euident that the auncient Church was altogether ignorant of it For as in Ezech where it is said of the Citie of Hierusalem described on the out side of a wall This is Hierusalem it was not necessarie that the substance of the wall should be changed into the substance of the Citie of Hierusalem so when it is said of the bread This is my bodie it is not necessary that the substance 〈◊〉 bread should be changed into the the substance of the bodâ— of Christ but for the truth of the sacrament it is sufficient that the bodie of Christ is in deed present with the bread and in deede the verie necessitie of the trueth of the Sacrament doth seeme to require that true breade should remaine with the true presence of the bodie of 〈◊〉 For as to the trueth of the Sacrament of Baptisme it is necessarie that in the vse thereof there should be water and that true water should remaine so it is necessarie in the Lords Supper that there should be bread in the vse thereof and that true bread should remaine whereas if the substance of bread were changed we should haue no proofe of the trueth of the Sacrament Whereupon both Paull and also the auncient Ecclesiasticall writers doe call the bread of the Eucharist euen after conâ—ecration bread 1. Cor. 11. Letâ— man examine himselfe and so let him eate of that bread And Whosoeuer shall eate this bread and drinke this cuppe of the Lord vnworthely c. And Augustine in his Sermon to young children saith That which yâ—u haue seene it iâ— the bread and the 〈◊〉 the which thing
also your eies doe witnes vnto you but that which your faith desireth to learne is this the bread is the bodie of Christ the cup is his blood Now as touching the vse of the Eucharist first although we do not not denie but that whol Christ is distributed as well in the breade as in the wine of the Eucharist yet we teach that the vse of either part ought to be common to the wholl Church For it is euident that Christ beeing nothing at all terrified by any dangers which afterward humane superstition inuented or by other deuises gaue vnto his Church both partes to be vsed Also it is euident that the auncient Church did vse both partes for many yeares And certaine writers doe clearelie witnes that they which doe receiue bread alone doe not receiue the wholl Sacrament Sacramentallie for so they speake that it is not possible to dâ—â—ide one and the selfe same mystery without great sacriledge Wherfore we thinke that the vse of both partes is in deede Catholike Apostolike that it is not lawful for any man at his pleasure to change this institution of Christ and a ceremony of such continuance in the auncient and true Church and to take awaie from the laitie as they call them one part of the Eucharist And it is to be marueiled at that they who professe themselues to defend the ceremonies of the auncient church should so farre swarue from the auncient church in this point Moreouer seeing that the worde Sacrifice iâ— verie large and doth generally signifie a holie worship we doe willinglie graunt that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice howbeit the Eucharist according to the institution of Christ is so celebrated that therein the death of Christ is shewed forth and the sacrament of the bodie and bloode of Christ is distributed to the Church and so it is truely called an appliing of the meritte of the passion of Christ to wit to them which receiue the Sacrament Neither doe we condemne godlie lessons and praiers which vse to goe before and to follow consecration as they call it and the dispensation of the Eucharist yet in the meane time it is not lawfull for vs to dissemble or to alow of those errours which haue bene added to this holie 〈◊〉 rather by the ignorance of priuate men then by â—nie lawfull consent of the true Catholike Church One 〈…〉 this that of the worship which ought to be common 〈…〉 Church there is made a priuate action of one Priest 〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉 Supper so also he alone doeth receiue the bread 〈…〉 For Christ did institute the Eucharist not that i◠〈…〉 priuate action of one man but that it should be a 〈…〉 of the Church Therefore to the right action of the Eucharist two thinges at the lest are requisite to wit the minister of the Eucharist whoe blesseth he to whom the Sacrament of the Eucharist is dispensed For when Christ did institute this Sacrament he did not eat thereof alone but he did dispense it to his Church which then was present with him saying Take ye eate ye c. And Drinke ye all of this c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue that it excommunicated them which being present whilest this holy Sacrament was administred would not communicate with others Anaclâ—â—us in his first Epistle saith After that consecration is finished let aâ—â— communicate except they had rather standâ— without the Church doores And he addeth For so both the