better and with more ease it is required in him that he be one that feareth God prayeth diligentlie giueth himselfe much to the reading of the Scripture and in all things and at all times iâ— watchful and doth shew forth a good example vnto al men of holines of life And seeing there must needes be a discipline in the Church and that among the auncient fathers excommunication was in vse there were ecclesiasticall iudgementes amongst the people of God wherein this discipline was exercised by godly men it belongeth also to the ministers duetie for the edifying of the church to moderate this discipline according to the condition of the time and publike estate according to necessitie whereas this rule is alwaies to be holdeÌ„ that Al things ought to be done to edification decentlie honestlie without any oppression or tumult For the Apostle witnesseth that power was giuen to 〈◊〉 of God to edifie not to destroie And the Lord himselfe for â—ad the cockâ—◠〈◊〉 be plucked vp in the Lords field because there would be danger 〈◊〉 â—â—e wheate also should be plucked vp with iâ— But as for the errour of the Donatists we do here vtterlie derest it who esteemed and iudged the doctrine and administration of the sacraments to be either effectuall or not effectual by the good or euil life of the Ministers For we know that the voice of Christ is to be heard though it be out of the mouthes of euill ministers forasmuch as the Lorde himselfe said Doe as they commaund you but according to their workes doe ye not We know that the Sacramentes are sanctified by their institution and also by the word of Christ and that they are effectuall to the Godlie although they be administred by vngodlie ministers Of which matter Augustine that blessed seruant of God did reason diuerslie out of the scriptures against the Donatists yet notwithstanding there ought to be a streight discipline amongst the ministers For their must be diligent enquirie in the Synodes touching the life and Doctrine of the ministers Those that offend are to be â—ebuked of the seniours to be brought into the way if they be not past recouerie or else to be deposed and as wolues to be driuen from the Lordes flocke by the true Pastors if they be E curable For if they once be false teachers they are in no wise to be tollerated neither doe we disalow of generall councels if that they be taken vp according to the example of the Apostles to the saluation of the Church and not to the destruction thereof The faithfull ministers also are worthie as good worke men of their reward neither doe they offend when as they receiue a stipend and all thinges that be necessarie for themselues and their familie For the Apostle sheweth that these thinges are for iust cause offered of the Church and receiued of the ministers they are likewise of right 1 Cor. 9. and 1. Tim. 5. in other places also The Anabaptists likewise are confuted by this Apostolical doctrine who condemne and raile vpon those ministers which liue vpon the ministerie OVT OF THE FORMER CONFESSION OF HELVETIA Of the ministerie of the word WE confesse that the Ministers of the Church are as Paull tearmeth them the fellow labourers of God by whome he doth dispence both the knowledge of himselfe and also remission of sinnes turne men to him selfe raise them vp comforte them and also terrifie and iudge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them vnto the Lord and giue a ministerie onelie to the ministers For it is certaine that this vertue efficacie is not to be tyed to any creature at all but is to be dispensed by the free fauour of God in what manner and to whome it pleaseth him For he that watereth is nothing neither he that planteth but God that giueth the increase Ecclesiasticall power NOw the authoritie of the word and feeding the flock of the lord which properlie is the power of the keys prescribing to all as well high as low what to do ought to be sacred and inuiolable and is to be committed onelie to those that are chosen and fitte to discharge it and that either by the diuine seruice of God or by the certaine and aduised suffrage of the Church or by their sentence to whome the Church hath assigned this charge The choosing of Ministers FOr this function is to be giuen to none whom the ministers and they to whome this charge is committed by the Church do not finde and iudge to be skilfull in the law of God to be of a blameles life and to beare a singuler affection to the name of Christ which seeing it is the true election of God is rightlie allowed by the consent of of the Church and by the laying on of the handes of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone is the Shepheard who giueth gouernours Pastours and Doctors that by the outward administration of the keies they maie rightlie and lawfullie vse that authority Wherfore we do not acknowledge those that are Shepheardes and that head of Rome which haue the bare title and nothing els The dueties of Ministers THe chiefe duetie of this function is to preach repentance and remission of sinnes through Christe without ceasing to pray for the people to giue them-selues verie diligentlie without wearines to holie studies and to the worde of God and with the worde of God as with the sword of the spirit and by all kinde of meanes to persecute Sathan with deadlie hatred and to weaken his force to defend those citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a Godly consent of them which are chosen out of the ministers and the magistrate by discipline to shut out or by some other fitte meane to mulct those which proceed further in wickednes till such time as they do repent and may be saued For that is the returning to the Church for a diseased Citizen of Christ if hauing changed his minde and endeauour whereunto all this discipline doth tende he acknowledge confesse his errour and doth now of his owne accord require holesome discipline and by his new endeuour of godlines doth reioyce all the godlie Out of the declaration of the same confession which Luther him selfe approoued by his letters Anno 1537. WE beleeue and confesse that mankinde by the onelie mercie of God is iustified by faith through Christ and that the almightie God by the outward preaching of the gospell and the holie seales doth declare and set before our eies that saluation and happines which Christ without anie worke or merit of ours hath purchased for vs and giuen frelie vnto vs. But we are vniustly suspected of some as though we did attribute nothing to the preaching of
forbad vnto his all dominion and highlie commended humility In deed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
aboue all to be honoured with high worshippe To wit with religious worship and such as properlie respecteth the conscience which is all wholie due to God alone as it is in plaine tearmes afterwades set downe lest anie man should thinke that that false and impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worshippe should here be confirmed For otherwise as for ciuill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from reiecting it that we teach that seeing it is commaunded of God it cannot be neglected of vs without some wounde of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost through faith Vnderstand this of that peculiar grace mercie which was bestowed vpon Marie alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though anie duties of the onely Mediatour Christ either of redemption or of intercession were to be attributed to her as afterwardes in plaine wordes is expresselie declared Vpon the same MVch lesse their images The meaning of this is that we are bounde to honour in the Lord both the saintes that are aliue and also the memory of them that are dead But to their images we are not to giue any shew of worship whether religious or ciuil for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer vp their praiers by the Sonne of God as in the ende of the praiers it is accustomed to be said Through Iesus Christ our Lorde c. These wordes doe not excuse the popish praiers vnto Saintes which they conclude with this tearme of wordes for that he speaketh here of godlie praiers vnto God and not of Idolatrous and superstitious praiers to saintes Vpon the Confession of Saxony THere is no dout but such as are in blisse praie for the Church c. Looke the first obseruation vpon this confession aboue in the 1. Section Vpon the same VVAsting Gods gifts in vaine Concerning wasting and losing of the spirit and of the gifts of the same looke the first obseruation vpon this confession in the 4. Section following IN THE 4. SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenes The termes of imbecillitie difficultie which this confession vseth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderful conflict get the vpper hand or else vnto that strife between reason the affections wherof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate only but the reliques of iudgement conscience that is of the Image of God which for the moste parte are faultie doe striue with the will whollie corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainlie set forth in the latter Confession of Heluetia Vpon the same IT could not rise againe or recouer that fall This is thus to be taken not as though the first grace doth finde vs only weake and feeble before regeneration whereas we are rather starke dead in our sinnes and therefore wee must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with vs to the end of our race Vpon the Confession of Belgia THerefore whatsoeuer things are taught as touching mans free will c. This generall worde Whatsoeuer wee take to appertaine to those things onely which either the Pelagians or Papists or any other haue taught touching this point contrarie to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this confession is saide touching the libertie of mans nature to performe a ciuill iustice and cited out of the 3. booke hypognosticon which is fathered vpon Augustine wee are taught it out of another place of the same Father namelie in his booke de gratia ad Valentinum Cap. 20. whose words are these The holie Scripture if it be well looked into doth shew that not onely the good willes of men which God maketh good of euill and hauing made them good doth guid them vnto good actions and to eternall lfie but also those which are for the preseruation of the creature in this life are so in gods power that he maketh them bend when he will and whether he will either to bestow benefits vpon some or to inflict punishments vpon others according as he doth appoint in his moste secret and yet without doubt moste iust iudgement Vpon the same THis spirituall iustice is wrought in vs when we are helped by the holie Ghost And a little after In these sure we had need to be guided helped of the holie Spirit according