be wanting to him who with al his mihgt laboureth to follow and embrace the scripture of God THE SECOND SECTION OF GOD IN ESSENCE ONE IN persons three and of his true worship THE LATTER CONFESSION OF HELVETIA Of God his vnitie and the Trinitie CHAP. 3. WE beleeue teach that God is one in essence or nature subsisting by himselfe all sufficient in himselfe inuisible without a bodie infinite eternal the creator of all things both visible inuisible the chiefest good liuing quickning and preseruing all things almightie and exceeding wise gentle or mercifull iust and true And we detest the multitude of Gods because it is expressie written The Lorde thy God is one God I am the Lord thy God thou shalt haue no straunge Gods before my face I am the Lord and there is none other beside me there is no God Am not I the Lorde and there is none other beside me alone a iust God and a Sauiour there is none beside me I the Lord Iehoua the mercifull God gracious long suffering and aboundant in goodnes and truth c. Exod. 34. We neuertheles beleeue and teach that the same infinite one and indiuisible God is in persons inseparablie and without confusion distinguished into the Father the Sonne and the holie Ghost so as the Father hath begotten the Sonne from euerlasting the Sonne is begotten by an vnspeakeable manner and the holie Ghost proceedeth from them both and that from euerlasting and is to be worshipped with them both So that there be not three Gods but three persons consubstantiall coeternall and coequall distinct as touching their persons and in order one going before another yet without anie inequalitie For as touching their nature or essence they are so ioyned together that they are but one God and the diuine essence is common to the Father the sonne and the holy Ghost For the scripture hath deliuered vnto vs a manifest distinction of persons the Angell among other thinges saying thus to the blessed Virgine The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee and that holie thing which shal be borne shal be called the sonne of God Also in the baptisme of Christ a voice was heard from heauen saying This is my beloued Sonne The holie Ghost also appeared in the likenes of a doue And when the Lord himselfe commaunded to baptize he commaunded To baptize in the name of the Father and of the Sonne and of the holie Ghost In like sort else where in the Gospell he saide The Father will send the holie Ghost in my name Againe he saith When the comforter shall come whome I will send vnto you from the Father the spirit of trueth who proceedeth from the Father he shall beare witnes of me c. To be short we receiue the Apostles Creede because it deliuereth vnto vs the true faith We therefore condemne the Iewes and the Mahometistes and all those that blaspheme this Trinitie that is sacred and onelie to be adored VVe also condemne all heresies and heretiks which teach that the sonne and the holie Ghost are God onelie in name also that there is in the Trinitie some thing created that serueth and ministreth vnto an other finally that there is in it some thing vnequal greater or lesse corporall or corporally fashioned in manners or in will diuers either confounded or sole by it selfe as if the sonne and holie Ghost were the affections proprieties of one God the Father as the Monarchistes the Nouatians Praxeas the Patripassians Sabellius Samosatenus Aëtius Macedonius Arrius and such like haue thought Of Idolls or Images of God of Christ and of Saints CHAP. 4. ANd because god is an inuisible spirit an incomprehensible essence he can not therefore by anie arte or image be expressed For which cause we feare not with the scripture to tearme the Images of God meere lies VVe doe therefore reiect not onelie the Idols of the Gentles but also the images of Christians For although Christ tooke vppon him mans nature yet he did not therefore take it that he might set forth a patterne for caruers and painters He denied that he came To destroie the law and the Prophets But images are forbidden in the lawe the Prophets He denied that his Bodelie presense should anie whit profit the Church He promised that He would by his spirit be present with vs for euer who would then beleeue that the shadow or picture of his bodie doth anie whit benifit the godlie seeing that he abideth in vs by his spirit We are therefore the Temples of God But what agreement hath the temple of God which images And seeing that the blessed spirites and saints in heauen while they liued here abhorred all worship donne vnto themselues and spake against images who can thinke it likely that the saints in heauen and the Angell are delighted with their owne Images whereunto men doe bow their knees vncouer their heades and giue such other like honour But that men might be instructed in Religion put in minde of heauenlie things and of their owne saluation the Lord commaunded To preach the Gospell not to paint and instruct the laytie by pictures he also instituted Sacraments but he no where appointed Images Furthermore in euerie place which waie soeuer we turne our eies we maie see the liuelie and true creatures of God which if they be marked as is meete they do much more effectuallie mooue the beholder then all the Images or vaine vnmooueable rotten and dead pictures of all men whatsoeuer of which the Prophet spake truelie They haue eies see not c. Therfore we approoue the iudgement of Lactantius an auncient writer who saith Vndoubtedly there is no religion wheresoeuer there is a picture And we affirme that the blessed Bishop Epiphanius did wel who finding on the church dores a vaile that had painted in it the picture as it might be of Christ or of some other Saint he cut and tooke it awaie For that contrarie to the authoritie of the scriptures he had seene the picture of a man to hang in the Church of Christ and therefore he charged that from thence forth no such vailes which were contrarie to ou◠religiō should be hanged vp in the Church of Christ but that rather such scruple should be taken awaie which was vnworthie the Church of Christ and all faithful people Moreouer we approoue this sentence of S. Augustine Cap. 55. de vera relig Let not the worship of mens works be a religion vnto vs. For the workmen them selues that make such things are better whome yet we ought not to worship Of the adoring worshipping and inuocating of God through the onelie Mediator Iesus Christ CHAP. 5. WE teach men to adore and worship the true God alone this honour we impart to none according to the commaundement of the Lorde thou shalt adore the Lorde thy God and
Sonne of God In like manner The grace of our Lord Iesus Christe and the loue of God and the fellowship of the holie Ghost be with you Againe There are three that beare wiâ—nes in heauen the father the woâ—de and the holie Ghost whish three are one By all which places we are fullie taught that in one onelie God there are three persons And although this doctrine passe al the reach of mans wit yet we now stedfastlie beleeue it out of the word of God looking when we shall enioy the full knowledge thereof in heauen The offices also effects of these three persons which euerie of them sheweth towards vs are to be marked For the father by reason of his power is called our Creator the sonne our Sauiour and redeemer because he hath redeemed vs by his bloode the holie Ghost is called our Sanctifier because he dwelleth in our heartes And the true Church hath allwaies euen from the Apostles age vntill these times kept this holie doctrine of the blessed Trinitie and manteineth it against Iewes Mahometanes and other false Christians and heretikes such as were Marcion Manes Praxeas Sabellius Samosatenus and the like all which were worthelie condemned by the fathers of most sound Iudgement Therefore we do here willinglie admit those three Creedes namelie that of the Apostles of Nice and of Athanasius and whatsoeuer things they according to the meaning of those Creeds haue set downe concerning this point of doctrine We beleeue that Iesus Christ in respect of his diuine nature is the onelie sonne of God begotten from euerlasting not made or created for then he should be a creature but of the same essence with the father and coeternall with him who also is the true Image of the fathers substance and the brightnes of his glorie in all things equall vnto him But he is the sonne of god not onely since the time he tooke vpon him our nature but from euerlasting as these testimonies being laid together teach vs. Moses saith that God created the worlde but Saint Iohn saith That all thinges wâ—â—e made by the worde which he calleth God so the Apostle to the Hebrewes auoutcheth that God made all thinges by his sonne Iesus Christ It followeth therefore that he who is called both God and the word and the Sonne and Iesus Christ had his being euen then when all thinges were made by him Therefore Micheah the Prophet saith 〈◊〉 goeing out hath beene from the beginning from the daies of eternitie againe He is without beginning of daies and without end of life He is therefore that true God eternall almightie whome we praie vnto worship and serue We beleue also and confesse that the holie Ghost proceedeth from the father the sonne from euerlasting that therfore he was neither made nor created nor begotten but onelie proceeding from them both who is in order the third person of the Trinitie of the same essence glory maiesty with the father and the sonne and therefore he also is true and euerlasting God as the holie scriptures teach vs. We also beleeue that we haue no accesse to God but by that one onelie Mediatour and Aduocate Iesus Christ the righteous who was therefore made man vniting the humanitie to the diuine nature that there might be an entrance made for vs miserable men to the maiestie of God which had otherwise beene shut vp against vs for euer Yet the maiestie and power of this Mediatour whome the father hath set betweene himselfe and vs ought in no case so much to fray vs that we should therefore thinke another is to be sought at our owne pleasure For there is none either among the heauenlie or earthlie creatures who doth more entirelie loue vs then Christ himselfe who when he was in the shape of God humbled himselfe by taking vpon him the shape of a seruant and for our sakes became like vnto his brethren in all points and if we were to seeke an other Mediatour who would vouchsafe vs some good will whome I praie you could we finde that would loue vs more earnestlie then he who willinglie laid his life downe for vs when as yet we were his enemies If moreouer we were to seeke another that excelleth both in soueraigne authority also power who euer obteined so great power as he himselfe who sitteth at the right hand of God the father to whome all power is giuen in heauen in earth To conclude who was more likelie to be heard of God then that onely begotten and dearelie beloued sonne of God therefore nothing but distrust brought in this custome wherby we rather dishonor the Saints whome we thinke to honour in doeing these things which they in their life time were euer so farre from doeing that they rather constantlie and according to their dutie abhorred them as their owne writings beare witnes Neither is our owne vnworthines here to be alledged for excuse of so great vngodlines For we at no hand offer vp our praiers trusting to our owne worthines but resting vpon the only worthines excellency of the Lord Iesus Christ whose righteousnes is ours by faith whereupon the Apostle for good cause to exempt vs from this vaine feare or rather distrust saith that Christ was in all things made like vnto his brethren that he might be a mercifull and faithfull high priest in those things that were to be done with God for the clensing of the peoples sinnes For in as much as he beeing tempted hath suffered he is also able to helpe those that are tempted And that he might encourage vs to come the more boldlie to this high Priest the same Apostle addeth Hauing therefore a great high priest who hath entred the heauens euen Iesus the son of god let us holâ— fast this professioÌ„ For we haue not an high priest that caÌ„not be touched with the feling of our infirmities but he was in al things teÌ„pted in like sort yet without sin Let vs therefore with boldnes approch vnto the throne of grace that we may obteine mercie finde grace to help in time of need The same Apostle saith that we haue liberty to enter into the holy place thorough the blood of Iesus Let vs therfore draw neare with a constant perswasion of faith c. And againe Christ hath an euerlasting priesthood Wherefore he is able 〈◊〉 to save them that come vnto God by him seeing he euer liueth 〈◊〉 make intercession for them What need manie wordes when as Christ himselfe saith I am the way the trueth and the life Nâ— man commeth to the father but by me VVhy should we seeke vnto our selues any other Aduocate especiallie seeing it hath pleased God himselfe to giue vs his owne sonne for our Aduocate there is no cause why forsaking him we should seeâ—e another lest by continuall seeking we neuer finde any other For God vndoubtedlie knew when he gaue him 〈◊〉 vs that we were miserable sinners VVhereupon it is that a cording to
Christes owne commaundement we onelie caâ— vpon the heauenlie father by the selfe same Iesus Christ ouâ— onelie Mediatour euen as he himselfe also hath taught vs in the Lords praier For we are sure that we shall obteine aâ—â— those things which we aske of the father in his name OVT OF THE CONFESSION OF AVSPVRGE CHAP. 3. THE Churches with common consent among vs doe teach that the decree of the Nicene Councell concerning the vnitie of the diuine essence and of the three persons is true and without all doubt to be beleeued Tâ— wit that there is one diuine essence which is called and 〈◊〉 God eternall without bodie indiuisible of infinite poweâ— wisdome gooâ—nes the creator and preseruer of all thinges visible and inuisible and that there be three persons of the same essence power which also are coeternal the father the Sonne and the holie Ghost And they vse the name 〈◊〉 person in that signification in which the Ecclesiastical writers haue vsed it in this cause to signify not a part or quâ—litie in another but that which properlie subsisteth They condemne all heresies sprong vp against this aâ—cle as the Manichees who set downe two beginnings Goâ— and Euâ—lâ— they doe in like sort condemne the Valentiniaâ— Arrians Fâ—nomians Mahometistes and all such like The condemne also the Samosatenes olde and new who whâ—â— they earnestlie defend that there is but one person doe crâ—â—tilie and wickedlie dallie after the manner of Rhetoricians about the Word and the holie Ghost that they are not distinct persons but that the worde signifieth a vocall word and the spirit a motion created in things Artic. 21. We haue found this 21. Article set forth three diuers waies The first edition 1559. goeth thus INuocation is an honour which is to be giuen onelie to God almightie that is to the eternall father and to his sonne our sauiour Iesus Christ and to the holie Ghost And God hath proposed his soâ—ne Iesus Christ for a Mediatour and high Priest that maketh inâ—ercession for vs. He testifieth that for him alone our praiâ—rs are heard accepâ—â—d according to that saying whatsoeuer you aske the fathâ—â— in my name he shall giue it to you Againe There is one Mediatour betweene God and men Therefore let them that call vpon God offer vp their prayers by the sonne of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These thinges are needfull to be taught concerning Inuocation as our men haue elsewhere more at large written of Inuocation But contrariwise the custome of inuocating Saintes that are departed out of this life is to be reprooued and quite throwne out of the Châ—rch because this custome transferreth the glorie due to God alone vnto men it ascribeth vnto the dead an omnipotencie in that saints should see the motions of mens hearts yea it ascribeth vnto the dead the office of Christ the Mediatour and without al doubt obscureth the glory of Christ Therfore we condemne the wholl custome of inuocating Saints departed thinke it is to be auoided Notwithstanding it profiteth to recite the true histories of holie men because their examples doe profitablie instruct if they be rightly propounded When we heare that Dauids fall was forgiuen him faith is confirmed in vs also The constancie of the auncient Martyrs doth now likewise strengthen the mindes of the godlie For this vse it is profitable to recite the histories But yet there had neede be discretion in applying examples The second edition is thus Artic. 21. COncerning the worship of Saints they teach thâ— it is profitable to propose the memory of Saints thaâ— by their examples we may strengthen our faith and that we may follow their faith and good works so far as euery man calling requireth as the Emperour may follow Dauids example in making warre to beat backe the Turkes for either of them is a King we ought also to giue God thankes that he hath propounded so many glorious examples of his mercie in the Saints of his Church that he hath adorned hiâ— Church with moste excellent giftes and vertues of holie men The Saints themselues also are to be commended who haue holilie vsed those giftes which they employed to the beautifying of the Church But the scripture teacheth not to inuocate Saints or to aske helpe of Saints but layeth onelie Christ before vs for a Mediatour propitiatour high priest and intercessour Concerning him we haue commaundements promises that we inuocate him should be resolued that our praiers are heard when we flie to this high priest and intercessour as Iohn saith Chap. 16. Whatsoeuer ye shall aske the Father in my name he wil giue it you c. and Ioh. 14. Whatsoeuer ye shall aske in my name that I will doe These testimonies bid vs flie vnto Christ they commaund vs to beleeue that Christ is the intercessour and peace maker they bid vs trust assuredlie that we are heard of the father for Christs sake But as touching the Saints there are neither commaundements nor promises nor examples for this purpose in the scriptures And Christes office and honour is obscured when men flie to Saints and take them for Mediatours and inuocate them and frame vnto themselues an opinion that the Saints are more gracious and so transferre the confidence due to Christ vnto Saints But Paull saith There is one Mediatour betweene God and men Therefore Christ especiallie requireth this worship that we should beleeue that he is to be sought vnto that he is the intercessour for whose sake we are sure to be heard c. In the third edition these things are thus found Artic. 21. TOuching the worship of Saints they teach that the memorie of Saints maie be set before vs that we may follow their faith and good workes according to our calling as the Emperor maie followe Dauids example in making warre to driue awaie the Turkes from his countrie for either of them is a King But the scripture teacheth not to inuocate Saints or to aske helpe of Saints because it propoundeth vnto vs one Christ the Mediator propitiatour high Priest and intercessour This Christ is to be inuocated and he hath promised that he wil heare our praiers and liketh this worshippe especiallie to wit that he be inuocated in all afflictions 1. Ioh. 2. If anie man sinne we haue an aduocate with God c. OVT OF THE CONFESSION OF SAXONY Of Inuocating godly men that are departed out of this life Artic. 22. IN the 42. Chapter of Esaie it is written I am the Lorde this is my name I will not giue my glorie to another Inuocation is a glorie moste properlie belonging to God as the Lord saith Math. 4. Thou shalt worship the Lord thy God and him onlie shalt thou serue And it is an immooueable eternal decree of the first commaundement Thou shalt haue no strange Gods It is necessary therfore that the doctrine touching Inuocation should be most
as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holie then theirs whoe in some prophane banquet are mindfull of their companion when they drinke the wine that he gaue them For among these he that is absent worketh nothing but in this holie supper of the faithfull the Lorde is present and doth worke effectuallie by the spirit in the heartes of them as he whoe according to his promises is in the middest of them By these things it is most euident that in the holie supper we doe not take awaie our Lorde Christ from his Church nor denie that his bodie and bloode is there receiued to be our nourishment vnto life eternal but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this daie doe denie that the verie bodie of Christ is eaten carnallie or that it is present euerie where corporallie and after a naturall manner For we doe openlie confes according to the Scriptures and with al the holy Fathers that Iesus Christ our Lord left this world went to his Father and that he now sitteth at the right hande of his Father in heauenlie glorie from whence he shall neuer descend or be drawne downe into this earthlie and transitorie world For the true presence of Christ in the supper is heauenlie not earthlie or carnall Also we denie that the bread is turned into the bodie of Christ miraculously so that the bread should become the verybody of Christ naturallie and substantially yet after a spiritual manner To conclude we denie that the bodie of Christ is vnited with the signes by anie other then a mysticall meane whereof we haue spoken sufficientlie in the generall consideration of a sacrament Seeing therefore we haue expresselie saide and written with the holie Fathers Tertullian Hierome Ambrose and Augustine that the bread is a figure token and signe of the bodie of Christ and also that by bread and wine the bodie and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the verie bodie of the Lord but a token or a sacrament of his bodie And yet we doe not therefore speake these thinges as though we did simplie denie all kinde of the presence of Christ in the supper for that kinde of presence which now we haue confessed doth remaine true without anie preiudice to these kinde of speaches Morouer the word This in this sentence This is my bodie doth not onelie shew bread vnto our corpâ—rall eies but therewith also it sheweth the verie bodie 〈◊〉 Christ vnto the eies of our minde Also we confesse that this vse of the supper is so holy aâ—â— profitable that whosoeuer shall worthelie that is with â— true faith eate of this bread and drinke of this cuppe of thâ— Lorde he doth receiue heauenlie giftes from the Lord 〈◊〉 Whosoeuer shall eate of this breade and drinke of this cuppe â—â—worthelie that is without faith by which alone we are made partakers of the Lord and of saluation He doth 〈◊〉 and drinke iudgement vnto himselfe as Paull wrote to the Corinthians Wherefore we doe often put this diligentlie iâ—to the heades of our people that they take heede that none of them abuse the Lordes table but that euerie one examine himselfe and then eate of that breade and drinke of thâ—â— cuppe Also the Lords Supper is a badge vnto vs for as one lofe and one wine are made of manie graines and grapes so we being the wholl multitude of the faithfull are gathered together to be one bread and one bodie By this we testifie in an outward profession that we are redeemed by the bloode of Christ and made the members of Christ to whome we giue thankes in whome we are confederates and doe promise to performe mutuall dueties one toward another OVT OF THE CONFESSION OF BASILL Of the Supper of the Lorde WE confesse that the Lord Iesus did institute his holie Supper that his holie passion might be remembred with thankesgiuing his death declared and Christian charitie and vnitie with true faith testified And as iâ— Baptisme wherin the washing away of our sins is offered by the Minister of the Church and yet is wrought onelie by the Father the Sonne and the holie Ghost true water remaineth so also in the Supper of the Lord wherein together with the breade and wine of the Lord the true bodie and the true blood of Christ is offered by the Minister of the Church breade and wine remaineth Moreouer we doe firmelie beleeue that Christ himselfe is the meate of faithfull soules vnto life eternall and that our soules by faith in Christ crucified are fedde and moistned with the flesh and bloode of Christ so that we being members of his bodie as of our onelie head doe liue in him and he in vs wherein at the last daie through him and in him we shall rise againe to eternall ioye and blessednes And in the marginall note vpon these wordes Our soules For it is a spirituall meate and therefore it is receiued of a faithfull soule that is the soules are made full strong mightie peaceable quiet merie and liuelie to all thinges as the bodie is by the corporall meate Also vpon those wordes The members of the heade And so man is made a spirituall member of the bodie of Christ And in the margent vpon these wordes To be present to wit Sacramentallie and by a rememberance of faith which lifteth vp a mans minde to heauen and doth not pull downe Christ according to his humanitie from the right hande of God Now we doe not include into the bread and drinke of the Lord the natural true and substantial body of Christ which was borne of the pure Virgine Mary suffered for vs ascended into heauen Therefore we doe neither worship Christ in the signes of bread and wine which we doe commonlie call the Sacraments of the bodie and bloode of Christ but in heauen at the right hand of god the Father from whence he shall come to iudge the quicke and the deade OVT OF THE CONFSSION OF BOHEMIA Of the holie Supper of the Lord. CHAP. 13. IN the thirteenth place we teach touching the Supper of the Lord instituted in the new Testament that we must beleeue with the heart and professe with the mouth that it is a Sacrament instituted of Christ our Lord in his last Supper and that in expresse forme of wordes that is that concerning breade and wine he hath pronounced thaâ— they be his bodie and his bloode and that they were deliuered to his Apostles and so in like sort to the whol vniuersall Church for a monument of his death and that all men should lawfullie vse the participation thereof euen to the ende of the worlde Of this Sacrament the Euangelists doe write and especiallie Saint Paull whose wordes euen tâ— this daie are thus read in the
erronious doctrine and that with all humilitie wee imbrace the puritie of Christes Gospell which is the onelie foode of our soules and therefore so precious vnto vs that we are determined to suffer the extremitie of worldlie daunger rather then that we will suffer our selues to be defrauded of the same for hereof we are moste certainlie perswaded that whosoeuer denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holie angels And therefore by the assistance of the almightie the same our Lorde Iesus we firmelie purpose to abide to the ende in the confession of this our faith as by articles followeth Of God WE confesse and acknowledge one onelie God to whome onelie we must cleaue whome onelie we must serue whome onelie we must worshippe and in whom onelie we must put our trust who is eternall infinite vnmeasurable incomprehensible omnipotent inuisible one in substance and yet distinct in three persons the Father the Sonne and the holie Ghost By whome we confesse and bâ—lâ—eue all things in heauen and earth as well visible as inuisible to haue beene created to be retained in their being and to be ruled and guided by his inscrutable prouidence to such ende as his eternall wisdome goodnes and iustice hath appointed them to the manifestation of his glorie Of the creation of man WE confesse and knowledge this our God to haue created man to wit our first father Adam to his owne image and similitude to whome he gaue wisedome Lordship iustice free will and cleare knowledge of himselfe so that in the wholl nature of man there could be noted no imperfection From which honour and perfection man and woman did both fall the woman being deceiued by the serpent and man obeying the voice of the woman both conspiring against the Soueraigne Maiestie of God who in expresse wordes had before threatned death if they presumed to eate of the forbidden tree Of Originall sinne BY which transgression commonlie called Originall sinne was the Image of God vtterlie defaced in man and he and his posterity of nature became enimies to God slaues to Satan and seruants to sinne Insomuch that death euerlasting hath had and shall haue power and dominion ouer all that haue not beene are not or shall not be regenerate from aboue which regeneration is wrought by the power of the holie Ghost working in the hearts of the elect of God an assured faith in the promise of God reuealed to vs in his word by which faith we apprehend Christ Iesus with the graces and benefits promised in him Of the reuelation of the promise FOr this we constantlie beleeue that God after the fearefull and horrible defection of man from his obedience did seeke Adam againe call vpon him rebuke his sinne conuict him of the same and in the ende made vnto him a moste ioyfull promise to wit that the seede of the woman should breake downe the serpents head that is he should destroie the workes of the Deuill which promise as it was repeated and made more cleare from time to time so was it imbraced with ioy and moste constantlie receiued of all those faithfull from Adam to Noe from Noe to Abraham from Abraham to Dauid and so forth to the incarnation of Christ Iesus all wee meane the faithfull Fathers vnder the lawe did see the ioyfull daies of Christ Iesus and did reioyce The continuance increase and preseruation of the Church WE moste constantlie beleeue that God preserued instructed multiplied honoured decored and from death called to life his Church in all ages from Adam til the comming of Christ in the flesh For Abraham he called from his Fathers countrie him he instructed his seed he multiplied the same he maruelouslie preserued and more maruelouslie deliuered from the bondage and tyrannie of Pharao to them he gaue his lawes constitutions and ceremonies them he possessed in the land of Chanaan to them after Iudges and after Saul he gaue Dauid to be King to whome he made promise that of the fruite of his loynes should one sit for euer vpon his regall seate To this same people from time to time he sent Prophets to reduce them to the right waie of their God from the which oftentimes they declined by Idolatrie And albeit that for the stubborne contempt of iustice he was compelled to giue them into the handes of their enemies as before was threatned by the mouth of Moses in so much that the holie Citie was destroyed the temple burnt with fire and the wholl lande left desolate the space of 70. yeres yet of mercie did he reduce them againe to Ierusalem where the Citie and Temple were reedified and they against all temptations and assaultes of Satan did abide till the Messias came according to the promise Of the incarnation of Christ Iesus WHen the fulnes of time came God sent his sonne his eternall wisdome the substance of his owne glorie into this worlde who tooke the nature of manhood of the substance of a woman to wit of a Virgin and that by operation of the holie Ghost And so was borne the iust seed of Dauid the angel of the great counsell of god the verie Messias promised whom we acknowledge and confesse Emmanuel verie God and verie man two perfect natures vnited and ioyned in one person By which our confession we condemne that damnable and pestilent heresies of Arrius Marcion Eutiches Nestorius and such others as either did denie the eternitie of his Godhead either the veritie of his humane nature either confound them either yet deuide them Why it behooueth the Mediatour to be very God and verie man WE acknowledge and confesse that this moste wondrous coniunction betwixt the Godhead and the manhood in Christ Iesus did proceede from the eternal and immutable decree of God whence also our saluation springeth and dependeth Election FOr that same eternall God and father who of meere grace elected vs in Christ Iesus his sonne before the foundation of the worlde was laid appointed him to be our head our brother our Pastour great Bishop of our soules But because that the enimitie betwixt the iustice of God our sinnes was such that no flesh by it selfe could or might haue atteined vnto God it behoued that the sonne of God should descend vnto vs and take him selfe a bodie of our bodie flesh of our flesh and bone of our bones and so become the perfect Mediatour betwixt God and man giuing power to so manie as beleeue in him to be the sonnes of God as himselfe doth witnes I passe vp to my Father and vnto your God By which moste holie fraternitie whatsoeuer we haue lost in Adam is restored to vs againe And for this cause are we not afraide to call God our father not so much because he hath created vs which we haue common with the reprobate as for that that he hath giuen to vs his
onlie sonne to be our brother and giuen vnto vs grace to acknowledge and embrace him for our Mediatour as before is said It behooued farther the Messias and Redeemer to be verie God and verie man because he was to beare the punishment due for our transgressions and to present him selfe in the presence of his Fathers iudgement as in our person to suffer for our transgression and inobedience by death to ouercome him that was author of death But because the onlie godhead could not suffer death neither yet could the onlie manhood ouercome the same he ioyned both together in one person that the imbecillitie of the one should suffer and be subiect to death which we had deserued and the infinite and inuincible power of the other to wit of the godhead should triumph and purchase to vs life libertie and perpetuall victorie and so we confesiâ— and moste vndoubtedlie beleeue Christes death Passion and Bâ—riâ—ll THat our Lord Iesus offered himselfe a voluntarie sacrifice vnto his Father for vs that he suffered contradiction of sinners that he was wounded and plagued for our transgressions that he being the cleane innocent lambe of God was damned in the presence of an earthlie iudge that we should be absolued before the tribunall seate of our God that he suffered not onelie the cruell death of the Crosse which was accursed by the sentence of God but also that he suffered for a season the wrath of his Father which sinners had deserued But yet we auow that he remained the onelie welbeloued and blessed sonne of the Father euen in the midst of his anguish and torment which he suffered in bodie and soule to make the full satisfaction for the sins of the people After the which we confesse and auow that there remaineth no other sacrifice for sinne which if anie affirme we nothing doubt to auow that they are blasphemous against Christes death and the euerlasting purgation and satisfaction purchased to vs by the same Resurrection WE vndoubtedlie beleeue that insomuch as it was impossible that the dolours of death should retaine in bondage the author of life that our Lord Iesus crucified dead and buried who descended into hell did rise againe for our iustification and destroying of him whoe was the author of death brought life againe to vs that were subiect to death and to the bondage of the same we knowe that his resurrection was confirmed by the testimonie of his verâ—e enimies by the resurrection of the dead whose sepulchers did open and they did arise and appeered to manie within the City of Ierusalem It was also confirmed by the testimonie of his Angells and by the senses and iudgements of his â—postles and others who had conuersation and did eate and drinke with him after his resurrection Ascension VVE nothing doubt but the selfe same bodie which was borne of the virgin was crucified dead buried that it did rise againe and asâ—end into the heauens for the accomplishment of al things where in our names for our comforte he hath receiued all power in heauen and earth where he sitteth at the right hand of the Father crowned in his kingdome aduocate and onelie Mediatour for vs. Which glorie honour and prerogatiue he alone amongst the brethren shal possesse till that all his enimies be made his footestole As that we vndoubtedlie beleeue there shal be a finall iudgement to the execution wherof we certainelie beleeue that the same our Lord Iesus shall visibly returne euen as he was seene to ascend And then we firmelie beleue that the time of refreshing and restitution of all thinges shall come in somuch that those that from the beginning haue suffered violence iniurie and wrong for righteousnes sake shall inherite that blessed immortalitie promised from the beginning but contrariwise the stubborne inobedient cruell oppressors filthie persons Idolaters and all sortes of vnfaithfull shal be cast into the dungeon of vtter darkenes where their worme shall not die neithet yet the fire shal be extinguished The remembrance of which daie and of the iudgement to be executed in the same is not onelie to vs a bridle wherby our carnall lustes are refrained but also such inestimable comforte that neither maie the threating of worldlie princes neither yet the feare of temporall death and present daunger mooue vs to renounce and forsake the blessed societie which we the members haue with our head onelie mediatour Christ Iesus Whom we confesse and auow to be the Messias promised the onelie head of his Church our iust lawe giuer our onelie high Priest aduocate and Mediatour In which honours and office if man or Angell presume to intrude themselues we vtterly detest and abhor them as blasphemous to our soueraigne and supreame gouernuor Christ Iesus Faith in the holie Ghost THis faith and the assurance of the same proceedeth not from flesh and bloode that is to saie from no naturall powers within vs but is the inspiration of the holie Ghost whome we confesse God equall with the Father with the sonne whoe sanctifieth vs and bringeth vs into all veritie by his owne operation without whome we should remaine for euer enimies to God and ignorant of his sonne Christ Iesus For of nature we are so dead so blinde so peruerse that neither can we feele when we are pricked see the light when it shineth nor assent to the will of God when it is reuealed vnlesse the spirit of the Lord quicken that which is dead remooue the darkenes from our mindes and bowe our stubborne heartes to the obedience of his blessed will And so as we confesse that God the Father created vs when we were not as his sonne our Lord Iesus redeemed vs when we were enimies to him so also doe we confesse that the holie Ghost doth sanctifie and regenerate vs without all respect of anie merit proceeding from vs be it before or be it after our regeneration To speake this one thinge yet in more plaine wordes as we willinglie spoile our selues of alâ— honour and glorie of our owne creation and redemption so doe we also of our regeneration and sanctification for of our selues we are not sufficient to thinke one good thought but he who hath begone the worke in vs is onelie he that continueth in vs the same to the praise and glorie of his vndeserued grace The cause of good workes SO that the cause of good workes we confesse to be not our free will but the spirit of the Lord Iesus whoe dwelling in our harts by true faith bringeth forth such good workes as God hath prepared for vs to walke in For this we most boldlie affirme that it is blasphemie to saie that Christ abideth in the heartes of such as in whom there is no spirit of sanctification And therefore we feare noâ— to affirme that murtherers oppressers cruell persecuters adulterers whormongers filthy persons Idolaters dronkerds the eues and all workers of iniquitie haue
neither true faith neither anie portion of the spirit of the Lord Iesus so long as obstinatlie they continue in their wickednes For how soone that euer the spirit of the Lord Iesus which Gods elect children receiue by true faith taketh possession in the heart of euerie man so soone doth he regenerate and renue the same man so that he beginneth to hate that which before he loued and beginneth to loue that which before he hated And from thence cometh that continual baâ—tel which is betwixt the flesh and the spirit in Gods children so that the flesh and naturall man according to the owne corruption lusteth for thinges pleasing and delectable vnto it selfe grudgeth in aduersitie is lifted vp in prosperitie and at euerie moment is prone and readie to offende the maiestie of God But the spirit of God which giueth witnessing to our spirit that we are the sonnes of God maketh vs to resist filthie pleasures and to grone in Gods presence for deliuerance from this bondage of corruption And finallie so triumpheth ouer sinne that it raigneth not in mortall bodies This battell haue not the carnall men being destitute of Gods spirit but doe follow and obeie sinne with greedines and without repentance euen as the Deuill and their corrupt lusts do pricke them But the Sonnes of god as before is saide doe fight against sinne doe sobbe and mourne when they perceiue themselues tempted in iniquitie and if they fall they rise againe with vnfained repentance and these things they do not by their owne power but by the power of the Lord Iesus without whome they were able to doe nothing What workes are reputed good before God WE confesse and acknowledge that God hath giuen to man his holie law in which not onlie are forbidden all such workes as displease and offend his godlie maiestie but also are commaunded all such as please him and as he hath promised to reward And these workes be of two sortes The one are done to the honour of God the other tâ— the profit of our neighbours and both haue the reuealed will of God for their assurance To haue one God to worship and honoure him to call vpon him in all our troubles to reuerence his holie name to heare his word to beleue the same to communicate with his holie Sacraments are the workes of the first table To honour father mother Princes Rulers and superior powers to loue them to support them yea to obey their charges not repugning to the commaundement of God to saue the liues of innocentes to repreâ— tyranny to defend the oppressed to keep our bodies cleanâ— and holie to â—ue in sobernes and temperance to deale iâ—stlie with all men both in word and deede and finally to repres all appetite of our neighbours hurt are the good works of the second table which are most pleasing and acceptable to God as those workes that are commaunded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and prouolâ—eth him to anger As not to caâ— vpon him alone when we haue need not to heare his worâ—â— with reuerence to contemne and despise it to haue orâ—â— worship Idolls to mainteine and defend idolatrie lightlie 〈◊〉 esteeme the râ—uâ—râ—nt name of God to prophane abuse oâ— contemne the Sacraments of Christ Iesus to disobey or resist any that God hâ—th placed in authoritie whilest theâ— passe not ouer the â—o indes of their office to murther orâ—o consent thereto to be are hatred or to suffer innocent blooâ— to be shed if we may withstand it and finallie the transgression of any other commaundement in the first or second table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proude vnthankfull world So that good workes we affirme to be those onelie that are done in faith and at Gods commaundement who 〈◊〉 his law hath expressed what the things be that please him And euill workes we affirme not onelie those that expresselie are done against Gods commaundement but those also that in matters of religion and in worshipping of God haue no other assurance but the inuention and opinion of man which God from the beginning hath euer reiected as by the Prophet Esaie and by our Master Christ Iesus we are taught in these wordes In vaine doe they worship me teaching the doctrines and precepts of men The perfection of the law and imperfection of man THe law of God we confesse and acknowledge moste iust most equall most holie and most perfect commaunding those things which being wrought in perfection were able to giue light and able to bring man to eternall felicitie But our nature is so corrupt so weake and so vnperfit that we are neuer able to fullfil the workes of the law in perfection Yea if we saie we haue no sinne euen after we are regenerated we deceiue our selues and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction who is the ende and accomplishment of the law by whome we are set at this libertie that the cursse and malediction of God fall not vpon vs albeit we fulfil not the same in al points For God the Father beholding vs in the body of his son Christ Iesus accepteth our imperfit obedience as it were persit and couereth our workes which are defiled with many spottes with the iustice of his Sonne we doe not meane that we are so set at libertie that we owe no obedience to the law for that before we haue plainlie confessed but this we affirme that no man in earth Christ Iesus onelie excepted hath giuen giueth or shall giue in worke that obedience to the law which the law requireth But when we haue done al things we must fall downe and vnfeinâ—dly confesse that we are vnprofitable seruantes And therefore whosoeuer boaste themselues of the merites of their owne workes or put their trust in the workes of supererogation boast themselues of that which is nought and put their trust in damnable Idolatrie Of the Church AS we beleeue in one God Father Sonne and the holie Ghost so doe we most constantlie beleeue that from the beginning there hath bene and now is and to the ende of the worlde shall be one Church that is to saie a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onelie head of the same Church which also is the bodie and spouse of Christ Iesus which Church is Catholike that is vniuersall because it conteineth the elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who haue communion and societie with god the father and with his Sonne Christ Iesus through the sanctification of his holie spirit and therefore it is called the communion not of prophane persons but of Saints who as
iustice Secondlie in the generall iudgement there shal be giuen to euerie man and woman resurrection of the flesh For the sea shal giue her dead the earth those that therein be inclosed yea the eternall god shall stretch out his hand on the dust and the dead shall arise vncorruptible and that in the substance of the same flesh that euerie mâ—n now beareth to receiue according to their workes glorie or punishment For such as now delight in vaâ—itie crueltie filthines superstition or idolatrie shall be adiudged to the fire vnquencheable in which they shall be tormented for euer as well in their owne bodies as in their â—oâ—les which now they giue to serue the deuill inall abhomination But such as continue in well doing to the ende bâ—ldlie professing the Lord Iesus we constantlie beleene that they shall receiue glorie honour and immortalitie to raigne for euer in life euerlasting with Christ Iesus to whose glorified body all his elect shall be made like when he shalll appeare againe in iudgement and shall render vp the kingdome to God his Father who then shal be and euer shal remaine all in all things God blessed for euer to whome with the Sonne and with the holie Ghost be all honour and glorie now and euer So be it THE KINGS MAIESTIES CHARGE TO ALL COMMISSIONERS AND MINISTERS within his Realme SEeing that we and our houshold haue subscribed and giuen this publike confession of our faith to the good example of our Subiectes we commaund and charge all Commissioners Ministers to craue the same confession of their parishioners and proceede against the refusers according to our lawes and order of the Church deliuerine their names and lawfull processe tothe Ministers of our house with al haste and diligence vnder the paine of 40. pound to be taken from their stipend that we with the aduise of our counsell â—aie take order with such proud contemners of God and ourlawes Subscribed with our hand At Holâ—â—udhous 1581. the 2. daie of March the 14 yeare of our reigne TO THE READER I am to desire the Godlie and Christian Reader for whose sake onelie this worke was taken in hand as to accept friendlie and brotherlie of these laboures and to beare with some light faults which might easily escape in the translating so to pardon me a great ouersight committed especiallie and onelie in the obseruations wherein is was verie requisite to haue vsed greater diligence This ouâ—rsight is of two sâ—râ—es one in certain obseru set downe in the margent but yeâ— in latine the other in such as should haue bin placed in the margent and are cleane left out These things because they be of some great weight and moment I thought it good to admonish thee thereof and to desire thee before thou readest the booke either to place euerie obseruation in it proper page or in reading â—o haue recourse to this place lest otherwise thou maist think hardly of some parts of doctrine or other matter set downe in this Booke THE LATINE OBSERVATIONS are thus to be translated In the 12. page against the 24 line read the obseruation in the margent thus Looke the 1. obseru vpon this Confession both in this and also in the second Section Pag. 13. 1. Looke the 1. obseruat vpon this Confession Pag. 19 2. Looke the 1. obseru vpon this Confess Pag. 44. 21. Of the wasting of the gifts of the holie Ghost looke the 1. obseru vpon this Confess Sect. 4. Pag. 45. 25. Looke the first obseru vpon the Confession of Saxonie THE OBSERVATIONS WHICH are cleane left out in the margent are thus to be placed in their seuerall pages Pag. 7. against the 28. line read in the margent Looke the first obseruation vp in this Confess Pag. 20. 2. Looke the second obseruation vpon this Confess Pag. 23. 11. Looke the first obseruation vpon this Confess Pag. 26. 1. Looke the first obseruation vpon this Confess Pag. 27. 31. Looke the second obseruation vpon this Confess Pag. 27. 38. Looke the third obseruation vpon this Confess Pag. 37. 16. Looke the first obseruation vpon this Confess Pag. 43. 33. Looke the first obseruation vpon this Confess Pag. 44. 21. Looke the second obseruation vpon this Confess Pag. 94. 23. Looke the first obseruation vpon this Confess Pag. 103. 23. Looke the first obseruation vpon this Confess Pag. 223. 32. Looke the first obseruation vpon this Confess Pag. 223. 33. Looke the second obseruation vpon this Confess Pag. 232. 2. Looke the second obseruation vpon this Confess Pag. 223. 29. Looke the third obseruation vpon this Confess Pag. 336. 27. Looke the fift obseruation vpon this Confess Pag. 523. 28. Looke the first obseruation vpon this Confess In the 105. page put out in the margent looke the 2. obseru c. Now vnto the King euerlasting immortall inuisible vnto God only wise be honour and glorie for euer and euer Amen THE CHIEFE POINTS OF CONFESSIONS BELONGING TO THIS FIRST SECTION OF the holy Scripture THE LATTER CONFESSION OF Heluetia touching the holie Scripture being the true word of God CHAP. 1. WE beleeue and confesse the Canonicall scriptures of the holie Prophets and Apostles of both Testaments to be the verie true worde of God and to haue sufficient authoritie of them selues not of men For God him selfe spake to the Fathers Prophets Apostles and speaketh yet vnto vs by the holie scriptures And in this holie scripture the vniuersall Church of Christ hath all things fully expounded whatsoeuer belong both to a sauing faith and also to the framing of a life acceptable to God in which respect it is expresselie commaunded of God that nothing be either put to or taken from the same Wee iudge therefore that from these scriptures is to be taken true wisdome and godlines the reformation and gouernment of Churches also the instruction in all duties of pietie and to be short the confirmation of opinions and the confutation of error with all exhortations according to that of the Apostle â— scripture inspired of God is profitable for doctrine for reproofe â— Againe These thinges I write vnto thee saith the Apostle â— Timothie 1. Chap. 3 that thou maist know how it behooueth 〈◊〉 to be conversant in the house of God c. Againe the selfe saâ— Apostle to the Thessalonians When saith he yee receiued the word of vs â—â—receiued noâ— the worde of men but as it was indeeâ— the word of God c. For the Lord himselfe hath said in the gospell It is not ye that speake but the spirit of my father speeketh in you therefore he that heareth you heareth me and 〈◊〉 that despiseth you despiseth me Wherefore when this worâ— of God is now preached in the Church by preachers laâ—fâ—lliâ— called we beleeue that the verie word of God is preâ—ched and receiued of the faithfull and that neither anieâ—ther worde of God is to be fayned or to be expected froâ— heauen and that now the worde it selfe which