Apostles appointed and the holy Church of Rome keepeth is still Also the Antiochian Councell cap. 2. saieth All those which come into the Church of God and heare the holy Scriptures but doe not communicate with the people in praier and can not abide to receiue the Sacrament of the Lord according to a certaine proper discipline these men must be cast out of the Church Dionysius in his booke De Eccles Hierarc saieth The Bishoppe when he hath praised the diuine giftes then he maketh the holie and moste excellent mysteries and those thinges which before he had praised being couered and hid vnder reuerent signes he bringeth into sight and reuerentlie shâ—wing forth the diuine giftes both he himselfe doth turne to the holy participation thereof and doth exhort the others to participate them to conclude when the holie communion is receiued and deliuered to all he rendering thankes doth make an end of these mysteries Therefore we thinke it necessarie to the retayning of the institution of Christ in the celebration of the Eucharist and that we maie follow the example of the auncient and true Catholique Church that the priuate Masses of the Priestes maie be abrogated and that the publique communion of the Lords Supper maie be restored Another errour is this that the Eucharist is such a sacrifice as ought to be offered daielie in the Church for the purging of the sinnes of the quicke and the dead and for the obtaining of other benefites both corporall and spiritual This error is euidently contrary to the Gospel of Christ which witnesseth That Christ by one oblation once onelie made hath made perfect for euer those that be sanctified And because that Christ by his passion and death hath purchased remission of sinnes for vs which also is declared vnto vs by the Gospell in the new Testament therefore it is not lawfull to sacrifice anie more for sinne for the Epistle to the Hebrews saith Where there is remission of sinnes there is no further oblation for sinne For whereas Christ saieth Doe this in remembrance of me he doth not commaund to offer his bodie and and bloode in the Supper vnto God but to the Church that the Church by eating the bodie and drinking the bloode of Christ and by shewing forth the benefit of his death may be admonished of that oblation of the bodie and bloode of Christ which was made once onelie on the Crosse for the purging of our sinnes For so Paull doeth interpret this saying of Christ saying So often as ye shall eate he doth not saie offer this breade and drinke this cuppe shew ye forth the death of the Lord till he come And truelie we confesse that the auncient Ecclesiasticall writers did call the Eucharist a sacrifice an oblation but they expounde themselues that by the name of Sacrifice they meane a remembrance a shewing forth or a preaching of that Sacrifice which Christ did once offer vpon the Crosse as also they call the memoriall of the Passeouer and of Pentecost the Paâ—seouer and Pentecost it selfe The third error is this that manie do thinke that the oblation as they cal it of the Eucharist is not of it selfe a propitiation for sinnes but that it doth apply the propitiation and merit of Christ to the quick and the dead But we haue alreadie shewed that the Eucharist properlie is
ende The auncient fathers did sometimes fast whole daies together that they might giue themselues to publique praier and by this discipline might admonish their Church and especially the youth of daungers that were past or present or hanging ouer their heades and might stirre them vp to repentance wherby the wrath of God might be asswaged This is the godlie and profitable ende of these fastinges Others doe faste That by the merit of this worke they maie purge their sinnes before God or as some doe speake Applie vnto themselues the merit of Christ by their fasting But this end is vtterlie to be condemned For first the onelie death of Christ is the purging of our sinnes Secondlie fasting was not ordeined for this vse that it should be a worke whereby the merit of Christ maie be applied to vs. For fasting is either ioyned with true repentance and then the merit of Christ is applied to him that repenteth by faith which is the chiefe parte of repentance before a man doth beginne or ende his fasting or else fasting is without repentance and then it is abhominable in the sight of God so farre is it from applying the merit of Christ to him that fasteth Isa 58. Is it such a fast that I haue chosen that a man should afflict his soule for a daie and to bowe downe his head as a bulrush Augustine Epist 86. ad Casulanum saith I reuoluing that in my minde which is written in the Euangelicall and Apostolique Scriptures and in that wholl instrument which they call the new Testament doe see that fasting is commaunded But on what daies we ought not to fast and on what daies we ought to fast I doe not see it defined either by the