to that saying of Paull The Spirit helpeth our infirmities c. Vnderstand this not of anie naturall facultie which vnto anie good thing in deed is none at all but of the will regenerated which is verie weake except it be aided by another grace euen vnto the end And so also must it be vnderstood which is said a little after that The lawe of God can not be fullfilled by mans nature to wit though it be chaunged and renewed according as we haue declared in the former obseruations vpon the confession of Bohemia which we aduise you to looke ouer Vpon the same MAns nature can by it felfe performe c. By it selfe that is by it owne proper and inward motion yet so as the working and goodnes of God who vpholdeth the societie of men is not excluded which doth not indeed renew a man but preserueth that reason which is left in him though it be corrupt against the vnbridled affections and disperseth the darkenes of the minde lest it ouerspread the light that remaineth represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and elsewhere in this Confession and now and then in the Confession of Auspurge repeated touching the shaking of and losing the holie Spirit we take it thus that it is chiefly meant of the gifts which are bestowed euen vpon those also which pertaine nothing to the Church as in Socrates Aristides Cicero and some others there shined certaine sparkes of excellent vertues Secondlie of those gifts also which are bestowed vpon those that are so in the Church that yet they are not of the Church nor trulie regenerated by the Spirit of adoption as may be seene in the examples of Saull Iudas and such others For as concerning the spirit of sanctification which is onelie in those that are trulie regenerated
time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefites which we reape by him 11 The drift of the doctrine of the Gospell 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges Indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 THE ARTICLES OF THE CONFESSION OF Basill Of God 1 Of man 2 Of the care of God toward vs. 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the Creation of the world 7 Of the eternal Prouidence of God 8 Of the fall of man and his free will 9 Of Originall sinne 10 Of the propagation of Originall sinne and of the effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
But especiallie it is both beleeued and by open confession made knowne as touching the holie Virgin Marie that she was a daughter of the blood royall of the house and familie of Dauid that deare seruant and friend of God and that she was chosen blessed of God the Father consecrared by the holie Ghost visited and sanctified aboue other of her sexe and also replenished with wonderfull grace and power of God to this ende that she might become the true mother of our Lord Iesus Christ the sonne of God of whom he vouchsased to take our nature and that shee was at all times before her birth in the same and after it a true chaste pure Virgin that by her best beloued sonne the sonne also of the liuing God through the price of his death and the effusion of his moste holie blood she was dearelie redeemed and sanctified as also made one of the deare partakers of Christ by the holie Ghost through faith being adorned with excellent giftes noble vertues and fruites of good workes renowned as happie before all others and made moste assuredlie a ioynt heire of euerlasting life And a litle after Furthermore it is taught in the church that no man ought so to reuerence holy men as we are to worship God much lesse their Images or to reuerence them with that worship and affection of minde which onelie are due to god alone And to be short by no meanes to honour them with deuine worship or to giue it vnto them For god saâ—eth by the Prophet Esaie I am 〈◊〉 Lord thy God this is my name I wil not giue mine honour to anotheâ— nor my glorie to Images Againe a litle after But euen as tâ—â— thing is gainesaid that the honour due to God should be gâ—uen to Saints so it is by no means to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and apperteining to the proper and true Priesthoode of his nature should be transfeâ—red to them that is lest of them and those torments which they suffered we should make redeemers or merites in the life or els aduocates intercessours and Mediatours in heauen or that we should inuocate them and not them onelâ— but not so much as the holie Angells seeing they are nâ— God For there is one onelie redeemer who being once deliuered to death sacrificed himselfe both in his bodie and 〈◊〉 his bloode there is also one onely aduocate the most merciful Lord of vs all And they are not onelie to be reputed taken for saiâ—â— who are gone before vs and are fallen a sleepe in the Lord and dwell now in ioyes but also they who as there haue â—lwaies bene some vpon earth so doe likewise liue now on the earth such are all true godlie Christians in what place oâ— countrie soeuer here or there and among what people soeuer they lead their life who by beeing baptized in the name of the Lord may be sanctified and beeing indued with true faith in the sonne of God and set on fire are mutuallie enflamed with affection of diuine charitie and loue who also acknowledging the iustification of Christ doe vse both it and absolution from their sinnes and the communion of the sacrament of the bodie and bloode of Christ and diligentlie applie themselues to all holie exercises of pietie beseeming a Christian profession as also the Apostles cal such beleeuers in Christ which as yet like strangers are conuersant heere on earth according to the state of mortall men Saints As for example Ye are a chosen generation a royal priesthoode an holie nation a peculiar people Againe al the Saints grees you In like manner Salute all those that haue the ouersight of you and al the Saints that is all faithfull Christians For this cause it is taught that we ought with intire loue and fauour of the heart to embrace all Christians before all other people and when neede is from the same affection of loue to afforde vnto them our seruice and to helpe them further that we ought to mantaine the societie of holie friendship with those that loue and follow the trueth of Christ with all good affection to conceiue well of them to haue them in honour for Christes sake to giue vnto them due reuerence from the affection of Christian loue and to studie in procuring all good by our duetie seruice to pleasure them and finallie to desire their praiers for vs. And that Christians going astraie and entangled with sinnes are louinglie and gentlie to be brought to amendment that compassion is to be had on them that they are with a quiet minde in loue so as becommeth to be borne withall that praier is to be made vnto God for them that he would bring them againe into the waie of saluation to the ende that the holie Gospell maie be spread farther abroad and Christes glorie maie be made knowne and enlarged among all men OVT OF THE FRENCH CONFESSION WE beleeue and acknowledge one onelie God who is one onelie and simple essence spirituall eternall inuisible immutable infinite incomprehensible vnspeakeable almightie moste wise good iust and mercifull The holie scripture teacheth vs that in that one and simple diuine essence there be three persons subsisting the father the sonne and the holie Ghost The father to wit the first cause in order the beginning of all thinges the sonne his wisdome and euerlasting word the holie ghost his vertue power efficacie the sonne begotten of the father from euerlasting the holie Ghost from euerlasting proceeding from the father and the sonne which three persons are not confounded but distinct yet not deuided but coessentiall coeternall coequal And to conclude in this mysterie we alow of that which those foure auncient Councells haue decreed and we detest all secâ—es condemned by those holie auncient doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agereeablie to Gods word Hetherto also belongeth the 2. Art This one God hath reuealed himselfe vnto men to be such a one first by the creation preseruation gouernment of his workes then much more clearlie in his worde c Seek the rest in the 3. diuision We beleeue that we by this one meanes obtaine libertie of praying to god with a sure confidence that it wil come to passe that he will shew him selfe a Father vnto vs. For we haue no entrance to the Father but by this Mediatour We beleeue because Iesus Christ is the onelie aduocate giuen vnto vs who also commaundeth vs to come boldelie vnto the Father in his name that it is not lawfull for vs to make our praiers in anie other forme but in that which god hath set vs downe in his worde and that whatsoeuer men haue forged of the intercession of Saints departed is nothing but the deceites sleightes of Sathan that he might withdrawe men from the right manner of
vngodlines and guiltie of death But we are iustified that is acquitted from sinne and death by God the iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paule saieth All haue sinned and are destitute of the glorie of God and are iustified freelie by his grace through the redemption which is in Christ Iesus For Christ tooke vpon him selfe and bare the sinnes of the world and did satisfie the iustice of God God therfore is mercifull vnto our sinnes for Christ alone that suffred and rose againe and doth not impute them vnto vs. But he imputeth the iustice of Christ vnto vs for our owne so that now we are not onely clensed from sinne and purged and holie but also indued with the righteousnes of Christ yea and acquitted from sinne death and condemnation finallie we are righteous and heires of eternall life To speake properlie then it is God alone that iustifieth vs and that onelie for Christ by not imputing vnto vs our sinnes but imputing Christes righteousnes vnto vs. But because we doe receiue this iustification not by anie works but by faith in the mercie of god and in Christ therefore we teach and beleeue with the Apostle that sinnefull man is iustified onelie by faith in Christ not by the lawe or by anie workes For the Apostle saith We conclude that man is iustified by faith without the workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For that saith the scripture Abraham beleeued God and it was imputed to him for righteousnes But to him that worketh not but beleueeth in him that iustifieth the vngodlie his faith is counted for righteousnes And againe You are saued by grace through saith and that not of your selues it is the gift of God Not by workes lest anie might haue cause to boast c. Therefore because saith doth apprehend Christ our righteousnes aâ—â— doth attribute al to the praise of god in Christ in this respect 〈…〉 is attributed to faith chieflie because of Christ whome it receiueth and not because it is a work