him alone shalt thou worship or him onelie shalt thou serue Surelie all the Prophets inueighed earnestlie against the people of Israell whensoeuer they did adore and worship straunge Gods and not the one onelie true God But we teach that God is to be adored and worshipped as himselfe hath taught vs to worship him to weere in spirite and trueâ—h not with any superstition but with sinceritie according to his worde lest at any time he also saie vnto vs who hath required these thinges at your handes For Paull also saith God is not worshipped with mans hands as though he needed any thing c. We in all daungers and casualties of our life call on him alone and that by the mediation of the onelie Mediatour and our intercessour Iesus Christ For it is expressely commaunded vs Call vpon me in the daie of trouble and I will deliuer thee and thou shalt glorifie me Moreouer the Lord hath made a moste large promise saying whatsoeuer ye shal aske of my father he shall giue it you And againe Come vnto me all ye that labour and are heauie loaden and I will refresh you And seeing it is written How shall they call vpon him in whome they haue not beleeued and we doe beleeue in God alone therefore we call vpon him onelie and that thorough Christ For there is one God saith the Apostle and one Mediatour betweene God and men Christ Iesus Againe If anie man sinne we haue an aduocate with the Father Iesus Christ the righteous c. Therefore we doe neither adore worshippe nor praie vnto the Saints in heauen or to other Gods neither do we acknowledge them for our intercessours or Mediatours before the father in heauen For God and the Mediatour Christ do suffice vs neither do we imparte vnto others the honour due to God alone and to his sonne because he hath plainlie said I wil not giue my glorie to another and because Peter hath said There is no other name giuen vnto men whereby they muste be saued but the name of Christ In which doubtles they that rest by faith doe nor seeke aniething without Christ Yet 〈◊〉 all that we doe neither despise the Saints nor thâ—nke basâ—lie of them For we acknowledge them to be the 〈◊〉 members of Christ the friends of god who haue glorâ—ouslie ouercome the flesh and the world We therfore loue them as â—â—â—thâ—en and honour them also yet not with any woâ—sh◠〈…〉 an honourable opinion of them and to conclude 〈◊〉 their iust praises We also doe imitate them For we desire wâ—â—h most eaâ—nest affections and praiers to be followers of their faith vertues to be partakers also with them of euerlasting siluation to dwell together with them euerlastinglie with God to reioyse with them in Christ And in this point we approoue that saying of Saint Augustine in his booke De vera relig Let not the worship of men departed be any religion vnto vs. For if they haue liued holily they are not so to be esteemed as that they seek such honours but they wil haue vs to worship him by whose illâ—minatioÌ„ they reioice that we are fellow seruantâ— â—s touching the reward They are therefore to be honoured for imitation not to be worshipped for religions sake c. And we muchlesse beleeue that the reliques of Saints are to be adored or worshiped Those auncient holie men seemed sufficientlie to haue honoured their deade if they had honestlie committed their bodies to the earth after that the soule was gone vp into heauen and they thought that the moste noble reliques of their ancetours were their vertues doctrine faith which as they commended with the praise of the dead so they did endeuour to expresse the same so long as they liued vpon earth Those auncient men did not swear bâ—t by the name of the only Iehoua as is it commaunded in the lawe of God Therefore as we are forbidden To sweare by the names of strange Gods so we do not sweare by Saints although we be requested thereunto We therefore in all these things doe reiect that doctrine which giueth too much vnto the Saintes in heauen OVT OF THE FORMER CONFESSION OF HELVETIA WE thus thinke of God that he is one in substance three in persons and almightie Who as he hath by the worde that is his sonne made all thinges of nothing so by his spirite and prouidence he doth iustlâ—â— truely and mosâ—e wiselie gouerne preserue and cherish all things Who as he is the onelie Mediatour intercessour and sacrifice also our high priest Lord and King so we acknowledge and with the wholl heart beleeue that he alone is our attonement redemption satisfaction expiation wisedome protection and deliuerance simplie reiecting herein all meanes of life and saluation besides this Christ alone OVT OF THE CONFESSION OF BASILL WE beleeue in God the father in God the sonne in God the holie Ghost the holie diuine Trinitie three persons and one eternall almighte God in essence and substance and not three Gods And in the marginall note is added This is prooued by manie places of the wholl scripture of the olde and new testament Therefore we mislike the worship and inuocation of dead men the worshipping of Saintes and setting vp of Images with such like thinges And in the same place in the marginall note vpon the worde Saints Neuerthelesse we confesse that they serue in Gods presence and that they reigne with Christ euerlastinglie because they acknowledged Christ and both in deede word confessed him to be their sauiour redemption and righteousnes without any addition of mans merit For this cause doe we praise and commend them as those who haue obteined grace at Gods hand and are now made heites of the euerlasting kingdome Yet doe we ascribe all this to the glorie of God and of Christ We plainlie protest that we condemne and renounce al straunge and erronious doctrines which the spirits of errours bring forth c. And ss 2. of the selfe same article We condemne that doctrine which saith that we may in no case sweare although Gods glorie and the loue of our neighbour require it And in the marginall note vpon the worde sweare It is lawfull to vse an oath in due time For God hath commaunded this in the olde testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the vnitie of the diuine essence and of the three persons CHAP. 3. OVt of this fountaine of holie scripture and Christian instruction according to the true and sound vnderstanding and meaning of the holie ghost our men teach by faith to acknowledge with the mouth to confesse that the holie Trinitie to wit god the father the sonne and the holie ghost are three distinct persons but in essence one onelie true alone eternall almightie and incomprehensible God of one equall
indiuisible diuine essence Of whoâ—â— thorough whome and in whome are all things who loueth and rewardeth righteousnes and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of god and those properties which are peculiar to each person oâ— the holie Trinitie and of the diuine vnitie and to acknowledge the soueraigne and infinite power wisedome and goodnes of the one onelie God out of which also ariseth proceedeth the sauing knowledge as wel of the essence as of the wil of god One kinde of works or properties of the three persons of the godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onelie apprehended by the eies of faith and are these That the father as the fountaine welspring of the godheade from al eternity begetteth the son equal to himselfe and that himselfe remaineth not begotten neither yet is he the person of the sonne seeing he is a person begitting not begotten The soâ—ne is begotten of the eternall father from all eterâ—itie â—â—ue god of god and as he is a person he is not the father but the sonne begotten of the essence oâ— nature of the father and consubstantiall with him which sonne in the fulnes of time which he had before appointed for this purpose himselfe alone as he is the sonne tooke vnto him our nature of the blessed Virgine Marie vnited it into one person with the godheade whereof we shall speak afterward But the holie Ghost proceedeth from the father and the sonne so he is neither the father nor the sonne but a person distinct from them eternal and the substantiall loue of the father and of the sonne surpassing all admiration these three persons are one true God as is a foresaid The other kinde of works in these persons in the vnitie of the godhead isâ—ueth as it were into opeÌ„ sight out of the diuine esseÌ„ce the persoÌ„s therof in which being distinct they haue manifested themselues these are three The first is the wonderfull worke of creation which the Creedes doe attribute to the father The second is the work of redemption which is proper to Christ The third is the worke of sanctification which is ascribed to the holie Ghost for which cause he in the Apostles Creede is peculiarlie called holie And yet all these are the proper workes of one true God that of him alone none other to wit the father the sonne and the holie Ghost This true and absolute faith and difficulte knowledge of God as well concerning â—â—s nature as his will is comprehended and conâ—eyned in the aforenamed Catholike and Apostolike Creede and in the decree of the Nicene Councell agreeing therewith and in manie other sound decrees and also in Athanasius his confession All which we iudge and professe to be true But it hath euerlasting sure groundes on which it relâ—â—th and moste waightie reasons by which it is out of the holy scripture conuinced to be true as by that manifestation wherein the whol Trinitie shewed it selfe when Christ the Lord was baptized in lordane by the commaundement of Christ because in the name of the persons of the same holie Trinitie al people must be baptized and instructed in the faith Also by Christes words when he saith the holy ghost the comforter whome the father will sende in my name shall teach you all these thinges and before these wordes he saith I wâ—l pray the father and he will giue you an other comforter who shall be with you for euer euen the spirit of trueth Besides we teach that this onelie true God one in essence and in diuine nature and three in persons is aboue all to be honoured with high worship as chiefe Lord and King who ruleth and raigneth alwaies and for euer and especiallie after this sorte that we looke vnto him aboue al and put all our confidence in him alone and offering vnto him all subiection obedience feare â—l faith loue and generallie the seruice of the wholl inward and outward diuine worship do indeed sacrifice and performe it vnder paine of loosing euerlasting saluation as it is written Thou shalt worship the lord thy god him onely shalâ— thou serue and againe thou shalt loue the lord thy god with all thy heart with all thy soule with all thy minde to be short with aâ— thy might as well of the inward as outward powers to whom be glorie from this time forth for euermore Amen Of holy men and their worshippe Chap. 17. AS touching holie men it is taught first that no maâ— from the beginning of the world vnto this time either was is or can be henceforth vnto the end sanctified by his workes or holie actions according to the saying of Moses the faithfull seruant of the Lord when he cried out vnto the Lord O Lord in thy sight no man is innocent that is perfectlie holie And in the book of Iob it is written what is man that he should be vndefiled and he that is borne of a woman that â—e should appeare iust to wit before God Beholde among his Saints none is immutable and the heauens are not cleane in his sight how much more abhominable and vnprofitable man who drinketh in iniquitie as water And the holie scripture plainelie witnesseth throughout all the bookes thereof that all men euen from their buth are by nature sinners and that there neither is nor hath bene anie one who of himselfe and by himselfe was righteous and holie but all haue gone aside free God and are become vnprofitable and of no account at all And whereas some are made holie and acceptable vnto God that is purchased vnto them without anie worthines or merit of theirs by him who alone is holie God himselfe of the meere grace and vnspeakeable riches of his goodnes hath ordained and brought them to that state that they be blessed and called redeemed by Christ clensed and consecrated by his blood annointed of the holie Ghost made righteous and holie by faith in Christ and adorned with commendable vertues and good deedes or workes which beseeme a Christian profession Of whome manic hauing finished their life and course in such workes haue now receiued and doe enioy by grace eternall felicitie in heauen where God crowneth those that be his Some of them also God hath indued with a certaine peculiar grace of his and with diuine giftes vnto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holie fathers also Apostles Euangelists Bishops and manie Doctors and Pastors and also other famous men and of rare excellencie and verie well furnished with the spirite whose memorie monuments of their labours and the good thinges which they did are extant and continue euen vntill this daie in the holie scriptures and in the Church
But especiallie it is both beleeued and by open confession made knowne as touching the holie Virgin Marie that she was a daughter of the blood royall of the house and familie of Dauid that deare seruant and friend of God and that she was chosen blessed of God the Father consecrared by the holie Ghost visited and sanctified aboue other of her sexe and also replenished with wonderfull grace and power of God to this ende that she might become the true mother of our Lord Iesus Christ the sonne of God of whom he vouchsased to take our nature and that shee was at all times before her birth in the same and after it a true chaste pure Virgin that by her best beloued sonne the sonne also of the liuing God through the price of his death and the effusion of his moste holie blood she was dearelie redeemed and sanctified as also made one of the deare partakers of Christ by the holie Ghost through faith being adorned with excellent giftes noble vertues and fruites of good workes renowned as happie before all others and made moste assuredlie a ioynt heire of euerlasting life And a litle after Furthermore it is taught in the church that no man ought so to reuerence holy men as we are to worship God much lesse their Images or to reuerence them with that worship and affection of minde which onelie are due to god alone And to be short by no meanes to honour them with deuine worship or to giue it vnto them For god saâ—eth by the Prophet Esaie I am 〈◊〉 Lord thy God this is my name I wil not giue mine honour to anotheâ— nor my glorie to Images Againe a litle after But euen as tâ—â— thing is gainesaid that the honour due to God should be gâ—uen to Saints so it is by no means to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and apperteining to the proper and true Priesthoode of his nature should be transfeâ—red to them that is lest of them and those torments which they suffered we should make redeemers or merites in the life or els aduocates intercessours and Mediatours in heauen or that we should inuocate them and not them onelâ— but not so much as the holie Angells seeing they are nâ— God For there is one onelie redeemer who being once deliuered to death sacrificed himselfe both in his bodie and 〈◊〉 his bloode there is also one onely aduocate the most merciful Lord of vs all And they are not onelie to be reputed taken for saiâ—â— who are gone before vs and are fallen a sleepe in the Lord and dwell now in ioyes but also they who as there haue â—lwaies bene some vpon earth so doe likewise liue now on the earth such are all true godlie Christians in what place oâ— countrie soeuer here or there and among what people soeuer they lead their life who by beeing baptized in the name of the Lord may be sanctified and beeing indued with true faith in the sonne of God and set on fire are mutuallie enflamed with affection of diuine charitie and loue who also acknowledging the iustification of Christ doe vse both it and absolution from their sinnes and the communion of the sacrament of the bodie and bloode of Christ and diligentlie applie themselues to all holie exercises of pietie beseeming a Christian profession as also the Apostles cal such beleeuers in Christ which as yet like strangers are conuersant heere on earth according to the state of mortall men Saints As for example Ye are a chosen generation a royal priesthoode an holie nation a peculiar people Againe al the Saints grees you In like manner Salute all those that haue the ouersight of you and al the Saints that is all faithfull Christians For this cause it is taught that we ought with intire loue and fauour of the heart to embrace all Christians before all other people and when neede is from the same affection of loue to afforde vnto them our seruice and to helpe them further that we ought to mantaine the societie of holie friendship with those that loue and follow the trueth of Christ with all good affection to conceiue well of them to haue them in honour for Christes sake to giue vnto them due reuerence from the affection of Christian loue and to studie in procuring all good by our duetie seruice to pleasure them and finallie to desire their praiers for vs. And that Christians going astraie and entangled with sinnes are louinglie and gentlie to be brought to amendment that compassion is to be had on them that they are with a quiet minde in loue so as becommeth to be borne withall that praier is to be made vnto God for them that he would bring them againe into the waie of saluation to the ende that the holie Gospell maie be spread farther abroad and Christes glorie maie be made knowne and enlarged among all men OVT OF THE FRENCH CONFESSION WE beleeue and acknowledge one onelie God who is one onelie and simple essence spirituall eternall inuisible immutable infinite incomprehensible vnspeakeable almightie moste wise good iust and mercifull The holie scripture teacheth vs that in that one and simple diuine essence there be three persons subsisting the father the sonne and the holie Ghost The father to wit the first cause in order the beginning of all thinges the sonne his wisdome and euerlasting word the holie ghost his vertue power efficacie the sonne begotten of the father from euerlasting the holie Ghost from euerlasting proceeding from the father and the sonne which three persons are not confounded but distinct yet not deuided but coessentiall coeternall coequal And to conclude in this mysterie we alow of that which those foure auncient Councells haue decreed and we detest all secâ—es condemned by those holie auncient doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agereeablie to Gods word Hetherto also belongeth the 2. Art This one God hath reuealed himselfe vnto men to be such a one first by the creation preseruation gouernment of his workes then much more clearlie in his worde c Seek the rest in the 3. diuision We beleeue that we by this one meanes obtaine libertie of praying to god with a sure confidence that it wil come to passe that he will shew him selfe a Father vnto vs. For we haue no entrance to the Father but by this Mediatour We beleeue because Iesus Christ is the onelie aduocate giuen vnto vs who also commaundeth vs to come boldelie vnto the Father in his name that it is not lawfull for vs to make our praiers in anie other forme but in that which god hath set vs downe in his worde and that whatsoeuer men haue forged of the intercession of Saints departed is nothing but the deceites sleightes of Sathan that he might withdrawe men from the right manner of
praying We also reiect all other meanes whatsoeuer men haue deuised to exempt them selues from the wrath of God So much as iâ— giuen vnto them so much is derogated from the sacrifice â— death of Christ OVT OF THE ENGLISH CONFESSION WE beleeue that there is one certaine nature and diuine power which we call God and that the same is diuided into three equall persons into the father into the sonne and into the holie ghost and that they all be of one power of one maiestie of one eternitie of one Godhead and one substance And although these three persons be so deuided that neither the Father is the sonne nor the sonne is the holie ghost or the father yet neuerthelesse we beleeue that there is but one verie God And that the same one god hath created heauen and earth and all things conteined vnder heauen We beleeue that Iesus Christ the onelie sonne of the eternall father c. The rest of this article you shall finde in the 6. section whereunto those thinges doe properlie pertaine which art conteined in this second article of the Person and office of Christ We beleeue that the holie Ghost who is the third person in the Trinitie is verie God not made not created not begotten but proceeding both from the Father the Sonne by a certaine mean vnknowen vnto man and vnspeakeable and that it is his verie propertie to mollifie and soften the hardnes of mans heart when he is once receiued into the hearts of men either by the holesome preaching of the Gospel or by any other waie that he doth giue other men light and guide them vnto the knowledge of God to all way of truth to newnes of life and to euerlasting hope of saluation Neither haue we anie other Mediatour and Intercessor by whome we may haue accesse to God the father then Iesus Christ in whose onlie name al things are obâ—eined at his fathers hande But it is a shameful part ful of infidâ—lâ—tie that we see euery where vsed in the Churches of our aduersaries not onelie in that they will haue innumerable sortes of Mediatours that vtterlie without the authoritie of Gods word so that as Ieremie saith the Sainctes be now as manie in number or rather aboue the number of the Cities And poore men cannot tell to which saint it were best to turne them first and though there be so manie as they cannot be tolde yet euerie of them hath his peculiare dutie and office assigned vnto him by these folkes what to giue and what to bring to passe But besides this also in that they doe not onelie wickedlie but also shamefullie call vpon the Blessed Virgine Christes Mother to haue her remember that shee is the Mother And to Commaund her Sonne and to vse a Mothers authoritie ouer him OVT OF THE CONFESSION OF BELGIA WE beleeue in heart and confesse with the mouth that there is one onely and simple spiritual essence which we call God eternall incomprehensible inuisible immutable infinite who is whollie wise and a most â—lâ—ntifull wellspring of all good thinges We know God by two meanes first by the creation and preseruation and gouernment of the wholl world For it is vnto our eies as a mostâ— excellent booke wherein all creatures from the least to the greatest as it were certaine charecters and letters are written By which the inuisible thinges of God may be seene and knowâ—n vnto vs Namelie his euerlasting power and Godhead as Paull the Apostle speaketh Rom. Chaper 1. 20. which knowledge sufficeth to conuince all men and make them without excuse But much more clearlie and plainlie he afterward reuealed him-selfe vnto 〈◊〉 in his holie and heauenlie word so farre forth as it is expedient for his owne glorie and the saluation of his in this life According to this truth and word of god we beleeue in one only god who is one essence truelie distinguished into three persons from euerlasting by meane of the incommunicable properties to wit in the father in the sonne and in the holâ—e ghost For the father is the cause fountaine and beginning of all things visible and inuisible the sonne is the word wisedome and Image of the father the holie ghost is the might and power which proceedeth from the father and the sonne Yet so that this distinction doth not make god as it were deuided into three parts seeing the scripture teacheth that the father the sonne the holie ghost haue a distinct person or subsisting in their properties yet so that these three persons be one onelie god Therefore it is certaine that neither the father is the sonne nor the sonne the father nor the holie ghost either the father or the sonne Neuerthelesse these persons thus distinguished are neither deuided nor confounded nor mingled For neither the father nor the holie ghost haue taken vnto them mans nature but the sonne alone The father was neuer without his soone nor without his holie Ghost because euerie one in one and the same essence is of the same eternitie For none of these is either first or last because al three are one both in trueth and power and also in goodnes and mercie And all these thinges we know as well by the testimonies of holie scripture as by the effects and chiefelie those which we feele in our owne selues and the testimonies of holie scripture which teach vs to beleeue this holy Trinitie are veâ—ie common in the olde testament which are not so much to be reckoned vp as with sound iudgement to be selected such as are these in the first of Genesis God saith Let vs make man according to our Image and likenes c. and straight after Therefore God made man according to his owne Image and likenes male I saie and female created he them Againe Beholde the man is become as one of 〈◊〉 For by that which is said Let vs make man after our owne likenes it appeareth that there are more persons in the godhead But when it is saide God created c. the vnitie of the godhead is signified For although it be not here expresselie set downe how many persons there are yet that which was obscurely deliuered in the old Testament in the new is made clearer vnto vs then the none daie For when our Lord Iesus Christ was baptized in Iordane the voice of the father was heard saying This is my beloued Sonne and the sonne himselfe was seene in the waters and the holie ghost appeared in the likenes of a doue Therefore are we also commaunded in the common baptisme of al the faithful to vse this forme Baptize ye all nations in the name of the father and the sonne and the holie Ghost So also in Luke the Angell Gabriell speaketh to Marie the mother of our Lord. The holie Ghost shall come vpon thee and the power of the highest shall ouershadow thee therefore that holie thing which shall be borne of thee shall be called the
purely vpholden in the Church for the corrupting of which the Deuill euen since the beginning of mankinde hath and will diuers waies scatter seedes Wherfore we ought to be the more watchefull and with greater care to reteine the manner of inuocation or adoration set downe in Gods word according to that saying whatsoeuer yee shall aske the father in my name he will doe it In these words there is an order established which we ought most coÌ„stantly to mainteine not to mingle therewith other 〈◊〉 contrarie to gods word or which are warranted by no example approoued in the scriptures There is no greater vertue no comfort more effectuall then true inuocation They therefore must needs be reprooued who either neglect true inuocation or corrupt it as there be diuers corruptions Manie doe not discerne their owne inuocation from that which is heathenish neither indeede consider what it is which they speake vnto Of these the Lord saith Iohn Chapter 4. Yeâ— worship yee know not what He will haue the Church to consider whereto it speaketh saying We worship that we know Manie consider not whether or wherefore they shall be heard They recite praiers and yet they doubt although it be written Let him aske in faith without wauering Of these matters we will speake else where In this place we reprooue this heathenish corruption whereby the custome of those that call vpon men departed out of this life is defended and helpe or intercesson is sought for at their handes Such inuocatino swarueth from God and giueth vnto creatures vertue helpe or intercession For they that speake somwhat modestlie speake of intercession alone But humane superstition goeth on farther and giueth vertue to them as manie publike songes declare O Marie Mother of grace defend thâ— vs from the enimie receiue vs in the houre of death These shore verses haue we heard a Monke of their diuinitie saie before one thatlaie a dying and often repeating them whereas he made no mention of Christ and manie such examples might be rehearsed There are yet also other brainsick opinions Some are thought to be more gracious with such or such images these fraâ—tike imaginations seeing they are at the first sight like heathnish conceipts do vndoubledlie both greatlie prouoke the wrath of God and are to be reprooued by the teachers and sharpelie to be punished by Godlie magistrates which reproofe conteineth these three manifest reasons To ascribe vnto creatures omnipotencie is impietie Inuocation of a creature which is departed from the societie of this life ascribeth vnto it omnipotencie because it is a confession that it beholdeth all mens hearts and discerneth the true sighes thereoffrom feined and hypocriticall These are onelie to be giuen to the eternall father to his sone our Lord Iesus Christ and to the holie Ghost Inuocation therefore is not to be made to men that are departed out of this life It is to be lamented that these euils are not perceiued but looke to thy selfe and weigh what thou doest in this inuocation thou forsakest God and doest not consider what thou doest inuocate and thou know est that those patrones which thou seekest as Anne and George see not the motions of thy heart who if they knew themselues to be inuocated they would euen tremble and would not haue this honour due to God giuen to anâ—e 〈◊〉 But what kinde of inuocation is there of the 〈◊〉 Albeit we know what answer the Aduersaries make for â—hâ—y haue coyned cauills to delude the trueth yet Gods â—â—stâ—monies are wanting to their answere and praier which â—s without faith that is when thou canst not be resolued whether God allow and admit such kinde of praying is in vaine We remember that Luther often said that in the olde testament it is a cleere testimonie of the Messiah his Godhead which affirmeth that he is to be inuocated by this propertie is the Messias there distinguished from other Prophets he complained that that most weightie testimonie was obscured and weakened by transferring praier to other men And for this onelie cause he said that the custome of praying to other was to be misliked The second reason is Inuocation is vaine without faith no worship is to be brought into the church without gods commaundement but there is no one sentence to be seene which sheweth that this praier made to meÌ„ which they man teine pleaseth God and is effectuall the praier therefore is vaine For waht kinde of praying is it in this sort to come vnto Anne or George I praie vnto the but I doubt whether thy intercession do me good I doubt whether thou hearest me or healpest me If men vnderstood these hidde sinnes they would cursse such kinde of praiers as they are indeede to be cursed and are heathenish Afterward of such faultes what outrages ensue flocking and praying to particular images crauing certaine benefits of euerie one of Anne riches are begged as of Iuno of George conquests as of Mars of Sebastian Paul freedome from the plague of Anthonie sauegard for swine although the aduersaries saie they like not these things yet they keepe them still for gaine sake as plainelie appeareth Now let vs adde the third reason it is expresselie writteâ— there is one Mediator betweene God and men the man Christ Iesus on him ought we in all praier to cast our eies and to know the doctrine of the Gospell concerning him that no man can come vnto God but by confidence in the Mediator who together maketh request for vs as himselfe saith No 〈◊〉 commeth to the father but by the sonne And he biddeth vs flâ—e vnto him-selfe saying Come vnto mee all ye that labour and are heauie loaden and I will refresh you and he him selfe teacheth the manner of Inuocation when he saith Whatsoeuer ye shall aske the father in my name he will giue it you He nameth the father that thou maiest distinguish thy inuocation from heathenish and consider what thou speakest vnto that thou maist consider him to be the true God who by sending his sonne hath reuealed himselfe that thy minde maie not wander as the heathenish woman in the tragedie speaketh I praie vnto thee O God whatsoeuer thou art But that thou maiest knowe him to be the true God whoe by the sending crucifying and raising vp againe of his sonne hath reuealed himselfe and maiest knowe him to be such a one as he hath reuealed himselfe Secondlie that thou maiest knowe that he doth so for a certaintie receiue and heare vs making our praiers when we fly to his sonne the mediator crucified and raised vp againe foâ— vs and desire that for his sake we maie be receaued heard helped and saued neither is anie man receiued or hearâ— of God by anie other meanes Neither is this praying vncertaine but he biddeth those that praie on this sort to be resolued through a strong faith that this worship pleaseth God and that they who praie on this manner are assured lie receiued and heard therefore
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
are no searchers of the heart Epiphanius saith Maries bodie was holy indeed but yet not god shee was indeed a Virgin honorable but shee was not propounded for adoration but her selfe worshipped him who as coÌ„cerning his flesh was borne of her Austine saith Let not the worship of dead men bâ— any religion vnto vs because if they haue liued holily they are not sâ— to be accounted of as that they should seeke such honour but rather they will haue him to be worshipped of vs by whom themselues being illuminated reioyce that we should be fellowe seruantes of their reward They are therefore to be honoured for imitation not to be worshipped for Religion sake And againe in the same place We honour them with loue not with seruice Neither doe we erect temples vnto them for they will not haue themselues so to be honoured of vs because they know that we our selues being good are the temple of the high God And againe Neither doe we consecrate templeâ— Priesthoodes holie rites ceremonies and sacrifices vnto the same Martyrs seeing not they but their God is our God c. We neither ordaine Priestes for our Martyrs nor offer sacrifices Ambrose vpon the Romans Chap. 1. They are wont to vse a miserable excuse saying that by these men maie haue accesse vnto God 〈◊〉 to a king by Earles Goeto is anie man so madde I praie you that being forgetfull of his owne saluation he will challenge as fit for 〈◊〉 Earle the roialtie of a King And streight after These meâ— thinke them not guiltie that giue the honour of Gods name to a creature and leauing the Lord worshippe their fellow seruants But we saie they worshippe not the saints but onely desire to be holpen afore God by their praiers But so to desire as the seruice of Letanies sheweth and is commonlie vsed is nothing else but to call vpon and worshippe saintes for such desiring requireth that he whoe is desired be euerie where present and heare the petition But this Maiestie agreeth to god alone and if it be giuen to the creature the creature is worshipped Some men faine that the Saints see in Gods word what thinges God promiseth and what things seeme profitable for vs which thing although it be not impossible to the maiestie of God yet Esai plainlie auouâ—cheth That Abraham knoweth vs not and Israell is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen saints know not what the liuing do c. For that the auncient writers often times in their praiers turne themselues to Saints they either simplie without exact iudgement followed the errour of the common people or vsed such manner of speaking not as diuine honour bur as a figure of Grammar which they call Prosopopaeia VVherby godlie and learned men doe not meane that they worship and praie to Saints but doe set out the vnspeakeable groaning of the Saints and of al creatures for our saluation and signifie that the godlie praiers whichi Saints thorough the holie ghost powred out in this world before God doe as yet ring in gods eares as also the bloode of Abell after his death still cried before god and in the Reuelation the soules of the Saints that were killed cry that their bloode may be reuenged not that they now resting in the Lord are desirous of reuenge after the manner of men but because the Lord euen after their death is mindefull of the praiers which while they yet liued on earth they powred out for their owne and the wholl Churches deliuerance Epiphanius himselfe against Aerius doth also somewhat sticke in the common error yet he teacheth plainelie that the saints are mentioned in the church not that they should be praied vnto but rather that they should not be praied vnto nor matched in honour with Christ We saith he make mention of the righteous Fathers Patriarches Prophets Apostles Euangelists Martyrs Confessours Bishops Anachoretes and the wholl companie that we may single out the Lord Iesus Christe from that companie of men by the honour which we giue vnto him and that we may giue him such worship as by which we may signifie that we thinke that the Lord is not to be made equall with any among men although euerie of them were a thousand times and aboue more righteous then they are OVT OF THE CONFESSION OF SVEVELAND Artic. 1. ss 2. SInce sermons began with vs to be taken out of the holie scriptures of God and those deadlie contentions ceased so manie as were led with anie desire of true Godlines haue obteined a farre more certaine knowledge of Christes doctrine and farre more feruentlie expressed it in the conuersation of their life And euen as they declined from those thinges which had peruerselie crept into the doctrine of Christ so they were more and more confirmed in those thinges which are altogether agreeable thereunto Of which sort are the Articles which the Christian Church hath hetherto stedfastlie beleeued touching the holie Trinitie to wit that God the father the sonne and the holie ghost are one essence and three persons and admit no other diuision or difference then the distinction of persons Artic. II. Of Inuocating and worshipping of Saints MOreouer that abuse also was reprooued and conâ—â—â—ed by which some thinke they can so by fastings and praiers winne and binde vnto themselues both the blessed Virgine Marie that bare God and other Saints that they hope by their intercession and merites they may be deliuered from all aduersities as well of soule as of bodie and be enrâ—â—â—hed with all kinde of good thinges For our Preachers haue taught by the commaundement of Christ the sauiour that that heauenly father alone is by the same Christ in the holy spirite to be praied vnto as he who hath promised that he will neuer denie vs any of those thinges which we by a true faith aske of him thorough his sonne And seeing the scripture it selfe setteth before vs one onelie Mediatour betweene God and men to wit the man Iesus Christ 1. Tim. 2. who both loueth vs moreentirelie and can by authoritie doe more with the father then any other they rightlie thinke that this onelie intercessour and aduocate ought to suffice vs. Yet they do therewithall teach that the most holie mother of God and Virgine Marie and other beloued Saints are with great diligence to be honoured But that that thing can not otherwise be done then if we studie to be conuersant in those things to which they especiallie gaue themselues namelie to innocencie and sanctification and of which they set before vs so worthie examples For sith they with all their heart soule with al their strength doe loue God we can in nothing please them better then if we also with them loue God from the heart and by all meanes possible to make our selues conformable to him so farre of are they from ascribing their owne saluation to their merites how therefore should they
will whereby he is mooued to this or that yet insomuch as that is altogether capâ—iuated vnder sinne it hath no liberty at al to desire good but such as it hath receiued by grace and of the gift of god We beleeue that all the ofspring of Adame iâ— infected with this contagion which we call Originall some that is a steine spreading it selfe by propagation and not by imitation onelie as the Pelagians thought all whose errors we doe detest Neither doe we thinke it necessarie to search how this sinne may be deriued from one vnto an other For it is sufficient that those thinges which God gaue vnto Adam were not giuen to him alone but also to all his posteritie and therefore we in his person being depriued of all those good giftes are fallen into all this miserie and cursse We beleeue that this steine is indeed sinne because that it maketh all and euerie man not so much as those litle ones excepted which as yet lie hide in their mothers wombe guiltie of eternall death before God We also affirme that this staine euen after baptisme is in nature sin as concerning the fault howbeit they which are the children of God shall not therfore be condemned because that God of his gracious free goodnes and mercie doth not impute it to them Moreouer we saie that this frowardnes of nature doth alwaies bring forth some fruites of malice and rebellion in such sorte that euen they which are moste holie although they resist it yet are they defiled with manie infirmities and offences so long as they liue in this world OVT OF THE ENGLISH CONFESSION WE saie also that euerie person is borne in sinne and leadeth his life in sinne that no bodie is hable trulic to saie His heart is cleane That the moste righteous person is but an vnprofitable seruant That the law of God is perfect and requireth of vs perfect and full Obedience That we are hable by no meanes to fulfill that law in this worldlie life that there is no mortall creature which can be iustified by his owne desertes in Gods sight OVT OF THE CONFESSION OF BELGIA WE beleeue that God of the slime of the earth created man after his Image that is to saie good iust and holie who had power by his owne free will to frame and conforme his will vnto the will of God But when he was aduanced to honour he knew not neither did he wel vnderstand his excellent state but wittinglie and willinglie dâ—d make himselfe subiect to sinne and so consequentlie vnto eternall death and malediction whilst that giuing eareâ—o the wordes and subtelties of the deuill he did transgreâ—â—e that commaundement of life which he had receiued of the Lord and so did withdraw and alienate him-selfe from God his true life his nature being altogether defiled and corrupted by sinne whereby it came to passe that he made him selfe subiect both to corporall and to spirituall death Wherefore being made wicked and peruerse and also corrupt in all his waâ—es and endeauours he lost those excelleâ—â— giftes wherewith the Lord had adorned him so that there were but a few litle sparkes and small steps of those graces left in him the which notwithstanding are sufficient to leaue men without excuse because that what light soeuer we haue is turned into palpable darkenes euen as the scripture it selfe teacheth saying The light shined in darkenes 〈◊〉 the darkenes comprehended iâ— not For there Iohn doth manifestlie call men daâ—kenes Therefore whatsoeuer things are taught as touching mans free will we do worthelie reiect them seeing that man is the seruant of sinne neither 〈◊〉 he do anie thing of himselfe but as it is giuen him from heauâ—â— For who is so bolde as â—o bragge that he is able to performe whatsoeuer he listeth when as Christ him-selfe saith No man can come vnto me except my father which hath sent me dâ— draw him Who dare boast of his will which heareth that All the affections of the flesh are enmities against God Whoe will vaunt of his vnderstanding which knoweth that The naturall man can not perceiue the thinges of the spirit of God To conclude whoe is he that dare bring forth anie one cogitation of his owne which vnderstandeth this that we are not Able of our selues to thinke anie thing but That we are sufficient it is altogether of God Therefore that saying of the Apostle must needs remaine fiâ—me and steadfast It is God which worketh iâ— vs both to will and to doe euen of his good pleasure For no mans minde no mannes wil is able to rest in the wil of God wherin Christ himselfe hath wrought nothing before The which also he doth teach vs saying Without me ye can do â—â—thing We beleeue that thorough the disobedience of Adam the sinne that is called Originall hath beene spred and poured into all man kinde Now Originall sinne is a corruption of the whol nature and an hereditarie euill wherewith euen the verie infantes in their Mothers wombe arâ— polluted the which also as a moste noysome roote dâ—tâ—â— branch out moste aboundanlie all kinde of sinne in man and is so filthie and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeue that this sinne is by baptisme vtterlie extinguished or pluâ—ked vp by the rootes seeing that out of it as out of a coâ—rupt fountaine continuall floâ—des riuers of iniquitie do dailie spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere fauour and mercie of God it is remitted vnto them not to this end that they trusting vnto this remission should be rocked a sleepe in securitie but that it may stirre vp often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestlie desire To bedeliuered from this bodie of death Therefore we doe condemne the error of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation OVT OF THE CONFESSION OF AVSPVRGE ALso they teach that after the fal of Adam al men descended one from another after a naturall manner haue originall sinne euen when they are borne We meane by originall sinne that which the holie fathers and all of sounde iudgement and learning in the Church doe so call namelie that guilt whereby all that come into the world are through Adams fall subiect to Gods wrath and eternall death and that verie corruption of mans nature deriued from Adam And this corruption of mans nature comprehendeth both the defect of originall iustice integritie or obedience and also concupiscence This defect is horrible blindnes and disobedience that is to witte to want that light and knowledge of God which should haue beene in our nature beeing perfect and to want that vprightnes that
aduersaries haue sowed corruptions in the Chuch And first of the article I beleeue the remission of sinnes HEere manie and great corruptions are deuised of our aduersaries I beleeue nay saie they I doubt also Then I wil beleeue when I shall haue merites enow Also they do not say I beleeue certainely that remission is giuen freely for the Sonne of God not for anie merites of ours or anie worthines of ours Also They doe not rightlie shew what sinne is and feigne that man is able to satisfie the law of god and that by the fullfilling of the lawe he becommeth iust before God in this life Therefore first as touching sinne and the cause thereof we do faithfullie retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holie Ghost proceeding from the Father and the sonne of infinit wisedome power and goodnes true iust bountiful chaste moste free as he describeth him selfe in his lawe and seeing he hath therfore made the Angells men that being frō al eternity he might impart vnto them his light wisedome goodnes and that they should be the temples of God wherein god might dwell that God might be all in all as Paull speaketh he therefore created them at the beginning good and iust that is agreeing with the minde and will of God and pleasing him He also gaue them a cleare knowledge of God and of his wil that they might vnderstand that they were made of God that they might be obedient as it is written in the sift Psalme Thou art not a God that loueth wickednes But the deuilles and men abused the libertie of their will swarued from God and by this disobedience they were made subiect to the wrath of God and lost that vprightnes wherein they were created Therefore freewill in the Deuill and in men was the cause of that fal not the wil of god who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Deuill speaketh a lie he speaketh of his owne and he is the Father of lying And 1. Ioh. 3. He that committeh sinne is of the deuill because the deuill sinneth from the beginning Now sinne is that whatsoeuer is contrarie to the iustice of God which is an order in the minde of god which he did 〈…〉 by his owne voicein the lawe and in the gospell whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with euerlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnes of Marcion the Manichees such like which are repugnant in this wholl question to the true consent of the Church of God Of Origenall sinne Artic. 2. AS touching originall sinne we doe plainelie affirme that we doe retaine the consent of the true Church of God deliuered vnto vs from the first Fathers Prophets Apostles the Apostles schollers euen vnto Augustine after his time we doe expresselie condemne Pelagius all those who haue scattered in the Church like doting follies to those of the Pelagians And we saie that all men since the fall of our first parents which are borne by the coupling together of male and female doe together with their birth bring with them Originall sinne as Paul saith Rom. 5. By one man sinne entred into the world and by sinne death And Ephes 2. We were by nature the children of wrath as well as others Neither doe we dislike that vsuall definition if it be well vnderstoode Originall sinne is a want of Originall iustice which ought to be in vs Because that Originall iustice was not onelie an acceptation of mankinde before God but in the verie nature of man a light in the minde whereby he might assuredlie beleeue the worde of God and a conuersion of the will vnto God and an obedience of the heart agreeing with the iudgement of the lawe of God which was graffed in the minde and as we saide before man was the temple of God That Originall iustice doth comprehend all these things it maie be vnderstood by this saying Man was created after the Image and likenes of God which Paul doth thus interpret Ephes 4. Put ye on the new man which after God is created in righteousnes and true holines where vndoutedlie by true holines he vnderstandeth all those vertues which shine in our nature and are giuen by God not ascited by arte or gotten by instruction as now those shadowes of vertues such as they are in men be ascited because that then God dwelling in man did gouerne him And when we consider what Originall 〈…〉 signify then the priuation opposite therunto is lesse obscure Therefore Originall sinne is both for the fall of our first parents and for the corruption which followed that fall euen in our birth to be subiect to the wrath of God and to be worthie of eternall damnation except we obteine remission for the Mediatours sake And this corruption is to want now the light or the presence of God which should haue shined in vs and it is an estranging of our will from God and the stubbernnes of the heart resisting the lawe of the minde as Paull speaketh and that man is not the Temple of God but a miserable Masse without God and without iustice These wants and this wholl corruption we saie to be sinne not onelie a punishment of sinne and a thing indifferent as manie of the Sententiaries doe saie That these euills are onelie a punishment and a thing indifferent but not sinne And they doe extenuate this Originall euill and then they feigne that men maie satisfie the lawe of God and by their owne fulfilling of the law become iust The Church must auoide ambiguities Therefore we doe expresselie name these euills Corruption which is often named of the auncient writers Euill concupiscence But we distinguish those desires which were created in our nature from that confusion of order which hapned after our fall as it is saide Iere. 17. The heart of man is wicked And Paull saith The wisdome of the flesh is enmitie against God This euill Concupiscence we say to be sinne and we affirme that this wholl doctrine of sinne as it is propounded and taught in our Churches is the perpetuall consent of the true Church of God Of free will Art 4. NOwe let vs make manifest also the doctrine of free will Men truelie instructed in the Church haue allwaies distinguished betweene discipline and the newnes of the spirit which is the beginning of life eternall and they haue taught that in man there is such freedome of will to gouerne the outward motions of the members that thereby euen the vnregenerate maie after a sotte performe that outward discipline which is an externall obedience according to the law But man by his naturall strength is not able to free himselfe from sinne