commaundement of the Lorde or of the Apostles And by this I thinke that rather a releasing then a binding to fasting is the more fit and apt not to obtaine righteousnes wherein the beutie of the Kings daughter doth consist inwardly which is obtained by Faith but yet to signifie a perpetuall rest And Chrysostome Tom. 4. de Ieiun Quadrag Hom. 73. saieth If we come dailie hither and fast the wholl Lent and doe not chaunge our life to the better it will be an occasion of our greater condemnation By these testimonies it is euident that it is neither Apostolique nor Catholique to thinke that fasting is a worke whereby either sinnes are purged before God or the merit of Christ is applied Hitherto also pertaineth the 29. Article Of the consecrating of water salte wine and other thinges VVE confesse that the forbidding of water whereby the Leuitical vncleanes was purged was ordained of god in the old testament Also we acknowledge that miracle wherby the Prophet Elizeus did heale the barren waters of â—ericho by casting in of salte And we embrace that which Paull writing to Timothie saieth Euerie creature of God is good and nothing is to be reiected which is receiued with thankesgiuing for it is sanctified by the worde of God and by praieâ— But where as in the new Testament water is consecrated which they call holie water by the sprinkling whereof veniall sinnes are taken awaie and Deuills are driuen awaie and whereas salte also is consecrated to make thinges wholsome which otherwise be hurtfull it seemeth neither to be Apostolique nor Catholique For we are not commaunded by the worde of God to imitate the Leuitical sprinkling or Elizeus his miracle but it was vsed by mans arbitrement pleasure therfore it pertaineth to this saying of Christ In vaine do they worship me teaching for doctrines the preceptes of men And it is euident that the sprinkling of the bloode of Christ which is made by the worde of the Gospell by Baptisme and the Lordes Supper and receiued by faith doth purge vs from our sinnes That therefore which is proper to the blood of Christ which by the ordinance of god was shed for our sins ought not to be attributed towater consecrated by the appointment of man And as touching that Elizeus did heale the barren waters by salte there is a miracle set before our eies that thereby we may confirme that credit which we ought to giue to the preaching of the Prophet but it is not set before vs to be imitated without a special calling of God because the miracles of the Saints vse not to be generall but personall And as touching that which Paull saith that creatures are sanctified by the worde of God and by praier he meaneth not that creatures as for example salt flesh egges hearbes are to be coniured that Sathan by the vse of them may be driuen awaie but that all creatures are by the worde of God euerie one appointed to their outward vse which then serue for our good when we vse them well by faith and praying vnto God So God created salt to season meat and to preserue flesh from putrifying he created water to serue for drinke or washing or watering and not to driue away the Deuill In deede in Baptisme he ordeined water to wash awaie sinnes but this is not the generall ende why water was created but a speciall ordinance appointed by a speciall worde of God For as touching the generall creation and sanctification of God there is no worde of God that doth witnes that the creatures which we before haue rehearsed by coniurings are made profitable hereunto that they may take awaie sinnes and chase away the deuils Now that which is brought in without the worde of God to another vse then God hath ordeined it vnto it cannot be done in faith but it becommeth an abuse doth rather bring destruction then saluation Rom. 14 Whatsoeuer is not of faith is sinne And Cyprian Epist 2. Lib. 2. saith If Christ alone is to be heard we are not to consider what any other before vs hath thought good to be done but what Christ who is before all hath done for we ought not to follow the custome of men but the trueth of God c. Hitherto also perteineth Chap. 22. of the same confession Of extreame vnction WE confesse that the Apostles anointed the sicke with oile and that the sicke recouered their bodelie health Also we confesse that the Epistle which beareth the name of Iames doth commaund that the Elders of tâ—e Church be called vnto the sicke that they may anoint them with oile praie for them that they may obteine health But thâ—se things were then practized profitably when as yet the Minister of the Church were indued with the gift of healing the sâ—cke corporallie and wonderfully But after that this gift ceased the Gospell beeing confirmed in the Church the thing it selfe doth witnes that this ceremonie of Anointing is now idlely vnfruitfully vsed For they which now are anointed vse not by this anointing to recouer their bodelie health yea this anointing is not vsed but on them of whose bodelie health men doe despaire Neither is there any word of God which doth promise the Gospell of Christ