of ours For it is the gift of God Now that we doe receiue Christ by faith the Lord sheweth at large Ioa. 6. where he putteth eating for beleeuing and beleeuing for eating For as by eating we receiue meat so by beleeuing we are made partakers of Christ Therefore we doe not parte the benefite of iustification giuing part to the grace of God or to Christ a part to our selues our charitie workes or merit but we doe attribute it whollie to the praise of God in Christ and that through faith Moreouer our charitie and our workes cannot pleaâ—e God if they be done of such as are not iust wherfore we 〈◊〉 first be iust before we can loue or doe anie iust workes We are made iust as we haue said through faith in Christ â— the meere grace of God who doth not impute vnto vs oâ— sinnes but imputeth vnto vs the righteousnes of Christ yeâ— and our faith in Christ he imputeth for righteousnes vnâ—â— vs. Moreouer the Apostle doth plainelie deriue loâ— from faith saying The ende of the commaundement is loue prceeding from a pure heart a good conscience and a faith vnfeineâ— Wherefore in this matter we speake not of a fained vaine or dead faith but of a liuely and quicking faith which for Christ who is life and giueth life whome it apprehendeth both is in deed and is so called a liuelie faith doth prooue it selfe to be liuelie by liuely workes And therefore Iames doth speake nothinge contrarie to this our doctrine for he speaketh of a vaine and dead faith which certaine braggeâ— of but had not Christ liuing within them by faith Aâ—â— Iames also saieth that workes doe iustifie yet is he not contrarie to Saint Paull for then he were to be reiected but he sheweth that Abraham did shew his liuelie and iustifying faith by workes And so doe all the godlie who yet trust 〈◊〉 Christ alone not to their owne works For the Apostle said againe I liue howbeit not I but Christ liueth in me But the 〈◊〉 which now I liue in the flesh I liue through the faith of the sonne of God who loued me gaue himselfe for me I do not despise the gâ—â—â— of God for if righteousnes be by the law then Christ died in vain c. Of Faith and good workes Of their rewarde and of mans merit CHAP. 16. CHristian faith is not an opinion or humane persuasion but a sure trust and an euident and steadfast assent of the minde to be briefe a moste sure comprehensiâ—e of the trueth of God set forth in the scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednes and especiallie of Gods promise and of Christ who iâ— the consummation of all the promises And this faith is thâ—â—eere gift of God because God alone of his power doeth giue it to his elect according to measure and that when to whome and how much he will and that by his holie spirit through the meanes of preaching the Gospell and of faithfull praier This faith hath also her increases which vnles they were likewise giuen of God the Apostles would neuer haue saide Lord increase our saith Now all these thinges which we haue saide hitherto of faith the Apostles taught them before vs euen as we set them downe for Paul saieth Faith is the grounde or sure subsistence of things hoped for and the euidence or cleare and certeine comprehension of things which are not sâ—â—â—e And againe he saith that all the promises of God in Christ are yea and in Christ are Amen And the same Apostle saith to the Philippians that it was giuen them to beleeue in Christ And also God doeth distribute vnto euerie man a measure of faith And againe All men haue not faith and al doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordeined to life beleeued And therefore he also calleth faith The faith of Gods elect And againe Faith commeth by hearing and hearing by the word of god And in an other place he willeth meÌ„ to praie for faith And the same also calleth Faith Powreful and that sheweth it selfe by loue This faith doth pacifie the conscience and doth open vnto vs a free accesse vnto God that with confidence we maie come vnto him and may obteine at his handes whatsoeuer is profitable and necessarie The same faith doth keepe vs in our dutie which we owe to God and to our neighbour and doth fortifie our patience in aduersitie it doth frame and make a true confession and in a worde it doth bring forth good fruite of all sorts and good workes which are good in deede doe proceede from a liuely faith by the holie Ghost and are done of the faithfull according to the will or
themselues from the bodie of Christ Yet notwithstanding because that in Papacie there be some small tokens of a Church and the substance especiallie of Baptisme hath remained the efficacie whereof doth not depende vpon him by whome it is ministred we confesse that they which are there baptized neede not to be baptized the second time howbeit by reason of the corruptions which are mingled therewith no man can offer infants there to be baptized but that he must defile him selfe OVT OF THE ENGLISH CONFESSION WE beleeue that there is one Church of God and that the same is not shute vp as in times past emong the Iewes into some one corner or kingdome but that it is Catholike and vniuersall and dispersed throughout the wholl world So that there is now no nation which maie truelie complaine that they be shut forth and maie not be one of the Church and people of God and that this Church is the kingdome the bodie and the spouse of Christ that Christ alone is the Prince of this kingdome that Christ alone is the head of this bodie and that Christ alone is the Bridegrome of this Spouse OVT OF THE CONFESSION OF BELGIA Wâ— beleeue and confesse that there is one Catholike or Vniuersall Church which is the true congregation or companie of all faithfull Christians which doe looke for their whol saluation from Christ alone in as much as they be washed in his bloode and sanctified and sealed by his spirit Furthermore as this Church hath beene from the beginning of the worlde so it shall continue vnto the ende thereof The which appeareth by this that Christ is our eternall King who can neuer be without subiects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be verie little and as it were vtterlie extinguished to the sight of man euen as in the perilous time of Aâ—hab God is saide to haue reserued to himselfe seauen thousand men which bowed not their kâ—â—e to Baall To conclude this holie Church is not situated oâ— limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread ouer the face of the wholl earth though in minde and will by one and the same spirit through the power of faith it be wholly ioyned and vnited together We beleeue that seeing this holie company and congregation consisteth of those that are to be saued and out of it there is no saluation therefore no man of how great dignitie and preheminence so euer ought to separate and sunder himselfe from it that beeing contented with his owne solitarie estate he should liue apart by himselfe But on the contrarie side that all and euerie one are bound to associate themselues to this companie carefullie to preserue the vnitie of the Church to submit himselfe both to the doctrine discipline of the same finallie to put his necke willinglie vnder the yoke of Christ as common members of the same bodie to seeke the edification of their brethren according to the measure of gifts which God hath bestowed vppon euery one Moreouer to the end that these things may the better be obserued it is the part and duety of euery faithful man to separat himselfe according to gods word froÌ„ all those which are without the church to couple himselfe vnto this coÌ„pany of the faithful whersoeuer god hath placed it yea though contrarie edicts of Princes and Magistrates do forbid them vpon paine of corporall death presently to ensue vpon all those which doe the same Whosoeuer therefore doe either depart from the 〈◊〉 Church oâ— refuse to ioyne themselues vnto it doe openlie resist the commaundement of God We beleeue that with great diligence and wisedome it ought to be searched and examined by the worde of God what the true Church is seeing that all the Sectes that at this daie haue sprung vp in the worlde doe vsurpe and falselie pretend the name and title of the Church Yet here we doe not speakâ— of the companie of hypocrites which together with the good are mingled in the Church though properly they â—â—e not pertaine to the Church wherin they are oneliâ—e present with their bodies but onely of the manner how to distinguish the bodie congregation of the true Church from all other Sects which doe falslie boast that they be the members of the Church Wherefore the true Church may be disâ—erned from the false by these notes First if the pure preaching of the Gospell doe florish in it if 〈◊〉 haue 〈…〉 administration of the sacraments according tâ— Christ his institution if it doe vse the right Ecclesiasticall 〈◊〉 for the restraining of vice Finallie to knit vp 〈…〉 word if it do square all thinges to the rule of Gods word refusing whatsoeuer is contrarie to it acknowledgeing Christ to be the onely head of the same By these notes I saie it is certaine that the true Church maie be discerned From the which it is not lawfull for any man to be seuered Now who be the true members of this true Church it maie be gathered by these markes and tokens which be common to al Christians such is faith by the vertue whereof hauing once apprehended Christ the onelie Sauiour they doe flie sinne and follow righteousnes louing the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effectes thereof not as if no infirmity at all remained still within them but because they doe sight al their life long against the flesh by the power of the spirit hauing of ten recourse vnto the bloode death passion obedience of our Lord Christ as vnto a most safe refuge in whome alone they are assured to finde redemption for their sins through faith in him But on the other side the false Church doth alwaies attribute more vnto her selfe to her owne decrees and traditions then to the worde of God and will not suffer her selfe to be subiect to the yoke of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her owne wil and pleasure doth one while adde vnto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoeuer do goe about to leade a holie life according to the prescript rule of gods word whosoeuer doth rebuke and reprooue her faults as her couetousnes and Idolatry those shee doth persecute with a deadlie hatred By these markes therefore it is easie to discerne and distinguish both these Churches the one from the other OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that there is one holy Church that shal continue alwaies Now to speake properlie the Church of Christ is a congregation of the members of Christ that is of the Saintes which doe truelie beleeue and rightlie obeie Christ though in this life there be manie wicked ones and