of life if we communicate with Christ and he be oures and we his by a true faith Let this comfort vs in the temptation touching predestination then which there is none more daungerous that the promises of God are generall to the faithfull in that he saith Aske and ye shall receiue Euerie one that asketh receiueth and to conclude in that we praie with all the Church of God Our father which art in heauen and for that in baptisme we are ingrafted into the bodie of Christ and are fedde in his Church often times with his flesh and bloode vnto euerlasting life Thereby we being strengthned we are commaunded to worke our saluation with feare and trembling according to that precept of Paul OVT OF THE CONFESSION OF BASILL HEreupon we confesse that God before he had created the worlde had chosen all those to whome he would freelie giue the inheritance of eternall blessednes OVT OF THE FRENCH CONFESSION WE beleeue that out of this vniuersall corruption damnation wherein by nature all men are drowned God did deliuer and preserue some whome by his eternall and immutable counsell of his owne goodnes and mercie without anie respect of their workes he did chuse in Christ Iesus and others he left in that corruption and damnation in whome he might as well make manifest his iustice by condemning them iustlie in their time as also declare the riches of his mercie in the others For some are not better then others til such time as the Lord doth make a difference according to that immutable counsell which he had decreed in Christ Iesus before the creation of the worlde neither was anie man able by his owne strength to make an entrance for himselfe to that good seeing that of our nature we can not haue so much as one right motion affection or thought till God do freelie preuent vs and fashion vs to vprightnes OVT OF THE CONFESSION OF BELGIA WE beleeue that God after that the wholl ofspring of Adam was casâ—e headlong into perdition and destruction thorough the fault of the first man hath declared and shewed himselfe to be such a one as he is indeed namelie both mercifull and iust Mercifull by deliuering and sauing those from condemnation and from death whome in his eternall counsell of his owne free goodnes he hath chosen in Iesus Christ our Lord without any regard at all of their worke but Iust in leauing others in that their fall and perdition whereinto they had throwen themselues headlong OVT OF THE CONFESSION OF AVSPVRGE THe confession of Auspurge doth so mention predestination in the 20. article the title wherof is De fide Of faith that it affirmeth it to be a needles thing to dispute of predestination in the doctrine of iustification by faith Which in what sorte it may be said we haue declared in the. 6. obseru vpon this confess sect 9. where these wordes of the confess are rehearsed Also the SAXON CONFESSION Doth in the same sense by the way make mention of Predestination and Election about the end of the third Article where it treateth of faith which parte we haue therefore placed in the 9. section THE SIXTH SECTION OF THE REPAIRING OR DELIVERANCE OF MAN FROM HIS FALL BY IESVS CHRIST ALONE AND OF HIS PERSON NATVRES OFFICE and the workes of Redemption THE FORMER CONFESSION OF HELVETIA Of Iesus Christ being true god and man and the onely sauiour of the world CHAP. II. MOreouer we beleuee and teach that the Sonne of God our Lord Iesus Christ was from all eternitie predestinated and foreordâ—ined of the father to be the Sauiour of the world And we beleeue that he was begotten not onely then when he tooke flesh of the Virgine Mary nor yet a litle before the foundations of the world were laide but before all eternity that of the father after an vnspeakeable manner For Isaiah saith Who can tâ—l his generation And Micheah saith Whose egresse hath bin from euerlasting For Iohn saieth In the beginning was the worde and the worde was with God and God was the worde c. Therefore the Sonne is coequall and consubstantiall with the father as touching his diuinitie true God not by name onelie or by adoption or by special fauour but in substance nature Euen as the Apostle saith elsewhâ—re This is the true God and life euerlasting Paul also saieth He hath made his sonne the heire of al things by whom also he made the world The same is the brightnes of his glorie the ingraued fâ—â—me of his person bearing vp al things by his mighâ—â—e worde Likewise in the Gospell the Lorde himselfe saith Father glorifie 〈◊〉 me with thy selfe with the glorie which I had with the before the worlde was Also else where it is written in the Gospeli The â—eweâ— tought how to kill Iesus because he saide that God was his father making himselfe equal with God We therefore doe abhorre the blasphemous doctrine of Arrius and all the Arrians vttered against the Sonne of God And especiallie the blaspemies of Michaell Seruetus the Spanyarde and of his complices which Sathan by them hath as it were drawen out of hell moste boldelie and impiouslie spread abroade throughout the worlde against the Sonne of God We teach also and beleeue that the eternal sonne of the eternall God was made the sonne of man of the seede of Abraham Dauid not by the meane of any man as Hebion affirmed but that he was moste purely conceiued by the holie Ghost and was borne of Marie who was alwaies a Virgine euen as the historie of the Gospel doeth declare And Paul saith He took in no sort the Angels but the seed of Abraham And Iohn the Apostle saith He that beleeueth not that Iesus Christ is come in the flesh is not of god The flesh of Christ therefore was neither flesh in shew onelie nor yet flesh brought from heauen as Valentine and Marcion dreamed Moâ—eouer our Lord Iesus Christ had not a soule without sense and reason as Apollinaris thought nor flesh without a sâ—â—le as Eunomius did teach but a soull with it reason and flesh with it senses by which senses he felt true griefes in the time of his passion euen as he himselfe witnesseth when he said My soule is heauie euen to death And My soule is troubled c. We acknowledge therfore that there be in one the same Iesus Christ our Lord two natures the deuine and the humane nature we say that these two are so conioyned or vnited that they are not swallowed vp confounded or mingled together but rather vnited or ioyned together in one person the proprieties of ech nature being safe and remaining still so that we do worship one Christ our Lord and nâ—â— two I say one true god man as touching his diuine nature of the same substance with the father as touching his humane nature of the same substance with vs
send him vnto vs so that now we are not to looke for any other And now there remaineth nothing but that we all should giue all glorie to him beleeue in him and rest in him onelie contemning and reiecting al other aides of our life For they are fallen from the grace of God and make Christ of no value vnto themselues whosoeuer they be that seeke saluation in anie other things besides Christ alone And to speake manie thinges in few wordes with a sinceare heart we beleeue and with libertie of speach we freelie professe whatsoeuer thinges are defined out of the holy scriptures and comprehended in the Creedes and in the decrees of those foure first and moste excellent councells holden at Nice Constantinople Ephesus and Chalcedon together with blessed Athanasius his Creede and all other Creedes like to these touching the mysterie of the incarnation of our Lord Iesus Christ and we condemne al things contrarie to the same And thus doe we retaine the Christian sounde Catholike faith wholie and inuiolable knowing that nothing is contained in the foresaid Creedes which is not agreeable to the worde of God and maketh wholie for the sincere declaration of faith OVT OF THE FORMER CONFESSION OF HELVETIA The eternal Counsel of the restoring of man ANd though man by this fault was deputed to damnation and had incurred moste iuste wrath yet God the father neuer ceased to haue a care ouer him the which is manifest by the first promises by the wholl law which as it is holie and good teaching vs the will of God righteousnes and trueth so doth it worke anger and stirre vp not extinguish sinnes in vs not through it owne fault but by ours and by Christ ordeined and exhibited for this purpose Iesus Christ and those benefittes which we reap by him THis Christ the true sonne of God beeing true God and true man was made our brother when according to the time appointed he had taken vpon him wholl man that is consisting of soule bodie and in one indiuisible person vnited two natures yet were not these natures confounded that he might restore vs beeing dead to life and make vs fellow heires with him-selfe He taking flesh of the moste pure virgine Marie the holie Ghost working together flesh I saie beeing sacred by the vnion of the Godhead and like vnto ours in all thinges sinne onelie accepted because it behooued our sacrifice to be vnspotted gaue the same flesh to death for the purgation of all since The same Christ as he is to vs a full and perfect hope aâ—â— trust of our immortalitie so he placed his flesh being raised vp from death into heauen at the right hand of his almightie father This conquerour hauing triumphed ouer death sinne and all the infernall deuills sitting as our captaine head and chiefe high Priest doth defend and plead our cause continuallie til he do reforme vs to that Image after which we were created and bring vs to the fruition of life euerlasting we looke for him to come in the end of the world a true and vpright iudge and to giue sentence vpon all flesh beeing first raised vp to that iudgement and to aduaunce the godlie aboue the skie and to condemne the wicked both in soul and bodie to eternall destruction Who as he is the onelie Mediatour intercessor sacrifice and also our high Priest Lord and King so we doe acknowledge and with the wholl heart beleeue that he alone iâ— our attonement redemption sanctification expiation wisdome protection and deliuerance simplie herein reiecting all mean of our life and saluation beside this Christ alone The latter parte of this article we placed also in the second section which entreateth of the onelie mediator OVT OF THE CONFESSION OF BASILL Of Christ being true God and true man WE beleeue and confesse constantlie that Christ in the time hereunto appointed according to the promise of God was giuen to vs of the father and that so the eternall word of God was made flesh that is that this sonne of God being vnited to our nature in one person was made our brother that we through him might be made partakers of the inheritance of God We beleeue that this Iesus Christ was conceiued of the holie Ghost borne of the pure and vndefiled Virgine Marie suffered vnder Pontius Pilate crucified and dead for our sinnes and so by the one oblation of him selfe he did satisfie God our heauenlie father for vs and reconcile vs to him and so by his death he did triumph and ouercame the world death and hell Moreouer according to the flesh he was buried descended into hell and the third daie he rose againe from the dead These thinges being sufficientlie approoued he in soul and bodie ascended into heauen and sitteth there at the right hand that is in the glorie of God the father almightie from thence he shall come to iudge the quick and the dead Moreouer he sent to his disciples according to his promise the holie Ghost in whome we beleeue euen as we do beleeue in the father and in the sonne We beleeue that the last iudgement shall be wherein our flesh shall life againe and euerie man according as he hath done in this life shall receiue of Christ the Iudge to weete eternall life if he hath shewed forth the fruites of faith which are the workes of righteousnes by a true faith and vnfeigned loue and eternall fire if he hath committed good or euill without faith or loue OVT OF THE CONFESSION OF BOHEMIA CHAP. 4. Towardes the middle NEither hath anie man of all thinges whatsoeuer anie thing at all whereby he maie deliuer set free or redeeme himselfe from his sinnes and condemnation without Christ by whome alone they which trulie beleeue are freed from sinne from the tyrannie and prison of the deuill from the wrath of God and from death and euerlasting torments And a litle after towardes the end of the said fourth Chap. Together with this point and after it considering that both the matter it selfe and order of teaching so requireth the ministers of the Church teach vs after our fall to acknowledge the promise of God the true word of grace and the holie gospell brought to vs from the priuy counsell of the holie Triâ—iâ—ie concerning our Lord Christ and our wholl saluation purchased by him Of these promise there be three principall wherein all the rest are contained The first was made in Paradise in these wordes I will out enmitie betweene thee and the woman and betweene thy seed and her seede He shal breake thine head and thou shalt bruyse his heele The second was made to Abraham which afterwardes Iacob also and Moses did reneuâ— The third to Dauid which the Prophets recited expounded In these promises are described and painted forth those moste excellent and principall workes of Christ our Lorde which are the verse ground worke whereon our saluation standeth by which he is our Mediator
and Sauiour namelie his conception in the wombe of the Virgine Marie and his birth of her also for he was made the seede of the woman also his afflictions his rising againe from death his sitting at the right hand of God where he hath obtained the dignitie of a Priest and King of which thing the wholl life of Dauid was a certaine type for which cause the Lorde calleth himselfe another Dauid a Shepheard And this was the Gospell of those holy men before the law was giuen and since And Chapter the 6. a litle from the beginning For this is verie certaine that after the fall of Adam no man was able to set himselfe at libertie out of the bondage of sinne death and condemnation or come to be trulie reconciled vnto God but onelie by that one Mediator betweene God and man Christ Iesus through a liuelie faith in him who alone by his death and blood shedding tooke from vs that image of sinne and death and put vpon vs by faith the image of righteousnes and life For he made vnto vs of God wisedome righteousnes sanctification and redemption But firstmen are taught that these things are to be beleeued concerning Christ namelie that he is eternal of the nature of his heauenlie father the onelie begotten sonne begotten from enerlasting and so together with the Father and the holie Ghost one true and indiuisible God the eternall not created worde the brightnes and the Image or ingrauen forme of the person of his Father by whome all thinges as well those thinges which maie be seene as those which can not be seene and those thinges which are in heauen and those which are in the earth were made and created Moreouer that he is also a true and natural man our brother in verie deed who hath a soule and a bodie that is true and perfect humane nature which by the power of the holie Ghost he tooke without all sinne of Marie a pure Virgine according as S. Iohn saith The worde was made flesh And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indiuisible person one Christ Immanuell our King and priest our redeemer our Mediatour and perfect reconciler full of grace and trueth so that of his fullnes we all doe take grace for grace For the law was giuen by Moses but grace and trueth was giuen and exhibited by Iesus Christ being God and man in one person This grace and trueth are our men taught to acknowledge and by faith to beholde in all those sauing and wonderful works or affections of Christ which according to the meaning of the holie Scripture are by a stead fast faith to be beleeued and professed such as are his comming downe from heauen his conception birth torments death buriall refurrection ascension vnto heauen sitting at the right hand of God and his comming againe from thence to iudge both the quicke the dead In these principal affections as in a chest wherin treasure is kept are al those holsome fruits of our true iustification laide vp and are taken out from thence for the elect and those which doe beleeue that in Spirit and conscience they may be partakers thereof through faith which all hereafter at the daie of our ioyfull resurrection shall be fullie and perfectlie bestowed vpon vs. And towardes the ende of that Sixth Chapter these words are added In this Chapter also particularlie and for necessarie causes to shunne and auoide many pernicious and Antichristian deceites it is taught concerning Christe his presence namelie that our Lorde Christ according to his bodely coÌ„uersation is not amongest vs any longer in this worlde neither wil be vnto the ende of the worlde in such sort and manner as he was here conuersant amongest vs in his mortalitie and wherein he was betraied and circumcised nor yet in the forme of his glorified bodie which he got at his resurrection and in the which he appeared to his disciples the forâ—â—eth day after his resurrection departing from them ascended manifestly into heauen For after this manner of his presence companie he is in the high place with his father in heauen where al tongues professe him to be the Lord and euerie faithful one of Christ must beleeue that he is there worship him there according to the scriptures as also that part of the Catholike Christian faith doth expresselie witnes which is this He ascended into heauen he sitteth as the right hand of God the father almightie Also that other article from thence shal he come that is from an higher place out of heauen with his Angells is iudge both the quick the dead So doth Paul also say The Lord himselfe shall descend from heauen with a shoute and with the voice of an Archangell and with the trumpet of God And S. Peter saith Whom heauen must coÌ„taine vntil the time that al things be restored And the Euangelist Marke But when the Lord had spoken with theÌ„ he was taken vp againe into heauen sitteth at the right hand of God And the Angels which were there present whe he was taken vp into heauen said This Iesus which is taken vp from you into heauen shal so come againe as you haue seene him go into heaueÌ„ Furthermore this also doe our men teach that the selfe same Christ verie God and verie man is also with vs herein this worlde but after a diuerse manner from that kinde of presence which we named before that is after a certaine spirituall manner not obiect to our eies but such a one as is hid from vs which the flesh doth not perceiue and yet it is verie necessarie for vs to our saluation that we may be partakers of him whereby he offereth and communicateth himselfe vnto vs that he may dwell in vs and we in him and this truelie he doth by the holie Ghost whome in his owne place that is in steede of his owne presence whereby he was bodelie amongst vs he promised that he would send vnto his Church and that he would stil abide with it by the same spirit in vertue grace and his holsome trueth at al times euen vntill the ende of the worlde when he said thus It is good for you that I go hence for except I go hences the comforter will not come vnto you but if I goe away I wil send him vnto you And againe I wil praie the father and he shal giue you another comforter that is another kinde of comforter then I am that he may abide iâ— you for euer euen the spirit of trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but ye know him for he dwellesh in you shal be in you I wil not leaue you comforth but I wil come to you namelie by the selfe same spirit of trueth Now then euen as our Lord Christ
sinnes But he offering a sacrifice for sinnes sitteth for euer at the right hand of God c. And although we doe not see as yet in this our infirmitie the causes of this wonderfull counsell why mankinde was to be redeemed after this sort but we shall learne them hereafter in all eternitie yet these principles are now to be learned In this sacrifice there are to be seene iustice in the wrath of God against sinne infinite mercie towards vs and loue in his Sonne towards mankinde The seueritie of his iustice was so great that there could be no reconciliation before the punishment was accomplished His mercie was so great that his Sonne was giuen for vs. There was so great loue in the Sonne towards vs that he deriued vnto himselfe this true and exceeding great anger O Sonne of God kindle in our hearts by thy holie spirit a consideration of these great and secret things that by the knowledge of this true wrath we may be sore afraide and that againe by true comforte we may be lifâ—ed vp that we may praise thee for euer OVT OF THE CONFESSION OF WIRTEMBERGE WE beleeue and confesse that the Sonne of God our Lord Iesus Christ be gotten of his eternal Father is true and eternal God consubstantial with his father and that in the fullnes of time he was made man to purge our sinnes and to procure the eternall saluation of mankinde that Christ Iesus being verie God and verie man is one person onelie and not two and that in this one person there be two natures not one onelie as by testimonies of the holie scripture the holie Fathers haue declared in the Councells held at Nice Ephesus and Chalcedon Therfore we detest euerie heresie which is repugnant to this doctrine of the Sonne of God OVT OF THE CONFESSION OF SVEVELAND ALSO we beleeue that our Sauiour Iesus Christ being true God was also made true man his natures not beeing confounded but so vnited in one and the same person that they shall neuer hereafter be dissolued Neither do we differ any thing in those points which the Church being taught out of the holie Gospells doth beleeue concerning our Sauiour Iesus Christ conceiued of the holie Ghost borne of the Virgine Marie and who at the length after he had discharged the office of preaching the Gospell died on the crosse and was buried and descended into hell and the third daie he was called backe from the dead vnto life eternall the which life when he had by diuers arguments prooued vnto witnesses hereunto appointed he was caried vp into heauen to the right hand of his Father from whence we looke that he should come to iudge the quick and the dead In the meane time let vs acknowledge that he is neuer thelesse present with his Church that he doth renew and sanctifie it and as his onelie beloued spouse beutifie it with all sortes of ornaments of vertues and in these things we doe nothing varie from the Fathers nor from the common consent of Christians we thinke it sufficient after this sorte to testifie our faith THE SEVENTH SECTION OF THE LAVV AND THE GOSPELL THE LATTER CONFESSION OF HELVEITA Of the lawe of God CHAP. 12. WE teach that the will of God is set downe vnto vs in the lawe of God to wit what he would haue vs to doe or not to doe what is good and iust or what is euill and vniust we therefore confes that the lawe is good and holie and that this lawe is by the finger of God either written in the heartes of men and so is called the lawe of nature or ingrauen in the two tables of stone and more largelie expounded in the bookes of Moses For plainnes sake we deuide it vnto the morall lawe which is contained in the commaundementes or the two tables expounded in the books of Moses and into the ceremoniall which doth appoint ceremonies and the worshipâ— of God and into the iudicial law which is occupied about politicall and domesticall affaires VVe beleeue that the wholl will of God and all necessarie precepts for euerie part of this life is fullie deliuered in this lawe For otherwise the Lord would not haue forbidden That anie thing should be either added or taken away from this law Neither would he haue commaunâ—â—d vs to goe straight forward in this and Not to decline out of the waie either to the right handor to the left We teach that this lawe was not giuen to men that we should be iustified by keeping it but that by the knowledge thereof we might rather acknowledge our infirmitie sinne and condemnation and so dispairing of our owne strength might turne vnto Christ by faith For the Apostle saith plainlie The law worketh wrath and by the law commeth knowledge of sinne And If there had bene a law giuen which could haue iustified and giuen vs life surely righteousnes should haue bene by the law But the spirit to wit of the law hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them which beleue Therfore the law was our schoolemaster to Christ that we might be iustified by faith For neither could there euer neither at this daie can anie flesh satisfie the law of God fullfill it by reason of the weaknes in our flesh which remaineth and sticketh fast in vs euen to our last breath For the Apostle saith againe That which the law could not performe in as much as it was weake through the flesh that did God performe sending his own sonne in similitude of flesh subiect to sinne Therfore Christ is the perfiter of the law and our fullfilling of it who as he tooke awaie the cursse of the law when as he was made a cursle for vs so doth he coÌ„municate vnto vs by faith his full filling thereof his righteousnes obedience is imputed vnto vs. The law of God therefore is thus farre abrogated as that it doeth not henceforth condemne vs neither work wrath in vs. For we are vnder grace and not vnder the law Moreouer Christ did fulfill all the figures of the law Wherefore the shadow ceased when the bodie came so that in Christ we haue now all trueth and fullnes Yet we do not therefore disdaine or reâ—ect the law We remember the wordes of the Lord saying I came not to destroie the law and the Prophets but to fullfill them We knowe that in the law are described vnto vs the kindes of vertues vices We know that the scripture of the lawe if it be expounded by the Gospell is very profitable to the Church and that therefore the reading of it is not to be banished out of the Church For although the countenance of Moses was couered with a vaile yet the Apostle affirmeth that the vaile is taken awaie and abolished by Christ We condemne al thinges which the olde or new heretikes haue taught against the lawe of God
Of the gospell of Iesus Christ and also of Promises of the spirit and of the letter CHAP. 13. THE gospell indeede is opposed to the lawe for the lawe worketh wrath and doeth denounce a cursse but the gospell doth preach grace and a blessing Iohn saith also The lawe was giuen by Moses but grace and trueth came by Iesus Christ Yet notwithstanding it is moste certaine that they which were before the lawe and vnder the lawe were not altogether destitute of the gospell For they had notable Euangelicall promises such as these are The seede of the woman shall bruise the Serpents head In thy seede shall all the nations of the earth be blessed The scepter shall not be taken from Iuda vntil Silo come The Lord shall raise vp a Prophet from amongest his owne brethren c. And we doe acknowledge that the fathers had two kinde of promises reuealed vnto them euen as we haue For some of them were of present transitorie thinges such as were the promises of the lande of Canaan and of victories and such as are now a dayes concerning our dailie bread Othersome there were then also are now of heauenlie euerlasting things as of Gods fauour remission of sinnes life euerlasting through faith in Iesus Christ Now the fathers had not onelie outwarde or earthly but spiritual heauenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to vs haue searched and inquired of this saluation Whereupon the Apostle Paul also saith that the gospell of God was promised before by the Prophets of God in the holie scriptures Hereby then it appeereth euidentlie that the fathers were not altogether destitute of all the Gospell And although after this manner our fathers had the gospell in the writinges of the Prophets by which they attained saluation in Christ through faith yet the gospell is properlie called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lorde himselfe and afterward by the Apostles their successours is preached to vs in the world that God hath now performed that which he promised from the beginning of the world hath sent yea and giuen vnto vs his onelie sonne and in him reconciliation with the father remission of sinnes all fulnes and euerlasting life The historie therefore set downe by the foure Euagelists declaring how these thinges were done or fulfilled of Christ and what he taught and did and that they which beleeued in him had al fulnes this I saie is truelie called the Gospell The preaching also and scripture of the Apostles in which they expound vnto vs how the sonne was giuen vs of the father and in him all things pertaining to life and saluation is truelie called the doctrine of the Gospell so as euen at this daie it looseth not that worthie name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is lining and workeing thorough faith in the eares yea in the hearts of the faithfull thorough the illumination of the holie spirit For the letter which is opposed vnto the spirit doth in deede signifie euerie outward thing but more speciallie the doctrine of the law which without the spirit faith worketh wrath stirreth vp sin in the mindes of theÌ„ that do not truly beleeue For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giueth life The false Apostles preached the Gospel corrupted by mingling of the law therewith as though Christ could not saue without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans Al which we doe condemne sincerely preaching the worde and teaching that the beleeuers are iustified by the spirit onelie and not by the law But of this matter there shall follow a more large discourse in the title of iustification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremie prophesied of the new Testament yet in deed it not onelie was as yet is though the Papists call it new in regarde of Popish doctrine which hath of long time bin receiued an ancient doctrine but also the most ancient in the world For God from all eternitie fore ordeined to saue the world by Christ and this his predestination and eternal counsel hath he opened to the world by the Gospell Whereby it appeareth that the Euangelicall doctrine and religion was the moste auncient of all that euer were are or euer shal be Wherefore we saie that all they erre foullie and speake things vnworthy the eternall counsell of God who tearme the Euangelicall doctrine and religion a new start vp faith scarce thirtie yeares olde to whome that saying of Isaiah doth verie well agree Woe vnto them that speake good 〈◊〉 euill and euill of good which put darkenes for light and lightâ—â— darkenes that put bitter for sweete and sweete for sowre OVT OF THE FORMER CONFESSION OF HELVETIA Therefore in the wholl Euangelicall doctrine this ought first and chiefely to be vrged that we are saued by the onelie mercie and grace of God and by Christ his merittes whereof that men may know how much they stand in neede their sinnes must be verie clearelie laid open vnto them by the law and by Christ his death OVT OF THE CONFESSION OF BOHEMIA Of the word of God or the holie Gospell CHAP. 10. ANd seeing that the administration of thee new testâ— ment also the word and the sacraments are lawfully committed to the Ministers of the Church and their lippeâ— ought to preserue knowledge that the law maie be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holie gospell is Now the Preaching of the word of God and of the Gospell is the true ministerie of grace instituted and commaunded of Christe our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to saluation and made manifest in the holie scripture is declared and preached vnto all people This doctrine did Christ giue in charge vnto his disciples in the wordes of this sentence Goye into all the world and preach the Gospell to euerie creature This doctrine doth Peter professe before Cornelius when he saith He commaunded vs to preach vnto the people and to testifie that this is he that is ordeined of God to be the Iudge of the quick and the dead To him also giue all the Prophets wines that through his name all that beleeue in him shall receiue remission of sinnes This ministery is more honorable greater and more necessarie to saluation then are
These rules are often times repeated as Galat. 5. Thy which doe such thinges shall not inherit the kingdome of God Therefore it is necessarie to haue a care to auoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eies doe not mooue some to doe good workes they shew them selues to be of the number of those of whome it is said 1. Ioh. 3. He that committeth sinne is of the Deuill Also If anie man haue not the Spirit of Christ he is not his And there be manie causes of this necessitie First a debte that is an immutable order that the creatures should obeie God Therefore Paull saieth Rom. 8. Ye are debters Also lest the holie Ghost and faith be shaken of let there be a care to auoid present punishments because it is moâ—le certaine that manie falles euen of the Elect are fearefullie punished in this life as the Church speaketh in Micheas cap. 7. I will beare the wrath of the Lord because I haue sinned against him And the histories of all times doe containe fearefull examples of punishments as Dauid Salomon Menasses Iosias Nabuchodonozor innumerable others were greiuoslie punished Wherein this is moste to be lamented that in the verse punishments manie sinnes are heaped vp as in the sedition raised vp against Dauid in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good workes the Lord saith Mat. 5. Except your righteousnes exceed the righteousnes of the Scribes and of the Pharisies ye shal not enter into the kingdome of heauen The necessitie which is manifolde being thus considered these questions insue thereupon what workes are to be done How they maie be done In what sorte they doe please god What rewardes they haue what is the difference of sinnes * what sinnes do shake of the holie Ghost and what not What workes are to be done IT is the will of god that Faith and workes be gouerned by his word Therefore we must keepe the rule touching good workes both internall and externall contained in the commaundementes of god which doe pertaine to-vs as it is said Ezech. 23. Waâ—â—eye in my commaundements And these internall and externall workes doe then become the worship of god when they be done in faith and are referred to this end that god by this obedience may be glorified Now we haue shewed before that euen the vntegenerate maie performe this externall obedience or discipline as â—icero liueth honestlie and for his paines in gouernment deserueth well of all mankinde but his minde is full of doubts touching the Prouidence of god neither doth he knowe nor speake vnto the true god in inuocation neither doth he know the promises and he alwaies doubteth whether he be heard especiallie when he is in miscrie and then is he angrie with god and thinketh that he is vnâ—usâ—lie punished â—eiâ—g he was a honest Citizen profitable for the common wealth Such darkenes in the minde is great sinne such as reason not being i'luminated by god is not 〈◊〉 â—o iudge of Therefore inward obedience true knowledge of god the feare of god sorrowes in repentance trust to obteine mercie promised for the Sonne of god inuocation hope loue joy in god other vertues must be begunne also in the regenerate and they must be referred to a proper ende to wit that God maie be obeied These kindes of true worship cannot be giuen vnto God without the light of the gospel and without faith which our aduersaries who will see me to be ioylie preachers of good workes do neither vnderstand nor require seeing they omitte the doctrine of faith which is a confidence to obtaine mercie resting in the Sonne of god which is an especiall worke and the chiefe worshipe of God Of workes not commaunded of god we shall speake hereafter and we must holde fast that rule Math. 15. In vaine doe they worship me with the commaundements of men And in the Church it falleth out often times that ceremonies deuised by men are more carefullie kept then the commaundements of God yea the authoritie of â— harâ—â—aicall vniust traditions is preferred before the commaundements of God as in manie ages for the vniust and wicked commaundement of single life the commandement of god concerning true chastitie was horriblie violated Therefore we must consider of the difference of the lawe whereof we will speake againe hereafter How good workes maie be done GReat is the infirmitie of man and the deuill a most cruel enemie who for the hatred he beareth to God rageth against mankinde and doth endeuour all that he can especiallie to destroy the Church as it is written of Peter 1. Pet. 5. Watch because your aduersarie the deuill goethabout like a roaring Lyon seeking whome he maie deuour Therefore although men by their naturall strength maie after a sorte performe the externall discipline yet are they often ouercome by this common infirmitie and the deuill also doth often times force men not altogether sauage to commit horrible factes as he deceiued Eue and compelled the brethren of Ioseph Dauid and others innumerable Therefore what diligence or what aduisement can be sufficient for this most subtill enemie Here let vs laie holde vpon that most sweete comfort The sonne of God appeared to destroy the workes of the Deuill 1 Iohn 3. The sonne of God is the keeper of his Church as he saith Ioh. 10. Noman shall take my sheepe out of my handes He doth protect vs and also by his holie spirit doth confirme our mindes in true opinions as he doth beginne eternall life so doth he kindle in our heartes good motions faith the loue of God true inuocation hope chastitie and other vertues We are not Pelagians but we do humblie â—â—e thankes to the eternall God the Father of our Lord Iesus Christ and to his sonne Iesus Christ and to the holie Ghost both for the wholl benefit of saluation restored againe to mankinde and also for this benefit that the Sonne of God doth dwell in the Church and doth defend it with his right hand against the furies of the Deuills and men and doth driue awaie the deuills from vs and doth vpholde vs in this so great infirmitie of ours and by his word doth kindle in our mindes the knowledge of God and doeth confirme and gouerne our mindes by his holie spirit We do certainlie know that these benefits are in deede giuen vnto vs as it is said moste comfortablie in Zacharie cap. 12. I will powre out vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and praiers He nameth the spirit of grace because that in this comfort the sonne of God sealing vs by his holie spirit doth testifie that we are in fauour and that we are deliuered from the paines of hell Secondlie he nameth the spirit of praiers because that when we haue acknowledged the remission of sinnes we do not now fâ—ie
farre disagree from the Apostolike and Catholike doctrine who teach that man is made acceptable to God and accounted iust before god for those vertues and that when we come to stand before god in iudgement we must trust to the merittes of these vertues For man is made acceptable to god and counted iust before him for the onelie sonne of God our Lord Iesus Christ through faith and when we appeare before the iudgement seate of God we must not trust to the merit of anie of those vertues which we haue but onelie to the merit of our Lorde Iesus Christ whose merit is ours by faith And because that before the tribunall seat of God where the question is of true and eternal righteousnes and saluation there is no place at al for the merites of men but onelie for the mercie of god and the merites of our Lord Iesus Christ alone who is receiued of vs by faith therefore we think that the auncient Fathers our Elders said truelie that we are iustified before god by faith alone Rom. 3. All haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a reconciliation through faith in his bloode Galat. 3. The Scripture hath concluded al vnder sinne that the promise by the Faith of Iesus Christ should be giuen to them that beleeue And Cap. 5. We thorough the spirit waite for the hope of righteousnes through faith For in Christ Iesus neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Hilarie saieth It offendeth the Scribes that man should forgiue sinne for they beheldâ— nothing but man in Iesus Christ and that he should forgiue that which the law could not release For faith alone doth iustifie Ambrose saith They are iustified freelie because that workeing nothing nor requitting any thing by faith alone they are iustified by the gift of God And againe They are euidentlie blessed whose iniquities are forgiuen without any labour or work and whose sins are couered no helpe of repentance beeing required of them but onelie this that they beleeue Manie places might be alledged as well out of the writinges of the Prophettes and Apostles as out of the holie Fathers whereby it is prooued that not onelie in the beginning through the free mercie of god these vertues to wit Faith hope and loue are giuen vnto vs but also afterward throughout our wholl life and that in our extreame necessitie we are not able to stand before the seuere tribunal seat of god but in the confidence of the onelie free fauour of god shewed vnto vs in Christ the Sonne of god For this is that both which Paul teacheth and the Ecclesiasticall writers doe interpret That we are iustified before god by faith alone Of good workes CHAP. 7. WE saie that good workes commaunded of god are necessarilie to be done and that through the free mercie of god they do deserue certaine their own either corporal or spiritual rewardes But we must not think that in the iudgement of god where the question is concerning the purging of our sins the appeasing of the wrath of god and the merit of eternall saluation we should trust to those good works which we do For al the good works which we do are vnperfect neither caÌ„ they susteine the seuerity of the iudgement of god but al our confidence is to be placed in the onelie mercie of god for his Sonne our Lord Iesus 〈…〉 his sake Psalm 142. Enter not into iudgement with 〈…〉 no flesh liuing shall be iustified in thy sight Galat. 5. 〈…〉 luâ—â—eth against the Spirit and the spirit against the flesh and these are contrarie one to the other so that ye cannot doe those 〈…〉 â—e woulde Rom. 7. I know that in me that is in my flesh there dwelleth no good Don. 9. We doe not present our supplications before thee for our owne righteousnes but for thy great tender mercies Augustine saith Woe to the life of man be is neuer so â—ommâ—ndable if thou examine iâ— setting thy mercie aside And againe All my hope is in the death of my Lorde His death is my meriâ—te my refuge saluation life and my resurrection The mercie of the Lorde is my meriâ—te I am not without merit so long as the Lorde of mercies is not wanting And if the mercies of the Lorde he manie I abound in merittes Gregorie saith Therefore our righteous Aduocate shall defend vs in the daie of iudgement because we know and accuse our selues to be vniust Therefore let vs not trust to our teares nor to our actions but to the alledgeing of our Aduocate Bernard saith Our reioycing is this the testimonie of our conscience not such a testimonie as that proude Pharisie had his thought being seduced and seducing him giuing witnes of himselfe and his witnes was not true But then is the witnes true when the spirit beareth witnes with our spirit Now I beleeue that this testimonie consisteth in three thinges For first of all it is necessarie to beleeue that thou canst not haue remission of sinnes but through the fauour of God Secondlie that thou canst haue no good worke at all except the also giue it to thee Lastlie that thou canst not deserue eternall life by anie workes except that also be giuen thee freelie OVT OF THE CONFESSION OF SVEVELAND Of Iustification and of Faith CHAP. 3. OVr preachers doe somewhat differ from the late receiued opinions about those things which the people were commonly taught concerning the meane wherby wee are made partakers of the redemption wrought by Christ and touching the dueties of a christian man Those points which we haue followed we will indeauour to lay open moste plainely to your sacred Maiestie and also to declare verie faithfullie those places of Scripture by which we were forced hereunto First therefore seeing that we were taught of late yeares that workes were necessarily required to iustification our preachers haue taught that this wholl iustification is to be ascribed to the good pleasure of God and to the meritte of Christ and to be receiued by Faith alone To this they were mooued especiallie by these places of Scripture As manie as receiued him to them he gaue power to be the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. Verilie verilie I saie vnto you except a man be borne againe a new he cannot see the kingdome of God Ioh. 3. No man knoweth the Sonne but the Father neither knoweth anie man the Father but the Sonne and he to whome the Sonne will reueale him Mat. 11. Blessed arâ— thou Simon the sonne of Ionas for flesh and blood hath not reuealed this vnto thee but my Father which is in heauen Mat. 16. No man can come to me except my Father draw