sinnes yet it pleased god and was a seruice acceptable vnto God With this colour certaine of late haue learned to paint traditions which yet striue not about these indifferent matters but go about to establish other foul errours and the opinion of the power of Bishops But it is necessarie for the godlie here to beware of deceitfull doctrine There is a great errour euen in this colourable reason neither is that example well alledged out of Moses The workes ordeined and commaunded by God doe farre differ from workes not commaunded nor ordeined by God but onely deuised by mans inuention The works ordeined in the law of god were seruices of god although they deserued forgiuenes of sins But wilworships deuised by men neither haue bin nor are any seruice of god God doth not alow this boldnes of men which notwithstanding hath alwaies been vsuall to deuise new worship that is such as is immediatlie intended to honour God withall Therefore the worde of God crieth out Math. 15. In vaine do they worship me after the ordinances of men And euerie where in the Apostles and in Paull this boldnes is reprooued But the true seruice of God are those workes that he hath commaunded which are done in the acknowledgement and confidence of the Mediatour to the end that God maie be obeyed and that we maie professe him to be the true God whome we so worship So also Ezec. 20. he calleth vs back to the commaundement of God saying Walke not after the ordinances of your fathers but walke in my commaundements And often are such warnings repeated And Psal 118. Thy word is a lanterne vnto my feete And Num. 15. Let them not follow their owne imaginations The third errour is this Hypocrites do imagine that such workes are a kinde of perfection as Monkes doe preferre their vowes ful of vanitie before the ciuill and householders life whereas God by his wonderfull prouidence hath so ioyned mankinde together in fellowshippe and in these trauels and daungers would haue our faith praier and confession or liberallity one toward an other or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessarie and other things are arbitrarie Neither is it onelie a tormentâ—of conscience to iudge that he is no Christian nor member of the Church of God that eateth flesh on the Satursdaie or obserueth not the faste of Lent but it is also an errour that darkneth great matters as the doctrine of the righteousnes of the Gospell and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meate and drinke but by faith praier and other vertues And against the opinion of necessitie it is expressely said Col. 2. Let no man iudge you in meat or drinke And Galat. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies breade great discord as in time past there was great contention about Easter daie about leuen and now also many such like contentions haue risen The fift errour To the former opinions this errour also is added that the Bishops take to themselues authoritie to ordaine new kindes of worshipe to binde consciences as Gregory hath ordeined That maried men translated to the order of priesthoode should forsake the companie of their wiues and the constitution of confession commaundeth to reckon vp sins and decrees haue beene made of differences of meates and fasting and such like Of such traditions there are also late books setforth full of labyrinths wherin it is written that the transgressions of such ceremonies are mortall sinnes yea though they be committed without giuing offence to others Gerson sought for some mitigations but the true comfort is the voice of the Gospel which would haue the vnderstanding of this liberty to be made known and mainteined in the Church namely by remoouing those errours whereof hath beene spoken But ceremonies inuented by man such as are seemelie deuised for order may be obserued without any opinion of merit worship or necessitie as hath beene aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why doe ye tempt God laying vpon the neckes of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errours beeing remooued whereof the Church must needes be admonished afterward we both obserue certeine ceremonies which are comelie and made for good order and also teach that they ought to be obserued euen as men can not liue without order And Paull saieth 1. Cor. 14. Let all things be done decentlie and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the trueth and in measure It is plaine that this last word is opprossed to superstition which then also dailie increased ceremonies and darkened the trueth and burdened consciences and the Churches But we thanke God the euerlasting Father of our Lord Iesus Christ who for his Sonne and by him gathereth an eternall Church for that euen from the first