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
earthlie to heauenlie thinges moreouer they be tokens of Christian brotherhood and fellowshippe Therefore a sacrament is not onelie a signe but it is made of two thinges to wit of a visible or earthlie signe and of the thing signified which is heauenlie the which two although they make but one Sacrament yet it is one thing which is receiued with the bodie another thing which the faithfull minde being taught by the spirit of god doth receiue For the signes and the thinges signified by the signes doe cleaue together onlie by a certaine mysticall meane or as others speake by a Sacramentall vnion neither be they so made one that one in nature is made the other or that one is contained in the other For either of them the which thing also holie Gelasius did acknowledge doth keepe it owne proprietie Therefore the outward signes are not the selfe same thing substantiallie and naturallie which they doe signifie neither do they giue it of themselues and by their owne power no more then the minister doth but the Lord vseth the minister and the signes and the word to this ende that of his meere grace when and so much as pleaseth him he maie represent declare visibilie shew and set before our eies his heauenlie giftes and all this according to his promise Now as it doth derogate nothing from the ministerie of the worde when it is saide that the outwarde preaching of the worde doth profit nothing except the inwarde husband man giue the increase for Paull saith He that planteth and he that watereth is nothing but god that giueth the increase so he doth not make the Sacraments of no effect which saith that not they but God himselfe doth purge vs that is which doth attribute the force of the sacrament to the Creator For Peter saide Baptisme doth saue vs but he addeth Not whereby the filth of the flesh is washed away but in that a good conscience maketh request vnto God For as in other creatures as in the Sunne the Moone the Starres fire pretious stones hearbes and such like things which God doth vse as instrumentes towarde vs we ought not to put any confidence nor admire them as the causes of any benefit so our trust ought not to rest in outwarde signes nor the glorie of God be transferred vnto them as they be outwarde signes howbeit the Lord doth vse their helpe toward vs and they be holie ordinances but by them our trust must lift vp it selfe to him beeing both the author of the sacramentes and the Creator of all thinges And seeing that the Sacraments are the institution and worke of the Lord himselfe the faithfull doe receiue them not as certaine superfluous inuentions of men as at the hand of men but as his heauenlie giftes and that at the hand of the Lorde For as touching the word of the Gospell which he preached the Apostle writeth thus When yee receiued of vs the word whereby ye learned God yee did not receiue it as the word of men but as it was indeed as the worde of God who also worketh in you that beleeue The like reason is there of the Sacramentes Therefore as a little before we testified that we doe and alwaies did receiue these sentences and speaches of Scripture touching the Ministerie of the worde the Minister doth conuert remit sinnes open the eies and heartes of men giue faith and the spirit so being well vnderstood we doe acknowledge also these speaches touching the Sacramentes the Minister through Baptisme doth regenerate and wash awaie sinnes he doth distribute and giue the bodie and bloode of the Lord For Ananias saide to Paull Arise and be baptised wash awaie thy sinnes by calling on the name of Iesus Also Iesus tooke breade gaue it to his Disciples and said this is my bodie Also it is manifest that the auncient Fathers did vse such kinde of speaches because that by this meanes they would propound and commend more royallie the giftes of God Moreouer seeing that the institution and worke of the word and of the Sacraments proceedeth not from men but from God we do here reiect the errour of the Donatistes and of the Anabaptists who esteemed the holie giftes of god according to the worthines or vnworthines of the minister Now in that heauenlie giftes are represented vnto vs by earthlie things it commeth so to passe by a certaine singular goodnes of God who by this meane would helpe our weakenes For the weakenes of mans wit doth vnderstande all things the better if they be resembled by visible things Therefore the Lord would by Sacramentes set before the eies of mortall men his heauenlie gifts and his promises as it were a linelie picture in a certaine table that is those things which are perceiued by the minde he deliuered to vs in sensible things Whereupon we doe gather that the Sacramentes doe apperteine to them which are in the Church For prophane men do scoffe at our Sacramentes insomuch as they esteeme them according to the externall things onely But they which haue faith vnderstand the mysteries of the Sacraments and they which receiue them in a true and liuely faith receiue them with fruit if they be receiued without faith they doe hurt not that the good giftes of God doe hurte of themselues but because that they being not receiued aright doe hurte through our default Furthermore the Sacraments are badges of the people of God For by these we are gathered together into a holie companie and we professe our faith For it pleased the Lord by this meane to gather his people to himselfe and as it were to marke them with this signe whereby also he might put euerie one in minde of his duetie Now of this kinde there be two Sacramentes in the Church of Christ Baptisme which is called the font of regeneration and the supper of the Lord which is called the bodie and blood of the Lord or the communion of the bodie and blood of the Lord. And now we will speake seuerallie of them for hitherto we haue discoursed of the Sacraments in generall as before God we do beleeue and wherein we hope that Luther will not think anie thing wanting OVT OF THE CONFESSION OF BASIL THe same Sacraments are vsed in the Church to 〈◊〉 Baptisme at our entrance into the Church and the supper of the Lord in due time when we are come to typer yeares to testifie our faith and brotherlie charitie as in baptisme was promised OVT OF THE CONFESSION OF BOHEMIA Of Sacraments in genrall CHAP. II. AS touching the Sacraments we teach that they be externall earthlie as they which consist of the elements and visible signes consecrated by the word of God and by his owne mouth appointed hereunto to signifie and witnes to vs that selfe same spirituall and inuisible grace and trueth whereof they haue the name and which they are also sacramentallie These sacraments no man either did or can institute but the Lord and God
that without any good affection of him that vseth it This article we finde thus in another Edition COncerning the vse of the Sacramentes they teach that they were ordained not so much to be marâ—es and badges of profession amongst men as that they should be signes or testimonies of the will of God towards vs set forth vnto vs to stirre vp and confirme faith in such as vse them Whereupon they condemne those that teach that the sacraments do iustifie by the work done and doe not teach that faith to beleeue remission of sinnes is requisite in the vse of sacraments OVT OF THE CONFSSION OF SAXONIE Of the sacraments THe Church also is discerned from other Gentiles by by certaine rites or ceremonies instituted of God vsuallie called Sacraments as are Baptisme and the Lords Supper which notwithstanding are not onelie signes of a profession but much more as the auncient Fathers saide signes of grace that is they be ceremonies added to the promise of the Gospell touching grace that is touching the free remission of sinnes and touching reconciliation and the wholl benefit of our redemption the which are so instituted that euerie man maie vse them because they be pledges testimonies which declare that the benefits promised in the Gospell doe appertaine to euerie one For the voice of the Gospell is generall this vse doth be are witnes that this voice doth appertaine to euerie one which vseth the Sacraments OVT OF THE CONFESSION OF WIRTEMBERGE Of the Sacramentes THe worde Sacrament as also the worde Mysterie which interpreters do expounde Sacrament is very large But because some haue thought it good to restraine it to the number of seauen Sacraments we wil briefly runne ouer euerie one that we may shew what we finde wanting in the doctrine that some haue broched and what maie seeme to be repugnant to the meaning of that Church which is in deede Catholike or orthodoxe OVT OF THE CONFESSION OF SVEVELAND Of the Sacraments SEeing that the Church of Christ doth liue here in the flesh howbeit not according to the flesh it pleased the Lord also to teach admonish and exhort it by the outwarde worde And that this might be done the more commodiouslie he would also haue his to make much of an externall societie among them selues For which cause he gaue vnto them holie signes among which these are the chiefest Baptisme and the Lords Supper the which we doe not onelie think therfore to haue had the name of Sacraments among the Fathers because they are visible signes of inuisible grace as Saint Augustine doth define them but also for that purpose because that by them we doe consecrate our selues vnto Christ and doe binde our selues as it were by the othe or Sacrament of faith THE THIRTEENTH SECTION OF THE SACRAMENT OF Holie Baptisme THE LATTER CONFESSION OF HELVETIA Of holie baptisme CHAP. 20. BAptisme was instituted and consecrated by God and the first that baptized was Iohn who dipped Christ in the water in Iorden From him it came to the Apostles whoe also did baptize with water The Lord in plaine words commaunded them To preach the Gospel and to baptize in the name of the Father the Sonne and the holy Ghost And Peter also when diuers demaunded of him what they ought to doe said to them in the Acts Let euerie one of you be baptized in the name of Iesus Christ for the remission of sinnes and you shall receiue the gift of the holy Ghost Whereupon Baptisme is called of some a signe of inâ—tiation of Gods people as that whereby the elected of God are consecrated vnto God There is but one Baptisme in the Church of God for it is sufficient to be once baptized or consecrated vnto God For baptisme once receiued doth continue all a mans life and is a perpetuall sealing of our adoption vnto vs. For to be baptized in the name of Christ is to be enrolled entered and receiued into the couenant and familie and so into the inheritance of the sonnes of God yea in this life to be called after the name of God that is to saie to be called the Sonne of god to be purged also from the filthines of sins to be indued with the manifolde grace of God for to lead a new and