him Ioh. 6. By grace are ye saued through Faith and that not of your selues it is the gift of God not of workes lest anie man should boast himselfe For we are his workemanshippe created in Christ Iesus vnto good workes which God hath ordeyned that we should walke in them Eph. 2. For seing it is our righteousnes and eternal life to know God and our Sauiour Iesus Christ and that is so farre from being the worke of slesh and blood that it is necessarie to be borne againe anew neither can we come to the Sonne except the Father draw vs neither know the Father except the Sonne reueale him vnto vs and Paull doth write so expreslie Not of your selues not of workes it is euident enough that our workes can helpe nothing at all that of vniust such as we are borne we maie become righteous because that as we are by nature the children of wrath and therefore vniust so we are not able to doe anie thing that is iust or acceptable to God but the beginning of all our righteousnes and saluation must proceede from the mercie of the Lord who of his onely fauour and the contemplation of the death of his Sonne did first offer the doctrine of truth and his Gospell sending those that should preach it and secondlie seing that naturall man can not as Paull saith 1. Cor. 2. perceiue the thinges that are of God he causeth also the beame of his light to arise in the darkenes of our heart that now we maie beleeue the gospell preached being persuaded of the trueth thereof by the holie Spirit from aboue and then foorthwith trusting to the testimonie of this spirit in the confidence of children to call vpon God and to saie Abba Father obteining thereby true saluation according to that saying Whosoeuer shall call vpon the name of the Lord shall be saued Of good workes proceeding out of faith through loue THese thinges we will not haue men so to vnderstand as though we placed saluation righteousnes in the slothful thoughtes of men or in faith destitute of loue which they call faith without forme seeing that we are sure that no man can be iust or saued except he doe chieflie loue moste earnestlie imitate God For those which he knew before he also predestinated to be made like to the image of his Sonne But no man can loue God aboue all thinges and worthelie imitate him but he which doth indeede knowe him and doth assuredlie looke for all good things from him Therefore we cannot otherwise be iustified that is as to become righteous so to be saued for righteousnes is euen our saluation then by beeing endued chiefelie with faith in him by which faith we beleeuing the Gospell and therefore being perswaded that God hath taken vs for his adopted children and that he will for euer shewe himselfe a louing father vnto vs let vs whollie depende vpon his pleasure This faith Saint Augustine doth call in his booke De Fide operibus Euangelicall To wit that which is effectuall through loue By this faith we are borne againe and the image of God is repaired in vs. By this Faith whereas we are borne corrupt our thoughtes euen from our childhoode beeing altogether bent vnto euill we become good and vpright For hereupon we beeing fullie satisfied with one God the spring of all good thinges that is neuer drie but runneth alwaies most plentifullie we doe forthwith shew our selues as it were Gods towardes others that is toward the true sonnes of god indeauouring by loue to profit them so much as in vs lieth For He that loueth his brother abideth in the light and is borne of God and is wholie giuen to the new and to the olde commaundement touching mutuall loue And this loue is the fullfilling of the wholl law as Paul saith The wholl law is fulfilled in one worde namelie this Thou shalt loue thy neighbour as thy selfe Gal. 5. For whatsoeuer the law teacheth hitherto it tendeth and this one thing it requireth that at the length we maie be reformed to the perfect image of god being good in all things readie and willing to do men good the which we can neuer doe except we be adorned with all kindes of vertues For who can purpose and doe all thinges as the duetie of a Christian doth require 1. Cor. 10. to the true edifying of the Church and the sound profit of all men that is according to the lawe of God and to the glorie of god except that he both thinke speake and doe euerie thing in order and well and therefore be verie familiarlie acquainted with the wholl companie of vertues To whome good workes are to be ascribed and how necessarie they be CHAP. 5. BVt seeing that they which are the Children of God are rather ledde by the spirit of God then doe worke any thing themselues And that Of him through him for him are all things therefore whatsoeuer things we doe well and holilie are to be ascribed to none other then to this one onelie spirit the giuer of all vertues Howsoeuer it be he doth not compell vs but doth lead vs being willing Working in vs both to will and to doe Philip. 2. Whereupon Saint Augustine writeth verie well That God doth reward his workes in vs. And yet we are so farre from reiecting good workes that we doe vtterlie denie that anie man can fullie be saued except he be thus farre brought by the spirit of Christ that he finde no want at all in him touching those good workes whereunto god hath created him For there be diuers members of the same bodie therefore euerie one of vs haue not the same office 1. Cor. 12. It is so necessary that the law should be fullfilled that Heauen and earth shall sooner passe awaie then that one iotte or the least point therof shall be remitted Yet because god alone is good hath created all thinges of nothing and doth by his spirit make vs altogether new and doth wholie lead vs for in Christ nothing auaileth but a new creature none of all these thinges can be ascribed to mans strength and we must confesse that all things are the meere giftes of god whoe of his owne accord and not for anie meritte of ours doeth fauour and loue vs. By these thinges it maie sufficienlie be knowen what we beleeue iustification to be by whome it is wrought for vs and by what meane it is receiued of vs also by what places of scripture we are induced so to beleeue For although of manie we haue aledged a few yet by these few anie one that is but meanely conuersant in the scripture maie fullie perceiue that they which read the scriptures shall finde euerie where such kinde of sentences as doe attribute vnto vs nothing but sinne and destruction as Hosee saith and all our righteousnes and saluation to the Lord. Of the dueties of a Christian man CHAP. 6. NOw it cannot be doubted of what be the dueties
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
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
for them which was a sacrament of Christ to come Furthermore that which circumcision did performe to the people of the Iewes the same doth Baptisme performe to the children of the faithfull For the which cause Paull calleth Baptisme The circumcision of Christ OVC OF THE CONFESSION OF AVSPVRGE COncerning baptisme they teach that it is necessarie to saluation as a ceremonie ordeined of Christ Also that by baptisme the grace of God is offered And that young infantes are to be baptized and that they being by baptisme commended vnto God are receiued into Gods fauour and are made the sonnes of God as Christ witnesseth speaking of litle children in the Church Mat. 18. It is not the will of your heauenlie father that anie of these litle ones should perisâ— They condemne the Anabaptistes which allow not the baptisme of infantes and holde that infantes are saued though they die without baptisme be not within the Church of God This in another edition is set downe in this sort TOuching baptisme they teach that it is necessary to saluation and that by baptisme the grace of God is offered That children are to be baptized and such as by baptisme be presented to God are receiued into his fauour They condemne the Anabaptistes that allow not of childrens Baptisme and holde that Children are saued without baptisme OVT OF THE CONFESSION OF SAXONY BAptisme is an entire action to wit a dipping and the pronouncing of these wordes I baptize thee in the name of the Father and of the Sonne and of the holie Ghost We doe often expound the summe of the doctrine of the Gospell comprehended in these wordes I baptise thee that is I doe witnes that by this dippin thy sinnes be washed awaie and that thou art now receiued of the true God who is the Father of our Lord Iesus Christ who hath redeemed thee by his Sonne Iesus Christ and doth sanctifie thee by his holie Spirit I baptise thee into the name that is inuocating of this true god whome thou shalt acknowledge and inuocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are giuen to thee which he promised in the gospell that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holie Ghost Let them remember this meaning of this couenant who by reason of their age are capable of doctrine and being confirmed by this testimonie let them beleeue that their sinnes be forgiuen them and that they are in deede members of the Church of God and let them in a true faith inuocate the true God as Abraham considedering of circumcision did beholde the promise of the seed to come vnderstand that he was a member of the Church of God and that the cursse was taken awaie from him also by that seede of whome it was said in the promise Gen. 12. In thy seed shall all nations be blessed So also doth Peter teach 1. Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh vnto God by the resurection of Iesus Christ which is at the right hand of God He doth namelie call it a stipulation whereby God doth make a couenant with thee and receiueth thee unto fauour the woundes of thy conscience being healed and thou in like sorte doest make a couenant with God to inuocate this true God and to beleeue that thou art saued by the Sonne of God who is raised vp from death and now doth raigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paull saith to the Gal. You that are baptized haue put on Christ And that the holie Ghost is giuen in Baptisme Paull affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holie Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he can not enter into the kingdome of heauen Therefore we teach that Baptisme is necessarie and we do once onelie baptize euerie one as euerie one was but once onelie Circumcised but we do often make mention of the most profitable doctrine touching the signification thereof and the mutuall couenant We do also baptise infants because it is most certeine that the promise of grace doth perteine also of infants and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come vnto me because that to such apperteineth the kingdom of heauen And Origen writeth vpon the sixth to the Romanes That the Church receiued the custome of baptizing infants from the Apostles Neither do we thinke that this custome is onelie an idle ceremonie but that the infants are then in deede receiued and sanctified of God because that then they are grafted into the Church and the promise perteineth to such And of this matter there be manie thinges written and published in our Churches whereby the Anabaptistes are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oile was magicall and execrable and therefore these annointings wherein there is vse of oile are not to be tollerated and in old time they vsed these ceremonies otherwise then now they be vsed In the ceremonie of confirmation there was a triall of doctrine wherin euery one did rehearse the forme of doctrine and did openlie professe that they did mislike the madnes of the Heathen and of Heretikes and that they would be and remaine members of the true Church and neuer forsake that true opinion which they did then professe This custome was profitable to instruct men and to keep them in the true knowledge of god And in out Churches the like thinges be done in Catechizing the younger sorte and in priuate confession wherein the Pastoures do examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishoppes doe now reteine what else is it but a vaine shadowe OVT OF THE CONFESSION OF WIRTEMBERGE Of Baptisme CHAP. 10. WE acknowledge that Baptisme is to be ministred as well to infants as to those that are growne to full age and that it is to be vsed in the Church euen to the end of this worlde in the name of the Father and of the Sonne and of the holie Ghost according to Christ his institution Also we beleeue and confesse that Baptisme is that sea into the bottome whereof as the Prophet saith God doth casâ— all our sinnes and forgiue them for Christ his Sonnes sake thorough faith But whereas some affirme that sinne remaining in man after baptisme is not indeed sinne of it owne nature we think it to be a more pernitious errour then the common sort of men doth iudge it to be For although wee doe not doubt but that sinne which remaineth after baptisme is forgiuen to the faithfull for Christ and by
sauing repentance vertue and the efficacie of faith Afterward all the rest are also instructed that all together being lightned with the knowledge of God and of the Sainctes euerie man maie walke with all honestie and godlines in his place and in that order whereunto he is called of God and maâ—e by this meanes sanctifie the name of God and adorne the true doctrine Thirdlie in the catechisme these thinges are taught to inuocate one true God in a sure confidence in the name of our Lorde Iesus Christ to praie and that not for themselues onelie and their priuate affaires but also for the whole Christian Church in all countries for the ministers of the Church and also for the ciuill Magistrate whoe is ordained of God and chiefelie for the Emperours and your Princely Maiestie for his moste noble children and wholl posteritie for his counsellers and all those that be subiect to his gouernment praying that it would please our gratious God to graunt and to giue vnto your Princelie and his Royall Maiestie a long life heaped with al good things and a happie gouernement and also a bening gentle and fatherlie minde affection of the heart toward al those that behaue themselues vprightlie are well affected do humblie obaie doe shew themselues faithfull and louing subiectes and those that doe in trueth worshippe God the Father and his sonne Iesus Christ And to be briefe we teach that prayers maie be made faithfullie for all men for our friends and enimies as the Doctrine of our Lorde Iesus Christ and his Apostles doth commaund vs and as examples doe shew that the verie first and holie Church did For which cause we are also instant with the people that they would diligentlie and in great numbers frequent the holie assemblies and there be stirred vp out of this worde of God to make earnest and reuerent praiers Now whatsoeuer is contrarie to this Catholike and Christian kinde of catechizing all that we doe forsake and reiect it is stronglie confuted by sure reasons and such as do leane vnto the foundations of the holy Scripture so farre forth as God doth giue vs grace hereunto and the people is admonished to take heed of such OVT OF THE FRENCH CONFESSION VVE beleeue because Iesus Christ is the onelie Aduocate giuen vnto vs whoe also commaundeth vs to come boldlie vnto the Father in his name that it is not lawfull for vs to make our praiers in anie other forme but in that which God hath set vs downe in his worde and that whatsoeuer men haue forged of the intercession of Saints departed is nothing but the deceites and sleightes of Satan that he might withdrawe men from the right manner of praying These thinges were also set downe in the 2. Section but for an other purpose and the other parte of this Article is to be founde in the 16. Section OVT OF THE ENGLISH CONFESSION VVE make our praiers in that tongue which all our people as meete is maie vnderstand to the ende they may as S. Paull counselleth vs take common commoditie by common praier euen as all the holie Fathers and Catholike Bishoppes both in the olde and new Testament did vse to praie them selues and taught the people to pray too lest as Saint Augustine saieth Like Parotes and Oules we should seeme to speake that we vnderstand not OVT OF THE CONFESSION OF SAXONY Article 14. which is intituled of the Supper GOd will haue the ministerie of his Gospell to be publique he will not haue the voice of the Gospell to be shut vp in corners onely but he will haue it to be heard he will haue himselfe to be knowen and inuocated of all mankind Therfore he would that there should be publique and well ordered meetings and in these he will haue the voice of the Gospell to sound there he will be inuocated and praised Also he will that these meetings should be witnesses of the confession and seuering of the Church of God from the sects opinions of other nations Iohn assembled his flocke at Ephesus and taught the Gospell and by the vse of the Sacraments the wholl companie did declare that they imbraced this doctrine and did inuocate this God whoe deliuered the Gospell and that they were seperated from the worshippers of Diana Iupiter and other Idoles For God will be seen and haue his Church heard in the worlde and haue it distinguished by many publike signes from other nations So no doubt the first Fathers Adam Seth Enoch Noe Sem Abraham had their meetinges and afterward the ciuill gouernment of Israel had manie rites that their separation from the Gentles might be more euident Also God gaue a peculiar promise to his congregation Math. 18. Wheresoeuer two or three be gathered together in my name I will be in the middest of them Also What soeuer they agreeing together shall desire it shall be done to them And in the 149. Psalme His praise is in the Church of the Saintes And the promises wherein God doth affirme that he will preserue his Church are so much the sweeter because we knowe that he doeth preserue and restore the publike ministerie in wel ordered meetinges as also in the verie wordes of the Supper this promise is included where he commaundeth that The death of the Lorde should be shewed forth and this Supper distributed till he come c. Hitherto also pertaineth the last parte of the 12. artilce of this confession where these thinges are founde touching the reuenues of Monasteries IN manie places the Churches want Pastours or else Pastours want liuing These men ought chiefelie to be relieued out of the reuenues of rich Monasteries then the studies of those which be poore must thereby be furthered and in some places Schooles maie be erected especiallie seing that it is necessary that the church should discharge the expences of manie poore that they might learne that so out of that number Pastours and ministers may be chosen to teach the Churches Also hospitals are thence to be relieued wherein it is necessarie that the poore which haue beene sicke along time should be nourished A great parte of the reuenues in these countries is by the goodnes of god transferred to such vses which are indeede godlie to wit to nourish Pastors the poore and Schollers to erect Schooles and to relieue hospitales that wich remaineth is bestowed in euerie Monasterie vpon the guiding ordering of thinges partaining to their houses and to think that this is not verie sumptuous it is but foolishnes As for the richer Abbotes in these daies vpon what vses they lauish out the reuenues the examples of manie doe declare whome we could name who doe both hate learning Religion and vertue and doe waste thâ—se almes rauenouslie and either set no Pastours ouer their Churches or if they haue anie they suffer them to statue OVT OF THE CONFESSION OF WIRTEMBERGE Hitherto pertaineth first the 11. Article Of this confession WE thinke that it is
Citizens of the heauenlie Ierusalem haue the fruition of the moste inestimable benefites to wit of one God one Lord Iesus one faith and of one Baptisme out of the which Church there is neither life nor eternall felicitie And therfore we vtterlie abhor the blasphemie of those that affirme that men which liue according to equitie and iustice shall be saued what religion so euer they haue professed For as without Christ Iesus there is neither life nor saluation so shal there none be participant thereof but such as the father hath giuen vnto his Sonne Christ Iesus and those in time to come vnto him auow his doctrine and beleeue in him we apprehend the children with the faithful parents This Church is inuisible knowne onelie to God who alone knoweth whome he hath chosen and comprehendeth as well as said is the elect that be departed commonlie called the Church triumphant as those that yet liue and fight against sinne and Satan and shall liue hereafter The immortalitie of the soules THe elect departed are in peace and rest from their labours not that they sleepe and come to a certaine obliuion as some phantastikes doe affirme but that they are deliuered from all feare and torment and all temptation to which we and al Gods elect are subiect in this life and therfore doe beare the name of the Church militant as contrariwise the reprobate and vnfaithful departed haue anguish torment and paine that can not be expressed So that neither are the one nor the other in such sleepe that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his wordes to the theefe and these wordes of the soules crying vnder the Altar O Lorde thou art righteous and iâ—st how long shalt thou not reuenge our blood vpon these that dwell in the earth doe testifie Of the notes by the which the true Church is discerned from the false and who shall be iudge of the doctrine BEcause that Satan from the beginning hath laboured to decke his pestilent sinagogue with the title of the Church of God and hath inflamed the heartes of cruell murtherers to persecute trouble molest the true Church and members thereof as Caine did Abell Ismaell Isaak Esau Iacob and the wholl priesthoode of the Iewes Christ Iesus himselfe and his Apostles after him It is a thing most requisite that the true Church be discerned from the filthie sinagogues by cleare perfit notes lest we being deceiued receiue and imbrace to our condemnation the one for the other The notes signes and assured tokens whereby the immaculate spouse of Christ Iesus is knowne from the horrible harlot the Church malignant we affirme are neither antiquitie title vsurped lineall descent place appointed nor multitude of men approouing an errour for Caine in age and title was preferred to Abell and Seth Ierusalem had prerogatiue aboue al places of the earth where also were the priests lineallie descended from Aaron and greater number followed the Scribes Pharisies and Priestes then vnfainedlie beleeued and approoued Christ Iesus and his doctrine yet as we suppose no man of sound iudgement will graunt that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeue confesse and auow to be first the true preaching of the worde of God in the which God hath reuealed himselfe vnto vs as the writings of the Prophets and Apostles doe declare Secondlie the right administration of the Sacramentes of Christ Iesus which must be annexed vnto the worde and promise of God to seale confirme the same in our hearts Lastlie Ecclesiasticall discipline vprightlie ministred as Gods word prescribeth wherby vice is repressed and vertue nourished Whersoeuer then these former notes are seene and of anie time continue be the number neâ—â—r so fewe aboue two or three there without all doubt is the true Church of Christ who according to his promise is in the midst of them Not in the vniuersall of which we haue before spoken but particular such as was in Corinthus Gallacia Ephesus and other places in which the ministery was planted by Paull and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotlande professours of Christ Iesus professe our selues â—o haue in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written worde of God to wit in the bookes of the olde and new Testaments in those bookes we meane which of the auncient haue beene reputed Canonicall In the which we affirme that all thinges necessarie to be beleeued for the saluation of mankinde are sufficientlie expressed The interpretation whereof we confesse neither appertaineth to priuate nor publike person neither yet to anie church for any preheminence or prerogatiue personal or locall which one hath aboue another but appertaineth to the Spirit of God by the which also the scripture was written When controuetsie theÌ„ happeneth for the right vnderstanding of any place or sentence of scripture or for the reformation of anie abuse within the Church of God we ought noâ— so much to looke what men before vs haue saide or done as vnto that which the holie ghost vniformlie speaketh within the bodie of the scriptures and vnto that which Christ Iesus himselfe did and commaunded to be done For this is one thing vniuersally graunted that the spirit of god which is the spirit of vnitie is in nothing contrarie to himselfe Iâ— then the interpretation determination or sentence of anie Doctor Church or Councell repugne to the plaine worde of God written in anie other place of the scripture it is a thing moste certaine that there is not the true vnderstanding and meaning of the holie ghost although that councels Realmes and nations haue approoued and receiued the same For we dare not receiue nor admitâ—te anie interpretation which repugneth to anie principall point of our faith or to anie other plaine texte of scripture or yet vnto the rule of charitie The authoritie of the Scriptures AS we beleeue and confesse the scriptures of God sufficientlie to instruct and make the man of God perfect so doe we affirme and auowe the authoritie of the same to be of God and neither to depende on men nor Angels We affirme therefore that such as alledge the scripture to haue no other authoritie but that which it hath receiued from the Church are blasphemous against God and iniurious to the true Church which alwaies heareth and obeyeth the voice of her owne spouse and Pastour but taketh not vpon her to be maistresse ouer the same Of the generall Councells of their power authoritie and causes of their conuention AS we doe not rashlie damne that which godlie men assembled together in generall Councel lawfully gathered haue proponed vnto vs so without iust examination doe we not receiue whatsoeuer is obtruded vnto men vnder the name of
a general councell for plaine it is as they were men so haue some of them manifestlie erred and that in matters of great weight and importance So farre then as the Councel prooueth the determination and commaundement that it giueth by the plaine worde of God so soone doe we reuerence and embrace the same But if men vnder the name of a Councel pretende to forge vnto vs newe Articles of our faith or to make constitutions repugning to the worde of God then vtterlie we must refuse the same as the doctrine of Deuils which draweth our soules from the voice of our onelie God to follow the doctrine and constitutions of men The cause then why that generall Councels came together was neither to make anie perpetuall lawe which God before had not made neither yet to forge new articles of our beliefe neither to giue the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holie will expressed in his word But the cause of councels we meane of such as merit the name of Councels was partlie for confutation of heresies for giuing publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by anie opinion of prerogatiue that they could not erre by reason of their generall assemblie And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute obserued in the Church wherein as in the house of God it becommeth all things to be done decentlie and in order Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men haue deuised are but temporall so maie and ought they to be changed when they rather suffer superstition then that they edifie the Church vsing the same Of the Sacramentes AS the fathers vnder the law besides the veritie of the sacrifices had two cheefe Sacramentes to wit Circumcision and the Passeouer the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospell haue two chiefe Sacraments onelie instituted by the Lord Iesus and commaunded to be vsed of all those that will be reputed members of his bodie to wit Baptisme and the Supper or table of the Lord Iesus called the communion of his bodie and his bloode And these Sacramentes as well of the olde as of the new Testament now instituted of god not onelie to make a visible difference betwixt his people those that were without his league but also to exercise the faith of his children and by participation of the same Sacramentes to seale in their heartes the assurance of his promise and of that most blessed coniunction vnion and societie which the elect haue with their heade Christ Iesus And thus we vtterlie damne the vanitie of those that affirme sacramentes to be nothing else but naked and bare signes No we assuredlie beleeue that by baptisme we are ingrafted in Christ Iesus to be made partakers of his iustice by which our sins are couered and remitted And also that in the Supper rightlie vsed Christ Iesus is so ioyned with vs that he becommeth the verie nourishment food of our soules Not that we imagine any transâ—ubstantiation of the bread in Christs naturall bodie and of wine in his naturall blood as the Papists haue perniciously taught and damnablie beleeued but this vnion and coniunction which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacramente is wrought by operation of the holie Ghost who by true faith carieth vs aboue all things that are visible carnal and earthlie and maketh vs to fâ—â—de vpon the bodie and bloode of Christ Iesus which was once broken and shed for vs which now is in heauen and appeareth in the presence of his father for vs and notwithstanding the farre distance of place which is betwixt his bodie now glorified in the heauen and vs now mortall in this earth yet we must assuredlie beleeue that the breade which we breake is the communion of Christs body and the cup which we blesse is the communion of his bloode so that we confesse and vndoubtedlie beleeue that the faithfull in the right vse of the Lords table doe so eate the bodie and drinke the bloode of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godheade giueth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs giue vnto vs the same prerogatiues Which albeit we confesse are neither giuen vnto vs at this time onelie neither yet by the proper power and vertue of the Sacrament onelie yet we affirme that the faithfull in the right vse of the Lordes table haue such coniunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the verie instant action of the Supper yet shall it after bring fruite forth as liuelie seede sowne in good ground For the holie spirit which can neuer be deuided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruite of that mysticall action but all this we saie commeth of true faith which apprehendeth Christ Iesus who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs as that we affirme or beleeue Sacraments to be onely naked and bare signes doeth iniury vnto vs and speaketh against the manifest trueth But this liberallie and frankelie we confesse that we make distinction betwixt Christ Iesus in his eternal substance and betwixt the elementes in the sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise interpret them as vnprofitable and vaine but doe vse them with all reuerence examining our selues diligentlie before that so we doe Because wee are assured by the mouth of the Apostle that such as eate of that bread drinke of that cup vnworthelie are guiltie of the bodie and of the bloode of Christ Iesus Of the right administration of the Sacramentes THat sacraments be rightlie ministred we iudge two thinges requisite the one that they be ministred by lawful ministers whome we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some sermon of exhortation they being men lawfullie chosen there to by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that
is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of scripture which are witnesses not proper to anie one but common to vs both let matter with matter Cause with cause Reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
presume to helpe anie other with their merits Nay rather euerie one of them while they liued here said with Paull the life which I now liue in the flesh I liue by the faith of the sonne of God who loued me and gaue himselfe for me For I despise not the grace of God seeing therfore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ we can please them no way better then if we also wholly rest in the same things alone which very thing Saint Augustine also teacheth toward the ende of his booke De vera religione CHAP. 22. Of Images AS touching Images our preachers reprooued this especiallie out of the holie scriptures that adoring and inuocating of them is so openlie graunted to the simple people against the expresse commaundement of God Secondly that so great coste is bestowed for their worship ornament by which rather the hungry thirsty naked fatherles sicke and those that are in bonds for Christ ought to haue beene relieued Lastlie because the moste part are so perswaded that with such worship and cost bestowed vpon Images both which things God abhorreth they deserue much at gods hand that they obteine special help by this meanes Contrariewise the same men doe teach that the auncient writers so long as christian faith remained somewhat pure vnderstood the scriptures which forbid worshiping praying to Images in this sense that they thought it an abhominable thing to admit any Images either grauen or painted in the Church although they were not otherwise ignorant what our libertie is as in all externall things so likewise in Images For they nothing douted but that it was flat contrarie both to the commaundements of scripture also to the holie religion Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himself in an epistle to Iohn Bishop of Ierusalem which also S. Ierome turned out of Greeke into Latine because he thought it both Christian profitable to be read these are Epiph. his own words When we went together to the holy place which is called Bethâ— that there I might make a collectioÌ„ with thee after the custome of the Church and was come to the village which is called Anablotha and passing by sawe there a lampe burning and had asked what place iâ— was and had learned that it was a Church and was gone in to praie I found there a vaile hanging at the ent y of the same Church stained and painted and hauing the image as it might be of Christ or some saint for I doe not well remember whose picture it was when therefore I had seene this in Christs Church contrary to the commaundement of the scriptures that there hong a mans picture I 〈◊〉 it 〈…〉 ouâ—r I counseled the keepers of that place that they shoâ—â—â—â—inâ—â— and 〈◊〉 some poore bodie in it And a lâ—le after when 〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised he addeth And now I have sent that I could finde and I praie thee bed the Elders of the same place takâ— the vaile that we haue sent of the bearer and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉 hanged vp in thâ— Church of Christ. Loe this godlie Bishope writeth that it is against thâ— holy scriptures Christian religion to haue euen Christs owne picture in the Church and â—hâ—t in so plaine words that it may appeare to them that as well the bishop of Ierusalem himselfe Ierome as al other mâ—n of that age thought the sâ—me that thâ—t faith custome of 〈◊〉 images hath beene alwaies of olde in the Church of Christ brought in by the Apostles themselues Whereas some say further that Images be profitable for the instruction of the Lay people it appeareth first of all that almost all Images were set vp for pompe and superstition rather then for any other vse Secondlie neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes farre more dull then becommeth Christians to be by diuerse outward ceremonies pâ—dagogies yet he was so farre from thinking that the vse of Images was fitte and conuenient for that purpose that he did euen by name forbid it vnto them For whoesouer is not instructed stirred vp to the worship of God by the word of God and by so excellent works of his which he laâ—eth before vs both in heauen and earth and which are continuallie before our eies and at hand and which to conclude we so plentifullie enioy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettalls and other like matter doe no longer retaine their owne shape such as they receiued it of God but carie the countenance either of men or of beastes or of other thinges will doe him no good Yea it is certaine that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inuentions so that they doe not euerie where thinke alike of God but keepe in religious cogitations vntill such time as they light vpon some Image But surelie if a man marke it well the heauen and the earth and whatsoeuer is conteined in them are excellent and worthie Images of God The heathens also vsed a pretence of instruction teaching to mainteine their Idolls but the holie fathers rested not in such excuses Of which matter Lactantius treateth at large in his second booke of Institut neither could the heathens better abide to be vpbraided for that they worshipped stones and stockes then can the men of our age as they which oftentimes confidentlie affirmed that they tooke the Images to be nothing els but Images and that they sought nothing els but to be instructed and admonished by them And these thinges doth Athanasius controll in these words Go to let them tell me how God is knowne by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the matter serue the turne what neede is there I praie you of the forme For God himselfe shineth forth euen in the matter before that anie thing be framed thereof by mans handes for all things shew forth gods glorie But if the forme is selfe which is fitted to the matter giueth occasion to knowe God what neede such Images might not God be knowne farre more excellentlie by the things themselues whereof Images be made surelie the glorie of God might much more visiblie be seene by the liuing creatures themselues either reasonable or vnreasonable set before our eies then by dead Images which can not mâ—oue And if anie man shall saie these things might well be brought against Images by which men thinke they maie come to the
doe proceed from one beginning and therefore we detest the Manichees Maâ—cionites who did wickedly imagine two substances and natures the one of good the other of euill and also two beginnings and two gods one contrarie to the other a good and an euill Amongest al the creatures the Angels and men are most excellent Touching Angells the holie scripture saith Who maketh his Angells spirites and his ministers a flame of fire Also Are they not ministering spirites sent forth to minister for their sakes which shal be the heires of saluation And the Lord Iesus him selfe testifieth of the Deuill saying He hath bene a murtherer from the beginning and abode not in the trueth because theâ—e is no trueth in him When he speaketh a lie he speaketh of his owneâ— for he is a lier and the Father thereof We teach therefore that some Angels persisted in obedience were appoâ—nted vnto the faithfull seruice of god men and that other some fell of their owne accord and ranne headlong into destruction so became enimies to all good to all the faithfull c. Now touching man the spirit saieth that in thâ— beginning he was created good according to the image and likenes of God that god placed him in paradise and made all thinges subiect vnto him which Dauid doth most noblie set forth in the 8 Psal Moreouer God gaue vnto him a wife and blessed them VVee saiâ— also that man doth consist of two and those diuers substances in one person of a soule immortall as that which being separated from the bodie doth neither sleepe nor die and a bodie mortal which notwithstanding at the last iudgement shall be raised againe from the dead that from thenceforth the wholl man maie continue for euer in life or in death VVe condemne all those which mocke at or by subtill disputations call into doubt the immortality of the soules or say that the soule sleepeth or that it is a part of God To be short we condemne all opinions of al men whatsoeuer which thinke otherwise of the creation of Angels deuils and men then is deliuered vnto vs by the scriptures in the Apostolike Church of Christ OVT OF THE CONFESSION OF BASILL WE also beleeue that God made all thinges by hiâ— euerlasting word that is by his onelie begotten sonneâ— and that he vpholdeth and worketh all thinges by his spirit that is by his owne power And therefore that God as he hath created so he foreseeth and gouerneth all thinges And albeit man by the same fall became subiect to damnation so was made an enimie to god yet that God neuer laid aside the care of mankinde The Patriarks the promises before and after the flood likewise the law of God giuen by Moses the holie Prophets do witnes this thing OVT OF THE FRENCH CONFESSION THis one onelie God hath reuealed himselfe vnto men first both in the creation and also in the preseruation and gouernement of his workes c. Looke the rest in the first Section of the scripture and the second Section of God WE beleeue that God the three persons working together by his vertue wisdome and incomprehensible goodnes hath made all thinges that is not onelie heauen and earth and all thinges therein contained but also the inuisible spirits of which some fell head long into destruction and some continued in obedience Therefore we saie that they as they are through their owne malice corrupted are perpetuall enimies to all good and therfore to the whol Church but that these preserued by the meere grace of God are ministers for his glorie and for the saluation of the Elect. We beleeue that God hath not onlie made al things but also ruleth and gouerneth them as he who according to hiâ— will disposeth and ordereth whatsoeuer happeneth in the world Yet we denie that he is the author of euill or that anie blame of thinges done amisse can be laid vpon him seing his will is the soueraigne and moste certaine rule of all righteousnes but he hath wonderfull rather then explicable meanes by which he so vseth al the deuiles and sinnefull men as instruments that whatsoeuer they doe euillie that he as he hath iustlie ordeined so he also turneth it to good Therfore while we confes that nothing at all is â—o be done but by the meanes of his prouidence and appointment we doe in al humility adore his secrets that are hid frâ—â— vs neither doe we search into those thinges which be without the reach of our capacitie Nay rather we applie to our owne vse that which the scripture teacheth for our quiâ—â—nes â—nd â—ontentation sake to wit that God to whome all thingâ— are subiect with a Fatherlie care watcheth for vs so that 〈◊〉 â—o much as a haire of our head fâ—lleth to the ground 〈◊〉 out his will and that he hath Satan and all ouâ— aduersarie so fast bound that vnles leaue be giuen them they cannot do vs anie litle harme OVT OF THE CONFESSION OF BELGIA WE know God by two manner of waâ—â—◠〈◊〉 by the making preseruing and gouerning 〈…〉 worlde For that to our eies is as a moste excellent bâ—oke in which al creatures from the least to the greatest 〈◊〉 grauen as it were characters and certaine lâ—â—ters by which the inuisible things of God may be seene and kâ—â—wâ—e of vâ— namelie his euerlasting power and godheade as Paull â—he Apostle speaketh Rom. 1. Chap. 10. 〈…〉 sufficeth to conuince and make all men without 〈…〉 c. Looke for the rest in the first Section of the scripture 〈◊〉 in the second Section of God Artic. 12. WE beleeue that the father by his worde that is by the sonne made heauen 〈◊〉 and al other creatures of nothing when he saw it 〈◊〉 and conuenient and gaue to euerie one his beeing forâ—â— and diuers offices that they might serue their creator that he doth now cherish vpholde and gouerne them al according to his euerlasting prouidence and infinite power and that to this ende that they might serue man and man might serue his God He also made the Angels all good by nature that they might be his ministers and might also attend vpon the elect of which notwithstanding some fel from that excellent nature in which God had created them into euerlasting destruction but some by the singular grace of God abode in the first state of theirs but the Deuills and those wicked spirits are so corrupted and defiled that they be sworne enemies to good all goodnes which as theeues out of a watch towe lie in waite for the Church and al the members thereof that by their iuglings and deceits they may destroie and laâ—e waste all things Therefore beeing through their owne malice addicted to euerlasting condemnation they looke euerie daie for the dreadful punishments of their mischeifes We therefore in this place reiect the errour of the Saduceâ— who denied that there were any spirits or Angels as also the
by his latter kinde of presence being not visible but spirituall is present in the ministers of the Church in the word and in the sacraments euen so also by the selfe same ministers worde and sacraments he is present with his Church and by these meanes doe the elect receiue him through inwarde faith in their heart and doe therefore ioyne themselues together with him that he maie dwell in them and they in him after such a sorte as is not apparent but hidden from the world euen by that faith spirituallie that is to saie in their soules and hearts by the spirit of truth of whome our Lord saith He abideth with you and shall be in you And I will come againe vnto you This iudgement declaration of our saith is not new or now first deuised but verie ancient Now that this was commonhe taught and meant in the Church of olde it is plaine and euident by the writinges of the auncient Fathers of the Church and by that decree wherein it is thus written and they are the wordes of Saint Augustine Our Lorde is aboue vntill the end of the worlde but the trueth of the Lorde is here also for the bodie of the Lorde wherein he rose againe must of necessitie be in one place but his truth is dispersed euerie where OVT OF THE FRENCH CONFESSION WE beleeue that whatsoeuer is requisite to our saluation is offered and communicated vnto vs now at length in that one Iesus Christ as he who beeing giuen to saue vs is also made vnto vs wisdome righteousnes sanctification and redemption in so much as whosoeuer doth swarue from him doth renounce the mercie of the Father that is our onelie refuge We beleeue that Iesus Christ being the wisdome and eternall sonne of the father tooke vpon him our nature so that he is one person God and man Man I saie that might suffer both in soule and also in bodie and made like vnto vs in all things sinne onelie excepted for that his flesh was indeede the seede of Abraham and Dauid howbeit by the secret and incomprehensible power of the holie Ghost it was conceiued in doe time in the wombe of that blessed Virgin And therefore we detest as contrarie to that truth all those heresies wherewith the Churches were troubled in times past and namelie we detest those deuillish imaginations of Seruetus who gaue to our Lord Iesus Christ an imaginarie deity whom he said to be the Idea patterne of al thinges and the counterfeit or figuratiue sonne of God to conclude he framed him a bodie compacted of three elements vncreated and therfore he did mingle and ouerthrow both his natures We beleeue that in one and the same person which is Iesus Christ those two natures are truelie and inseperablie so conioyned that they be also vnited either of those natures neuertheles retaining it distinct proprietie so that euen as in this diuine coniunction the nature of the word reteining it proprieties remained vncreate infinite and filling all places so also the humane nature remained and shall remaine for euer finite hauing it naturall forme dimension and also proprietie as from the which the resurrection and glorification or taking vp to the right hand of the father hath not taken awaie the trueth of the humane nature Therefore we do so consider Christ in his deitie that we doe not spoile him of his humanitie We beleeue that God did declare his infinite loue and goodnes towards vs in this that he hath sent his sonne who should die and rise againe and fullfill all righteousnes that he might purchase eternall life for vs. We beleeue that by that onelie sacrifice which Iesus Christ offered on the crosse we are reconciled to God that we maie be taken for iust before him because we can not be acceptable to him nor enioy the fruite of our adoption but so farre foorth as he doth forgiue vs our sinnes Therefore we affirme that Iesus Christ is our entire and perfect washing in whose death we obteine full satisfaction whereby we are deliuered from all those sinnes whereof we are guiltie and from the which we could not be acquitted by anie other remedy OVT OF THE ENGLISH CONFESSION WE beleeue that Iesus Christ the onely sonne of the eternall Father as long before it was determined before all beginnings when the fulnes of time was come did take of that blessed and pure virgine both flesh and all the nature of man that he might declare to the worlde the secret and hid wil of his father which wil had bene laide vp from before al ages and generations and that he might finish in his humane bodie the Mysterie of our redemption and might fasten our sinnes to the crosse and also that handwriting which was made against vs. We beleeue that for our sakes he died and was buried descended into hell the third daie by the power of his godhead returned to life and rose againe and that the fourth daie after his resurrection whiles his disciples beheld and looked vpon him he ascended into heauen to fullfill all things and did place in Maiestie and glorie the selfe same bodie wherewith he was borne wherein he liued on earth wherein he was iested at wherein he had suffered most painfull torments and cruell kinde of death wherein he rose againe and wherein he ascended to the right hand of the father aboue all rule aboue all power all force all Dominion and aboue euerie name that is named not onelie in this worlde but also in the worlde to come And that there he now sitteth and shall sit till all things be fully perfited And although the Maiestie and godhead of Christ be euerie where abound antlie dispersed yet we beleeue that his body as Saint Augustine saith must needes be still in one place and that Christ hath giuen Maiestie vnto his bodie but yet hath not taken awaie from it the nature of a bodie and that we must not so affirme Christ to be God that we denie him to be man and as the Martyr Vigilius saith That Christ hath left vs touching his humane nature but hath not lefe vs touching his diuine nature and that the same Christ though he be absent from vs concerning his manhead yet is euer present with vs concerning his godhead From that place also we beleeue that Christ shall come againe to execute that generall iudgement as well of them whome he shall finde aliue in the bodie as of them that shal be alreadie dead And therfore that our onelie succour and refuge is to flie to the mercie of our father by Iesus Christ and assuredlie to perswade our mindes that he is the Obteiner of forgiuenes for â—â—r sinnes And that by his bloode all our spots of sinne be washed cleane That he hath pacified and set at one all things by the bloode of his crosse That he by the same one onely sacrifice which he once offered vpon the Crosse hath brought to