beginning of mankinde he hath preserued the publique ministerie of the Gospell and honest assemblies who himselfe also hath set a part certeine times for the same and we pray him that henceforth he will saue and gouerne his Church And we diligentlie teach that al men ought to help to mainteine the publike ministerie auoid offences dissentions that scatter the Church as in it proper place more at large is declared OVT OF THE CONFESSION OF WIRTEMBERGE Of Ecclesiasticall ceremonies WE acknowledge that by Christ the Sonne of God two ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be obserued according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decentlie and in order as Paull speaketh such as they be that are set downe 1. Cor. 14. and 1. Timoth. 2. The Apostles also in ordaining Ministers of the Church vsed laying on of hands which beeing reteined out of the custome of the olde law and not beeing commaunded to the Church may be freely obserued They ordeined also in the Acts of the Apostles That the gentils should beware of eating of that which was strangled and of bloode not that this obseruation should be for euer among the Gentiles but for a time and so long to continue till this eating were no more offensiue We confesse this also that it is lawfull for the Bishops with the consent of their Church to appoint holie daies lessons and Sermons for edifying and for instruction in the true faith in Christ But it is not lawfull for them to thrust vpon the Church the ceremonies of the olde law for the holie seruice wherewithall God alone is worshipped Neither
by the negligence of Bishopps from the Baptisme of those which be of age vnto the baptisme of infantes and some to be shorte as altogether vnprofitable as it is clearelie expounded in the Confession of Writemberge Vpon the Confession Of Bohemia BY the laying on of handes c. This wholl ceremonie is profitablie kept in the churches of Bohemia not as a point of Doctrine but as a part of Ecclesiastical discipline without 〈◊〉 preiodice to the libertie of other Churches seeing that it is no where commaunded in the writinges of the 〈…〉 doth this confession therfore approoue 〈…〉 which they dâ—e falselie call a 〈…〉 which is added that they which are thus 〈…〉 into the couenant of Baptisme it is 〈…〉 a litle after to wit so farre forth 〈◊〉 that gâ—ace which they receiued in Baptisme is by this 〈…〉 manifest to the Church and to them that are baptized Vpon the Confession of Auspurge THat it is necessarie to saluation c. Vnderstand this by those things which afterward were declared in the agreement made at Wirtemberge 1536. the 29. of May where these wordes be read Master Luther and his fellowes doe agree vpon this that by the power of Christ euen those which are not Baptized maie be saued But it is necessarie that these should not contemne Baptisme And hence it is that they will haue infants to be Baptized of necessitie c Vpon the same And holde that infants are saued Looke the former obseruation We also condemne the Catabaptists who doe either forbid the Baptisme of Infants or else teach that it is by no meanes necessarie Vpon the confession of Saxony ANd that the holie Ghost is giuen in Baptisme c. That is that it is in deed offered indifferentlie to all but is receiued onlie by faith and not giuen to wit through faith for the workes sake And that it is so receiued as that neither faith nor the efficacie of Faith are necessarilie to be referred to that verie moment wherein anie one is baptized Moreouer in the verie forme of the administration of Baptisme we vse in our Churches to declare that baptisme is not onlie a pledge of our Renuing but also and that chieflie lie of the remission of sinnes Vpon the same That Baptisme is necessarie c. Looke the 1. obseru vpon the Confess of Auspurge Vpon the same And to those onely c. And a litle after Because that then they be grafted into the Church How we vnderstand this grafting looke before in the former Confession of Heluetia Art 21. IN THE 14. SECTION Vpon the latter Confession of Heluetia NOt as they be corporallie eaten The aduerb so far as vnderstand to be vsed causallie for because as if he had said not that they be eaten corporallie c. But in this place and other places els where afterwarde so vnderstand these aduerbs corporallie and spirituallie that by them not the thing signified which is receiued but the manner of receiuing it is declared namelie to be not corporall but spirituall that is not of the externall mouth but of the faithfull minde Vpon the former Confession of Heluetia THese things be holy and to be reuerenced c. by holie vnderstand those things which are appointed to a most holie vse not those wherein consisteth anie inherent holynes In like manner by reuerent vnderstand those things which are to be receiued with outward comelines and in that order which might testifie an internal reuerence namelie