innocent life Baptisme therefore doth call to minde and keepe in remembrance the great benefit of God performed to mankinde for we are al borne in the pollution of sinne and are the Sonnes of wrath But God who is rich in mercie doth freelie purge vs from our sinnes by the blood of his Sonne and in him doth adopte vs to be his sonnes and by an holie couenant doth ioyne vs to himselfe and doth inrich vs with diuers giftes that we might liue a new life All these thinges are sealed vp vnto vs in Baptisme For inwardlie we are regenerated purified and renued of God through the holie Spirit and outwardlie we receiue the sealing of moste notable gifts by the water by which also those great benefites are represented and as it were set before our eyes to be looked vpon And therefore are we baptized that is washed and sprinckled with visible water For the water maketh cleane that which is filthie refresheth things that faile and faint and cooleth the bodies And the grate of God dealeth in like manner with the soule and that inuisible and spirituallie Moreouer by the Sacrament of Baptisme God doth seperate vs from all other religions and people and doth consecrate vs a peculiar people to himselfe We therefore by being baptized doe confesse our faith and are bound to giue vnto God obedience mortification of the flesh and newnes of life yea and we are billed souldiers for the holie warfare of Christ that all our life long we shoulde fight against the worlde Sathan and our owne flesh Moreouer we are baptized into one bodie of the Church that we might well agree with all the members of the Church in the same religion and mutuall duties We beleue that that of al other is the most perfect manner of baptisme wherin Christ was baptized and which the rest of the Apostles did vse in baptisme Those things therfore which by mans deuise were added afterwards vsed in the Church we thinke them nothing necessary to the perfection of Baprisme Of which kinde is exorcisme and the vse of lightes oyle salte spattle and such other things as namelie that baptisme is twise euerie yere consecrated with diuerse ceremonies For we beleeue that the baptisme of the Church which is but one was sanctifed in Gods first institution of it and is consecrated by the word and is now of full force by and for the first blessing of God vpon it We teach that baptisme should not be ministred in the Church by women or midwiues For Paul secludeth women from Ecclesiasticall callings but Baptisme belongeth to Ecclesiasticall offices We condemne the Anabaptists who denie that young infants borne of
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
doctrine or hath a tongue or hath reuelation or hath interpretation let all things be done vnto edifying Hierom vpon the Epist to the Eph. Cap. 5. saith Singing and making melody to the Lord in your heartes Let yong men heare these things let them heare whose office it is to sing in the Church that we must sing to God not with the voice but with the heart and that the throate and the iawes are not to be greased with some sweete liquore as they vse to doe that play in Tragedies c. Now that which was spoken touching the vse of a tongue that is commonlie knowne it must be vnderstoode nor onlie of the singing of Psalmes but also of all the partes of Ecclesiasticall ministerie For as Sermons and praiers are to be made in a well knowne tongue to the Church so also must the Sacramentes be dispensed in a speach that is knowne For although it be lawfull at some time to vse a strange tongue by reason of the learned yet the consent of the Catholique Church doth require this that the necessarie ministeries of the Church be executed in our countrie speache 1. Cor. 14. I had rather in the Church to speake fiue words with my vnderstanding that I mayalso instruct others then ten thousand wordes in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many partes within one Citie and Diocesse there be people of diuers languages mingled together hauing vnder one faith diuers rites and customes we doe â—â—reictlie commaund that the Bishops of such Cities or Diocesses doe prouide fit men who according to the diuersitie of ceremonies and language may execute among them the diuine dueties and minister the Ecclesiasticall Sacraments instructing them both by the worde and by their example Therefore they are to be said to doe godly and Catholiquelie who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may vnderstand that which is said read or sung and the spirit may receiue fruit therby to comfort the minde to confirme the faith and to stirre vp loue OVT OF THE CONFESSION OF SVEVELAND Of the singing and praiers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not wincke at that offending of God which might be committed vnder a colour of his seruice then which nothing can offend him more greeuouslie our Ministers haue condemned the most of those things which were vsed in the singings and praiers of Ecclesiasticall men For it is too too manifest that these haue degenerated from the first appointment vse of the Fathers For no man which vnderstandeth the writings of the auncient Fathers is ignorant of this that it was a custome among them wisely to rehearse also to expound a few Psalmes with some Chapter of the scripture whereas now adaies many Psalmes are chaunted for the most parte without vnderstanding and of the reading of the Scripture there be onelie the beginnings of Chapters left vnto vs and innumerable things are taken vp one after an other which serue rather for superstition then for godlines Therefore our ministers did first of all detest this that many things which were contrarie to the Scriptures are mingled with holie praiers and songs as that those things are attributed to Saints which are proper to Christ alone namelie to free vs from sinne and other discommodities and not so much to obteine as to giue vs the fauour of God and all kinde of good things Secondlie because they are increased so infinitely that they cannot be sung or rehearsed with an attentiue minde Now it is nothing but a mocking of God whatsoeuer we doe in his seruice without vnderstanding Lastlie because that these things also were made meritorious works to be sold for no smal price that we may say nothing hereof that against the expresse commanndement of the holy ghost al things are there said and sung in that tongue which not onely the people doth not vnderstand but many times also not they themselues which do liue of those kinds of singing and praiers THE SIXTEENTH SECTION OF HOLIE DAIES FASTES AND THE CHOISE OF MEATES AND OF THE VISITATION OF THE SICKE AND THE CARE THAT is to be had for the dead THE LATTER CONFESSION OF HELVETIA Of Holiedaies Fastes and choise of meates CHAP. 24. ALthough religion be not tied vnto time yet can it not be planted and exercised without a due diuiding allotting out of time vnto it Euery Church therfore doth choose vnto it selfe a certaine time for publique praiers and for preaching of the Gospell and for the celebration of the Sacramentes and it is not lawfull for euerie one to ouerthrowe this apointment of the Church at his owne pleasure For except some due time leasure were alotted to the outward exercise of religion out of doubt men would be quite drawne from it by their own affaires In regard hereof we see that in the auncient Churches there were not onelie certaine set howers in the weeke appointed for meetinges but that also euen the Lordes daie euer since the Apostles time was consecrated to the religious exercises and vnto a holie rest which also is now verie well obserued of our Churches for the worshippe of God and increase of charitie Yet herein we giue no place vnto the Iewish obseruation of the daie or to anie superstitions For we doe not account one day to be holier then an other nor thinke that resting of it selfe is liked of God Besides we do celebrate and keepe the Lords daie and not the Saboth and that with a free obseruation Moreouer if the Churches doe religiouslie celebrate the memorie of the Lordes natiuitie curcumcision passion and resurrection and of his ascension into heauen and sending the holie ghost vpon his disciples according to christian libertie we doe verie well allow of it But as for festiual daies ordeined to men or the saintes departed we cannot alow of them For indeede such feastes must be referred to the first table of the lawe and be long peculiarlie vnto God To conclude these festiuall daies which are appointed to saints and abrogated of vs haue in them many grosse things vnprofitable and not to be tolerated In the meanetime we confesse that the remembrance of saintes in due time and place may be to good vse and profit commended vnto the people in sermons and the holie examples of holie men set before their eies to be imitated of all Now the more sharpelie that the Church of Christ doeth accuse surfeting drunkennes al kinde of Iustes andintemperancie so much the more earnestlie it doth commend vnto vs Christian fasting For fasting is nothing els but an abstaining and temperancie of the godlie and a watching and chastising of our flesh taken vp for the present necessitie whereby we are humbled before God and withdrawe from the flesh those thinges whereby it is cherished to the eâ—de it