effect and fulfilled al things and that for that cause he said when he gaue vp the Ghost It is finished as though he would signifie that the price and râ—nsome was now fully paide for the sinne of mankinde If there be any that thinke this sacrifice not sufficient let them goe in Gods name and seeke a better We verelie because we know this to be the Onely sacrifice are well content with it alone and looke for none other and forasmuch as it was to be offered but once we commaunde it not to be renewed againe and because it was full and perfit in all points and partes we doe not ordeine in place thereof any continuall succession of offerings To conclude we beleeue that this our selfesame flesh wherein we line although it die and come to dust yet at the last shall returne againe vnto life by the meanes of Christes spirit which dwelleth in vs and that then verilie whatsoeuer we suffer here in the meane while for his sake Christ will wipe awaie all teares and heauines from our eyes and that we through him shall enioie euerlasting life and shall for euer be with him in glorie So beit OVT OF THE CONFESSION OF BELGIA WE beleeue that out moste mightie and gracious God when he saw that man had thus throwen himselfe into the damnation both of spirituall and corporal death and was made altogether miserable and accursed by his wounderfull wisdome and goodnes was induced both to seek him when through feare he had fled from his presence and also most louingly to comfort him giuing vnto him the promise of his owne sonne to be borne of a woman which should breake the head of the serpent and restore him to selicitie and happines Moreouer we confesse that God did then at the length fullfill his promise made vnto the Fathers by the mouth of his holie Prophetes when in his appointed time he sent his onelie and eternall sonne into the world who toke vpon him the forme of a seruant beeing made like vnto men and did truelie take vnto him the nature of man with all infirmities belonging thereunto sinne onelie excepted when he was conceiued in the wombe of the blessed Virgine Mary by the power of the holie ghost without anie meanes of man The which nature of man he put vpon him not onely in respect of the bodie but also in respect of the soule for he had also a true soule to the intent he might be true and perfect man For seeing that as well the soule as the bodie of man was subiect to condemnation it was necessarie that Christ should take vpon him aswell the soule as the bodie that he might saue them both together Therefore contrarie to the heresy of the Anabaptists which denie that Christ did take vpon him the flesh of man we confes that Christ was partaker of flesh blood as the rest of his bretheren were that he came from the loines of Dauid according to the flesh I saie that he was made of the seede of Dauid according to the same flesh that he is a fruit of the Virgins wombe borne of a woman the branch of Dauid a flower of the roote of lesse comming of the Tribe of Iuda of the Iewes themselues according to the flesh to conclude the true seed of Abraham Dauid the which seede of Abrahame he tooke vpon him being made in all thinges like vnto his brethren sinne onelie excepted as hath beene saide before so that he is indeede our true Emmanuell that is God with is We beleeue also that the person of the sonne was by this conception inseperablie vnited and coupled with the humane nature yet so that there be not two Sonnes of God nor two persons but two natures ioyned together in one person both which natures doe still retaine their owne proprieties So that as the diuine nature hath remained alwaies vncreated without beginning of daies and terme of life filling both heauen and earth so the humane nature hath not lost his proprieties but hath remained still a creature hauing both beginning of daies a finite nature For whatsoeuer doth agree vnto a true bodie that it still retaineth and although Christ by his resurrection hath bestowed immortalitie vpon it yet notwithstanding he hath neither taken awaie the trueth of the humane nature nor altered it For both our saluation and also our resurrection dependeth vpon the trueth of Christes bodie Yet these two natures are so vnited and coupled in one person that they could not no not in his death be seperated the one from the other Wherefore that which in his death he commended vnto his father was in deed a humane spirit departing out of his bodie but in the meane season the diuine nature did alwaies remaine ioyned to the humane euen then when he laâ—e in the graue so that his deitie was no lesâ—e in him at that time then when as yet he was an infant although for a small season it did not shew forth itselfe Wherefore we confesse that he is true God and true man true god that by his power he might ouercome death â—ane true man that in the infirmitie of his flesh he might dâ— for vs. We beleeue that God which is both perfectlie mercifull and perfectlie iust did send his sonne to take vpon him that nature which through disobedience had offended that in the selfe same nature he might satisfie for sinne and by his bitter death and passion pare the punishment that was due vnto sinne God therefore hath declared and manifested his iustice in his own sonne being loaden with our iniquities but hath most mercifullie powred forth and declared his gracious goodnes vnto vs guilty wretches and worchie of condemnation whilest that in his incomprehensible loue towards vs he deliuered vp his sonne vnto death for our sinnes and raised him vp againe from death for our iustification that by him we might obtaine immortalitie and life euerlasting We beleeue that Iesus Christ is that high priest appoâ—â—ed to that office eternallie by the oath of his Father according to the order of Melchisedeâ—h which offered himselfe in our name before his Father with a ful satisfaction for the paâ—ifying of his wrath laying himselfe vpon the alâ—ar of the crosse and hath shed his blood for the clensing of our sinnes as the Prophets had foreâ—olde For it is written that the chastisment of our peace was laide vpon the sonne of God and by his woundes we are healed Also that he was carried as a sheepe vnto the slaughter reputed amongst sinners and vniust and condemned of Pontius Pilaâ—e as a male factour though before he had pronounced him guiltles Therefore he payed that which he had not taken and being iust suffred in soule and bodie for the vniust in such sorte that feeling the horror of those punishments that were due vnto our sinnes be did sweate water and blood and at length cried out My God â—y God why hast
thou sorsaken me All which he suffered for the remission of our sinnes Wherefore we doe not without iust cause professe with Paul that we know â—â—thiâ—g but Iesus Chrisâ— and him crucified and that we doe aâ—â—ount all thinges as dung in respect of the excellent knowledge of Iesus Christ our Lord finding in his woundes and stripes all manner of comfort that can be deserued VVherefore there is no neede that oâ— her we should wish for any other meanes or 〈◊〉 any of our owne bâ—aines whereby we might be reconciled vnto God besides this one oblation once offred by the which all the faithfull which are sanctified are consecrated or perfected for euer And this is the cause why he was called of the Angell Iesus that is to saie a sauiour because he should save his people from their sinnes Last of all we do beleeue out of the word of God that our Lord Iesus Christ when the time appoâ—â—ted by God but â—nto all creatures vnknowen shall come and the number of the elect shal be accomplished shall come againe from heauen and that after a corporall and visiâ—â—e mâ—nner as heretofore he hath ascended being adorned with gâ—â—â—t glorie and maiestie that he maie appeare as iudge of the quicke and the dead the olde world being kindelâ—d with fire and flame and puriâ—ied by it Then all creatures and aswell men as women and children as manie as haue bene from the beginning and shall be to the end of the world shall appeare before this high Iudge beeing sâ—mmoned thither by the voice of Archangeils and the trumpet of God For all that haue bene dead shall then rise out of the earth the soul and spirit of euerie one being ioyned and coupled together againe to the same bodies wherein before they liued They moreouer which shall be aliue at the last dare she ll not die the same death that other men haue done but in a moment and in the twinkling of an eie they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namelie the bookes of euerie mans conscience and the dead shal be iudged according to those things which they haue done in this world either good or euill Moreouer then shall men render an account of euerie idle worde which they haue spoken although the worlde doe now make but a sporâ—e and a iest at them Finall e all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest vnto all so that worthelie the onelie remembrance of this iudgement shall be terrible and fearefull to the wicked and reprobate But of the godlie and elect it is greatlie to be wished for and is vnto them exceeding comfort For then shall their redemption be fullie perfited and they shall reape moste sweete fruite and commoditie of all those labours and sorrowes which they haue suffered in this world Then I saie their innocencie shall be openlie acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute vpon those that haue moste tyrannic allie afflicted them in this world with diuers kindes of torments and crosses Furthermore the wicked being conuinced by the peculiar testimony of their owne conscience shal indeed be made immortal but with this condition that they shall burne for euer in that eternal fire which is prepared for the deuil On the contrarie side the elect and faithfull shal be crowned with the crowne of glorie and honour whose names the sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eyes Then their cause which now is condemned of heresie and impietie by the magistrates and Iudges of this worlde shall be acknowledged to be the cause of the sonne of God And the Lorde shall of his free mercie reward them with so great glorie as no mans minde is able to conceiue Therefore we doe with great longing expect that great daâ—e of the Lorde wherein we shall moste fullie enioy all those thinges which God hath promised vnto vs and through Iesus Christ our Lorde be put into full possession of them for euer more OVT OF THE CONFESSION OF AVSPVRGF ALso they teach that the word that is the sonne of God tooke vnto him mans nature in the wombe of the blessed Virgine Marie so that the two natures the deuine and the humane inseperablie ioyned together in the vnitie of one person are one Christ true God and true man who was borne of the Virgine Marie did truelie suffer was crucified dead and buried that he might reconcile his father vnto vs and might be a sacrifice not onely for the originall sinne but also for all actuall sinnes of men The same also descended into hell and did truelie rise againe the third daie Afterward he ascended into heauen that he might sit at the right hand of the father and raigne for euer and haue dominion ouer all the creatures sanctifie those that beleeue in him by sending the holie spirit into their heartes and giue euerlasting life to such as he had sanctified The same Christ shall openlie come againe to iudge them that are found aliue and the dead raised vp againe according to the Creed of the Apostles In the end of this Article after these words by sending his holie spirit into their heartes these wordes are found in some editions BY sending his spirit into their hearts which may reigne comfort and quicken them and defend them against the Deuill and the power of sinne The same Christ shall openlie come againe to iudge the quick and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to iudgement and shall raise vp all the dead and shal giue vnto men to weete to the godlie and elect eternal life and euerlasting ioyes but the vngodlie and the Deuills shall he condemne vnto endles torments Also we condemne the Origenistes who imagined that the deuill and the damned creatures should one daie haue an end of their paines After the first periode of this Article this is thus found else where THey condemne the Anabaptistes that are of opinion that the damned men and the deuillâ— shall haue an end of their torments They condemne others also which now a daies do spread abroade Iewish opinions that before the resurrection of the dead the godlie shall get the soueragintie in the world and the wicked be brought vnder in euerie place OVT OF THE CONFESSION OF SAXONIE Hitherto pertaineth a parte of the third article THe sonne of God our Lord Iesus Christ who is the Image of the eternall father is appointed our Mediator Reconciler Redeemer Iustifier and sauiour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom. 3. Whome he set forth to be a reconciliation through faith in his bloode And Heb. 10. It is impossible that the bloode of Bulls should take away
fulnes of time was come God sent his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law and that we by adoption might receiue the right of sonnes And Acts. 15 it is saide Why tempt ye God to laie an yoke vpon the Disciples neckes which neither our fathers nor wee were able to beare but we beleeue through the grace of our Lord Iesus Christ to be saued euen as they c. And Augustine saith That people which receiued the old Testament was helde vnder certaine shadowes and figures of thinges before the comming of the Lorde according to the wonderfull and moste orderlie diuision of times Yet therein was so great preaching and foretelling of the new Testament that in the Euangelicall and Apostolike discipline though it be painfull and diuine no commaundements or promises can be found which are wanting euen in those olde bookes THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN THE LATTER CONFESSION OF HELVETIA CHAP. 14. THe gospel hath the doctrine of repentance ioyned with it for so saide the Lord in the Gospell In my name must repentance and remission of sinnes be preached among all nation Byrepentance we vnderstand the change of the minde in a sinfull man stirred vp by the preaching of the Gospell and by the holy spirit receiued by a true faith by which a sinneful man doth eftsonnes acknowledge his naturall corruption and aâ—â— his sinnes seeing them conuinced by the word of God iâ— hartely greeued for them and doth not onelie bewaile and freelie confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriouslie of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holilie all the rest of his life And surely this is true repentance namely an vnfeined turning vnto god and to all goodnes and a serious returne from the Deuill and from all euill Now we doe expresselie saie that this repentance is the meere gift of god and not the worke of our owne strength For the Apostle doth will the faithful Minister diligentlie to Instruct those which withstande the trueth if that at any time the Lord will giue them repentance that they may acknowledge the trueth Also the sinnefull woman in the gospell which washed Christs feete with her teares and Peter which bitterlie wept and bewailed his deniall of his Master doe manifestlie shew what minde the penitent man should haue to witte verie earnestlie lamenting his sins committed Moreouer the Prodigal sonne and the Publican in the Gospell that is compared with the Pharisie doe set forth vnto vs a most fit paterne of confessing our sinnes to God The Prodigall sonne saide Father I haue sinned against heauen and against thee I am not worthie to be called thy sonne make me as one of thy hired seruants The Publican also not daring to lift vp his eies to heauen but knocking his brest he cryed God be mercifull vnto me a sinner And we dout not but the Lord receiued them to mercie For Iohn the Apostle saith If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to purge vs from all iniquitie If we saie wee haue not sinned we make him a lier and his word is not in vs. We beleeue that this sincere confession which is made to God alone either priuatelie betweene God and the sinner or openlie in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessarie for the obteining of remission of sinnes that any man should confesse his sinnes vnto the priest whispering them into his eares that the priest laying his hands on his head he might receiue absolution because that we finde no commaundement nor example thereof in the holie scripture Dauid protesteth saieth I made my fault knowne to thee and my vnrighteousnes did I not hide from thee I said I will confesse my wickednes to the Lord against my selfe and thou hast forgiuen the hainousnes ofmy sinne Yea and the Lord teaching vs to pray and also to confesse our sinnes saide So shall you praie Our father which art in heauen forgiue vs our debtes euen as we forgiue our debters It is requisite therefore that we should confesse our sinnes vnto god and be reconciled with our neighbour if we haue offended him And the Apostle Iames speaking generallie of confession saith Confes ech of you your sinnes one to another If so be that any man beeing ouerwhelmed with the burthen of his sinnes and troublesome temptations wil priuatelie aske counsell instruction or comfort either of a minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fullie alow that generall and publike confession which is wont to be rehearsed in the Church and in holie meetings whereof we spake before beeing as it is agreeable with the scripture As concerning the keies of the kingdome of heauen which the Lord committed to his Apostles they prate manie straunge thinges and of these keies they make swordes speares scepters and crownes and full power ouer mightie kingdoms yea ouer mens soules and bodies But we iudging vprightlie according to the word of God do saie that al ministers trulie called haue and exercise the keies or the vse of them when as they preach the Gospell that is to say when they doe teach exhorte reprooue and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lorde promise to the Apostles in the 16. Chapter of Mathew and deliue them in Iohn 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commaunded them To preach the Gospell in all the world to forgiue sinnes The Apostle in the Epistle to the Cor. saith That the Lorde gaue to his ministerâ— the ministerie of reconciliation And what this was he straighwaie maketh plaine and saieth The worde or doctrine of reconciliation And yet more plainelie expounding his words he he addeth that the ministers of Christ Do as it were go an imbassage in Christs name as if God himselfe should by his ministers exhort the people to be reconciled to god to weet by faithful obedience They vse the keies therfore when as they perswade to faith and repentance Thus do they reconcile men to God thus they forgiue sins thus do they open the kingdome of heauen and bring in the beleeuers much differing herein from those of whome the Lorde spake in the Gospell Wâ—t be vnto you lawyers for ye haue taken awaie the keie of knowledge You haue not entred in your selues and those that would haue entered ye forbad Rightlie therefore and effectuallie do ministers absolue when as they preach the Gospell of Christ and thereby
griefes that he is assured lie receiued into fauour for Christ his sake This is the proper voice of the gospel this decree is brought by the Sonne out of the bosome of the eternall father and is sealed vp by his blood and resurrection Not to assent to this wil and decree is to contemne the Sonne of God and concerning this sinne Iohn saith cap. 3. He that beleeueth not the Some the wrath of God abideth on him But he that beleeueth that his sinnes be forgiuen for this Mediatours sake he doth now certainelie receiue remission of his sinnes for Christ his sake which is effectuall in him and quickneth and sanctifieth him by his holy Spirit and being now reconciled he is vndoubtedly accounted iust for the Mediatours sake is heir of eternal life Either to omit or to corrupt or to dislike this necessarie comfort touching conuersion is as much as manifestlie to extinguish the Gospel As touching this faith absolution ought both to admonish vs and also to confirme it as Dauid was confirmed when he heard this absolution 2. Reg. 12. The Lorde hath taken awaie thy sinne So know thou that the voice of the Gospell doth declare remission vnto thee also the which remission is namelie propounded to thee in absolution Doe not thou feigne that the Gospell doth nothing at all pertaine to thee but knowe that it was therfore published that by this meanes men imbracing the Gospell might be saued and that it is the eternall and immutable commaundement of God that thou shouldest beleeue it He that doth not by this faith imbrace the Gospell but is still doubting he doth in vaine heare the absolution WheÌ„ as by this comfort the hearts are quickned are now made the dwelling places of God Then is it necessarie that they should now begin a new obedience as is saide before But to returne to wicked deedes is * to shake of God and againe to loose that righteousnes and life as Iohn saith 1 Iohn 3. He that doth righteousnes is righteous he that committeth sinne is of the deuill But we haue before rehearsed the summe of the doctrine of new obedience Of satisfaction Arti. 17. NOw what a confusion there is in their doctrine of Satisfactions which they tearme workes not due inioyned by the Church it were long to rehearse and few before these times haue vnderstoode it but we doubt not but that this wholl part also is true lie and cleerely expounded in our Churches It was a custome among our first fathers that they which defiled themselues with murther Idolls or filthie lustes should be barred their companie and chieflie from their sacrifices This custome both the Sinagogue reteined and other nations also which were not altogether sauage in Asia and in Greece In the meane time they which were defiled wandred vp downe beeing branded with the marks of their guiltines as Orestes A drastus many others This custome in the beginning did the Church also keepe Those that were defiled it seuered from the mutuall society afterward it did not sodenlie receiue those againe that did repent that it might be knowne that they did vnfeignedlie aske pardon and for examples sake it might profite others but for certaine daies absolution was deferred that they might be seene to aske pardon publikelie So was that incestuous Corinthian debarred afterward receiued againe not without deliberation 1. Cor. 5. This wholl custome was appointed for examples sake and is politicall nothing at all pertaining to the Remission of sinnes But afterward thorough superstition it so encreased that fastes and forbearing the companie of man or wife were inioyned for manie yeares When these burthens had increased too much the Bishoppes did release them againe and this release of such rites was called Indulgence The Monkes not considering the historie of these things feigned that eternall punishment might be recompensed by the punishments of Purgatorie or other punishments of this life and they added that Satisfactions were inioyned of the Church that those punishments might be mitigated and that satisfactions shoulde be workes not due by the law of God We reiect these Monkish fables which euen they themselues doe not vnderstand and we retaine moste sure rules to wit That eternall punishments are remitted together with the fault for the Sonne his sake not for anie oâ—â— satisfactions according to that which is written in Hosea Cap. 13. O death I will be thy death O Hell I will be thy destruction Also Rom. 5. Being iustified by faith we haue peace Secondlie we saie that these not due workes whereof these men speake are not any worship of God or satisfactions but that they doe pertaine to this saying Mat. 15. They doe in vaine worship me with the commaundements of men And certainelie the power of the keies hath no commaundement to inioyne such punishments Also we feare that this applying of indulgences by which the Pope doth applie the merites of Saintes vnto others is but counterfeit and that the indulgences in times paste were nothing else but a releasing of the Canons which did nothing appertaine to those satisfactions whereof the monkes doe speake Now it is another thing to speake of satisfaction which is due as of the restoring of theft of that which hath bin gotten by vsury of another mans wife or his good name This restitution is a worke that is due pertaining to new obedience as Paull saith Eph. 4 Let him that hath stolne steale no more He that withholdeth another mans wife hath neither contrition faith nor new obedience Neither are the commaundements of god touching due satisfaction which we saie ought to be made to be mingled with those trifling songes of popish satisfactions Also this we confesse that in this life manie horrible punishments are spread ouer the Church ouer Empires ouer families for certaine sins of manie men yea euen of the Elect as the sedition that was raised vp against Dauid did not lightlie afflict that whol ciuil regiment many holy families Therfore we distinguish betwixt eternall punishment and the punishment of this life and we saie that eternall punishment is remitted onelie for the Sonne of God his sake when we are iustified and quickned by faith And albeit that euen temporall punishments are chieflie mitigated for the Sonne of God his sake who is the hearbour for the Church because this weake nature can not susteine the greatnes of the wrath of God as Daniel praieth Chap. 9. For the Lordes sake heare thou vs and haue 〈◊〉 vnto our helpe c. Yet wee teach this also that euen for the very* conuersions sake our punishments are mitigated because that in the Saints the legall promises being added to their workes are not without their effect but haue their rewardes Such a promise is this Giue and it shall be giuen vnto you And when Paull saith 1. Cor. 11. If we would iudge our selues we should not be iudged he speaketh of wholl repentance not of those moste
because that our workes seeme they neuer so good cannot stand vpright before the seuere tribunal seat of God Neither are we ignorant that some doubt of the mercie and fauour of God doth alwaies cleaue to our flesh so long as we liue in the bodie But seeing that God doth promise vnto vs his free mercie for Christ his Sonnes sake and doth require of vs that we doe obedientlie beleeue the Gospell of his sonne he therewith also doth require that we mortifie the doubting of the flesh and haue a moste assured affiance in his mercie that we doe not accuse his promise to be so full of deceit as we are of doubting And that we maie conceiue sure confidence therein he placed our saluation not in the merites of our righteousnes which is vnperfect but onelie in the merites of his sonne our Lord Iesus Christ whose righteousnes as it is moste perfect so is it moste firme and constant in the iudgement of God Mar. 1. Repent and beleeue the Gospell He commaundeth vs to beleeue the Gospell which declareth vnto vs the certaine fauour of God toward vs for Christ his sake therefore he will not haue vs to doubt of his fauour toward vs but that we maie conceiue sure considence thereof Ioan 6. This is the worke of God that ye beleeue in him whome the Father hath sent If God require of vs that we beleeue in his Sonne certeinlie he would not haue vs to doubt but that we put our sure confidence in him Iames. 1. If anie of you want wisdome let him aske of him which giueth it namelie of God who giueth I saie to all men without exception vpbraideth not and it shall be giuen him but let him aske with confidence nothing doubting Hilarie saith The kingdome of heauen which the Prophets foreshewed Iohn preached and our Lord professed to consist in him selfe he will haue vs to hope for without anie doubting of a wauering will Otherwise iustification through faith is none at all if faith itselfe be doubtfull And Augustine saith He that doth dispaire of the pardon of his sinnes doth denie that God is mercifull he that doth distrust of the mercie of God doth great iniurie vnto God and as much as in him lieth he denieth that God hath loue trueth and power in which thinges all our hope doth consist Sixtus saith He which is doubtfull in faith is an infidell Wherefore we thinke that they who counsell vs to doubt of the fauour of God towards vs doe â—ot onelie dissent from the true iudgement of the Catholike Church but also prouide verie ill for the saluation of the Church Of Satisfaction CHAP. 15. AS touching satisfaction we beleeue and confesse that the alone passion and death of the onelie begotten sonne of God our Lord Iesus Christ is a satisfaction for our sinnes and that this satisfaction of Christ is offered and applied to vs by the ministerie of the Gospell and is receiued of vs by faith We also confesse that after the satisfaction of Christ is applied and by faith receiued we ought necessarily to doe those good workes which God hath commaunded not that by them we might purge our sinnes before God but that we might bring forth good fruites of repentance and testifie our thankefullnes For as touching praier fasting giuing of almes such like works we thinke that they are diligentlie to be performed yet that they haue a farre other vse then that they should by their merites either satisfie God for our sinnes or applie vnto vs the merite of Christ OVT OF THE CONFESSION OF SVEVELAND Of Confession CHAP. 20. SEeing that true confession of sinnes and such as hath it beginning from godlines can be performed of no man whome his repentance and true sorow of minde doth not force thereunto it cannot be wrested out by anie precept Wherefore neither Christ himselfe nor the Apostles would commaund it Therfore for this cause our preachers doe exhort men to confesse their sinnes and therewithall they shew what fruit ariseth hereof that a man should secretlie seeke for comforte counsell doctrine instruction and at the hands of a man that is a Christian and wise yet by commaundement they vrge no man but doe rather affirme that such commaundements doe hinder godlines For that constitution of confessing sinnes vnto a priest hath driuen infinite soules vnto desperation and is subiect to so manie corruptions that of late it ought to haue bene abrogated and without doubt had bene abrogated if the gouernours of Churches of late time had burned with so great a zeale to remooue awaie stumbling blookes as in times past Nestorius the Bishoppe of Constantinople did burne who did vtterlie abolish secret confession in his Church because that a certaine noble woman going often to Church vnder pretence of doing the workes of repentance was deprehended to haue to doe with a Deacon Infinite such vndoubted sinnes were committed euerie where Moreouer the Pontifical laws do require that the hearer iudge of confession should be so holie learned wise mercifull that a man can hardlie finde out especiallie among those that are commonlie appointed to heare confessions to whom he might confesse him selfe And now the Schoolmen doe thinke that it is better to confesse sinnes to a laie man then to that Priest by whome we maie not looke to be edified in godlines This is the summe That confession bringeth more hurt then profit which sound repentance true sorow of the minde for sinnes committed doth not wring out Therfore seeing this is the gift of god alone that we maie repent of our sinnes be truelie sorowfull for that we haue sinned nothing that maie turne to saluation can be done in this matter by commaundementes as hath hitherto bene too too manifest euen by experience THE NINTH SECTION OF IVSTIFICATION BY FAITH AND OF good workes and their Rewards THE LATTER CONFESSION OF HELVETIA Of the true Iustification of the faithfull CHAP. 15. TO iustifie in the Apostles disputation touching iustification doth signifie to remitte sinnes to absolue from the faulte and the punishment therof to receiue into fauour to pronounce a man iuste For the Apostle saith to the Rom. God is he that iustifieth who is he that can condemne Where to Iustifie and to condemne are opposed And in the Actes of the Apostles the Apostle saith Through Christ is preached vnto you forgiuenes of sinnes and from all things from which ye could not be iustified by the lawe of Moses by him euery one that beleueth is iustified For the lawe also in and in the Prophets we reade that If a controuersie were risen amongst anie and they came 〈◊〉 iudgement the Iudge should iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. chapter of Isaiah woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the iudgement seat of God conuicted of
substance and laying holde on thinges to be hoped for from the good will of God doth send out of it selfe charitie and then verie excellent fruites of all vertues yet doe we not attribute anie thing to these workes although they be the workes of godlie men but that saluation which we haue obteined wee doe whollie attribute to the verie grace of God And this indeed is the onelie true worship of God to wit a faith moste fruitfull of God workes and yet not putting anie confidence in workes OVT OF THE CONFESSION OF BASILL WE confesse the remission of sinnes through faith in Christ crucified and though this faith doeth without intermission exercise and shew forth it selfe in the workes of charitie and by this meanes is tried yet we doe not attribute righteousnes and satisfaction for our sinnes vnto workes which are fruites of faith but onelie to a true confidence and faith in the blood of the lambe of God shed for vs. For we doe vnfeignedlie professe that all thinges are giuen vs freelie in Christ who is our righteousnes holines redemption waie trueth wisdome and life Therefore the faithfull doe worke not to satisfie for their sinnes but onelie that they maie in some sorte shewe them selues thankefull vnto God our Lorde for great benefits bestowed vpon vs in Christ And in the margent vpon the word Thankfull Thankefullnes consisteth in requiting of benefites receiued but we can requite nothing to God because he wanteth nothing Therefore we haue an eie to those thinges which he requireth of vs and those aâ—e faith and the workes of charitie he requireth Faith toward him selfe Charitie toward our neighbour OVT OF THE CONFESSION OF BOHEMIA Of Christ our Lorde and of Iustification by Faith CHAP. 6. THE sixth point of Christian doctrine in our Churches is as touching sound and liuelie faith in Iesus Christ our Lorde and of true Iustification by this Faith And a little after Our men are taught to acknowledge this grace and truth and in all the sauing and wonderfull works which Christ brought to effect by faith to beholde those things which according to the meaning of the holie scripture are in a steadfast faith to be beeleeued and professed such are these The comming of Christ from heauen his conception natiuitie torments death buriall resurrection ascending into heauen his sitting at the right hand of God and his comming againe from thence to iudge the quicke and the dead In these principall effectes as in a chest wherein treasure is kept are all those sauing fruites of true iustification laide vp and from thence they are taken for the elect and faithfull that in spirit and conscience by faith they maie be made partakers thereof all which shall hereafter be perfectlie and fullie giuen vnto them in the daie of that ioyfull resurrection These thinges are also 〈◊〉 in the sixth Section so farre soorth as they describe the workes of Christ and the fruites thereof Out of this foundation of this iustifying faith and of true and perfect iustification thereby according to euident cleare testimonies in the scriptures we are further taught First that no man by his owne strength or by the power of his own wil or of flesh bloode can attaine vnto or haue this sauing or iustifying faith except God of his grace by the holy ghost by the ministerie of the gospell preached do plant it in the heart of whome he list and when he list so that that heart maie receiue all things which are offered to saluation and made knowne touching the same by the publike preaching of the worde and by the sacraments instituted of Christ Hereof holie Iohn Baptist saith Man can take nothing to himselfe except it be giuen him from aboue Also our Lord Christ himselfe saith No man commeth to me except the Father which sent me do drawe him And a litle after Except it be giuen him of my Father that is from aboue by the holie ghost And to Peter Christ said Flesh blood hath not reueiled this vnto thee Now this faith properlie is an assent of a willing heart to the wholl trueth deliuered in the Gospell whereby man is lightned in his minde and soule that he may rightly acknowledge and receiue for his onelie Sauiour his God and Lord Iesus Christ and vpon him as on a true â—ocke he maie builde his wholl saluation loue followe and enioie him repose all his hope and confidence in him and by this valiant confidence he maie lift vp him selfe and trust that for him and his onelie merite God is become to him louing gentle bountifull also that in him and for him he assuredlie hath and shall haue for euer eternall life according to his true promise which he confirmed with an othe saying Verelie I saie vnto you he that beleeueth in me hath eternall life And This is the will of him that sent me that he which seeth the sonne and beleeueth in him should haue eternal life and I wil raise him vp in the last daie Also This is life eternall that they know thee the true God and whome thou hast sent Iesus Christ And Isaiah saith By his knowledge shall my righteous seruant iustifie manie This faith alone and this inward confidence of the heart in Iesus Christ our Lord doth iustifie or make a man iust before God without any workes which he maie adde or anie merite of his of which faith Saint Paull saith But to him which worketh not at all but beleeueth in him that iustifieth the wicked man his faith is imputed for righteousnes And before he saide But now is the righteousnes of God made manifest without the lawe hauing witnes of the law and of the Prophetes to wit the righteousnes of God by the faith of Iesus Christ vnto all and vpon all that beleeue And in another place He that beleeueth in him is made righteous And this righteousnes or iustification is the remission of sinnes the taking awaie of eternall punishment which the seuere iustice of God doth require and to be clothed with Christs righteousnes or with imputation thereof also it is a reconciliation with God a receiueing into fauour whereby we are made acceptable in the beloued and fellow heires of eternall life For the confirming of which thinges and by reason of our new birth or regeneration there is an earnest added to wit the holie Ghost who is giuen and bestowed freelie out of that infinite grace for Christ his death blood shedding and his resurrection All these thinges hath Paull described verie excellentlie in his Epistle to the Romanes where he bringeth in Dauid speaking in this wise Blessed are they whose iniquitie is forgiuen whereof he speaketh in that wholl Chapter And to the Galathians he saith God sent forth his Sonne that we might receiue the adoption Now because ye are sonnes God hath sent forth the spirit of his Sonne crying in your hearts Abba Father For whomesoeuer God doth
we should thinke that then onelie we obteine remission of sins when we had deserued it by our former workes or when our repentance were well worthie of it For in true terrours the conscience findeth no worke which it maie oppose against Gods wrath but Christ is giuen and set forth vnto vs to appease the wrath of God This honour must not be transferred from Christ vnto our owne works therefore Paull saith Yeare saued freelie Againe Therefore by faith freelie that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not vpon the condition of our vnworthines but is giuen vs for Christ his sake This is a sure and necessarie comfort to all godlie mindes that are terrified with the conscience of their sinnes And thus doe the holie fathers teach and there is a notable sentence in Saint Ambrose worthie the remembring in these wordes This God hath appointed that he which beleeueth in Christ should be saued without any work by faith alone receiuing the remission of sinnes Now this worde Faith doth not onelie signifie a knowledge of the historie of Christ but also to beleeue and assent unto this promise that is proper vnto the Gospell wherein remission of sinnes iustification and life euerlasting are promised vnto vs for Christs sake For this promise also doth pertaine to the history of Christ euen as in the Creede vnto the historie is added this article I beleeue the remission of sins And vnto this one the other articles touching the history of Christ are to be referred For the benefitte is the end of the historie therefore did Christ suffer and rise againe that for him remission of sinnes and euerlasting life might be giuen vnto vs. These things are found thus in an other edition ALso they teach that men cannot be iustified before God by their owne power merites or workes but are iustified for Christs sake thorough faith when they beleeue that they are receiued vnto fauour and their sinnes forgiuen thorough Christ who by his death hath satisfied for oâ—â— sinnes This faith doth god impute for righteousnes vnto them before himselfe Rom. 3. 4. For this cause Christ hath appointed the ministerie of teaching the gospel which preacheth repentance remission of sinnes and the preaching of either of these is general and laieth open the sinnes of all men and promiseth remision of them vnto al that beleeue for to the end that remission might not be doubted of but that all distressed mindes might know that they ought to beleeue that remission of sinnes is vndoubtedlie granted vnto them for Christ not for their owne merits or worthines All these doe certainlie obtaine remission of sinnes And when as we doe in this sort comfort our selues by the promise of the gospell and doe raise vp our selues by faith therewithall is the holie spirit giuen vnto vs. For the holie spirit is giuen and is effectual by the worde of god and by the Sacraments When as we do heare or meditate of the gospell or doe receiue the Sacraments and comforte our selues by faith therewithall the spirit of god is effectuall according to that of Saint Paull Gall 3. That the promise by the faith of Iesus Christ might be giuen to them that beleeue And to the Cor. The Gospell is the ministerie of the spirit And to the Rom. Faith commeth by hearing When as then we doe comforte our selues by faith and are freed from the terrours of sinne by the holie spirit our hearts do conceiue the other vertues acknowledge trulie the mercie of god and conceiue the true loue and the true feare of god trust and hope of gods helpe praier such like fruites of the spirit Such therefore as teach nothing concerning this faith whereby we receiue remission of sinnes but will haue mens consciences stand in doubt whether they obteine remission or no and doe adde further that this doubting is no sinne are iustlie condemned And these also doe teach that men maie obteine remission of sinnes for their owne worthines but they doe not teach to beleeue that remission of sinnes is giuen freelie for Christ sake Here also are condemned those phantasticall spirites which dreame that the holie ghost is giuen or is effectuall without the worde of god Which maketh them contemne the ministerie of the gofpel and sacraments and to seeke illumination without the word of god and besides the gospell And by this meanes they draw awaie mens mindes from the worde of god vnto their owne opinions which is a thing verie pernitious and hurtfull Such were in olde time the Manichees and Enthusiasts And such are the Anabaptists now a daies These and such like frensies we doe most constantlie condemne For they abolish the true vse of gods worde and doe falslie imagine that the holie spirit may be receiued without the word and sticking too much to their owne fancies they inuent wicked opinions and are the cause of infinite breaches These things are found thus in another edition FOr the obteining of this faith the ministery of teaching the gospell and ministring of the sacraments was ordeined For by the word and Sacraments as by certaine instruments the holie ghost is giuen who worketh faith where and when it pleaseth god in those that heare the gosspell faith I saie to beleeue that god not for our owne merites but for Christ doth iustifie such as beleeue that they are receiued into fauour for Christs sake They condemne the Anabaptists and others who are of opinion that the holie ghost is giuen vnto men without the outward word thorough their preparations and workes Also they teach that when we are reconciled by faith the righteousnes of good workes which God hath commaunded must follow of necessitie euen as Christ hath also commaunded If thou wilt enter into life keepe the commaundements But for somuch as the infirmitie of mans nature is so great that no man can satisfie the lawe it is needfull that men should be taught not onelie that they must obey the lawe but also how their obedience pleaseth God lest that their consciences sinck downe into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth god not because it satisfieth the lawe but because the person that performeth it is reconciled by Christ through faith and beleeueth that the reliques of sinne which remaineth in him be pardoned Wherfore we must alwaies holde that we do obtaine remissâ— no of sinnes and that a man is pronounced iust freelie for Christ through faith And afterward that this obedience towardes the law doeth also please god and is accounted a kinde of iustice and deserueth rewards For the conscience cannot oppose it owne cleannes or workes vnto the iudgement of God as the Psal witnesseth Enter not into iudgement with thy seruant for no man shall be iustified in thy sight and Iohn saith If we saie that we haue no sinne we deceiue our selueâ— if we confesse
our obedience doth please god euen in this our so great infirmitie Now for any man to dispise or mislike this doctrine whereby both the honour of Christ is extolled and most sweete sure comfort offered vnto godlie mindes and which conteineth the true knowledge of gods mercie and bringeth forth the true worship of God and eternall life it is more then Pharisaicall blindnes Before time when as this doctrine was not set forth many fearefull consciences assaied to ease themselues by workes some fled to a monasticall life others did chuse out other workes thereby to merit remission of sinnes and iustification But there is no sure comforte without this doctrine of the gospell which willeth men to beleeue that remission of sinnes and iustification are freelie giuen vnto vs for Christs sake and this wholl doctrine is appointed for the true conflict of a terrified conscience But we will adde some testimonies Paull Rom. 3. We are iustified freelie by his grace through redemption that is in Christ Iesus whome god hath set forth to be a reconciliation thorough faith in his bloode Rom. 4. But to him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Ephes 2. By grace ye are saued through faith and not of your selues In these and such like sentences Paull doth plainlie teach that remission of sinnes and iustification are giuen vs freelie and not for the worthines of our workes And in the 4 to the Rom. he disputeth at large why this consolation is needefull for vs for if the promise did depend vpon the worthines of our works it should be vncertaine Wherefore to the end that we may haue sure and firme comforte against the feares of sinne and death and that our faith maie stand fast it is needefull that it leane onelie vpon the mercie of God and not vpon ouâ— worthines Therefore Paul saieth Therefore it is by faith according to grace that the promise might be sure For our works cannot be set against the iudgement of God according to that saying If thou markest our iniquities who shall indureâ—t And therefore Christ is giuen for a Mediatour to vs and this honour is not to be transfered vnto our workes When therefore we doe saie that we are iustified by faith we do not meane that we are iust for the worthines of that vertue but this is our meaning that we doe obteine remission of sins and imputation of righteousnes by mercie shewed vs for Christs sake But now this mercie can not be receiued but by faith And Faith doth not here signifie onelie a knowledge of the historie but it signifieth a beleefe of the promise of mercie which is graunted vs through our Mediatour Christ Iesus And seeing that faith is in this sorte vnderstoode of a confidence or trust of mercie Saint Paull and Saint Iames doe not disagree For where as Iames saith The Deuills beleeue and tremble he speaketh of an historicall faith now this faith doth not iustifie For the wicked and the deuill are conning in the historie But Paull when he saith Faith is reckoned for righteousnes he speaketh of a trust and confidence of mercie promised for Christs sake and his meaning is that men are pronounced righteouse that is reconciled through mercie promised for Christs sake whome we must receiue by faith Now this noueltie of this figuratiue speach of Saint Paull We are iustified by faith will not offend holie mindes if they vnderstand that it is spoken properlie of mercie and that herein mercie is adorned with true and due praises For what can be more acceptable to an afflicted and fearefull conscience in great greefes then to heare that this is the commaundement of God the voice of the bridgrome Christ Iesus that they should vndoubtedlie beleeue that remission of sinnes or reconciliation is giuen vnto them not for their owne worthines but freelie through mercie for Christs sake that the benefite might be certaine Now Iustification in these sayings of Saint Paull doth signifie remission of sins or reconciliation or imputation of righteousnes that is an accepting of the person And herein we doe not bring in a new found opinion into the Church of God For the scripture doth set downe at large this doctrine touching faith and Saint Paul doth especially handle this point in some of his epistles the holie fathers also doe teach the same For so saith Ambrose in his booke de â—â—at Gent. If so be that iustification which is by grace were due vnto former merittes so that it should not be a gift of the giuer but a â—warde of the worker the redemption by the bloode of Christ would growe to be of small account and the prerogatiue of mans works would not yeald vnto the mercies of God And of this matter there be many disputations in Saint Augustine And these are his wordes Forsomuch as by the law God sheweth to man his infirmitie that flying vnto his mercie by faith he might be saued For it is saide that he carieth both the law and mercie in his mouth The law to â—onuict the proude and mercie to iustifie those that are humbled Therefore the righteousnes of God through saith in Christ is reuealed vpon al that beleeue And the Mâ—leuitan Synode writeth Iâ— not this sufficientlie declared that the Law worketh this that sinne should be knowen and so against the victorie of sinne men should flie to the mercie of god which is set forth in his promises that the promises of God that is the grace of God might be sought vnto for deliuerance and man might beginne to haue a righteousnes howbeit not hiâ—â—â—ne but Gods Of good works WHen as we do teach in our Churches the most necessary doctrine and comforte of faith we ioyne therewith the doctrine of good workes to wit that obedience vnto the law of God is requisite in them that be reconciled For the Gospell preacheth newnes of life according to that saying I will put my lawes in their heartes This new life therefore must be an obedience towardes God The Gospell also preacheth repentance and faith cannot be but onlie in them that doe repent because that faith doth comfort the heartes in contrition in the feares of sin as Paul saith Being iustified by faith we haue peace And of repentance he saith Rom. 6. Our olde man is crucified that the bodie of sinne might be abolished that we might no more serue sinne And Esaie saith Where will the Lorde dwell In a contrite and humbled spirit c. Secondly among good works the chiefest that which is the chiefest worship of God is faith which doth bring forth manie other vertues which could neuer be in men except their hearts had first receiued to beleue How shall they call 〈◊〉 him in whome they doe not beleeue So long as mens mindes are in doubt whether God heareth them or not so long as euer they thinke that God hath reiected them they doe neuer truelie call vpon God But