when our mindes are lifted vp vnto God not that anie worship ought to be yealded to the signes themselues or that those rites which are either in their owne nature superstitious or els may easilie be turned into superstition ought to be vsed in the holie seruice of the Lord. Vpon the Confession of Bohemia THat which of themselues they do signifie c. that is to saie of the true bread and wine and also of the very bodie that was giuen for vs and of the verie blood that was shed for vs. As for that attribution wherein the bread is said to be the bodie and wine to be the blood euen in this Confession it is euidentlie set downe that it ought to be interpteted by a sacramental metonymie Vpon the same And the trueth thereof By the word trueth in this place vnderstand not the fruite of the Sacramentes which is receiued of the faithfull onelie neither yet the verie bodie and bloode of Christ seeing that they also can not be receiued but by faith to saluation but the bread and the wine the which whether worthie or vnworthie communicantes doe approch are neuer in respect of God offered to be receiued without the thing signified because the trueth of God dependeth not vpon the worthines or vnworthines of the communicants Yet hereby it cannot be concluded that both of them are receiued of euery one because both of them are alwaies offered by God to al indifferentlie Concerning which matter looke before in the 12. Section and second obseruation vpon the confession of the Waldenses or Bohemians and also very fullie hereafter in the first obseruation vpon the confession of Auspurge Vpon the same Moreouer absolution from sinnes is lawfullie administred c. looke the 8. Section vpon the Confession of Bohemia Auspurge and Saxonie Vpon the same Most commonlie falling downe on their knees c. In this rite also suppose that euerie Church ought to haue her libertie not that we doe vtterlie in it selfe condemne this manner so that the caution be added whereof we spake of late in the 4. obser but because that for the rooting of the superstitious worshipping of the bread out of mens mindes it were more expedient that that ceremonie in most places were abolished in the receiuing of the signes themselues whereof looke before in the first obseruation vpon the former confession of Heluetia Vpon the French Confession THe substance of his bodie and bloode c. The French Churches haue witnessed in generall Synods that they after the example of the auncient Fathers doe vse the word substance not as if the very substance of Christ were conueied into the bread or deriued into vs anie manner of way either corporal or vnspeakeable or that it were applied to our corporall substance seeing that it verilie is now in heauen and no where else vnto the last daie and we in earth and no where else but to meete with the slaunder of those men which thinke that we in stead of the verie bodie and blood of Christ doe place onelie his merites or his spirituall force and operation whereas notwithstanding we do teach that we though spirituallie and mysticallie yet not withstanding trulie do participate Christ himselfe not that either we should cleaue essentiallie vnto him or he vnto vs but that his life is deriued into vs. Looke also concerning this matter in the first obseruation vpon the confession of Auspurge in this Section Vpon the
Section and the 7. obseruation the 9. Section and the second obseruation vnto the same Confession of Auspurge Vpon the same The Pastours of the Churches doe consecrate c. By the name of consecration we vnderstand no other thing then the vse of Christs ordination by whose blessing and power the elements are sanctified vnto vs whereof dependeth the wholl force and dignitie of the sacraments Vpon the same Euerie holie daie and other daies also if any be desirous to vse the sacrament c. Of holie daies is spoken afterwards in the 16. Section But in our Churches certaine daies by publick warning are appointed wherein if any refuse to receiue the Supper they answere for it in the Consistorie Vpon the same about the ende of the 2. Article of abuses And because that the parting c. This verilie is one cause why the carying about of the Sacrament is condemned yet neither the onlie cause nor the chiefest Vpon the Confession of Saxony ANd that he is in thee c. This we admit touching the spirituall efficacie not concerning the verie essence of the flesh the which is now in heauen and no where else as hath beene before shewed in the 1. obseruation vpon the Confession of Auspurge Vpon the same Neither are any admitted to the Communion c. This we alow as being vnderstood of Catechizing or instruction As for priuate absolution how farre we thinke it to be required it hath bin shewed of vs heretofore namelie in the 8. Section and 1. obseruation both vpon this and also vpon the Confession of Bohemia Vpon the same That Christ is trulie and substantiallie