maie the more willinglie and easilie obaie the spirit Wherefore they doe not fast at all that haue no regarde of those thinges but doe imagine that they faste if they stuffe their bellies on a daie and for a set or prescribed time doe abstaine from certaine meates thinking that by this verie worke wrought they shall please God and doe a good work Fasting is a helpe of the praiers of the saintes and of all vertues But the fastes wherein the Iewes fasted from meate and not from wickednes pleased God nothing at all as we maie see in the booke of the Prophetes Now fasting is either publike or priuate In olde time they celebrated publike fastes in troublesome times and in the affliction of the Church Wherin they abstained altogether from meate vnto the euening and bestowed all that time in holy praiers the worshippe of God and repentance These differed litle from mourninges and lamentations and of these there is often mention made in the Prophetes and especiallie in the second chapter of Ioell Such a fast should be kept at this daie when the Church is in distresse Priuate fastes are vsed of euerie one of vs according as euery one feleth the spirit weakned in him For so far forth he withdraweth that which might cherish and strengthen the flesh All fastes ought to proceed from a free willing spirit and such a one as is truly humbled not framed to win applause and liking of men much lesse to the end that a man might merit righteousnes by them But let euerie one fast to this ende that he maie depriue the flesh of that which would cherish it and that he maie the more zealouslie serue God The fast of Lent hath testimony of antiquity but none out of the Apostles writings and therfore ought not nor cannot be imposed on the faithfull It is certaine that in olde time there were diuers manners and vses of this fast whereupon Ireneus a most auncient writer saieth Some think that this fast should be obserued one daie onelie others two daies but others more and some fourtie daies Which varietie of keeping this fast began not now in our times but long before vs by those as I suppose which not simplie holding that which was deliuered them from the beginning fell shortly after into another custome either through negligence or ignorance Moreouer Socrates the writer of the historie saieth Because no auncient record is founde concerning this matter I thinke the Apostles left this to euerie mans owne iudgement that euery one might worke that which is good without feare or constraint Now as concerning the choise of meates we suppose that in fasting all that should be taken from the flesh whereby it is made more lustie and vntamed and wherin it doth most immoderately delight wherby the flesh is most of al pampered whether they be fish spices dainties or excellent wines Otherwise we knowe that all the creatures of God were for the vse and seruice of men All thinge which God made are good and are to be vsed in the feare of God and due moderation without putting any difference between them For the Apostle saieth To the pure all thinges are pure And also whatsoeuer is solde in the shambles eate ye and aske no question for conscience sake The same Apostle calleth the Doctrine of those which teach to abstaine from meates The doctrine of Deuils His reasons be these that God created meates to be receiued of the faithful such as know the truth with thankesgiuing because that whatsoeuer God hath created it is good and is not to be refused if it be receiued with giuing of thankes The same Apostle to the Colloss reprooueth those which by an ouer much abstinence wil get vnto themselues an opinion of holines Therefore we doe altogether mislike the Tatians and the Encratites and all the Disciples of Eustathius against whome the Councell of Gangrya was assembled Also out of the 25. Chapter towardes the ende Of Comforting and visiting the sicke SEing that men do neuer lie open to more greeuous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooueth the Pastours of the Churches to be neuer more vigilant and carefull for the safetie of the flock then in such diseases and infirmities Therefore let them visite the sicke betimes and let them be quicklie sent for of the sicke if the matter shal so require Let them comforte and confirme them in the true faith Finally let them strengthen them against the daungerous suggestions of satan In like manner let them praie with the sicke person at home in his house and if neede be let them make praiers for the sicke in the publike meeting And let them be carefull that they may haue a more happie passage out of this life As for popish visiting with the extreame vnction we haue said before that we do not like of it because it hath manie absurde things in it and such as be not approoued by the Canonicall scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirites THe scripture willeth that the bodies of the faithful as being temples of the holie ghost which we truelie beleeue shall rise againe at the last daie should be honestly without anie superstition committed to the earth besides that we should make honourable mention of them which haue godlilie died in the Lord performe al duties of loue to such as they leaue behinde them as their widowes and fatherles children Other care to be taken for the dead we teach none Therfore we do greatly mislike the Cynikes who neglected the bodies of the dead or did verie carelesselie and disdainfullie cast them into the earth neuer spake so much as a good word of the deade nor anie whit regarded those whome they left behinde them Againe we condemne those which are too much and preposterouslie officious towarde the deade whoe like Ethnikes doe greatlie lament and bewaile their dead we do not discommend that moderate mourning which the Apostle doth allow 1. Thess 4. but iudge it an vnnaturall thing to be touched with no sorrow do sacrifice for the dead mumble certein praiers not without their pennie for their paines thinking by these their dueties to deliuer these their friendes from torments wherein they being wrapped by death they suppose they maie be ridde out of them againe by such lamentable songs For we beleeue that the faithfull after the bodilie death do go directlie vnto Christ and therefore do not stand in neede of the helpe or praiers for the dead or any other such duty of them which are aliue In like manner we beleue that the vnbeleeuers be cast headlong directlie into hell from whence there is no returne opened to the wicked by any duties of those which liue But as concerning that which some teach concerning the fire of
Paull could not be withhâ—ld but in so fit a place he would plainelie haue declared this state of soules and would haue prescribed a meane vnto the Church whereby miserable soules might be deliuered from their torment But the true and Catholike Church in deed hath plainelie shewed that shee hath no certaintie at all concerning this third kinde of the state of soules in another world Chrysostome in his second sermon of Lazarus saieth If thou hast violently taken anie thing from anie man restore it and saie as doth Zacheus If I haue taken from anie man by forged cauillation I restore fourefoulde If thou art become an enimie to anie man be reconciled before thou come to iudgement Discharge all thinges here that without greefe thou maist beholde that tribunall seat Whilest we be here we haue manie excellent hopes But so soone as we depart thither it is not then in our power to repent nor to wash awaie our sinnes And againe He that in this present life shall not wash awaie his sinnes shall not finde any comforte afterward Augustine although he place certaine men in the middest betiwxt them that be verie good and those that be verie euill to the one sorte whereof he seemeth to assigne the place of Purgatorie yet in other places he doubteth of that matter and doth not define anie certaintie Therefore we must so thinke of this opinion of Augustine as he requireth that is we must receiue that which is confirmed either by the authority of the Scripture or by probable reason But it is euident that those places of the Scripture which are commonlie cited to establish Purgatorie are wrested from the naturall to a straunge sense and are farre otherwise expounded euen of the aâ—ncient writers themselues And those reasons which Augustine bringeth for his opinion do seme to leane to this foundation That we obtaine remission of our sinnes and life not onelie for Christ his sake through faith but also for the merites of our workes But how this agreeth with the true Apostolike doctrine we haue before declared Wherefore we thinke that this speculation of Purgatorie fire is to be left to it owne authors and that we must chiefely doe this as Paull exhorteth vs that we maie confirme our selues one another with speaches touching the assured faith of our resurrection and saluation in Christ Iesus for whose sake God doth so fauour the faithfull that in the middest of death he preserueth them and giueth them true peace OVT OF THE CONFESSION OF SVEVELAND Of praiers and fastinges CHAP. 7. VVE haue among vs praiers and Religious fastes which are moste holie workes and such as doe verie much beseeme Christians whereunto our Preaehers do most diligentlie exhorte their hearers For true fasting is as it were a renouncing of this present life which is alwaies subiect to euill lustes and desires and a meditation of the life to come which is free from all perturbation And praier is a lifting vp of the minde vnto God and such a familiar speach with him as no other thing can so greatlie set a man on fire with heauenlie affections more mightelie make the minde comformable to the will of God And though these exercies be neuer so holie and necessarie for Christians yet seeing that a mans neighbour is not so much benefited by them as man is prepared that he maie with fruit and profit haue regarde of his neighbour they are not to be preferred before holie doctrine godlie exhortations and admonitions and also other dueties whereby our neighbour doth presentlie receiue some profit Whereupon we reade of our Sauiour that in the night time he gaue him selfe to praier and in the daie time to doctrine and to heale the sicke For as loue is greater then faith and hope so to beleeue those thinges which come neerest vnto loue to wit such as bring assured profit vnto men are to be perferred before all other holie functions whereupon S. Chrysostome writeth that Among the wholl companie of vertues fasting hath the last place Of the Commaunding of Fastes CHAP. 8. BVt because that no mindes but these that be ardent and peculiarlie stirred vp by the heauenlie inspiration can either praie or faste aright and with profit we beleeue that it is farre better after the example of the Apostles and the former more sincere Church by holie exhortations to inuite men hereunto then to wring them out by preceptes such especiallie as doe binde men vnder paine of deadlie sinne the which thing the Priestes that were of late toke vpon them to doe when as then the order of Priestes had not a litle degenerated But we had rather leaue the placetime and manner both of praying and also of fasting to the arbitrement of the holie Ghost then to prescribe them by certaine lawes especiallie such as maie not be broken without some sacrifice of amends Yet for their sakes that be the younger and more imperfect sorte our Preachers doe not dislike that there should be an appointed time and meanes both for prayer and also for fasting that as it were by these holie introductions to exercises they might be prepared hereunto so that it be done without bynding of the conscience We were induced thus to thinke not so much for that all compulsion being against a mans will is repugnant to the nature of these actions but rather because that neither Christ himselfe nor anie of his Apostles haue in any place made mentioÌ„ of such kinde of precepts this doth Chrysostome also witnes saying Thou seest that an vpright life doth helpe more then all other thinges Now I tearme an vpright life not the labour of Fasting nor the bed of haire or ashes but if thou doest despise monie no otherwise then it becommeth thee if thou burne with charitie if thou nourish the hungrie with thy bread if thou ouercome thy anger if thou dost not desire vaine glorie if thou be not possessed with enuie for these be the thinges that he teacheth for he doth not saie that he will haue his fast to be followed howbeit he might haue proponed those 40. daies vnto vs but he saith Learne of me because I am meeke and lowlie in heart Yea rather on the contrarie side saith he eate all that is set before you Moreouer we doe not read that anie solemne or set faste was enioyned to the auncient Church but that faste of one daie For those fastes which as the scripture doth witnes were ordeyned of Prophets and of Kinges it is certaine that they were no set fastes but enioyned onelie for their time to wit when as euident calamities either hanging ouer their heads or presentlie pinching them did so require it Seeing therfore that the Scripture as S. Paull doth affirme doth instruct a man to euerie good worke and yet is ignorant of these fastes which are extorted by precepts we doe not see how it could be lawful for the successours of the Apostles to ouercharge the Church with so