when as once we doe acknowledge his mercie through faith then we flie vnto God we loue him we call vpon him hope in him looke for his helpe obeie him in afflictions because we doe now know our selues to be the sonnes of God and that this our sacrifice that is our afflictions doth please God These seruices doth faith bring forth Verie well therefore saide Ambrose Faith is the mother of a good wil and of iust dealing Our Aduersaries wil seâ—e verie honourablie to set out the doctrine of good workes and yet concerning these spirituall workes to wit faith and the exercises of faith in praier and in all matters counsells and daungers of this life they speake neuer a worde And in deede none can euer speake wel of these exercises if the consciences be left in doubt and if they know not that God requireth faith as a speciall worship of his And when as that huge shew of outward works is cast as a myst before mens eies the mindes especiallie such as be not well instructed are led aware from beholding these inward exercises Now it is verie requisite that men should be taught and instructed concerning these inwarde workes and fruites of the spirit For these they be that make a difference betweene the godlie and hypocrites As for externall worship externall ceremonies and other outwarde workes the verie hypocrites can performe them But these seruices and duties belong onelie to the true Church true repentance feare faith praier c. These kindes of worship are especiallie required and commended in the Scripture Psal 49. Offer vnto God the sacrifice of praise and Call on me in the day of trouble c. Thirdlie by this faith which doth comforte the heart in repentance we doe receiue the spirit of God who is giuen vs to be our gouernour helper that we should resist sinne and the deuill and more and more acknowledge our owne weakenes and that the knowledge and feare of God and faith maie increase in vs wherefore our obedience to God and a new life ought to increase in vs as Saint Paull saith We must be renued to the knowledge of God that the new lawe maie be wrought in vs and his Image which hath created vs be renued c. Fourthlie we teach also how this obedience which is but begunne onelie and not perfect doth please God For in this so great infirmitie and vncleannes of nature the Saints doe not satisfie the law of God The faithfull therefore haue neede of comforte that they maie know how their slender and imperfect obedience doth please God It doth not please him as satisfying his lawe but because the persons themselues are reconciled made righteous through Christ and doe beleeue that their weaknes is forgiuen them as Paull teacheth There is now no condemnation to them which are in Christ c. Albeit then that this new obedience is farre from the perfection of the Lawe yet it is righteousnes and is worthie of a rewarde euen because that the persons are reconciled And thus we must iudge of those works which are indeed highlie to be commended namelie * that they be necessarie that they be the seruice of God and spirituall sacrifices and doe deserue a rewarde Neuertheles this consolation is first to be held touching the person which is verie necessarie in the conflict of the conscience to weere that we haue remission of sinnes freelie by faith and that the person is iust that is reconciled and an heire of eternall life through Christ and then that our obedience doth please God according to that saying Now ye are not vnder the law but vnder grace For our workes maie not be set against the wrath and iudgement of God But the terrours of sinne and death must be ouercome by faith and trust in the mediatour Christ as it is written O death I will be thy death and Iohn 6. Christ saith This is the will of the Father which sent me that euerie one which seeth the sonne and beleeueth in him should haue life euerlasting and S. Paull Being iustified by faith we haue peace with God and the Church alwaies praieth forgiue vs our trespasses And thus do the fathers teach concerning the weaknes of the saints and concerning faith Augustine in his exposition of the 30. Psalm saith Deliuer me in thy righteousnes For there is a righteousnes of God which is made ours when it is giuen vnto vs. But therefore is it called the righteousnes of God lest man should thinke that he had a righteousnes of himselfe For as the Apostle Paull saith To him that beleeueth in him that iustifieth the â—â—ked that is that of a wicked maketh a righteous man If God should deale by the rule of the law which is set forth vnto vs he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliuer for he findeth al men to be sinners So saith Paul Al haue sinned stand in need of the glory of god What is this to stand in need of Gods glorie That he should deliuer thee not thou thy selfe For thou canst not deliuer thy selfe Thou hast need of a Sauiour Why doest thou vaunt thy selfe what maketh thee to presume of the law and of righteousnes Seest thou not that which doeth fight within the doest thou not heare one that striueth and confesseth his weaknes and desireth aide in the battell O miserable man that I am c. Now it may easilie be perceiued how needefull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may haue true comforte knowing how their imperfect obedience doth please God This doctrine hath beene horriblie darkened and suppressed heretofore by certeine fond perswasions wherein vnlearned men haue imagined against the authoritie of the scripture that they can fullfill the law of God and that they are iust through the fullfilling of the law c. And that Monkes are perfect and doe performe more notable worthie workes then the law doth require In the meane while there is not a worde how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his own workes But as touching this obedience we doe teach that they which commit mortall sinnes are not iust because god requireth this obedience that we should resist sinnefull lusts They then which striue not against them but obeie them contrarie to the commaundement of God and doe things against their consciences they are vnrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of gods mercie For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fiftlie this point is needfull also to be taught by what meanes men maie doe good workes We shewed a litle before how our workes doe please God In this
as they beleeue assuredlie that God is appeased towards them for Christes sate as Paul teacheth Rom. 5. Beeing iustified by faith we 〈◊〉 peace with God This doctrine doth whollie belong to the conflict of a troubled conscience and can not be wel vnderstood but where the conscience hath felt a conflict Wherefore all such as haue had no experience thereof and al that are prophane men which dreame that Christian righteosnes iâ— naught else but a ciuill and philosophicall iustice are 〈◊〉 iudges of this matter In former ages mens consciences were vexed with the doctrine of works they neuer heard any comfort out of the Gospell Whereupon conscience draue some into Monasteries hoping there to merit fauour by a monasticall life Others found out other workes whereby to merit fauour to satisfie for sinne There was verie great neede therefore to teach this doctrine of faith in Christ and after so long time to renew it to the end that fearefull consciences might not want comfort but might know that grace and forgiuenes of sinnes and iustification were apprehended and receiued by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onelie signifie a bare knowledge of the historie which maie be in the wicked and is in the Deuill but it signifieth a faith which beleeueth not onelie the historie but also the effect of the historie to weete the article of remission of sinnes namelie that by Christ we haue grace righteousnes and remission of sins Now he that knoweth that the father is merciful to him through Christ this man knoweth God truelie he knoweth that God hath a care of him he loueth God and calleth vpon him In a worde he is not without God in the world as the gentiles are As for the deuilles and the wicked they can neuer beleeue this article of the remission of sinns And therefore they hate God as their enimie they call not vpon him they looke for no good thing at his handes After this manner doth Augustine admonish his reader touching the name of faith and teacheth that this word faith is taken in the scriptures not for such a knowledge as is in the wicked but for a trust and cofidence which doth comfort and cheare vp disquieted mindes Moreouer our deuines do teach that it is requisite to doe good workes not for to hope to deserue grace by them but because it is the will of God that we should do them And because that the holie spirit is receiued by faith our hartes are presentlie renued and doe put on new affections so as they are hable to bring forth good workes For so saith Ambrose Faith is the breeder of a good wil and of good actions For mans powers without the holie spirit are full of wicked affections and are weaker then that they can do anie good deede before God Besides they are in the deuilles power who driueth men forward into diuers sinnes into profane opinions and into very hainous crimes As was to be sene in the Philosophers who assaying to liue an honest life could not attaine vnto it but defiled themselues with open and grosse faultes Such is the weaknes of man when he is without faith and the holie spirit hath no other guide but the naturall powers of man Hereby euerie man maie see that this doctrine is not to be accused as forbidding good works but rather is much to be commended because it sheweth after what sorte we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call vpon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lustes and desires and all humane dâ—uises and counsells doe beare swaie so long as faith and trust in God is absent Wherfore Christ saith Without me ye can do nothing Ioan. 15. and the Church singeth Without thy power there is taught in man and there is nothing but that which is hurtfull OVT OF THE CONFESSION OF SAXONY Of the remission of sinnes and of Iustification WE said before that these controuersies doe pertaine to the interpreting of two Articles of the Creede I beleeue the remission of sinnes and I beleeue the holie Catholike Church Neither doe we speake of not necessarie or sight thinges It is moste necessarie that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an euident difference betweene politâ—call iudgements and the iudgement of God But seing our aduersaries doe not teach aright what sinne is they confirme in men an euill securitie and manie false opinions Againe what can be more miserable then either to obscure or to be ignorant of this great benefit namelie the Remission of sinnes and deliuerance from eternall death seing that there is no difference betwixt the Church and other men when as the light is extinguished concerning free Remission of sinnes for the Sonnes sake and concerning Faith whereby Remission must be receiued neither is there anie other comfort drawing vs back from eternall death neither can there be anie true Inuocation without this comfort God himselfe hath so often commaunded that his Sonne should be heard and the Gospell kepte which is a wonderfull decree brought forth out of the secret counsell of the Godhead when it was hidde from all creatures therefore it is moste necessarie that the true doctrine touching remission of sinnes should be kept vndefiled But in all ages euen from our first fathers time the deuils haue scattered subtill delusions against the true doctrine concerning the Sonne of God and especiallie in this article whome notwithstanding God hath oftentimes refuted good teachers being againe raised vp that the Church might not vtterlie perish Adam Seth Noe Sem Abraham Isaac Iacob and others after them did shewe the true difference betwixt the Church of God and other men and taught that to the Church was giuen the promise touching the Mediatour the Sonne of God and touching Remission of sinnes and that this Remission is to be receiued freelie for the Mediatours sake And they tied Inuocation to this God which had manifested himselfe by giuing a promise concerning the Mediatour and they had externall rites giuen them of God which were signes of the promise and the sinewes of the publike Congregation These rites did a great parte of the multititude imitate omitting the doctrine of the promises faith and when they had deuised this persuasion that men by obseruing these rites might deserue remission of sinnes they heaped vp manie ceremonies and by litle and litle boldnes went so farre as commonlie it commeth to passe that diuers men deuised diuers Gods So the heathen departed from the true Church of god and from the knowledge of the true god and the promise of the Redeemer The same thing also hapned after Moses
God his sake that is laying holde by faith vpon Christ himselfe who 〈◊〉 our righteousnes as Ieremie Paul do saie because that by his merit we haue remission and God doth impute his righteousnes to vs and for him doth account vs iust and by giuing his holie spirit doth quicken and regenerate vs as it is saide Ioh. 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And. Rom. 3. That he may be iust and a iustifier And although newnes is withall begunne which shall be perfect in the life eternal wherunto we are redeemed yet neither for the new qualities nor for any workes is any man in this life made iust that is acceptable to God and heire of eternall life but onelie for the Mediatours sake who suffered rose againe reigneth and praieth for vs shadowing and quickning vs. For although vertues are here begunne yet be they still imperfect the reliques of sinne do sticke in vs. Therefore we must holde this comfort that the person is accepted for the Sonne of God his sake his righteousnes beeing imputed to vs as it is said Rom. 4. Abraham beleeued God and it was imputed to him for righteousnes Also Blessed are they whose inicâ—ities be forgiuen and whose sinnes be couered Therefore this saying must be vnderstood correlatiuelie We are iustified by faith that is we are iustified by confidence in the Sonne of God not for our quality but because he is the reconciler in whom the heart doth rest in confidence of the promised mercie for his sake Which confidence he doth raise vp in vs by his holie Spirit as Paull saith Ye haue receiued the Spirit of the aâ—â—ption of the sonnes by whom we crie Abba Father Here also we must speake of the exclusiue member Paull doth often repeat the word Freely by which it is moste certaine that the condition of our merites is excluded Therefore it is saide in our Churches We are iustified by Faith alone which we so vnderstand and declare Freely for the onelie Mediatours sake not for our contrition or other our merites we haue our sinnes forgiuen vs and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in vs yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regarde of them according to that saying No man liâ—ing shall be iustified in thy sight but the person hath remission and doth certenlie please God by reason of the Mediatour who must be apprehended by faith as it is saide Eph. 3. Bâ— whome we haue boldnes and entrance with confidence by Faith in him This wholl doctrine is more manifest in the true conuersion and dailie inuocation of the godlie When we are in great feare by the knowledge of the wrath of God this one comfort is fâ—rme and sure to flie to the Sonne of God who saith Come vnto me all ye that labour and are loaden and I will refresh you Also As I liue I will not the death of a sinner but that he returne and liue Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will haue the vpper hand and then follow moste greeuous murmurings against God and desperation and eternall death but if man be taught that doubting is to be ouercome by faith then shall he vnderstand that by the worde Faith is not onelie signified the knowledge of the storie he shall know that confidence doth relie vpon the onelie Mediatour and he shall perceiue what is meant by these wordes Freely for the Mediatour sake remission is receiued by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen manie other â—ritâ—â—s 〈◊〉 sententiaries haue brought forth an impuâ—e kinde of doctrine yet in Augustine and certaine others we â—eede diuers sentences which shew that they also receiued comfort out of th se true fountains Who although they dâ—e 〈◊〉 speake vnproperlie of thinges vnlike because they were 〈…〉 negligent in speaking yet we maie 〈…〉 what was their perpetuall iudgement if we will iudge 〈◊〉 Augustine â—â—on the Psal 31. saith Who be happieâ— not they â—n whome god shall not sinde sinnes for those he findeth in all men For all men haue sinned and are destitute of the glorie of God Therefore if sinnes be found in 〈◊〉 men it is euident that none are happie but those whose sinnes it forgiuen This therefore the Apostle did thus commend Abraâ—aâ— beleeued God and it was imputed to him for righteousnes Here certainlie Augustine by faith doth vnderstand confidence which receiueth remission of sinnes and that which is said in Genesis and in Paull he doth altogether vnsterstand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De 〈◊〉 saith First of all it is necessarie to beleeue that thou canst not haue remission of sinnes but by the mercie of God But aâ—â—â— thereunto that thou maist also beleeue this that through him thy sinnes be forgiuen thee This is the witnes which the holie Ghost doth â—iâ—e in our heart saying Tâ—y sinnes be forgiuen thee For so doth the Apostle thinke that a man is iustified freelie by faith In this sentence the iudgement of our Churches is plainlie and properlie alledged and like testimonies are to be sound in this author Basill also in his sermon of Humilitie doth most properly set forth our iudgement in these wordes He that reioyceth let him reioyce in the Lorde saying that Christ is maie vnto vâ— of God wisedome and righteousnes and sanctification and 〈◊〉 aâ— it is written He that reioyceth let him reioyce in the Lorde For this is perâ—â—ct and sound reioycing in God when as a man is not puffed vp by reason of his owne righteousnes but doth acknowledge that he doth stand in neede of the true righteousnes and that he is iustified by faith alone in Christ Seeing therefore that by this which hoth bin spoken it is manifest what the worde Faith doth signifie in this proposition We are iustified by Faith herereupon we maie vnderstand that the Monkes and others doe daungerouslie erâ—e which doe commaund those that are turned to God to doubt whether they doe please God This common errour of doubting is euidentlie refuted by these wordes Being iustified by Faith we haue peace with God Also Therefore is righteousnes of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call vpon him and the promise becommeth vnto them but a vaine sound because they giue not consent vnto it To conclude it is the eternall and immutable commaundement of God that we should
beleeue in the Son of God according to this saying The spirit shall conuince the world of sinne because they beleeue not in me Also 1. Ioh. 5. He that beleeueth not God maâ—eâ—h him a lâ—er Now it is a foolish cauill when they saie that we musâ—e doubt in respect of our vnworthines and not in respect of mercie For the promise was therefore giuen therefore the Sonne of God was appointed our Mediatour because we are vnworthie and that for his sake hauing suffered being raised vp againe and now â—â—king intercession for vs and dwelling in vs and cloathing vs with his rightâ—â—â—sâ—â—s the Father might vndoubtedlie be mercifull to this 〈◊〉 lumpe of ours being vnworthie and full of 〈…〉 to that saying There is now no condemnation 〈◊〉 them which talke in Christ Iesus Alâ—o it is aâ—sude which they â—ore that we muste doubt by reason of our vnworthines For we are not to doubt whether our vnworthines doe displease God but with true sighes let vs confesse that we are 〈◊〉 and let vs ley to the promise whereunto God heth commaunded vs to assert Neither is that saying Ecclâ—â— 9. â—â—tlie applied to this doubting Man knowâ—th not 〈…〉 worthie of loue or of hatred It is madnes to imagine that Salomon should haue anie such meaning that neither the iust nor the vniust ought to determine with them selues whether they please or displease God seing it is moste certaine that they which perseuere in wicked deedes 〈◊〉 their conscience doe displease God But Salomon doth withdraw vs from externall shewes to the woâ—de of God as though he should saie Doe not determine with thy selfe that by reason of thy prosperity thou art in fauour with god or by reason of thy aduersitie thou art out of fauour with him Alexander doth not therefore please God because he is a Conquerour and enioyeth a large empire Let not Iob in his calamitie nor Dauid in his exile thinke that they be forsaken of God because they be miserable let them not iudge according to these euents or outwarde shewes but by the word of God and then euen in the middest of our misâ—â—ie we shall receiue this comfort As I liue I will not the death of a sinner c. God so loued the worlde that he 〈◊〉 his onelie begotten Sonne that euerie one that beleeueth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the gospel in true conuersion taketh awaie comforte from them that feele the wrath of God Men are rather to be taught that this is vndoubtedlie the voice of the gospell that we shoulde beleeue the Sonne of God and be assured that grace doth abounde much more then sinne and therefore let vs withstand doubting by wrastling get the vper hand and by faith ouercome it that we maie haue accesse to God inuocate him and giue him thankes These cheife pointes of worshippe are fearefullie hindred when mens mindes are shaken with the wanes of doubting as experience teacheth Hereof it is euident why it is necessarie that the decree of the Tridentine councell which confirmeth the errour of doubting should be reprooued Also by all that which hath bin saide it maie be vnderstood that we doe iustlie finde faulte with that Syneâ—doche wherby some interpret Pauls words after this sort We are iustified by Faith that is by a formed loue as they speake For they vnderstand the worde faith onelie of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnes that is to other vertues to wit obedience fulfilling of the law So this is it onelie which they saie Man is righteous for his owne vertues then they will him to doubt whether he be furnished with those habites whereof they speake Now we haue declared before that by Faith is signified a confidence resting in the Sonne of God the reconciler for whome we are receiued and doe please God not for our vertues or fullfilling the lawe And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeede a motion kindled by the holie Ghost whereby the heart is quickned and freed from eternal death this conuersion is called regeneration Ioan. 3. Except a man be borne againe of water and of the spirit And now man is made in deed the dwelling place of God who is effectuall in him as it is saide Ioan. 14. If anie man loue me he will keepe my worde and my Father will loue him and we will come vnto him and will dwell with him The eternall Father and the Sonne by the holie Ghost doe quicken our heartes when as by faith they are raised vp in this comforte as Paull saieth Galat. 3. That ye might receiue the promise of the spirit through faith Therfore we doe not speake of an idle faith and the vnskilful are deceiued whiles they thinke that remission of sinnes doth happen to such as are idle without a certaine motion of the minde without wrastling and without a feeling of comforte in true griefes in that age which now is able to vnderstand the voice of doctrine according to that saying Faith commeth by hearing and hearing by the word of God and because that in repentance we propound comforte vnto the conscience we do not here adde questions of predestination or of election but we lead al readers to the worde of God and exhort them to learne the will of God out of his worde as the eternall Father by expresse voice commaunded Heare him Let them not looke for other reuelations Hitherto also pertaineth the fift Article Of new obedience THe wholl benefit of the Sonne of God is to be considered for he will so take awaie sinne and death and deliuer vs from the kingdome of the Deuill that sinne being altogether abolished and death vanquished he may restore vnto vs eternall life wherein God maie communicate vnto vs his wisedome righteousnes and ioye and wherein God maie be all in all This great benefit he doth beginne in this miserable lumpe of ours in this life as it is written 2. Cor. 5. If so we shal be found clothed and nor naked Also Mat. 10. They that shall continue to the end shal be saued Therefore when we receiue remission of sinnes and are reconciled and sealed by the holie Ghost it is a horrible madnes to waste these good gifts as these wasters are discribed in the parable of the house that was made cleane and in the second Epistle of Peter Cap. 2. it is saide If they after they haue escaped from the filthines of the world are yet tangled againe therein and ouercome the latter ende is worsse with them then the beginning Now these good giftes are wasted or powred out if a man doe not holde the foundation that is the Articles of Faith and either willinglie or being deceiued imbraceth wicked opinions or Idoles also if a man doe fall greiuouslie against his conscience
we teach that such as would be saued must in no wise separate themselues from the true Church of Christ But yet we do not so strictlie shut vp the Church within those markes before mentioned as thereby to exclude al those out of it which either doe not communicate in the sacraments by reason that they want them or else not willinglie nor vpon contempt but being constrained by necessitie do against their willes â—bstaine from them or in whome faith doth sometimes faile though not quite decaie nor altogether die or in whome some slippes and errors of infirmitie maie be found for we know that God had some friendes in the worlde that were not of the common wealth of Israell We know what befull the people of God in the captiuitie of Babylon where they wanted their sacrifices seuentie yeâ—es We know verie well what hapned to S. Peter who denied his Master and what is wont daylie to fall out among the faithfull and chosen of God which go astraie and are full of infirmities We know moreouer what manner of Churces the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paull condemneth diuers great and hevnous crimes yet he calleth them the holie Churches of Christ Yea and it fulleth out sometimes that God in his iust iudgement suffereth the trueth of his worde and the Catholique Faith and his owne true worship to be so obscured and defaced that the Church seemeth almost quite rased out and not so much as a face of a Church to remaine as wee see fell out in the daies oâ— Eliah and at other times And yet in the meane time the Lorde hath in this world euen in this darkenes his 〈◊〉 worshippers and those not a few but euen seuen thousand and more For the Apostle crieth The foundation of the Lord standeth sure and hath this seale the Lorde knoweth who are his c Whereupon the Church of God maie be termed inuisible not that the men whereof it consisteth are inuisible but because it being hidden from our sight and knowne onelie vnto God it cannot be discerned by the iudgement of man Againe not all that are reckoned in the number of the Church are saintes and the liuelie and true members of the Church for there be manie Hypocrits which outward lie doe heare the worde of God and publiquelie receiue the Sacramentes and beare a shew to praie vnto God alone through Christ to confesse Christ to be their onelie righteousnes and doe seeme outwardlie to worshippe God and to exercise the dueties of charitie to the bretheren and for a while through patience to indure in troubles calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseuerance or continuance to the ende And these men are for the most part at the length laid open what they be For the Apostle Iohn saieth They went out from among vs but they were not of vs for if they had beene of vs they would haue taried with vs. Yet these men whilest they doe pertend religion they are accounted to be in the Church howsoeuer indeed they be not of the Church Euen as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockell and darnell and chaffe are founde amongst the wheate and as wennes and swellinges are in a perfect bodie when they are rather diseases and deformities then true members of the bodie And therefore the Church is verie well compareed to a drawnet which draweth vp fishes of all sortes and to a fielde wherein is founde both darnell and good corne We are to haue a speciall regarde that we iudge not rashlie before the time nor go about to exclude cast of and cut awaie them whom the Lord would not haue excluded nor cut of or whome without some damage to the Church we cannot separate from it Againe we must be verie vigilant lest that the godlie falling fast a sleepe the wicked grow stronger and doe some mischiefe to the Church Furthermore we teach that it is carefully to be marked wherein especiallie the trueth and vnity of the Church consisteth lest that we either rashlie breede or nourish schismes in the Church It consisteth not in outward rites and ceremonies but rather in the trueth and vnity of the Catholike faith This Catholike faith is not taught vs by the ordinancesor lawes of men but by the holie scriptures a compendious short summe wherof is the Apostles creed And therfore we reade in the auncient writers that there was manifolde diuersities of ceremonies but that was alwaies free neither did any man think that the vnity of the church was therby broken or dissolued We saie then that the true vnitie of the Church doth consist in seuerall points of doctrine in the true and vniforme preaching of the gospell in such rites as the Lord himselfe hath expresly set downe and here we vrge that saying of the Apostle verie earnestly As many of vt therefore as are perfect let vs be thus in minded If any man thinke otherwise the Lord shall reueale the same vnto him And yet in that whereunto we haue attained let vs all follow one direction and all of vs be like affected one towardes another OVT OF THE FORMER CONFESSION OF HELVETIA Of the Church THis we holde that of such liuelie stones beeing by this meane built vpon this liuelie rocke the Church and the holy gathering together of al the Saints the Spouse of Christ which beeing clensed by his blood he shal once in time to come present without blot before his Father is founded The which Church though it be manifest to the ties of God alone yet is it not onelie seene and knowen by certaine outwarde rites instituted of Christ himselfe and by the worde of God as by a publique and lawfull discipline but it is so appointed that without these marks no man can be iudged to be in this Church but by the special priuiledge of God OVT OF THE CONFESSION OF BASILL Of the Church WE beleeue a holie Christian Church that is a communion of Saints a gathering together of the faithfull in spirit which is holie and the Spouse of Christ wherein all they be Citizens which doe truelie confesse that Iesus is the Christ the Lambe that taketh away the sins of the worlde and doe shew forth that faith by the workes of loue And a little after This Church of Christ doth labour all that it can to keepe the bondes of peace and loue in vnitie Therefore it doth by no meanes communicate with Sectes and the rules of orders deuised for the difference of daies meates apparell and ceremonies OVT OF THE CONFESSION OF BOHEMIA Of the holie Church and of the godlie institution and gouernement thereof and of Discipline Also of Antichrist CHAP. 8. IN the eight place it is taught touching the acknowledging of the
hypocrites mingled with this companie and shal be to the daie of iudgement Now the Church properlie so called hath her notes and markes to weete the pure and sounde Doctrine of the Gospell and the right vse of the Sacraments And for the true vnitie of the Church it is sufficient to agree opon the Doctrine of the Gospell and the administration of the sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike euerie where according as Saint Paul teacheth There is one Lorde one faith one Baptisme one God and Father of all These things are thus set downe in another edition ALso they â—each that there is one holy Church which is to continue alwaies Now the Church is a congregation of Saints in which the Gospell is purelie taught and the Sacraments rightlie administred And vnto the true vnitie of the Church it is sufficient to agree vpon the Doctrine of the Gospell and the administration of the Sacraments Neither is it necessarie that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paull saith There is one saith one baptisme one God and Father of all OVT OF THE CONFESSION OF SAXONY Of the Church GOd will haue vs to vnderstand that mankinde is not â—orne by chaunce but that it is created of God and created not to eternall destruction but that out of mankinde he might gather vnto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnes and ioy and he will haue his Sonne to be seene for whome and through whome by his vnspeakeable wisdome and infinite mercie he hath repayred this miserable nature of men Therefore amongst men he woulde at all times haue a companie whereunto he deliuered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserue a ministerie to keepe and spread abroad that doctrine by the which he hath bin is and wil be effectuall â—nd hath conuerted manie to himselfe as Paull doeth manifestlie teach The Gospell is the power of God to saluation to euâ—â—ie one that beleeueth But it is to be 〈…〉 at and to be lamented that the greatest part of mankinde being carried awaie with a horrible rage should contemne this voice and testimonie of God and the Sonne of God and that in this companie which hath the name of the Church there haue bin alwaies many diuisons and that the true Church hath bin ouercome by forrein domesticall enemies When men do looke vpon these dissentions and doe see that they which imbrace other doctrines repugnant to the gospell doe get the vpper hand in kingdomes multitude and glorie they doubt whether there be anie Church of God which it is what manner of Church it is and where it should be And for prophane men it is a hard matter to iudge hereof but the true Church doth certeinlie know out of the diuine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God is preserued and doth discerne it from other nations and knoweth which is it what manner of one it is where to be found Therefore that all godlie men might be the better confirmed against these doubtes this Article is set before them in the Creede I beleeue the holie Catholike Church By this profession we affirme that all mankinde is not reiected of God but that there is and shall remaine a certeine true Church that the promises of God are sure and that the Sonne of God doth as yet reigne receiue and saue those that call vpon him And being raised vp by this comforte we doe giue God thankes and inuocate him we doe desire receiue and looke for eternall good thinges at his hand By reason of this admonition and comfort the Article in the Creede is rehearsed seing that the selfe same doctrine touching the preseruing of the Church is verie often repeated in sundrie Sermons in the booke of God as Isa 59. This is my couenant with them saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart â—â—t of thy mouth nor out of the mouth of thy seed saith the Lorde from henceforth euen for euer And Christ saith I am with you for euer euen to the ende of the worlde Also this is a sweete comforte that the heires of eternall life are not to be found elswhere then in the companie of those that are called according to that saying Whome he hath chosen them he hath also called Let not therefore mens mindes goe astraie beholding this ragged bodie of the Church and peraduenture dreaming that in other places some which doe not know the gospell are notwithstanding holie and the dwelling house of God as Fabius Scipio Aristides and such like But turne thou thy eies hether Knowe for a certaintie that in this companie of those which are called some be chosen and ioyne thy selfe to this companie by confession and Inuocation as Dauid saith Psal 26. One thing haue I desired of the Lord and that I doe still require that I maie dwell in the house of the Lorde all the daies of my life to beholde the will of the Lorde anâ— to visitte his temple We do not therefore speake of the Church as if we should speake of Plato his Idea but we speake of such a Church as maie be seene and heard according to that saying Theâ— sound is gonne forth into all the earth The eternall father wil haue his sonne to be heard among al mankinde as he saith Heare him And Psal 2. I haue set my king vpon the holie hill Sion I will declare the decree The Lord said to me thou art 〈◊〉 Sonne this daie haue I begotten thee Be wise now therfore ye King We say therfore that the visible Church in this life is companie of those which doe embrace the Gospell oâ— Christ and vse the sacramentes aright wherein God by the ministerie of the Gospell is effectuall and doth renâ—â— manie to life eternall And yet in this companie there be manie which are not holie but do agree together concerning the true doctrine as in the time of Marie these were the Church to wit Zacharie Simeon Ioseph Elizabeth Marie Anne the teachers and manie other who agreed with them in the pure doctrine and did not heare the Sadduces and the Pharisees but Zacharie Simeon Anne Marie and such like c. For when the companie is very small yet God doth reserue some remnants whose voice and confession is heard and he doth oftentimes renue the ministerie according to that saying Except the Iord had left a seed â—n to vs we had beene like to Sodome c. Therefore this description taken out of the manifest testimonies of the scriptures doeth declare which is the Church what it is and where it is We maie not doubt that the Church is tied to the Gospell as Paull saith If anie man teach another
Gospell let him be accursed And Ioh. 10. My sheepe heare my voice And Ioh. 14 If anie man loueth 〈◊〉 he heareth my word and my Father shall loue him and we will 〈◊〉 to him and will dwell with him And Ioh. 17. Sanctifie them wiâ—â— thy word thy worde is trueth Therfore the Sadduces the Pharisies and such like Bishops and others who set forth an other doctrine differing from the Gospell and do obstinately establish idolatrie are no members of the Church of God althouugh they holde a title and dominions But it is manifest that our aduersaries teach and defend another â—inde of doctrine differing from the Gospell seeing they teach that the law of God maie be fulfilled by our obedience in this life and that this obedience doth deserue remission of sinnes Also that by this obedience men are made righteous before god Also that euill concupiscence is not sinne not an euil resisting the law of God Also that they which are conuerted must doubt whether they be in state of grace and that this doubting is not sinne Also that dead men are to be praied vnto Also that difference of meates monastical vowes and other ceremonies chosen without anie commaundement of God are the seruice of God Also that the sacrifice in the masse doth deserue remission of sinnes and other thinges both for him that maketh it and also for others that are a liue or dead Also other manifold and horrible prophanations of the sacrament Also that Bishops maie appoint seruices of God and that the violating of those seruices which are appointed by them is mortall sinne Also that they maie enioyne the law of single life to anie degree of men Also that the rehearsall of all and euerie offence is necessarie to the obteining of remission of sinnes Also that canonicall satisfactions do recompence the punishments of Purgatorie Also that those Synodes wherein the Bishops alone do giue their iudgement can not erre Also they which do consecrate oyles and other things without the commaundement of God and do attribute thereunto a diuine power against sinnes and Deuills and diseases Also they which allow of praiers made to certâ—ine Images as though there were more helpe to be had Also they which do kill honest men onelie for that they dislike these errours and do proses the trueth These things seing they be altogether heathenish and idolatrous it is manifest that the mainteiners thereof are not members of the Church but do rule and haue soueraigntie as the Pharisies and Saducies did Neuertheles there haue bene are and shall be in the Church of God such men as doe keepe the foundation although some had haue and shall haue more light and others lesse And sometime also euen the verie saints do build stubble vpon the foundation especiallie seeing that the miserie of these times doth not suffer those which haue the beginnings of faith to be instructed and to conferre with the better learned yet these are in the number of those whome the Lord commaundeth to be spared Ezech 9. who sigh and are sorie because that â—rrors are established Therefore chiefelie by the voice of the Doctrine we maie and ought to iudâ—e which and where the true Church is which by the voice of the true doctrine and then by the lawfull vse of the Sacraments is distinguished from other natious And what is the voice of the true doctrine the writings of the Prophets and Apostles and the Creedes doe declare In these the doctrine is not doubtfull touching the foundation to wit touching the Articles of faith the eâ—sence and will of God the Sonne the Redeemer the lawe the promises the vse of the Sacraments and the ministery And it is manifest that it is not permitted to any creature not to Angels nor to men to change that doctrine which is deliuered of God Now what the Church is the Sonne of God sheweth saying My kingdome is not of this world Also As my Father senâ— me so doe I send you By the voice of the ministers of the Gospell an eternal Church is gathered to god and by this voice God is effectuall and turneth manie to himselfe This exceeding great benefit of God we ought to acknowledge 〈◊〉 thankefullie to extoll And although the Church be a companie that maie be seene and heard yet it is to be distingui hed from politicall Empires or those that beare the sworde Bishoppes haue not authoritie by the law of God 〈◊〉 punish the disobedient neither doe they possesse the kingdomes of the worlde and yet in the Church there is an oâ—der according to that saying He ascended he giueth giftes 〈◊〉 men Apostles Prophets Euangelist Pastors and Teachers The Sonne of God is the high Priest annointed of the eternal Father who that the Church might not vtterlie perish haâ—â— giuen vnto it ministers of the Gospell partlie called immediatlie by himselfe as the Prophets Apostles partlie chosen by the calling of men For he doth both allow of the choise of the Church and of his infinite goodnes he is effectuall euen when the Gospell doth sound by such as 〈◊〉 choseâ— by voices or in the name of the Church Therefore we doe reteine in our Churches also the publique rite of Ordination where by the miâ—isierie of the Gospell is commended to those that are truâ—lie châ—â—â—n â—hose manners and doctrine we doe â—iâ—st 〈…〉 And touching the worthines of the 〈…〉 teach ouâ— Churches No 〈…〉 then that which the Sonne of God sâ—â—th As my â—athâ—â— sâ—â—t me odo I send you He also declareâ—h what â—â—â—maundements he giueth preach ye the Gospell and he aâ—â—irmeth that he wil be effectual by their voice as the Father sheweth himselfe to be effectuall by the Sonne Also we set before men the commaundementes of God He that â—eaâ—eth you heareth me 〈◊〉 that despiseth you despiseth me Also Obey them that have the ouer â—â—ght of you And yet these sayings doe not erect a kingdom without the Gospel but they commâ—â—nd an obedâ—ence which is due to the voice of the Gospell And these things pertaine to the ministeâ—ie To teach the Gospell to administer the Sacramentes to giue absolution to them that aske it and doe not perseuere in â—aâ—ifâ—st offences to ordaine ministers of the Gospell beeing â—iâ—hâ—lie called and examined to exercise the iudgements of the Church after a lawfull manner vpon those which are guiltie of manifest crâ—mes in manners of in dâ—câ—â—â—ne and to pronounce the sentence of excommunication against them that are stubborne againe to al solue pardon them that doe repeat That these thinges maie be done 〈◊〉 there be also Consistories appointed in our 〈…〉 We said in the 〈…〉 the Church that there be manie in this visible 〈…〉 who notwithstanding in outward 〈…〉 doe in 〈◊〉 the true Doctrine We condeâ—â—◠〈…〉 who sâ—igned that their ministerie â—s not 〈…〉 Also we condemne that 〈…〉 which 〈◊〉 that to be the visible Church wâ—â—rein â—ll arâ— holie And we confesse that we are so 〈…〉 visible Church
to heare them he may worthely be saide to despise the Church it selfe Now with what spirit or with what spirituall authority we doe beleeue that they are furnished we haue declared before out of most firme foundations of the Scripture where we shewed what we thought of the spirituall or Ecclesiasticall offices dignitie For they cannot by anie meanes represent the Church of Christ or doe anie thing in the name thereof which are not Christes and therefore propound no Christian thinges but whatsoeuer is contrarie to the doctrine of Christ For although it maie be that euen the wicked maie teach some good thing and maie also prophesie in the name of Christ after their example to whom the Lord himselfe doth witnes that he will once in time to come say That he neuer knew them Yet it cannot be that they can discharge the duetie of the Church of Christ and are to be heard in his stead which doe not propound the voice of their husband Christ although otherwise they should thinke â—right of faith and be counted amongst the members of the Church as it doth often times falout when as the verie Children of God are wrapped in errours and doe also publish the same For the Church of Christ is whollie addicted to Christ himselfe Therefore that cannot be counted a doctrine precept or commaundement of the true Church except it be the same with the doctrine precept and commaundement of Christ himselfe And whosoeuer propoundeth anie other thing in her name although he were an Angell from heauen he is not to be heard as also the Church in those thinges doth represent nothing lesse theâ— the Church of Christ THE ELEVENTH SECTION OF THE MINISTERS OF THE CHVRCH AND OF THEIR CALLING AND OFFICE THE LATTER CONFESSION OF HELVETIA Of the ministers of the Church their institution and Offices CHAP. 1â— GOD hath alwaies vsed his ministers for the gathering or erecting vp of a Church to himselfe and for the gouerning and preseruation of the same and still he doth and alwaies will vse them so long as the Church remaineth on the earth Therefore the first beginning institution office of the ministers is a moste auncient ordinance of God himselfe not a new deuise appointed by men True it is that God can by his power without anie meanes take vnto himselfe a Church amongst men but he had rather deale with men by the ministerie of men Therefore ministers are to be considered not as ministers by themselues alone but as the ministers of God euen such as by whose meanes god doth work the saluatioÌ„ of mankinde For which cause we giue couÌ„sel to beware that we do not so attribute the things that pertaine to our conuersion instruction vnto the secret vertue of the holy ghost that we make frustrate the ecclesiasticall ministery For it behoueth vs alwaies to haue in minde the words of the Apostle How shall they beleue in him of whom they haue not heard and how shall they heare without a preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saieth in the Gospell Verelie verilie I saie vnto you he that receiueth those that I shall sende receiueth me and he that receiueth me receiueth him that sent me Likewise that a man of Macedonia appeared in a vision to Paull being then in Asia said vnto him Come vnto Macedonia and helpe vs. And in another place the same Apostle saith We together are Gods labourers and ye are his husbandry and his building Yet on the other side we must take heede that we do not attribute too much to the ministers and ministerie herein remembring also the wordes of our Lord in the Gospell No man commeth to me except the Father which hath sent me draw him And the wordes of the Apostle Who then is Paull and who is Apollo but the ministers by whome you beleeued and as the Lorde gaue vnto euerie one Therefore neither is he that planteth anie thing nor he that watereth but God that giueth the increase Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers and doth inwardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit and that therefore we ought to render all the glorie of this wholl benefite vnto God But we haue spoken of this matter in the 1. Chapter of this our declaration God hath vsed for his ministers euen from the beginning of the world the best and moste excellent men in the world for howsoeuer diuers of them were â—ut simple for worldly wisdom or Philosophy yet sure in true diuinitie they were moste excellent namelie the Patriarkes to whome he spake verie often by his Angells For the Patriarks were the Prophets or teachers of their age whome god for this purpose would haue to liue manie yeares that they might be as it were Fathers and lights of the world After them followed Mâ—seâ— together with the Prophettes that were most famous throughout the wholl world Besides after all these ouâ— heauenlie Father sent his onelie begotten sonne the moste absolute and perfect teacher of the world in whome is hidden the wisedome of God and from him deriued vnto vs by that moste holie perfect and moste pure doctrine of all other For he chose vnto himselfe Disciples whome he made Apostles And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell And after they ordained pastors and doctors in all Churches by the commaundement of Christ who by such as succeeded them hath taught and gouerned the Church vnto this day Therfore God gaue vnto his auncient people the Patriarks together with Moses the Prophets so also to his people vnder the new couenant he hath sent his onelie begotten Sonne and with him the Apostles and teachers of his Church Furthermore the ministers of the new couenant are termed by diuers names for they are called Apostles Prophets Euangelists Bishops Elders Pastors doctors The Apostles remained in no certaine place but gathered together diuers Churches throughout the wholl world which Churches when they were once established there ceased to be any more Apostles in their places were particular parsons appointed in euerie Church The Propheâ—tes in olde time did foresee and foretel things to come besides did interpret the scriptures and such are found some amongst vs at this day They were called Euangelists which were the penners of the historie of the Gospell and were also preachers of the Gospell of Christ as the Apostle Paull giueth in charge vnto Timothie To fulfill the worke of an Euangelist Bishops were the ouerseers the watchmen of the Church which did distribute foode and other necessities of the Church The Elders were the auncients as it were the senators and Fathers of the Church gouerning it with the wholesome counsell The Pastors did both keepe the Lords