present c. Looke the 1. and 2. obseruation vpon the Confession of Auspurge Vpon the same That Christ witnesseth that he is in them and doth make them his members c. Both these also we doe imbrace as is contained in the worde of God namely so that this wholl dwelling be by his power and efficacie and that the flesh of Christ be communicated vnto vs yet after a spirituall and mysticall manner as hath bin declared of vs before both in the Confession of Bohemia and of Auspurge Vpon the same And lessons appointed c. How farre we doe alow this distribution of the holie scripture looke the 1. obseruation vpon the Confession of Bohemia the 1. Section Vpon the Confession of Wirtemberge That the true bodie of Christ c. Looke before in the first obseruation vpon the Confession of Auspurge Vpon the same Of the bodie of Christ being onelie absent c. We doe beleeue out of the word of God and by the perpetuall and euident agreement of the wholl auncient and true Church that the bodie of Christ hath alwaies bin is and shall be circumscribed and locall Wherefore as when he liued vpon the earth he was no where else so now also beeing aboue in heauen he is there and no where else in his substance as Vigilius plainlie affirmeth against Eutiches Yet for all that we doe not affirme that the verie body of Christ is onelie or simplie absent or that the bread and wine are onlie simple and naked signes or bare Pictures or nothing else but certaine tokens of Christian profession For in this sence is there one onlie action of the holie Supper that yet notwithstanding it should be partlie corporall and celebrated vpon the earth in which respect we doubt not to say that Christs body is as farre distant from vs as heauen is from the earth partlie heauenlie the minde and faith lifting vp the heart vnto God in the which respect we acknowledge that the body of the Lord is present in the Supper to our minde and faith But that they be bare and naked signes how can we possiblie affirme which so often and so euidently haue beaten vpon this that the things signified are no lesse certainly giuen vnto the mind then the signes themselues vnto the body Vpon the same Or else chaunge them into the bodie and blood c. We se not how God may be said to be able to doe that which is manifestly repugnant to his owne will concerning the euerlasting truth of Christs body as it hath bin opened vnto vs in the word of God Vpon the same But for the truth of the sacramentes c. The truth of the Sacrament we affirme whollie to consist in this that there be not any vaine signification of the signes but that that which is signified vnto them by the bodie is indeed giuen vnto the minde to be receiued by faith As hath more fully beene spoken heretofore in the first obseruation vpon the Confession of Auspurge Vpon the same But that whole Christ c. But we say by the institution of God that the body by the deliuering of the bread is giuen vnto vs as true meate and that his blood by the powring of the wine is giuen vnto vs as distinctlie as true drink yet both of them to be receiued with the minde and with faith not with the mouth Notwithstanding that by this dispensation which in respect of the thing signified is distinctlie made and in regard of the signes themselues seuerally distributed that nothing is deuided in the humanitie of Christ Vpon the same Therfore to the right action of the Eucharist c. This we do so graunt to be true that notwithstanding we doe also knowe that the supper of the Lord is not priuate vnto two but that it appertaineth to the wholl Church or at the least to some one part of the same IN THE 15. SECTION Vpon the former Confession of Heluetia TO the people euerie daie c. to wit where it may be done commodiouslie but in other places as oft as may be IN THE 16. SECTION Vpon the Confession of Bohemia OF this sort be certaine daies appointed for fasts holydaies c. And a litle after to the remembrance of holy men as of the Virgin Marie c. Also a litle after in the 17. Chap. Holy daies consecrated to the Virgin c. Also That the Saints are truely worshiped c As certaine Churches doe so farre submit themselues to the infirmitie of them with whome they be conuersant as to obserue these things though they doe disagree very much yea though they be altogether contrarie in the manner thereof so most Churches not being compelled by any such necessitie haue without the offence of other Churches vtterly abolished euen these things also not onelie as vnprofitable but as hurtfull Vpon the same Doe make godlie and Christian songs of hir c. Also a litle after and sing profitable songs and such as are free from superstition c. Herein also let the Churches vse their libertie to edifying and let that be very carefully auoided in this song which hath hapned in extolling the praises chieflie of the Virgin Marie lest that whilst God seemeth to be praised in his Saints the