Chrysostome saieth for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bishoppe And as Sozomenus saith of Spiridon and as Nazianzene saieth of his owne Father we saie that a good and diligent Bishoppe doth serue in the Ministerie neuer the worse for that he his maried but rather the better and with more hablenes to doe good Further we saie that the same lawe which is by constraint taketh awaie this libertie from men and compelleth them against their willes to liue single is the doctrine of deuills as Paull saieth and that euer since the time of this lawe a wonderfull vncleannes of life and manners in Gods ministers and sundrie horrible enormities haue followed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as the Tripartite Worke which is annexed to the second Tome of the Councells and some other champions of the Popes bande yea and as the matter it selfe and all histories doe confesse For it was righlie saide by Pius the second Bishoppe of Rome that he saw manie causes why wiues should be taken awaie from Priestes but that he saw manie moe and more weighty causes why they ought to be restored to them againe OVT OF THE CONFESSION OF AVSPVRGE Art 5. Of Abuses Of the marriage of Priests WHereas the Doctrine of Christ maketh honourable mention of mariage and willeth men to vse the same not onelie for procreation sake but also to bridle and auoide lustes now a daies the mariages of Priestes are not onelie by the popes lawe but also by a new and vnwonted cruelty forbidden and such as be made and contracted are dissolued and broken Which is so much the more vnseemelie for that these thinges are done in the Church which as she ought most of all to abhorre and detest filthines so should shee with great care defend Wedlocke for the auoiding of manie greeuos enormities Besides seeing that in all heathenish common wealthes that were but meanelie well ordered mariage was in great account for verie waightie causes what is there lesse seemelie in the Church then either to breake in sunder the moste holie knoâ— of wedlocke or to punish mariage with punishmentes of death as though it were a most hainous offence Whence is it that this crueltie hath spread it selfe into the Church in which mutuall loue should florish moste of all Moreouer the matter it selfe doth testifie how much beast lines how manie vilanies this popish law of single life doth bring forth no voice of man is able to shew how manie vices haue issued forth of this fountaine into the Church For to saie nothing of Epicures whoe blush at nothing how manie good and godlie men haue had all successe in striuing with their natural weaknes and at the last haue fallen into horrible dispaire Now wherto tendeth this new crueltie but that those innumerable vilanies might be confirmed in the Churches and that wicked men might sinne more freelie This matter needeth no disputation at all For this now law defended by our aduersaries which forbideth Priestes to marie and dissolueth those that are contracted is flat contrarie to the lawe of nature to the lawe of god to the Gospell to the constitutions of auncient synods and to the examples of the auncient Church Onelie in this calling we need the godlines and equitie of the moste excellent Emperour whome we beseech for his godlines and dueties sake that he would seeke some remedie for the Church by abolishing this tyrannicall law For as all vniust crueltie doth displease God so that moste of all which is exercised against godlie and learned Priestes which deserue well of the Church And in this case we haue not onelie the worde of God threatning moste greeuous plagues against them which exercise crueltie on the Priestes but also there are examples to be seen in al ages which do plainely testifie that such threatnings are not in vaine For to let posse infinit other examples the Tribe of Benjamin was almost quite destroied for abusing the Priestes wife that came thither as a stranger For when as the dead bodie of the woman which died after shee had beene so abused was cut in peeces and sent to all the Princes of Israell all the people iudged that such outrage ought moste seuerelie to be reuenged And when they could not get the authors of this shameful fact to be deliuered vnto them for to be punished the wholl Tribe of Beniamin receiuing a great ouerthrowe was punished for it Now in these daies the Priestes are vexed with sundrie iniuries they are when no other crime is obiected vnto them but mariage racked with moste horrible torments and so put to death their miserable wiues and litle children being throwne out of house and home wander vp and downe as banished persons without anie certaine place of abode or house to dwell in Paull calleth The forbidding of mariage the Doctrine of Deuilles which to be true not onelie these filthie vices which the single life hath brought into the Church but also the crueltie which by reason of this lawe is exercised vpon Priestes and their wiueâ— and Children doe testifie plainelie For the Deuil is a murtherer and he is chiefelie delighted with the miseries of the godlie But the deuisers of such counsell shall one day haue their iust reward from God We iudge that such crueltie is not worthie for Christians to vse nor profitable to the Church of God Whereas they obiect the authoritie of the Popes lawe whie doe they not alledge the authoritie of the Canons against those shamefull examples of vncleane single life and those vilanies that were worthie of moste seuere punishment The authoritie of the Popes decree which is contrarie to the lawe of nature and the commaundement of God should be of no waight Men are so made by nature that they should be fruitfull Whereupon the lawiers saie That the coniunction of man woman is by the law of nature And the same the first book of Moses teacheth in the first second Chapters Againe when Saint Paull saith To auoide fornication let euerie man haue his wife it is certaine that he biddeth all which are not apt for a single life to ioyne in mariage And Christ doth admonish that all are not fit for a single life when he saieth All men doe not reeeiue this thing Moreouer neither mens lawes nor anie vowes are of force which are against the commaundement of God And the euent it selfe doth testifie that nature cannot be chaunged by mans lawe For we see what vile filthines this single life doth bring forth and if there be anie honest men which endeuour to keepe themselues chaste they preceiue right wel how great a burden how great daunger there is in this thing and they doe especiaâ—llie bewail this slauery of their order Certaine men went about in the Nicen Synod to make a lawe to forbid Priestes the vse of their wiues This law was refused by the holie
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice to maintaine this publique peace to cherish the common wealth and to punish the offenders according to the quantitie of the fault in their riches bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearelie protest that together with all other doctrines which are directlie contrarie to the
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
WE beleeue that the most gratious and mighty God did appoint Kings Princes and Magistrates because of the corruption and deprauation of mankinde and that it is his wil that this world should be gouerned by laws by a certein ciuill gouernment to punish the faults of mâ—n and that all things may be done in good order among men Therefore he hâ—th armed the Magistrates wiâ—h the sword that they may punish the wicked and defend the good Moreouer it is their duetie not onelie to be carefull to preserue the ciuil gouernment but also to endeuour that the ministerie maie be preserued that all Idolatrie and counterfeit worship of God maie be cleane abolished that the kingdom of Antichrist maie be ouerthrowne and that the kingdome of Christ maie be enlarged To conclude it is their dutie to bring to passe that the holie word of the gospell maie be preached euerie where that all men maie serue and worship God purelie and freelie according to the prescript rule of his word Moreouer all men of what dignitie condition or state soeuer they be ought to be subiect to their lawful Magistrates and paie vnto them subsidies and tributes and obey them in all thinges which are not repugnant to the word of God Also they must poure out their praiers for them that God would vouchfafe to direct them in all their actions and that we maie lead a peaceable and quiet life vnder them with all godlines and honestie Wherefore we condemne the Anabaptists and all those troublesome spirites who doe reiect higher powers and magistrates ouerthrow all lawes and iudgements make all goods common and to conclude doe abolish and confound all those orders and degrees which God hath appointed among men for honesties sake OVT OF THE CONFESSION OF AVSPVRGE COncerning ciuill affaires they teach that such ciuill ordinances as be lawfull are the good workes and ordinances of God As Paull witnesseth The powers which are be ordained of God They teach therefore that it is lawfull for Christians to beare offices to sit in iudgement and to determine of matters by the Princes lawes or by the lawes of the common wealth to appoint punishmentes according to lawe to make lawfull warres to goe to warre to deale in bargaines and contractes by lawes to holde his owne to take an othe at the request of the Magistrates to contract lawfull marriage and to follow such craftes and sciences as are approoued by law They condemne the Anabaptistes which forbid Christians these ciâ—ill offices They likewise condemne them which haue placed perfection vnder the Gospell in the renouncing of ciuill offices whereas it is spirituall that is it consisteth in the motions of the heart in the feare faith loue and obedience of God For the Gospell speaketh of a certeine eternall righteousnes of the heart yet doth it not take awaie