the outward word and to the sacraments or as though we did take that from them which the Lord himselfe doth attribute vnto them by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church whereas on the contrarie side we haue a chiefe regard vnto this that we neither attribute too much nor too litle to these things For we haue learned both out of the holy scriptures also out of the Catholike doctor Austine That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie And againe That it is an errour if anie man interpret them vnfruitfullie We haue learned also that the externall giftes are not to be despised because of the internall giftes knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach to be baptised of him Therefore that we maie walke in the high and plaine waie that is that we maie detract nothing from the word and sacraments which the scripture doth attribute vnto them and againe that we may not giue that to the creature which is proper to the Creator that the ordinance of God may not be disanulled but al glorie maie be giuen to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to thinges created we so beleeue touching the ministerie of the word and the Sacramentes as wee haue professed which thing also we do thus declare by that which followeth Of the ministery of the worde of God ALthough the Lorde hath expresselie saide No man commeth to me except my Father which sent me doe drawe him Yet it was his will that the Gospell of the kingdome should be preached to all nations and that Byshops should discharge this duetie of the ministerie with great care and diligence and with speciall watchfulnes and be instant in season out of season by allmeanes to gaine manie vnto Christ For therfore when he was readie to depart hence into heauen in his bodie he saide to his disciples Goe ye into the wholl worlde and preach the Gospell to euerie creature After the which manner also Paul the Apostle saith He that descended is euen the same that ascended farre aboue all heauens that he might fill all thinges And he gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ Now the Lorde doth vse these his Ministers to instruct his Church so as he vseth meates to nourish vs the sower to sowe seede and Phisitians to heale our bodies For excepte he himselfe do giue power and vertue whereby both the meate maie be turned into nourishment and the seede maie spring vp and also the medicine maie be made effectuall the outward worke doth nothing at all profit So except the Lord doe giue increase in the heart of the hearer the doctrine indeede in him which hath not faith is as it were a watring and planting but such as is without efficacie and vnfruitfull but being receiued by faith into good ground and being trimmed by the inward husband man the holie Ghost doth worke marueâ—louslie and profitte Notwithstanding it hath so pleased the Lorde to moderate the affaires of men that although by his owne power he doth all thinges in all men yet he vouchsafeth to vse the ministers as workers together For that saying of Paull is euident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might giue vnto God al the vertue efficacie accomplishing and perfitting of the work to the ministers a seruice onelie wherevpon we doe truelie saie with Paull Who is Paull then and who is Apollos but the ministers by whome ye beleeued and as the Lorde gaue to euerie man I haue planted Apollos watered but God gaue the increase So then neither is he that planteth anie thing neither he that watereth but God that giueth the increase And in this sense we doe knowe and willinglie vse these speaches and testimonies of the holie Scripture I haue begotten you in Christ by the Gospell you are the epistle of Christ written by vs not with inke but with the Spirit of the liuing God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the worde of God And againe I send thee to the Gentiles that thou maist open their eies Also the Scripture saith of Iohn Baptist He shall turne the hearts of the fathers to the children c. For when all these thinges be done that is when we are borne againe when the holie Ghost is giuen to vs when our sinnes be forgiuen vs when faith is giuen vs and our eies opened and our hearts turned one and the selfe same Spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them vnto him and that after a common order and meane to wit by the instrument or meane of his worde and yet he might draw vs without all meanes and without anie instrument whether as much and whome â—t pleaseth him Therefore let no man glorie in meâ— but in him that giueth the increase Againe let no man despise men which are â—ent of the Lord of whome he pâ—onâ—unceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion touching the ministerie of the word agreeable as we hope to the Scripture and sound writers which also wee haue found often in Luthers and in his friendes bookes OVT OF THE CONFESSION OF BOHEMIA Of those that teach in the Church and who they be that gouerne them CHAP. 9. IN the ninth place it is â—aught concerning the acknowledging of the shepheards of soules oâ— lawfull ministers of sacred functions in the holie Church according to the degrees and orders of diuerse cures and first that these are especiall members of the holie ecclesiasticall communion and Christ his vicegerentes that is they who supplie his place he that heareth them heareth Christ he that despiseth them despiseth Christ and his heauenlie father For to these is the ministery of the word and sacraments lawfully committed But ministers ought not of their owne accordto prease forward to that calling but ought according to the example of the Lord and the Apostles to be lawfullie appointed and ordeined thereunto and that after this manner that from among a people that is sound in religion and feareth God such men maie be chosen and called to the administration of holie functions as are strong mightie in faith fearing God and hauing giftes requisite for the ministery and be of an honest and blamelesse life And againe thaâ— aboue all thinges these be
for that they maie haue a competent liuing and such thinges as are needfull for the mantinance of the bodie according to the Lordes ordinance whereof Paull speaketh after this sorte The Lord hath so appointed that they which preach the Gospell should liue of the Gospell And to the end that the daunger of an idle secure and Sodomiticall life maie be auoided and so they maie be an example to the flocke whereof they haue charge and that by a feeling of the burdens of this common life they maie learne to vnderstand the miserie of men and may by this meanes be touched and haue compassion on the miseries of others for these causes I saie this is taught that they whose abilitie of strength is such especiallie those on â—â—â—me as yet the greatest and painfullest charge of the people is not laide should themselues with their owne handes get their liuing that they be not a burden to the Churches especiallie in the beginning of their buildinges and reparations or also intimes of long persecution or otherwise by reason of the weaker sorce and that they giue not place to vaine volâ—ptuâ—us and riotous sloth as those who faithfullie follow Saint Pauls doctrine and who haue the Lords speach before their â—â—es saying it is a more happie thing to giue then to take And if so be that some one of these Pasâ—ors slip into sin or errors or be somewhat negligâ—nâ— in looking to this charge hé ought by the ordinarie lawfull discipline of the Church to be brought into the ware againe and to be chastised but if he will not repente nor be healed then he ought first to be remooued from the executing of his charge and from the ministerie and afterward as an vnprofitable seruant as a member which causeth offence a dâ—â—e braunâ—h and vnsauotie salt to be cast out or banished from the fellowship of the Church and inioying of saluation of whome the Lord saith that this salt is henceforth good for nothing that which Paull also teacheth when he saith Those that offend meaning those that are elders reprooue or chastise before al men that the rest also mâ—ie stand in feare But the people ought so to be haue themselues toward such teachers either grown out of kinde or entangled with errors or toward other elders also not repenting and excommunicated as the holie scripture sheweth and first Christ saith Take ye heede of false Prophers which come to you in sheepes clothing but inwardlie are raâ—ening wolues ye shall know ahem by their fruites and Paull Now I beseech you breethren marke those diligentlie which cause diuision and offences contrarie to the doctrine which ye haue learned and auoid them for they that are such serue not our Lord Iesu Christ but their owne bellies Of the keies of Christ CHAP. 14. THe fourteenth Chapter of Ecclesiastical doctrine is of the Lords keies of which he saith to Peter I will giue thee the keies of the kingdome of heauen and these keyes are the peculiar function or ministerie and administration of Christ his power and his holie spirit which power is committed to the Church of Christ and to the ministers thereof vnto the end of the world that they should not onelie by preaching publish the holie gospel although they should do this especiallie that is should shew forth that word of true comfort and the ioyfull message of peace and new tidings of that fauour which god offereth but also that to the beleuing and vnbeleeuing they should publikelie or priuatelie denounce and make knowen to wit to them his fauour to these his wrath that to al in general or to euery one in particular that they may wisely receiue some into the house of God to the communion of saintes and driue some out from thence and maie so through the performance of their ministerie holde in their hand the scepter of Christ his kingdome and vse the same to the gouernment of Christ his sheepe Therfore the condition and proper office of the keies is first to open and loose that is in Christ to appease and still the conscience of the faithfull ones and of those that turne againe by repentance to make it knowne vnto them that their sins be forgiuen to strengthen theÌ„ in a sure hope of saluation by this meanes to open the kingdome of heaué vnto them to giue them courage against all temptations to stirre vp stedfastnes and chearefullnes in them And all these thinges are done by the faithfull Shepheards of soules in the Lords stead not dooing this of them selues but vpon Christ his commaundement not by their owne and proper vertue but by Christes and by the efficacie of his word and sacraments as those that are stewards and dispensers of the mysteries of God and ministers onelie In the administration of which thinges they maie vse some semelie and indifferent ceremonies that is which are no waie necessarie such as are to lay on hands or to reach out the right hand or els they maie omit them On the other side the office and proper work of the keies of Christ is to shut and binde that is by the commaundement of Christ and the authoritie of this office giuen by him to the Church which is his power and scepter to denounce against all stubborne impenitent vnbeleeuing and other such like sinners Gods horrible iudgement and his intollerable wrath which no nature can abide and his seuere sentence and so by the word of Christ according to the qualitie of the offence to reprooue sinne to seuer them from the fellowship of Christ our sauiour and from the fruit and participation of the sacraments and to cast them out of the christian Church and in a worde to shut the kingdom of heauen vpon them and at the length to deliuer them to Sathan This power of his scepter and spirit hath the Lord graunted and deliuered to the holie Apostles and in them to all ministers of Churches lawfullie ordained that they might exercise it in his stead and he graunted it to them by these words As the Father hath sent me so do I send you also And by by he addeth these words Recâ—â—ue ye the holie Ghost If ye forgiue anie men their sins they are forgiuen them and if ye 〈◊〉 any mans sinnes they are retained Moreouer a manifest example of vsing the power of the keies is laied out in that sinner of Corinth and others whome Saint Paull together with the Church of that place by the power and authoritie of our Lord Iesâ— Christ and of his spirit threw out from thence and deliuered to Sathan and contrariwise after that God gaue him grace to repent he absolued him from his sinnes he toke him againe into the Church to the communion of saints and sacraments and so opened to him the kingdome of heauen againe By this we maie vnderstand that these keies or this diuine function of the Lordes is committed and
faithfull parents are to be baptized For according to the doctrine of the gospell theirs is the kingdome of God And they are writen in the couenant of God And why then shoulde not the signe of the couenant be giuen to them Why should they not be consecrated by holy baptisme who are gods peculiar people in the Church of God We condemne also the Anabaptists in the rest of their opinions which they peculiarlie doe holde against the worde of God We therfore are not Anabaptists neither doe we agree with them in any point that is theirs OVT OF THE FORMER CONFESSION OF HELVETIA Of Baptisme BAptisme according to the institution of the Lorde is the fonte of Regeneration the which the Lorde doth giue to his chosen in a visible signe by the ministerie of the Church in such sorte as we haue declared before In which holy fonte we do therfore dippe our infants because that it is not lawfull for vs to reiect them from the companie of the people of God which are borne of vs who are the people of God so long as they be not pointed out by the voice of God especiallie seeing that we ought godlie 〈◊〉 presume of their election Out of the Declaration of the same Confession sent vnto Luther Of Baptisme BAptisme is a Sacrament wherin the Lord by a visible signe doth testifie his grace vnto vs whereby he doth regenerate vs and clense vs from our sinnes and also receiue vs to be his people that we may liue to Christ die to the olde Adam be partakers of the good things of Christ For we all are borne sinners whereupon we haue neede of regeneration and the purging of our sinnes which commeth to passe by the free mercie of God whereby also we are receiued into the couenant that beeing buried into his death we may rise againe in newnes of life the which thing is taught more at large in the Apostles writings But the goodnes of God doth in deede giue vuto vs these heauenlie gifts and also vseth a signe hereunto that it may declare these things vnto vs and by pouring them into our senses might allure vs to more excellent thinges that so the wholl glory might be proper to God yet the holie institution of the signe might not be made frustrate For it is most truelie saide Baptisme doth saue vs but it is added of Peter Not that which washeth awaie the filth of the bodie And the Baptist saith I in deede doe baptise you with water but he that is Christ shall baptize you with the holie Ghost and with fire Whereunto the holie Councell of Nice hauing respect did saie Our Baptisme is to be considered not with sensible eies but with the eies of the minde Also Baptisme is a badge for it serueth to our confession For this we doe plainlie confesse in the Church that we together with our children and al our familie doe professe the Christian religion that the members of that bodie whereof Christ is the head to whome we haue giuen our names are receiued of him into the number of those souldiers who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde Satan and the flesh Hitherto also apperteineth the 5. Art ss 2. of the confession of Basill which before was placed in the 12. Sect. OVT OF THE CONFESSION OF BOHEMIA Of holie Baptisme CHAP. 12. TOuching holie Baptisme it is taught that men must beleeue and professe that this is a Sacrament or holsome ministerie of the new Testament instituted of Christ the Lorde concerning which the faithful ministers haue in charge that by the administration hereof they benefit the holie Church This Sacrament consisteth of an outwarde washing that is done with water with calling on the name of the holie Trinitie that of the element and word may arise and be ioyntlie withall made a Sacrament and that washing is vsed both to signifie and to witnes a spirituall washing and inwarde clensing of the holie Ghost from the disease of hereditarie sinne and from other sinnes the guilt of which is here forgiuen and taken awaie and to the atteining of a new manner of birth or regeneration wherupon it is called the sacrament of the new birth that is of regeneratiō or a washing with water in the word of life For we beleue that whatsoeuer by Baptisme as by a Sacrament added to the worde of the Gospell is in the outward ceremony signified and witnessed all that doth the Lord God worke and performe inwardlie that is that he washeth awaie sinne begetteth a man againe and bestoweth saluation vpon him and through the washing of water clenseth by the word the societie of his Church cloatheth and appareleth it with his Sonne burieth and taketh awaie sinne and giueth testimonie to and sealeth the peace of a good conscience For Baptisme is not a washing awaie of the outward filth of the flesh but the stipulation or promise that a good conscience maketh vnto God For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church which the faithful shepheards of soules ought to administer and which the faithful people of Christ touching the receiuing thereof ought to vse lawfully but once onelie yet in deede and truth troughout their wholl life And although Baptisme in the primitiue Church was for the most part ministred to such as were well growne and of discretion after a confession of faith made by them according to Christs commaundement yet this is taught that yong children also who are reckoned in the number of gods people in like sort are by this ministerie to be beneficed towarde the attaining of saluation that they likewise may be consecrated and dedicated to Christ according to this commaundement when he saith Suffer ye the little ones to come to 〈◊〉 and forbid them not because vnto such belongeth the kingdome of God Therefore according to the worde of the Lord and many other testimonies and other promises made to this beloued age of Children especiallie when as also there is extant an example of that auncient mynisterie ordeined of God to wit circumcision which by reason of the couenant belonged not onelie to those of discretion but therewithall also to young children For these causes doe our ministers without any doubt and boldly baptise children in the name of the holie Trinitie applying vnto them a signe of moste effectual vertue and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age and is imparted vnto it For so Christ in generall and without exception giueth in charge not touching some but touching all Teach ye all nations and baptise them in the name of the father the Sonne and the holie Ghost And so ouer children this most holie name is called vpon in which alone there is saluation This is further also taught that they who are once lawfullie and truely baptized when they
come to yeares ought to do their endeuour that they may learne to acknowledge and know what holie Baptisme is and therewithall the Catholike and Christian faith without which Baptisme auaileth nothing to the end that afterward when they do desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accorde make profession of their faith and may renew their sanctification by which they were consecrated to the Lord. And such that is which are thus instructed our ministers receiue vnto this couenant of holie Baptisme and by the laying on of hands do testify to them that grace is conteined in baptisme to strengthen them to the warfarre of faith and so after a conuenient and godlie manner and with vse of pure ceremonies and such as are profitable to edifying they bring them to the Sacrament of the Lords Supper without any reiteration of Baptisme as there are euident tokens and examples to be seene of this matter in the primitiue Church which is the true and best maistresse of the posterie and goeing before leadeth vs the waie For if so be that a man should euen after a true manner enioy the Baptisme of Christ and should by meanes hereof be buried with Christ into his death to newnes of life if afterward his life beeing prolonged he should not according to the doctrine of the holie Gospell shew forth a true and liuelie faith in Iesus Christ brotherlie loue towardes all those that are consecrated to the Lorde and so should leade a life vnworthie his place or calling and vnworthy of God and his neighbour and should not in baptisme conceiue a liuelie hope of life euerlasting such a one should assuredlie giue certaine testimonie of himselfe that he had in vaine receiued grace in holie Baptisme wherein the name of the holie Trinitie was called on ouer him the which thing God the Lord as his worde declareth suffereth by no meanes to escape vnreuenged or vnpunished OVT OF THE FRENCH CONFESSION WE acknowledge that there be two onelie Sacraments common to the wholl Church whereof the the first is Baptisme the which is giuen to vs to testifie our adoption because that therein we are ingrafted into Christs bodie that being washed in his bloode we maie also be renued to holines of life by his Spirit This also we saie Although we are baptized but once yet the fruit of Baptisme doth pertaine to the wholl course of our life that this promise to wit that Christ wil alwaies be vnto vs sanctifi ation iustification maie be sealed vp in vs with a sure and firme seale Further more although Baptisme be a sacrament of faith and repentance yet seeing that God doth together with the Parentes account their posteritie also to be of the Church we affirme that infantes being borne of holie parents are by the authoritie of Christ to be baptized We saie therefore that the element of water be it neuer so fraile doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Iesus Christ by the vertue and efficacie of the holie ghost OVT OF THE ENGLISH CONFESSION WE saie that baptisme is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ and that no person which will professe Christes name ought to be restrained or kept backe there from no not the verie babes of Christians forsomuch as they be borne in sinne and pertaine vnto the people of God OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ which is the ende of the law hath by his owne blood shedding made an ende of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place therof whereby we are receiued into the Church of god and separated from all other nations and all kinde of straunge religions being consecrated vnto him alone whose badge and cognisance we weare Finallie Baptisme is a token vnto vs that he wilb our God for euer whoe also is our gratious father Therefore the Lord hath commaunded all his to be baptized with pure water In the name of the Father the Sonne and the holie Ghost To signifie that the bloode of Christ doth internallie through the operation of the Spirit performe effect that in the soule which water doth externallie worke in the bodies For as water being poured vpon vs and appeering in the bodie of him that is baptized moistning the same doth wash awaie the filthines of the body so the blood of Christ washing the soule doth clense it from sinne and doth make vs the sonnes of God which before were the children of wrath Not that this materiall water doth these things but the sprinckling of the precious blood of the Son of God which is vnto vs as the read sea where though we must passe that we may depart from the tyranny of Pharoh that is the Deuill and enter into the spirituall lande of Canaan Therfore the ministers verilie doe deliuer vnto vs the sacramentes and the visible thing but it is the Lorde himself that giueth it vnto vs that is represented by the sacrament namelie the giftes and inuisible graces washing purifying and clensing our soules from all spottes and iniquiries renuing in like manner and filling our heartes with all comforte and to conclude giuing vnto vs a certaine persuasion of his Fatherlie goodnes clothing vs with the new man and putting of the old man with all his deeds For these causes doe we beleeue that euerie one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which neuer afterwardes is to be iterated seeing that we cannot be borne twise Neither doeth this baptisme profit vs onelie at that moment when the water resteth vpon vs when we are sprinckled with it but it is auaileable throughout the wholl time of our life Therefore here we doe detâ—st the errour of the Anabaptistes whoe are not onelie content with one only baptisme and that once receiued but doe also condemne the Baptisme of infants yea of those that be borne of faithfull Parentes but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant for the which in time past the infants amongst the Israelites were circumcised that is by reason of the same promises made vnto our infantes that were made vnto others And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull then he did for the washing of those that are of riper yeres Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commaundeth that the sacrament of the death and passion of Christ should be communicated to children new borne by offering vp the lambe
the free mercie of God is not imputed anie longer before the tribunall seate of God yet if a man weigh and consider the nature thereof it is in deede in it selfe sinne by reason wherof as Augustine saide before No man liuing is iustified in the fight of God and there is not a iust man in the earth which doth good and sinneth not Rom. 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the lawe of sin which is in my members Here Paull speaketh of sin which remaineth after baptisme he affirmeth that it doth rebell against the law of his minde that is against the affection of the holy Ghost Now that which rebelleth against the holy Ghost vndoubtedly it is necessary that it be very sin indeede For this is the nature of sinne that it striue against the holie Ghost And Galat. 5. it is said The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that ye cannot doe the same thinges that ye would Here againe Paull speaketh of sinne remaining after baptisme and doth manifestlie attribute to it the nature of sinne to wit to lust against the Spirit to be contrarie to the Spirit and to hinder that righteousnes maie not be perfect in man Therefore sinne remaining after baptisme of it nature is indeed sinne although it be not imputed to him that beleeueth but is forgiuen for Christ And therefore Augustine in his booke De Nupt. Concup ad Valer. Lib. 1. Cap. 25. saith It is answered that the concupiscence of the flesh is forgiuen in Baptisme not that there should be no concupiscence but that it shoulde not be imputed to sinne For although the guilt be alreadie discharged yet the sinne remaineth till all our infirmitie be healed c. And againe De Baptis paruâ—lorum de Cons Dist 4. Cap. Per Baptismum Through Baptisme it is brought to passe that the flesh of sinne be made voide yet it is not so made voide that ingendered concupiscence should not remaine in the flesh but that it should not hurte Moreouer wee teach that he which is baptized in the name of the Father and of the Sonne and of the holie Ghost is sprinckled with a spirituall anointing that is is made a member of Christ through faith and endued with the holie Ghost that the eares of his minde maie be opened and the eies of his heart lightened to receiue and vnderstand heauenlie things And it is euident that the vse of outwarde annointing was lawfull in that gouernement which Moses instituted and that outward annointing was vsed also in the Church after that the Gospell was published But it is also euident that in the law of Moses there was a time for shadowes but now Christ being reuealed it is the time of truth and the vse of externall annointing pertaineth to the rudiments of the world Concerning the abrogating of these rudiments Paul saith Col. 2. If ye be deâ—d with Christ from the rudiments of the world why as though ye 〈◊〉 in the worlde are ye burdened with traditions And Dyoniâ—iâ—â— whome they call Areopagita and whom they thinke to haue written out the ceremonies which the Apostles deliuered to the Church doth insinuate that an outward anointing was vsed in the Church but with all he doth insinuate and that not obscurelie that this ceremonie was taken partlie from the heathnish annointings which wrestlers did vse partlie out of the law of Moses But by what authoritie or with what profitte we maie take examples of the Heathen how to worship God and to administer his Sacraments that saying of Moses Deut 12 doth witnes Take heede that thou do not imitate the heathen and enquire after their ceremonies saying As these nations worshipped their Gods so will I doe likewise Ye shall not doe so vnto the Lorde your God And that saying of Christ Mat. 15. In vaine doe they worship me teaching for doctrine the precepts of men And it is not to be doubted that the ceremonies of Moses whereof one parte is the vse of externall anointing doe pertaine to the rudiments of this world to whose decrees Paull said before that we are not tied and whereof he saith in another place Seeing thâ—â— ye know God yea rather are knowne of God how turne ye againe vnto impotent and beggerlie rudiments whereunto as from the beginning ye will be in bondage againe Furthermore how can it truelie be affirmed as Fabianus writeth that the making or ceremonie of the outward anointing should be taught of the Apostles seeing that the Acts of Councells doe witnes that this Ceremonie was instituted of Syluester And the Ecclesiasticall hystorie doth shâ—we that the Apostles had no purpose to make lawes concerning holie daies but to teach men true godlines and an vpright conuersation how muchlesse did they purpose to institute externall annointings in the Church and to bring in shadowes where the sunne doth shine most clearely There were added vnto Baptisme certaine other ceremonies also of salte durte apparell but because these are not thought necessarie no not of themselues amongest whome they are vsed and are in some sort an idle imitation of those ceremonies which Christ sometime vsed in doing miracles there is no cause why we should take anie care for them whilest we are conuersant in so manie necessarie thinges Of confirmation CHAP. 11. WE doe not doubt but that the Apostles in the beginning when the Gospell was reuealed and confirmed in the daie of Pentecost did by the laying one of hands giue vnto the beleeuers in Christ that wounderfull gift of the holie Ghost to wit that they might speake with tongues But of a personall and temporall fact of the Apostles a generall and temporall sacrament can not be ordained in the Church without the speciall commaundement of God And it is a horrible thing to be heard that the Sacrament of confirmation such as the Bishoppes Suffragans vse to giue vnto Children should excell in dignitie the Sacrament of Baptisme For thus some of them are not ashamed to write of the sacrament of Confirmation As one thing saie they is done of the greater that is of the chiefe Bishoppes which cannot be done of the lesser so is it to be worshipped and embraced with greater reuerence For to the Apostles it was commaunded of God that by the laying on of handes they should giue to those that beleeue in Christ the giftes of the holie Ghost Now we must not vnderstand this properlie of those priuat giftes of the holie Ghost which are necessarie to euerie one vnto saluation for those the faithfull receiue by the preaching of the Gospell and by baptisme but we must vnderstand it of the publique giftes of the holie Ghost to wit speaking with diuers tounges and other giftes which then were necessarie for the publique confirmation of the Gospell touching Christ Therefore after that the authority of the Gospell
to saie our life For euen as corporal meat and drinke do not onelie refresh and strengthen our bodies but also do keepe them in life euen so the flesh of Christ deliuered his blood shed for vs do not only refresh strengthen our soules but also do preserue them aliue not because they be corporallie eaten dronken but for that they are communicated vnto vs spirituallie by the spirit of God the Lord saying The bread which I wil giue is my flesh which I wil giue for the life of this world also my flesh to wit corporally eaten profiteth nothing it is the spirit which giueth life And the words which I speake to you are spirit and life And as we must by eating receiue the meat into our bodies to the end that it maie work in vs and shew his force in our bodies because while it is without vs it profiteth vs not at all euen so it is necessarie that we receiue Christ by faith that he maie be made ours and that he maie liue in vs and we in him For he saith I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall not thirst anie more And also He that eateth me shall liue through me and he abideth in me and I in him By all which it appeareth manifestlie that by spirituall meat we meane not an Imaginarie but the verie bodie of the Lord Iesus giuen to vs which yet is receiued of the faithfull not corporallie but spiritually by faith in which point we do wholie follow the doctrine of our Lord and sauiour Christ In the 6. of Iohn And this eating of the flesh drinking of the blood of the Lord is so necessary to saluation that without it no man can be saued This spiritual eating drinking is also without the supper of the Lord euen so often as whersoeuer a man doth beleeue in Christ To which purpose that sentence of S. Austin doth happilie belong why dost thou prepare thy teeth belly Beleeue thou hast eaten Besides that former spirituall eating there is a sacramentall eating of the bodie of the Lord whereby the faithfull man is partaker not onelie spirituallie and internallie of the true bodie and blood of the Lord but also outwardlie by comming to the table of the Lorde doeth receiue the visible sacrament of the bodie and blood of the Lord True it is that a faithfull man by beleeuing did before receiue the food that giueth life and stil receiueth the same but yet when he receiueth the sacrament he receiueth something more For he goeth on in continuall communication of the bodie and blood of the Lord and his faith is dailie more and more kindled more strengthened and refreshed by the spirituall nourishment For while we liue faith hath continuall encreasings and he that outwardlie doth receiue the sacraments with a true faith the same doth receiue not the signe onely but also doth enioy as we haue said the thing it selfe Moreouer the same man doeth obey the Lordes institution and commaundement and with a ioyfull minde giueth thankes for his and the redemption of all mankinde and maketh a faithfull remembrance of the Lordes death and doth witnes the same before the Church of which bodie he is a member This also is sealed vp to those which receiue the sacraments that the body of the Lord was giuen his blood shed not onelie for men in generall but particularlie for euerie faithfull communicant whose meat and drink he is to life euerlasting But as for him that without faith commeth to this holy table of the Lord he is made partaker of the sacrament only but the matter of the sacrament from whence commeth life saluation he receiueth not at all And such men doe vnworthilie eat of the Lords table Now they which do vnworthelie eat of the Lords bread and drink of the Lordes cuppe they are giltie of the bodie and blood of the Lord and they eat and drink it to their Iudgement For when as they do not approch with true faith they reproach despite the death of Christ and therefore eat and drink condemnation to themselues We doe not then so ioyne the bodie of the Lorde and his bloode with the bread and wine as though we thought that the bread is the body of Christ more then after a sacramentall manner or that the bodie of Christ doth lie hid corporallie vnder the bread so as it ought to be worshipped vnder the formes of bread or yet that he which receiueth the signe receiueth the thing it selfe The bodie of Christ is in the heauens at the right hande of his Father And therefore our hearts are to be lifted vp on high not to be fixed on the bread neither is the Lorde to be worshipped in the bread though notwithstanding the Lord is not absent from his Church when as they celebrate the Supper The Sonne being absent from vs in the heauens is yet not withstanding present amongst vs effectuallie How much more Christ the sonne of righteousnes though in bodie he be absent from vs in the heauens yet is present amongst vs not corporallie but spirituallie by his liuelie operation and so he himselfe hath promised in his last supper to be present amongst vs. Iohn 14. 15. 16. Wherupon it followeth that we haue not the Supper without Christ and yet haue an vnbloodie and mysticall Supper euen as all antiquitie called it Moreouer we are admonished in the celebration of the supper of the Lord to be mindeful of the body wherof we are made members and that therfore we be at concord with all ourbrethren that we may liue holily not pollute our selues with wickednes and straunge religions but perseuering in the true faith to the ende of our life giue diligence to excell in holines of life It is therefore verie requisite that purposing to come to the supper of the Lord we do trie our selues according to the commaundement of the Apostle first with what faith we are indued whether we beleeue that Christ is come to saue sinners and to call them to repentance and whether each man beleeue that he is in the number of them that being deliuered by Christ are saued and whether he haue purposed to chaunge his wicked life to liue holilie and perseuére through Gods assistance in true religion and in concord with his brethren and to giue worthie thankes to God for his deliuerie c. We think that rite manner or forme of the Supper to be the moste simple and excellent which commeth nearest to the first institution of the Lorde and to the Apostles doctrine VVhich doth consist in declaring the worde of God in godlie prayers the action it selfe that the Lorde vsed and the repeating of it the eating of the Lordes body and drinking of his blood the wholsome remembrance of the Lords death and faithfull giuing of thanks and in an holie fellowship in the vnion of the bodie
yea the wholl institution hereof appointed by Christ For which cause the Ministers of our Churches doe admitte none to this Sacrament neither giue it vnto anie but to such as are noted to come vnto it seriouslie and doe so much as in them lyeth prepare them-selues hereunto after such a manner as becommeth Christian godlines Now when the congregation doth come together to celebrate the vse of the Lordes Supper and be partakers therof then according to the example of the primitiue Church our ministers doe teach in their holie Sermons concerning Christ and concerning the grace which through him and in him is giuen to sinners and especiallie concerning his death the shedding of his blood and the redemption and saluation purchased thereby After that the wholl Church doth ioyne together in faithfull prayers vnto God to obtaine this that they may indeed vse this Sacrament worthelie Moreouer in the next place absolution from sinnes is lawfullie administred the wordes of the institution are rehearsed and the people by exhortation is stirred vp to a reuerent consideration of this mysterie and to a cheerefull and serious contemplation of the benefits of God the sacrament is reuerentlie with al godlines distributed and the people of the faithfull most commonlie falling downe on their knees doe receiue this sacrament with thanksgiuing with gladnes with singing of hymnes or holie songes and they shew forth the death of the Lord and admonish themselues of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we do according to the meaning of those things which are commaunded in the holie Scripture especiallie according to the saying of Christ Do this in remembrance of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come OVT OF THE FRENCH CONFESSION WE affirme that the holie Supper of the Lorde to wit the other Sacrament is a witnes to vs of 〈◊〉 vniting with our Lorde Iesus Christ because that he is not onelie once deade and raised vp againe from the deade for vs but also he doth in deede feede vs and nourish 〈◊〉 with his flesh and bloode that we beeing made one wiâ—â— him maie haue our life common with him For although he be now in heauen and shall remaine there till 〈◊〉 come to iudge the worlde yet we beleeue that by the secret and incomprehensible vertue of his Spirit he doâ—â— nourish and quicken vs with the substance of his bodie and blood being apprehended by faith But we saie that this is done spirituallie not that we maie counterfeit an imagination or thought in steade of the efficacie and truth but rather because this mysterie of our vnion with Christ is so high a thing that it surmounteth all our senses yea and the wholl order of nature to conclude because that it being diuine and heauenlie cannot be perceiued nor apprehended but by faith We beleeue as was saide before that as well in the Supper as in Baptisme God doth in deed that is truelie and effectuallie giue whatsoeuer he doth there sacramentallie represent and therefore with the signes we ioyne the true profession and fruition of that thing which is there offered vnto vs Therefore we affirme that they which do bring pure faith as it were a certaine vessell vnto the holie supper of the Lord doe indeed receiue that which there the signes doe witnes namelie that the bodie and blood of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the bodie Also out of the 38. Art a litle after the beginning And also that that bread and wine which is giuen vs in the supper is indeed made vnto vs spirituall nourishment in as much as they doe offer vnto our eies to beholde that the flesh of Christ is oâ—â— meat and that his bloode is our drinke Therefore we reiect all those fantasticall heades which doe refuse these signes and tokens seeing that Christ our Lorde hath saide This is my bodie and This cuppe is my blood OVT OF THE ENGLISH CONFESSION WE saie that Eucharistia that is to saie the Supper of the Lord is a Sacrament that is an euident Representation of the bodie and blood of Christ wherein is set as it were before our eies the death of Christ and his Resurrection and whatsoeuer he did whilest he was in his Mortall Bodie to the ende we maie giue him thankes for his death and for our deliuerance and that by the often receiuing of this Sacrament we maie dailie renew the remembrance thereof to the intent we being fedde with the bodie and blood of Christ maie be brought into the hope of the Resurrection and of euerlasting life and maie moste assuredlie beleeue that as our bodies be fedde with bread and wine so our soules be fedde with the bodie and blood of Christ To this Banquet we thinke the people of God ought to be earnestlie bidden that they maie all communicate among themselues and openlie declare and testifie both the godlie societie which is among them and also the hope which they haue in Christ Iesu For this cause if there had beene anie which would be but a looker on and abstaine from the holie Communion him did the olde Fathers and Bishops of Rome in the primitiue Church before priuate Masse came vp excommunicate as a wicked person and as a Pagane Neither was there anie 〈◊〉 at that time which did communicate alone whiles other looked on For so did Calixtus in times past decree That after the consecration was finished all should communicate except 〈◊〉 had rather stande without the Church doores For thâ—â— saith â—e did the Apostles appoint and the same the holie Church of Rome kâ—epâ—â—h still Moreouer when the people 〈◊〉 to â—he holie Communion the Sacrament ought to be giuen them in both kindes for so both Christ hath commaunded and the Apostles in euerie place haue ordeined and all the auncient Fathers and Catholique Byshops haue followed the same And who so doth contrarie to this he as Gelasius saith committeth Sacrilege And therefore we saie that our aduersaries at this daie who hauing violentlie thrust out and quite forbidden the holie Communion doe without the worde of God without the authoritie of anie auncient Councell without anie Catholique Father without any example of the primitiue Church yea and without reason also defend and maintaine their priuate Masses and the mangling of the Sacraments and doe this not onelie against the plaine expresse commaundement of Christ but also against all antiquitie doe wickedlie therein and are verie Churchrobbers We affirme that the bread and wine are the holie and heauenlie mysteries of the bodie and blood of Christ and that by them Christ himselfe being the true bread of eternall life is so presentlie giuen vnto vs as that by
Faith we verilie receiue his bodie and blood Yet saie we not this so as though we thought that the nature and substance of the bread and wine is clearelie chaunged and goeth to nothing as manie haue dreamed in these latter times and yet could neuer agree among themselues vpon their owne dreames For that was not Christes meaning that the wheaten bread shoulde laie aparte his owne nature and receiue a certaine new diuinitie but that he might rather chaunge vs and to vse Theophilactes wordes might transforme vs into his bodie For what can be saide more plainelie then that which Ambrâ—â—â— saith Bread and wine remaine still the same they were before and yet are chaunged into another thing Or rhat which Gelaâ—iâ—â— saith The substance of the bread or the nature of the wine ceaseth not to be Or that which Theodorâ—tus saith After the consecration the mysticall signes doe noâ— cast of their owne proper nature for they remaine still in their former substance fourme or kinde Or that which Augustine saith That which ye see is the Bread and Cuppe and so our eies doe tell vs but that which your Faith requireth to be taught is this The bread is the bodie of Christ and the cuppe is his blood Or that which Origen saith The bread which is sanctified by the word of God as touching the materiall substance thereof goeth into the bellie is cast out into the priuie Or that which Christ himselfe said not onlie after the blessing of the cup but also after he had ministred the communion I will drink no more of this fruit of the Vine It is wel known that the fruit of the vine is wine not blood And in speaking thus we meane not to abase the Lordes Supper or to teach that it is but a colde ceremonie onlie and nothing to be wrought therein as manie falsely slaunder vs we teach For we affirme that Christ doth truelie and presentlie giue himselfe wholly in his sacraments In Baptisme that we maie put him on and in his Supper that wee maie eate him by Faith and Spirit and maie haue euerlasting life by his Crosse and blood And we saie not this is done sleightlie or coldelie but effectuallie and trulie For although we doe not touch the bodie of Christ with teeth and mouth yet wee holde him fast and eate him by faith by vnderstanding and by Spirit And it is no vaine faith that comprehendeth Christ neither is it receiued with colde deuotion that is receiued with vnderstanding Faith and the Spirit For Christ himselfe altogether is so offered and giuen vs in these mysteries that we maie certainelie know we be flesh of his flesh and bone of his bones and that Christe continueth in vs and wee in him And therefore in celebrating these mysteries the People are to good purpose exhorted before they come to receiue the holie communion to lift vp their hearts and to direct their mindes to heauen warde because he is there by whome wee must be fedde and liue Cyrillus saith when we come to receiue these mysteries all grosse Imaginations must quite be banished The Councell of Nice as it is alledged by some in Greeke plainelie forbiddeth vs to be baselie affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome verie aptelie writeth we saie That the bodie of Christ is the dead carkasse and we our selues must be the Egles meaning thereby that we must flie on high if we will come to the body of Christ For this Table as Chrysostome saith is a table of Egles and not of Iaies Cyprian also This bread saith he is the foode of the soule and not the meate of the bâ—llie And Saint Augustine saith How shall I hol ie him being absent How shall I reach my hande vp to heauen to laie holâ—â— vpon him sitting there He answereth Reach thither thy Faith and then thou hast laide holde on him Neither can we awaie in our Churches with these shews and sales and markettes of Masses nor with the carrying about and worshipping of the bread nor with such other Idolatrous and Blasphemous sondnes which none of them can prooue that Christ or his Apostles euer ordeined or left vnto vs. And we iustlie blame the Bishops of Rome who without the worde of God without the authoritie of the holie Fathers without anie example of antiquitie after a new guise doe not onelie set before the people the sacramentall breade to be worshipped as God but doe also carrie the same about vpon an ambling Palfraie whither soeuer themselues â—ourney in such sorte as in olde times the Persians â—â—re and the Reliques of the Goddesse Isis were solemnlie carried about in procession and haue brought the sacraments of Christ to be vsed now as a stage plaie and a solemne sight to the end that mens eies should be fedde with nothing else but with madde gasinges and foolish gaudies in the selfe same matter wherein the death of Christ ought diligentlie to be beaten into our heartes and wherein also the mysteries of our Redemption ought with all holines and reuerence to be executed Besides where they saie and sometime doe perswade fooles that they are able by their Masses to distribute and applie vnto mens commoditie all the merites of Christs death yea although manie times the parties thinke nothing of the matter and vnderstand full litle what is done this is a mockerie a heathenish fansie and a verie toie For it is our faith that applieth the death and crosse of Christ to our benefite and not the act of the Massing Priest Faith had in the sacraments saith Augustine doth iustisie and not the sacramentes And Origen saith Christ is the Priest the Propitiation and Sacrifice which propitiation commeth to euerie one by meane of Faith And so by this reckoning we saie that the Sacraments of Christe without Faith doe not once profitte those that be aliue a great deale lesse doe they profitte those that be deade OVT OF THE CONFESSION OF BELGIA WE beleeue and confesse that Iesus Christ our Lord Sauiour hath instituted the holie Sacrament of his supper that in it he might nourish sustaine those whom he hath regenerated and engrafted into his family which is the Church But those which are regenerate haue in them a double life the one carnall temporal which they brought with them from their first natiuity the which is common vnto all the other spirituall heauenlie bestowed vpon them in their second natiuitie which is wrought in them by the worde of the Gospell in the vnion of the bodie of Christ the which is peculiar to the elect alone And as god hath appointed earthlie and materiall bread fiâ—e and conuenient for the preseruation of this carnall life which euen as the life it selfe is common vnto all so for the conseruation of that spirituall and heauenlie life which is proper to the faithfull God hath sent liuelie bread which