Ciuill or domesticall gouernement but requireth most of all to haue them preserued in this bodelie life as the ordinances of God and that we should exercise loue and charitie in such ordinances Wherefore Christians most of necessitie obeie the magistrates lawes that now aâ—e saue onelie where they commaund and set forth anie sinne For in such case they must obeie god rather then men Act. 4. These thinges are thus found in another edition COncerning ciuill thinges they teach that such ciuill ordinances as are lawfull arâ— the good works of god that christians may lawfully beare office sit in iudgements determine matters by the Princes or countrie lawes lawfullie appoint punishmentes lawfullie make warre be souldiours make bargaines and contractes by law holde their owne take an oth when the magistrates require it marrie a wife or be giuen in marriage They condemne the Anabaptistes which forbid Christians to meddle with ciuil offices as also those that place the perfection of the Gospell not in the feare of God and saith but in forsaking ciuill offices For the gospel teacheth an euerlasting righteosnes of the heart In the meane time it doth not dissalow order and gouernement of common wealths or families but requireth especiallie the preseruation and maintenance thereof as of Gods owne ordinance and that in such ordinances we should exercise loue and charitie Christians therefore must in anie wise obeie their Magistrates and lawes saue onelie then when they commaund anie sinne For then they must rather obeie God then men We condemne the Anabaptistes which doe spread Iewish opinions a fresh They imagin that the godlie before the resurrection shall possesse the kingdomes of the world and the wicked and vngodlie in all places be destroied and brought vnder For we are sure that seeing the godlie must obeie the Magistrates that be ouer them they must not wring their rule and authoritie out of their handes nor ouerthrow gouernmentes by sedition forasmuch as Paul willeth euerie soule to be subiect to the Magistrates We know also that the Church in this life is subiect to the crosse and that it shall not be glorified till after this life as Saint Paull saieth We must be made like to the image of the Sonne of God And therefore we doe condemne and detest the follie and deuilish madnes of the Anabaptistes THE CONCLVSION THese are the principall articles that seeme to haue anie doubt or controuersie in them For though we might haue spoken of manie more abuses yet to auoid tediousnes we haue onelie set downe the chiefest by which it is easie to iudge of the rest There haue bin great complaints of Indulgences and Pilgrimages and of the abuse of excommunication Parishes haue beene diuerse waies molested by Catchpoles therehaue beene manie braules and bickerings berweene parish Priestes and Monkes about this whoe had greater right to the parish and about commissions burials extraordinarie sermons other innumerable things such like matters we haue pretermitted that fuch as are the principall in this cause being shortlie set downe might the better be vnderstood Neither haue we here spoken or written anie thing to anie mans reproch Onelie we haue rehearsed such thinges as seemed necessarie to be spoken to the ende that it might be seene that nothing is receiued among vs in doctrine or ceremonies contrarie to the scripture or the Catholique Church For it is euident that we haue moste diligentlie taken heede that no new or wicked opinions should creepe into the Church These articles aboue written we thought good to exhibit according to the Emperours his highnes edict wherein our confession might be extant and the summe of that doctrine which our teacher doe deliuer among vs might be seene and knowen If any thing be wanting in this confession we are readie if God permit to yeald a more full information thereof according to the scriptures Another edition hath it thus VVE haue set downe the summe of the doctrine of the Gospell that is needfull for the Churches And wee are out of doubt that this our iudgement in these pointes is in deede the doctrine set forth in the writinges of of the
time would giue vs leaue we thought it good to offer thē to your sacred Maiestie and that to this ende that we might both giue account of our faith to thee whome next vnto God we doe chiefelie honour and reuerence and might also shew how necessarie it is speedely and earnestlie to consult of a way and meane whereby a thing of so great importance maie be knowen diligentlie weighed and discussed as the honour which we doe chiefelie owe to God in whose chiefe matter it behooueth vs to be conuersant with feare and trembling doth require Secondlie it is a thing worthie of your sacred Maiestie which is so much commended for the name of religion and clemencie To conclude the very meane to attaine to that certaine and sound peace which your sacred Maiestie goeth about doth require it which peace seeing that we doe varie about faith and religion can no other waies be obteined then when as before all other thinges the mindes be plainelie instructed concerning the trueth But peraduenture it might seeme needeles that we in these matters should vse so many words seing that the most famous Prince Electour of Saxony and others haue very largely and soundly declared vnto your sacred Maiesty those things which at this daie are in controuersy in our holy Religion But because that your sacred Maiestie hath desired that all they who haue any interest in this busines should declare vnto you their iudgement concerning Religion we also thought it our duety to confesse those things vnto your sacred Maiestie which are taught among vs. Howbeit this matter is so large comprehendeth so many thinges that euen those thinges which we haue declared on both sides are as yet fewer and more briefelie declared then that we maie hope presentlie to haue some certeintie determined in the controuersies and that such as may be approoued not of all but at the least of a good parte of Christian people So few is the number of those that doe subscribe to the trueth Therefore seeing that this matter is so weighty so diuers and manifold and can not fruitfully be decided except it be well knowne and sifted of many we beseech your sacred Maiesty and most humblie request you by god and our Sauiour whose glory without doubt you do chiefely seek that you would procure as speedily as may be that a general free and a Christian Councell in deed may be summoned which hitherto hath semed so necessary a thing both to your sacred Maiestie and also to other Princes of the sacred Empire for the setting of Ecclesiastical affaires at a stay that almost in all assemblies throughout the Empire which haue been gathered together since the beginning of this variance about religion both your sacred Maiesties commissioners and other Princes of the Empire haue openly witnessed that there was no other waie in these matters to bring that to pas which might be wholsome Whereupon in the last assembly held at Spire your sacred Maiestie gaue occasion to hope that the Bishop of Rome would notwithstand it but that such a Councell might with speed be summoned But if so be that in time we may not haue opportunitie for a generall Councell yet at the lest your sacred maiestie may appoint a Prouinciall assemblie as they call it of the learned men of euery degree and state whereunto all for whome it is expedient to be present may freelie and safely resorte euery man may be heard and all thinges may be weighed and iudged by such men whome it is certaine as being indued with the feare of God to make the chiefest account of the glorie of God For it is not vnknowne how grauelie diligentlie in times past both Emperours and Bishops behaued themselues in deciding the controuersies of faith which notwithstanding were oftentimes of much lesse moment then those which doe presentlie trouble Germanie so that they thought it not an vnworthie thing for themto examine the selfe same things the second and the third time Now he that shall consider how things stand at this present he can not doubt but that at this day there is greater need then euer was heretofore of greater faithfulnes grauitie meeknes and dexteritie to this ende that the Religion of Christ maie be restored into her place For if so be that we haue the truth as we doe vndoubtedlie beleeue how much time and labour I pray you is requisite that they may know the truth without whose consent or patience at the least sounde peace can not be obtained But if we doe erre from rhe which we doe not doubt but we be far againe the matter will not require slouthfull diligence nor a short time that so many thousand men may be called into the way againe This diligenee and time it shall not be so vnseemelie for your Maiestie to bestow as it is meete that you should expresse his minde toward vs in whose stead you doe gouerne ouer vs to wit the minde of Iesus Christ the Sauiour of vs all who seeing that he came with this minde to seeke and to saue that which was perished so that he vouchsafed also to die that he might redeeme them which were lost there is no cause why your sacred Maiestie should thinke much although you should vndoubtedlie beleeue that we are fallen from the truth to leaue the ninty nine sheepe in the wildernes and to seeke for the hundreth and to bring it backe into the sheepefolde of Christ that is to preferre this busines before all other things that the meaning of Christ in euery of these things which at this present are in controuersie may out of the Scriptures be plainlie and certeinlie laide open vnto vs though we be but a few in number and of the meaner sort and we for our parts will shew our selues willing to be taught onely let all obstinacie be remooued so that it may be lawfull to heare the voice of our shepheard Iesus Christ and let all things stay and rest vpon the Scriptures which teach whatsoeuer is good whereunto we shall be called For if it should so fall out that the care of teaching vs being reiected there should compendious formes of Edicts be sought which we doe nothing feare whilest the matter is in the hand of your sacred Maiestie it can not be said into what straightes innumerable thousands of men should be brought to wit of those whome as beeing perswaded that God is chieflie to be heard and then that those things which follow as opinions must stay vpon the vndoubted oracles of God these sayings of our Sauiour doe alwaies appale Feare not them which kill the bodie He that shall loose his soule shall finde it He that shall not hate Father and Mother c. yea euen his owne soule he can not be my Disciple He that shal be ashamed of me before this froward and adulterous nation of him will I be ashamed before my Father and his Angells And such like Many men being mooued with these thundering speaches