procession which hitherto hath beene in vse OVT OF THE CONFESSION OF SAXONY Of the holy Supper of the Lord. BOth Baptisme and the supper of the Lord are pledges and testimonies of grace as was saide before which doe admonish vs of the promise and of our whole redemption and doe shew that the benefites of the Gospell doe pertaine to euery one of those that vse these ceremonies But yet here is the difference by Baptisme euerie one is ingrafted into the Church but the Lord would haue the supper of the Lord to be also the sinew of the publique congregation c. The rest that followeth pertaineth to the 15. Sect. till you come to these words that folow Euen as also in the very words of the supper there is a promise included seing he commaundeth that the death of the Lord should be shewed forth and this supper distributed till he come That the rore we maie vse this sacrament with the greater reuerence let the true causes of the institution thereof be well weighed which pertaine to the publique Congregation and to the comforte of euerie one The first cause is this The Sonne of God will haue the voice of his gospell to sound in a publique congregation and such a one as is of good behauiour the bond of this congregation he will haue this receiuing to be which is to be done with great reuerence seeing that there a testimonie is giuen of the wonderfull coniunction betwixt the Lorde and the receiuers of which reuerence Paull speaketh 1. Cor. â—1 saying He that receiueth vnworthelie shall be guiltie of the bodie and blood of the Lorde Secondlie God will haue both the sermon and the ceremonie it selfe to be profitable boâ—â— for the preseruation and also for the propagation of the memorie of his passion resurrection and benefits Thirdlie He will haue euerie receiuer to be singularlie confirmed by this testimonie that he maie assure himselfe that the benefittes of the Gospell doe pertaine to him seeing that the sermon is common and by this testimonie and by this receiuing he sheweth that thou are a member of his and that thou art washed in his blood and that he doth make this couenant with thee Ioh. 15. Abide in me and I in you Also I in them and they in me Fourthlie he will haue this publique receiuing to be a confession whereby thou maist shew what kinde of doctrine thou doest imbrace and to what companie thou doest ioyne thy selfe Also he will haue vs to giue thâ—nkes publiquelie and priuatelie in this verie ceremonie to God the eternall Father and to the Sonne and to the holie Ghost both for other benefits and namelie for this infinite benefit of ouâ— redemption and saluation Also he will that the members of the Church should haue a bonde of mutuall loue among themselues Thus we see that manie endes doe meete together By the remembrance of these weightie causes men are inuited to the reuerence and vse of the sacrament and we teach how the vse maie be profitable We doe plainlie condemne that monstrous errour of the Monkes who haue written that the receiuing doth deserue remission of sinnes and that for the workes sake without anie good motion of him that vseth it This Pharisaicall imagination is contrarie to that saying Habac. ca. 2. The iust shall liue by his faith Therefore wee doe thus instruct the Church that they which will approch to the Supper of the Lorde must repent or bring conuersion with them and hauing their faith now kindled they must here seek the confirmation of this faith in the consideration of the death and resurrection and benefits of the Sonne of God because that in the vse of this sacrament there is a witnes beating which declareth that the benifits of the Sonne of god doe pertaine to thee also also there is a testimonie that he ioyneth thee as a member to himselfe and that he is in thee as he saide Ioh. 17. I in â—hem c. Therefore we giue counsell that men doe not thinke that their sinnes be forgiuen them for this workes sake or for this obedience but that in a sure confidence they beholde the death and merit of the Sonne of God and his resurrection and assure themselues that their sinnes are forgiuen for his sake and that he will haue this faith to be confirmed by this admonition and witnes bearing when as faith comforte the ioye of conscience and thanksgiuing doe after this sorte increase the receiuing is profitable Neither are anie admitted to the Communion except they be first heard and absolued of the Pastour or his fellow ministers In this triall the ruder sorte are asked and oftentimes instructed touching the wholl doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the vse whereunto they are ordeined the thinges themselues are not to be accounted for a Sacrament but in the vse appointed Christ is present in this communion trulie and substantiallie and the bodie and blood of Christ is in deed giuen to the receiuers â— that Christ doth witnes that he is in them and doth make them his members that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke 〈◊〉 cause both that we may be in Christ and that Christ may be in 〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall order of the wholl auncient Church both Latine Greeke We vse no priuate Masses that is such wherein the bodie and blood of Christ was not distributed as also the auncient Church for many yeres after the Apostles times had no such Masses as the old descriptions which are to be found in Dyoâ—â—sius Epiphanius Ambrose Augustine and others doe shew And Paul 1. Cor. 11. Doth commaund that the Communion should be celebrated when many do meet together Therfore in the publique congregation such as is of good behauiour prayers and the creede are rehearsed or sung and lessons appointed vsualllie for holie daies are read After that there is a sermon of the benefits of the Sonne of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doeth rehearse a thanksgiuing a praier for the whol Church for them that are in authoritie as the present necessitie requireth he prayeth to God that for his Sonnes sake whome he woulâ— haue to be made a sacrifice for vs he would forgiue vs ouâ— sinnes and saue vs and gather and preserue a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receiuers the wholl Sacrament who come reuerentlie thereunto beeing before examined and absolued and there they ioyne theirs with the publique prayers In the ende they doe againe giue thankes All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most
part agree with the writinges of the Apostles and with the custome of the auncient Church euen almoste to Gregories time which thing being so the custome of our Churches is to be approoued not to be disalowed but our Aduersaries misliking our custome doe defend manie errours some more foule and grosse others coloured with new deceites Manie heretofore haue written that in the masse there is an oblation made for the quick and the dead and that it doth deserue remission of sinnes both for him that maketh it and for others euen for the workes sake And thus were most of them persuaded and as yet are like vnto the Pharisies and the heathen For after the same manner the Pharisies and the Heathen did dreame that they for the workes sake did deserue for them selues and for others remission of sinnes peace and manie other good thinges Or although those which were not so blinde did speake more modestlie and saide that they did deserue but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits a raunsome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the marchandise of Masses and the prophanation of the Lordes Supper almost throughout the wholl world But God will haue corrupt kindes of worship to be reprooued and abolished Therefore we 〈◊〉 â—implie and in deede propound the voice of God which doth condemne those errors and with all our heart we affirme before God and the wholl Church in heauen and in earth that there was one onelie sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the wholl obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised vp againe This is that onelie Lambe which taketh awaie the sinnes of the world Ioh. 1. Of thâ—â— onelie sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for euer those that are sanctified And this sacrifice is applied to euerie one by their owne faith when they heare the Gospell and vse the sacraments as Paull saith Rom. 3. Whome God hath set forth to be are conciliation through faith in his blood And Habac. 2. The iust shall liue by his faith And 1. Pet. 1. Being sanctified in the spirit vnto obedience and sprinkling of the blood of Iesus Christ Other sacraments in the old Testament were typicall wherof we shal speake more at large in their place they did not deserue anie remission of sinnes and all the righteousnes of holie men at all times were are and shall be sacrifices of praise which do not deserue remission either for them that did offer them or for others but they are seruices which euerie one ought to performe and are acceptable to God for the Mediatours and our high priest the Sonne of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an vnchangeable and eternal truth it is most manifest And whereas certaine fragments which they call the Canons of the masse are alledged against this so cleare light of the trueth it is also manifest that the Greeke and Latine Canons are verie vnlike the one to the other and that the Greeke Canons do disagree among themselues in a most waightie matter and it appeareth that in the Latine Canon manie iagges peeces were by litle litle patched together of ignorant authors The auncient Church doth vse the names of Sacrifice and oblation but therby it vnderstandeth the whole action prayers a taking of it a remembrance faith a confession and thanksegiuing This wholl inward and outward action in euerie one that is turned to God and in the wholl Church is indeede a sacrifice of praise or thankesgiuing and a reasonable seruice And when the Lord saith Ioh. 4. The true worshippers shall worship the lord in spirit and in trueth he affirmeth that in the new testament outward sacrifices are not commaunded which of necessitie should be made although there were no motions of the holie ghost in the heart as in the law it was necessarie that the ceremonie of the Passe ouer should be kept But touching the supper of the Lord it is said 1. Cor. 11 Let euerie man examine him-selfe c. So the supper of thâ— Lord doth profit him that vseth it when as he bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the wordes of the institution of the Supper wherein it is said Take ye eat ye c. Doe ye this in remembrance of me What doth this apperteine to the dead or to those that be absent and yet in a great part of Europe manie masses are said for the dead also a great number not knowing what they do do read Masses for a reward But seing that all these things are manifestlie wicked to wit to offer as they speake to the end that they maie deserue for the quick and the dead or for a man to do he knoweth not what they do horriblie sinne that retaine and defend these mischieuous deeds And seeing that this ceremony is not to be taken for a sacrameÌ„t without the vse wherunto it was ordeined what manner of Idolworship is there vsed let godlie and learned men consider Also it is a manifest prophanation to carie about parte of the Supper of the Lord and to worship it where a parte is vtterlie transferred to an vse cleane contrarie to the first Institution whereas the text saith Take eat and this shew is but a thing deuised of late To conclude what be the manners of manie Priestes and Monks in all Europe which haue no regard of this saying 1. Cor. 11 Let euerie man examine him-selfe Also Whosoeuer taketh it vnworthelie shall be guiltie of the bodie and bloode of the Lord. Euerie man of him-selfe doth know these things Now although the chiefe Bishopes and hypocrites who seeke delusions to establish these euills doe scoffe at these complaintes yet it is most certaine that God is greeuouslie offended with these wicked deeds as he was angrie with the people of Israell for their prophanations of the sacrifices And we do see euident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turkes doe make in the worlde the confusions of opinions and many moste lamentable dissipations of Churches But O Sonne of God Lorde Iesus Christ which wast crucified and raised vp againe for vs thou which art the high priest of the Church with true sighes we beseech the that for thine and thy eternall Fathers glorie thou wouldest take awaie Idolls errours and abominations and as thou thy selfe didst praie Sanctifie vs with thy trueth and kindle the light of thy Gospell and true inuocation in the heartes of many and bowe our heartes to true obedience that
we may thankefullie praise thee in all eternitie The greatnes of our sinnes which the prophanation of the Supper of the Lorde these many yeares hath brought forth doth surpasse the eloquence of Angells and men We are herein the shorter seeing that no words can be deuised sufficient to set out the greatnes of this thing and in this great griefe we beseech the Sonne of God that he would amend these euills and also for a further declaration we offer our selfes to them that wil heare it But in this question we see that to be chieflie done which Salomon saith He that singeth songes to a wicked heart is like him that powreth vineger vpon nitre Our aduersaries know that these perswasions of their sacrifice are the sinewes of their power and riches therefore they will heare nothing that is said against it Some of them doe now learne craftelie to mitigate these things and therfore they say The oblation is not a merit but an application they deceiue in wordes and retaine still the same abuses But we saide before that euerie one doth by faith applie the sacrifice of Christ to himselfe both when he heareth the Gospell and then also when he vseth the Sacraments and it is written 1. Cor. 11. Let euerie man examine himselfe Therefore Paull doth not meane that the ceremonie doth profitte another that doth not vse it And the Sonne of God himselfe did offer vp himselfe going into the holie of holies that is into the secret counsell of the Diuinitie seeing the will of the eternall Father and bearing his great wrath and vnderstanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esaie saith Cap. 53. He will make his soule an offering for sinne Now therefore what doe the Priestes meane who saie that they offer vp Christ and yet antiquitie neuer spake after this manner But they doe most grieuouslie accuse vs. They saie that we doe take awaie the continuall sacrifice as did Antiochus who wâ—â— a type of Antichrist We answered before that we doe reteine the wholl ceremonie of the Apostolike Church and this is the eontinuall sacrifice That the sincere doctrine of the Gospell should be heard that God should be truelie inuocated to conclude as the Lord saith Ioh. 4. It is to worship the Father in Spirit and trueth we doe also herein comprehende the true vse of the Sacraments Seeing that we retaine all these things faithfullie we doe with great reuerence reteine the continuall sacrifice they doe abolish it who many waies doe corrupt true inuocation and the verie Supper of the Lord who commaund vs to inuocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischieuous errours with the doctrine of Repentance and remission of sinnes who will men to doubt when they repent whether they be in fauour who defile the Church of God with filthie lustes and Idols These men be like vnto Antiochus and not we whoe endeuour to obeie the Sonne of God who saith Ioh. 4. If any man loueth me he will keepe my worâ—â— Of the vse of the wholl Sacrament LEt Sophistrie be remooued from the iudgements of the Church All men know that the Supper of the Lorde is so instituted that the wholl Sacrament may be giuen to the people as it is written Drinke ye all of this Also the custome of the auncient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an vniust thing It is greate iniurie to violate the lawfull Testaments of men Why then doe the Bishopes violate the Testament of the Sonne of God which he hath sealed vp with his owne bloode But it is to be lamented that certeine men should be so impudent as to feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whome the matter beeing so cleere and euident we doe omitte In an other place this Article is not distinguished from that which went before but is thus ioyned with it To conclude wee must also speake in few things of the vse of the wholl Sacrament Let sophistrie be remooued c. OVT OF THE CONFESSION OF WIRTEMBERGE Of the Eucharist CHAP. 9. WE beleeue and confesse that the Eucharist for so it pleased our forefathers to call the Supper of the Lord is a Sacrament instituted of Christ himselfe and that the vse therof is commended to the church euen to the latter end of the world But because the substance is one thing and the vse thereof an other thing therefore we will speakâ— of these in order Touching the substance of the Eucharâ—â—â— we thus thinke and teach that the true bodie of Christ 〈◊〉 his true bloode is distributed in the Eucharist and we refute them that saie that the bread and wine of the Eucharist are signes of the body and blood of Christ beeing onelie absent Also we beleeue that the omnipotencie of Goâ— is so great that in the Eucharist he may either annihilateâ—â— substance of bread and wine or else change them into 〈◊〉 bodie and bloode of Christ but that God doth exercise 〈◊〉 his absolute omnipotencie in the Eucharist we haue no certeine worde of God for it and it is euident that the auncient Church was altogether ignorant of it For as in Ezech where it is said of the Citie of Hierusalem described on the out side of a wall This is Hierusalem it was not necessarie that the substance of the wall should be changed into the substance of the Citie of Hierusalem so when it is said of the bread This is my bodie it is not necessary that the substance 〈◊〉 bread should be changed into the the substance of the bodâ— of Christ but for the truth of the sacrament it is sufficient that the bodie of Christ is in deed present with the bread and in deede the verie necessitie of the trueth of the Sacrament doth seeme to require that true breade should remaine with the true presence of the bodie of 〈◊〉 For as to the trueth of the Sacrament of Baptisme it is necessarie that in the vse thereof there should be water and that true water should remaine so it is necessarie in the Lords Supper that there should be bread in the vse thereof and that true bread should remaine whereas if the substance of bread were changed we should haue no proofe of the trueth of the Sacrament Whereupon both Paull and also the auncient Ecclesiasticall writers doe call the bread of the Eucharist euen after conâ—ecration bread 1. Cor. 11. Letâ— man examine himselfe and so let him eate of that bread And Whosoeuer shall eate this bread and drinke this cuppe of the Lord vnworthely c. And Augustine in his Sermon to young children saith That which yâ—u haue seene it iâ— the bread and the 〈◊〉 the which thing
not an oblation but is so called because it is a remembrance of the oblation which was once made on the crosse Moreouer the application of the merit of Christ is not made by anie other outward instrument then by the preaching of the gospell of Christ and by dispensing those sacraments which Christ hath instituted for this vse the merit of Christ being offered applied is not receiued but by faith Marc. 16. Preach the Gospel to euery creature For by the ministerie of the Gospell the benefits of Christ be offered applied to creatures that is either to the Iewes or to the Gentiles And it followeth He that shall beleeue and be baptized he shall be saued because that by the receiuing of the sacraments and by faith the benefits offered and applied be receiued Rom. 1. The gospell is the power of God to saluation to euerie 〈◊〉 that beleeueth that is the ministerie of the gospell is the instrument ordeined of God whereby God is able and effectuall to saue all those which beleeue the gospell Therefore the Preaching of the gospell doth offer or if it liketh anie man so to speake doth applie saluation to all men but faith doth receiue saluation offered and applied Now in the priuate Masse bread and wine are so handled that the Priest doth neither publiquely declare the Gospel of Christ but doth softlie mumble vp to him selfe certaine words and especialie the wordes of the Supper or of consecrationâ— neither doth he distribute bread and wine to others but he alone taketh them therefore there can be no applying 〈◊〉 the merit of Christ in the priuate Masse This did our true Catholique Elders well perceiue who as we haue declared before did so seuerelie require that they which werâ— present at the Masse and did not communicate should bâ— excommunicated The fourth error is this which we haue already touched in that they do require that the wordes of the Supper or oâ— consecration maie be rehearsed softlie in the Eucharist seing that these words are a part of that gospell which according to the commaundement of Christ is to be preached to all creatures For although our ancetors did sometimes calâ— the Eucharist a mysterie yet they did not so call it with thiâ— purpose that they would not haue the wordes of the Suppeâ— to be rehearsed before the Church in the Eucharist publike lie and in a tongue commonlie knowne but because thâ—â— in the Eucharist one thing is seene and another thing vnderstood For Christ him-selfe also is called a mysterie who neuertheles is not to be hidde but to be preached to alâ— creatures And because that in the receiuing of the Sacrament it is necessarilie required that we should haue faith and faith commeth by hearing and hearing by the word of God it is most necessarie that in the Eucharist the word of the supper that is the word of the Sonne of God should be publiquely rehearsed for this word is the preaching of the Gospell and the shewing forth of the death of Christ Therefore that the Church maie vnderstand what is done in the Eucharist and what is offered vnto her to be receiued and that she maâ—e confirme hir faith it is necessarie that in the Eucharist â—he wordes of the Lordes Supper should be rehearsed publiquelie The 〈◊〉 â—rror is this that one part of the Eucharist is vsed in 〈…〉 a singular worship of God to be caried about and to 〈…〉 vp But the holie Ghost doth forbid that anie worship of God should be appointed without the expresse commaundement of god Deut. 12. You shal not do euery one of you that which semeth good in his owne eies And again That which I commaund thee that onelie shalt thou do to the Lord see that thou adde nothing thereunto nor detract anie thing from it And Math 1â— In vaine doe they worship me teaching for doctrines the preceptes of men Clemens in his second Epiâ—â—le to Iames and in three Chapters De Consecr Dist 2. saith Certeinlie so great buâ—nt offerings are offered on the altar as may be sufficient for the people if so be that any thing remaine till the next â—aie let them not be kept but with feare and trembling by the diligence of the Clearkes let them be consumed We are not ignorant how they vse to delude these wordes of Clemens by feigning a difference betwixt the worke of those that are readie to die and those that be readie to consecrate But it is euident that the bread which vseth to be caried about and to be laide vp to be adored is not reserued for those that be weake but in the ende is receiued of them that doe consecrat Cyrill or â— others thinke Origen vpon the 7. Chap. of Leuit. saith For the Lord concerning that breade which he gaue to his Disciples saide vnto them Take it and eat it c. He did not differ it neither did he commaund it to be reserued till the next daie Peraduenture there is this Mâ—steriâ— also conteined therein that he doth not commaund the bread to be caried in the high waie that thou maist alwaies bring forth the fresh loaues of the worde of God which thou cariest within thee c. OVT OF THE CONFESSION OF SVEVELAND Of the Eucharist CHAP. 18. AS touching this reuerent Sacrament of the bodie bloode of Christ all those things which the Euangelists Paul and the holie Fathers haue left in writing therof our men doe sincerelie teach commend and inculcate and thence they doe with a singular indeauour alwaies publish this goodnes of Christ towardes his whereby he doth no lesse at this day then he did in that his last supper vouchsafe to giue by the Sacraments his true bodie and his true bloode to be eaten and to be drunke in deede as the meate and drinke of their soules whereby they may be nourished vnto life eternall he giueth it I saie to all those who from their heartes haue giuen their names to be reckoned among his disciples when as they doe receiue this Supper according to his institution so that now he may liue and abide in them and they in him and be raised vp by him in the last day to a new and immortall life according to those wordes of eternall trueth Take and eate This is my bodie c. Drinke ye all of this This â—uppe is my bloode c. Now our preachers doe most diligentlie withdraw the mindes of the people both from all contention and also from all superfluous and curious inquirie vnto that which onelie is profitable whereunto onely Christ our Sauiour had respect to wit that beeing fed with him we may liue in him and through him and leade such a life as is acceptable to God holie and therefore euerlasting blessed and with all that we among our selues may be one bread and one bodie which are partakers of one bread in that holie Supper Whereby it commeth to passe that we doe verie religiouslie and with a singular reuerence
both administer and receiue the diuine sacraments that is the holie Supper of Christ By these things which are thus in deede as we haue set them downe your sacred Maiestie O most gratious Emperour doth know how falselie our aduersaries doe boast that our men doe change the wordes of Christ and teare them in peeces by humane glosses and that in our Suppers nothing is administred but meree bread and meere wine and also that among vs the Supper of the Lord is contemned and reiected For our men doe verie carefullie teach and exhort that euerie man doe in a simple faith imbrace these wordes of the Lorde reiecting all deuises of men and false glosses and remoouing awaie all kinde of wauering doe wholly addict their minde to the true meaning thereof and to conclude doe oftentimes with as great reuerence as they may receiue the Sacraments to be the liuelie foode of their soules and to stirre vp in them a gratefull rememberance of so great a benefit the which thing also vseth now to be done among vs much more often and reuerentlie then heretofore was vsed Morouer our Preachers haue alwaies hitherto and at this daie do offer themselues with al modestie and trueth to render a reason of their faith and doctrine touching all those things which they beleeue and teach as wel about this Sacrament as about other things and that not onelie to your Sacred Maiestie but also to euerie one that shall demaunde it Of the Masse CHAP. 19. FVrthermore seeing that after this manner Christ hatâ— instituted his Supper which afterward beganne to be called the Masse to wit that therein the faithfull being fed with his bodie and bloode vnto life eternall should shew forth his death whereby they are redeemed our Preachers by this meane giuing thankes and also commending this saluation vnto others could not chuse but condemne it that these things were euerie where neglected And on the other side they which do celebrate the masses do presume to offer vp Christ vnto his Father for the quicke and the deade and they make the Masse to be such a worke as that by it alone almost the fauour of God and saluation is obteined howsoeuer they doe either beleeue or liue Whereupon that most shamefull twise thrise impious sale of this Sacrament hath crept in and thereby it is come to passe that nothing at this daie is more gainefull then the Masse Therefore they reiected priuate Masses because the Lorde did commende this Sacrament to his Disciples to be vsed in common Whereupon Paul commandeth the Corinthians when they are to celebrate the holie Supper to staie one for another and denieth that they doe celebrate the Lordes Supper when as euerie man taketh his owne Supper whilest they be eating Moreouer whereas they boast that they doe offer vp Christ in steade of a sacrifice they are therefore condemned of our men because that the Epistle to the Hebrewes doth plainlie witnes that as men doe once die so Christ was once offered that he might take awaie the sinnes of many and that he can no more be offered againe then he may die againe and therefore hauing offered one sacrifice for sinnes he sitteth for euer at right hand of God waiting for that which remaineth to wit that his enemies as it were a footestoole may be troden vnder his feete For with one oblation hath he consecrated for euer them that are sanctified And whereas they haue made the Masse to be a good worke whereby any thing may be obteined at Gods handes our Preachers haue taught that it is repugnant to that which the Scripture doth teach in euerie place that we are iustified and receiue the fauour of god by the spirit of Christ and by faith for which matter we alledged before manie testimonies out of the Scriptures So in that the death of the Lorde is not commended to the people in the Masse our Preachers haue shewed that it is contrarie to that that Christ commaunded to receiue these Sacraments in remembrance of himselfe and Paul that we might shew forth the death of Christ till he come And whereas many doe commonlie celebrate the Masses without all regard of godlines onelie for this cause that they may nourish their bodies our Preachers haue shewed that that is so execrable a thing before god that if the Masse of it self should nothing at al hinder godlines yet worthely by the commaundement of God it were to be abolished the which thing is euident euen out of Esay onely For our God is a Spirit and trueth therfore he cannot abide to be worshiped but in Spirit and trueth And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord our Preachers would haue men thereby to coniecture that Christ did so sharplie and altogether against his accustomed manner taking vnto himselfe an external kinde of reuengement cast out of the Temple those that bought solde wheras they might seme to exercise marchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the â—iâ—e of the Masse which was wont to be celebrated is so manie waies contrarie to the Scripture of God as also it is in euerie respect diuers from that which the holie Fathers vsed it hath bene verie vehementlie condemned amongst vs out of the pulpit and by the worde of God it is made so detestable that manie of their owne accorde haue altogether forsaken it and elsewhere by the authoritie of the Magastrate it is abrogated The which thing we haue not taken vpon vs for anie other cause then for that throughout the whol Scripture the Spirit of God doeth detest nothing so much neither commaund it so earnestlie to be taken awaie as a feigned and false worship of himselfe Now no man that hath anie sparke of religion in him can be ignorant what an inâ—uâ—â—able necessitie is laid vpon him that feareth God when as he is perswaded that God doth require a thing at his handes For anie man might easilie foresee how many would take it at our hands that we should chaunge aâ—y thing about the holie rite of the Masse neither were there anie which would not rather haue chosen in this point not onelie not to haue offended your sacred Maiestie but euen anie Prince of the lowest degre But when as herewithal they did not doubt but by that common rite of the Masse God was moste grieiouslie prouoked and that his glorie for the which we ought to spend our liues was darkened they could not but take it awaie lest that they also by winking at it should make themselues partners with them in diminishing the glorie of god Trulie if god is to be loued and worshipped aboue all godlie men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine vs to chaunge certaine things in these points we take him to witnes from whome no
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
no daunger of giuing offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that olde torture and racking And yeâ— it bringeth great commendation to traditions because it sheweth the true vse of them All modest men will more willinglie obey the tradititions after they vnderstand that their consciences are set free from daunger in priuate that they must so farre obey as that the common peace be not disturbed nor the weake ones hurte Againe this interpretation doth defend and preserue publique good manners and discipline because it commaundeth to auoid offences Also to obserue publike holie daies the meetings in the Churches readinges c. doe serue for examples and to accustome the youth and the common sorte thereto Therefore such ordinances are not to be broken but rather with common care and trauell to be furthered These be the true and meete commendations of traditions which no doubt doe greatlie stirre vp such as are godlie and staied to loue defend and adorne the publique orders The Gospell teacheth to thinke reuerentlie not onelie of other ciuill lawes and orders but also of Ecclesiasticall and seeketh the true vse of them Yet notwithstanding it appointeth degrees and will haue the doctrine touching Christ and thinges that are heauenlie and euerlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not vnknowne to the Fathers For Augustine saith This whol kinde of thinges hath free obseruations and to this purpose he discourseth at large Irenaeus saith The disagreement in Fasting doth not breake of the agreement in Faith The Tripartite history gathereth together manie examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles minde to prescribe anie thing touching holie daies but to preach godlines and a good conuersation But in so manifest a matter it is needles to heap vp manie testimonies But our aduersaries doe here make great outcries That by this doctrine publike discipline and order is ouerthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Iouinians surmise These slaunders we haue partlie refuted alreadie there is no confusion or anarchie brought in nor the publique discipline ouerthrowne when as wee teach that traditions which haue a ciuill end and vse ought to be obserued And we teach also that offences must be foreseene and auoided But touching mortification we answere thus True and vnfeigned mortification is to beare the crosse to indure daungers troubles and afflictions This kinde of obedience is the worship of God and a spirituall worke as the Psal teacheth A sacrifice to God is a troubled spirit c. We teach moreouer that another kinde of exercise is necessarie It is the dutie of euerie Christian to bridle his flesh euen by bodelie discipline labours temperancie meditation of heauenlie thinges and such other exercises fitte for his age The neerest and proper end whereof must be this that fulnes and idlenes doe not prick him forward to sinne and that his minde maie be stirred vp and made more apt for heauenlie affections It is not to be thought that these exercises are a worship of God that deserue remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certaine daies be sette and appointed equallie for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfeting Againe This kinde of Deuills doth not goe out but by fasting and praier And Paull saith I chastice my bodie and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreouer these exercises when as they are referred vnto that ende that we maie haue our bodies fitte for spirituall thinges and to doe our duties according to a mans calling c. they are good in the godlie and meritorious workes as the example of Daniell doeth testifie For they be works which God requireth to this end that they maie subdue the flesh This former article we found placed elsewhere in the fift place amongst those wherein the abuses that are changed are reckoned vp Of the difference of meates IT hath beene a common opinion not of the common sorte alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are workes auaileable to merit remission both of the faulte and of the punishment And that the world thus thought it is apparant by this that dailie new ceremonies new orders new holie daies new fastes were appointed and the teachers in the Churches did exacte these workes at the peoples handes as a seruice necessarie to deserue iustification by and they did greatlie terrifie their consciences if aught were omitted * Of this perswasion of traditions manie discommodities haue followed in the Church For first the doctrine of grace is obscured by it and also the righteousnes of faith which is the moste especiall point of the Gospell and which it behoueth moste of all to be extant and to haue the preheminence in the Church that the merit of Christ maie be well knowen and faith which beleueth that sinnes are remitted through Christ and not for anie workes of ours maie be exalâ—ed farre aboue workes For which cause also Saint Paull laboureth much in this point he remooueth the law and humane traditions that he may shew that the righteousnes of Christ iâ— a farre other thing then such workes as these be namelie a faith which beleeueth that sinnes are freely remitted through Christ But this doctrine of Saint Paull is almost wholie smothered by traditions which haue breade an opinion that by making difference in meates and such like seruices a man must merit remission of sinnes and iustification In their doctrine of repentance there was no mention of faith onelie these satisfactorie works were spoken of Repentance seemed to stand whollie in these Secondlie these traditions obscured the Commaundements of God that they could not be knowne because that traditions were preferred far aboue the commaundementes of God All Christianitie was thought to be an obseruation of certeine holie daies rites fastes and attire These obseruations caried a goodlie title and name that they were the spirituall life and the perfect life In the meane season Gods commaundements touching euerie mans calling were of small estimation That the father brought vp his children that the mother bare them that the prince gouerned the common wealth these were reputed worldly affaires and vnperfect and farre inferior to those glistering obseruations orders And these errors did greatly torment good mindes which were grieued that they were hande-fasted to an vnperfect kinde of life in mariage in Magistracy and in other ciuill functions They had the Monkes and such like men in admiration and falselie imagined that their orders did more
sinnes yet it pleased god and was a seruice acceptable vnto God With this colour certaine of late haue learned to paint traditions which yet striue not about these indifferent matters but go about to establish other foul errours and the opinion of the power of Bishops But it is necessarie for the godlie here to beware of deceitfull doctrine There is a great errour euen in this colourable reason neither is that example well alledged out of Moses The workes ordeined and commaunded by God doe farre differ from workes not commaunded nor ordeined by God but onely deuised by mans inuention The works ordeined in the law of god were seruices of god although they deserued forgiuenes of sins But wilworships deuised by men neither haue bin nor are any seruice of god God doth not alow this boldnes of men which notwithstanding hath alwaies been vsuall to deuise new worship that is such as is immediatlie intended to honour God withall Therefore the worde of God crieth out Math. 15. In vaine do they worship me after the ordinances of men And euerie where in the Apostles and in Paull this boldnes is reprooued But the true seruice of God are those workes that he hath commaunded which are done in the acknowledgement and confidence of the Mediatour to the end that God maie be obeyed and that we maie professe him to be the true God whome we so worship So also Ezec. 20. he calleth vs back to the commaundement of God saying Walke not after the ordinances of your fathers but walke in my commaundements And often are such warnings repeated And Psal 118. Thy word is a lanterne vnto my feete And Num. 15. Let them not follow their owne imaginations The third errour is this Hypocrites do imagine that such workes are a kinde of perfection as Monkes doe preferre their vowes ful of vanitie before the ciuill and householders life whereas God by his wonderfull prouidence hath so ioyned mankinde together in fellowshippe and in these trauels and daungers would haue our faith praier and confession or liberallity one toward an other or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessarie and other things are arbitrarie Neither is it onelie a tormentâ—of conscience to iudge that he is no Christian nor member of the Church of God that eateth flesh on the Satursdaie or obserueth not the faste of Lent but it is also an errour that darkneth great matters as the doctrine of the righteousnes of the Gospell and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meate and drinke but by faith praier and other vertues And against the opinion of necessitie it is expressely said Col. 2. Let no man iudge you in meat or drinke And Galat. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies breade great discord as in time past there was great contention about Easter daie about leuen and now also many such like contentions haue risen The fift errour To the former opinions this errour also is added that the Bishops take to themselues authoritie to ordaine new kindes of worshipe to binde consciences as Gregory hath ordeined That maried men translated to the order of priesthoode should forsake the companie of their wiues and the constitution of confession commaundeth to reckon vp sins and decrees haue beene made of differences of meates and fasting and such like Of such traditions there are also late books setforth full of labyrinths wherin it is written that the transgressions of such ceremonies are mortall sinnes yea though they be committed without giuing offence to others Gerson sought for some mitigations but the true comfort is the voice of the Gospel which would haue the vnderstanding of this liberty to be made known and mainteined in the Church namely by remoouing those errours whereof hath beene spoken But ceremonies inuented by man such as are seemelie deuised for order may be obserued without any opinion of merit worship or necessitie as hath beene aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why doe ye tempt God laying vpon the neckes of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errours beeing remooued whereof the Church must needes be admonished afterward we both obserue certeine ceremonies which are comelie and made for good order and also teach that they ought to be obserued euen as men can not liue without order And Paull saieth 1. Cor. 14. Let all things be done decentlie and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the trueth and in measure It is plaine that this last word is opprossed to superstition which then also dailie increased ceremonies and darkened the trueth and burdened consciences and the Churches But we thanke God the euerlasting Father of our Lord Iesus Christ who for his Sonne and by him gathereth an eternall Church for that euen from the first beginning of mankinde he hath preserued the publique ministerie of the Gospell and honest assemblies who himselfe also hath set a part certeine times for the same and we pray him that henceforth he will saue and gouerne his Church And we diligentlie teach that al men ought to help to mainteine the publike ministerie auoid offences dissentions that scatter the Church as in it proper place more at large is declared OVT OF THE CONFESSION OF WIRTEMBERGE Of Ecclesiasticall ceremonies WE acknowledge that by Christ the Sonne of God two ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be obserued according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decentlie and in order as Paull speaketh such as they be that are set downe 1. Cor. 14. and 1. Timoth. 2. The Apostles also in ordaining Ministers of the Church vsed laying on of hands which beeing reteined out of the custome of the olde law and not beeing commaunded to the Church may be freely obserued They ordeined also in the Acts of the Apostles That the gentils should beware of eating of that which was strangled and of bloode not that this obseruation should be for euer among the Gentiles but for a time and so long to continue till this eating were no more offensiue We confesse this also that it is lawfull for the Bishops with the consent of their Church to appoint holie daies lessons and Sermons for edifying and for instruction in the true faith in Christ But it is not lawfull for them to thrust vpon the Church the ceremonies of the olde law for the holie seruice wherewithall God alone is worshipped Neither
Prophetes and Apostles and whereunto the vniuersall Church of Christ doth agree and consent and whereto the best learned writers of the Church do giue testimonie in manie places And we offer our selues to make a more large and ample explication of these thinges when neede shall require Now we beseech God the father of our Lorde Iesus Christ that he will vouchsafe to rule preserue purge and increase his Church which he hath purchased and redeemed by the bloode of his sonne Amen The faithfull subiects to the Emperours Maiestie Iohn Duke of Saxonie Elector George Marques of Brandembrough Ernest Duke of Luneborough Philip the Lantgraue of the Hesses Iohn Frederick Duke of Saxonie Frances Duke of Luneborough VVolfgang Prince of Anhalt The Senate and Magistrats of Nurnborough The Senate of Reutling OVT OF THE CONFESSION OF SAXONIE Artic. 23. Of the ciuill Magistrate BY the benefit of God this part also of doctrine of the authoritie of the Magistrate that beareth the sword and of the authoritie of Lawes and Iudgements and of the wholl ciuill state is godâ—ily set forth and by great trauell and many writings the manifold and great furies of the Anabaptists and other fantasticall men are refuted We teach therefore that in the wholl doctrine of God deliuered by the Apostles and Prophets the degrees of the ciuill state are auouched and that Magistrates Lawes order in iudgements the lawfull societie of mankinde are not by chance sprong vp among men And although there be many horrible confusions which grow from the Deuill and the madnes of men yet the lawfull gouernment and societie of men is ordained of God and whatsoeuer order is yet left by the exceeding goodnes of God it is preserued for the Church sake as it is said Rom. 13. and Psal 126. Except the Lords keâ—pe the Citie in vaine he watcheth that keepeth it c. Therefore in themselues they are thinges good to beare the authoritie of a Magistrate to be a Iudge to be a minister to execute iudgements to make lawfull warres and to be a soldiour in lawfull warres c. And a Christian man may vse these thinges as he vseth meate drinke medecines buying and selling Neither doth he sinne that is a Magistrate and dischargeth his vocation that exerciseth iudgement that goeth to warre that punisheth lawfullie those that are condemned c. And subiects owe vnto the ciuill Magistrate obedience as Paull saith Rom. 13. Not onelie because of wrath that is for feare of corporall punishment wherewith the rebellious are rewarded by the Magistrate but also for conscience sake that is rebellion is a sinne that offendeth God and withdraweth the conscience from God This heauenly doctrine we propound vnto the Churches which establisheth lawfull authoritie and the wholl ciuill state and we shew the difference of the Gospell and the ciuâ—lâ— gouernment God would haue all men to be ruled and kept in order by ciuill gouernment euen those that ate not regenerate and in this gouernment the wisdome iustice and goodnes of God toward mankinde is moste clearelie to be seene His wisdome is declared by order which is in the discerning of vertues and vices and in the societie of mankinde vnder lawfull gouernment and in contracts guided and disposed by maruelous wisdome Then the iustice of God appeareth in ciuill gouernment in that he will haue open sinnes to be punished by the Magistrates and when they that are in authoritie doe not take punishment on offenders God himselfe miraculouslie draweth them vnto punishment and proportionablie doth lay vpon grieuous sinnes grieuous punishment in this life as it is said Mat. 26. Whosoeuer taketh the sword shall perish with the sword Heb. 3. Whoremongers and adulterers God will iudge In these punishments God will haue to be seene the differences of vertues and vices and will haue vs learne that God is wise iust true and chaste The goodnes of God also toward mankinde is seene in that he preserueth the societie of men after this order And for that cause doth he maintaine it that from thence his Church may be gathered he wil haue common wealthes to be places for the enterteinment of his Church And the ciuill gouernment is one thing which keepeth in order all men euen those that are not regenerate and forgiuenes of sinnes and righteousnes in the heart which is the beginning of life and of eternall saluation which by the voice of the gospell is effected in the hearts of them that beleeue is another thing Both these benefits god hath bestowed vpon mankinde and will haue vs to vnderstand the difference of ciuill iustice and light in our hearts Neither doth the gospel condemne or ouerthrow common welthes or families And although it belong not to those that teach in the Church to giue particular lawes of politique gouernment yet the worde of God doeth generallie teach this of the power of the Magistrate First God would that the Magistrate without all doubt should sound forth the voice of the morall law among men touching discipline according to the 10. commaundements or the law naturall that is he woulde haue by the voice of the Magistrate first soueraigne and immutable lawes to be propounded forbidding the worship of Idols blasphemies periuries vniust murders wandring lustes breach of wedlock theft and fraude in bargaines contracts and iudgements The second dutie Let the Magistrate be an obseruer of these diuine and immutable lawes which are witnesses of God and chief rules of manners by punishing all those that transgresse the same For the voice of the law without punishment and execution is litle auaileable to bridle and restraine men Therefore it is said by S. Paull Rom. 13. The Magistrate is a terrour to him that doth euill and giueth honour to them that doe well And well hath it beene said of olde The Magistrate is a keeper of the Law that is of the first and second Table as concerning discipline and good order The third dutie of the ciuill Magistrate is to adde vnto the law naturall some other lawes defining the citcumstances of the natural law and to keepe and maintaine the same by punishing the transgressours but at no hand to suffer or defend lawes contrarie to the law of God or nature as it is written Esai 10. Woe be to them that make wicked lawes For kingdoms are the ordinance of God wherein the wisdome and iustice of God that is iust lawes ought to rule euen as the wise King and one that feared God Iosaphat said 2. Chron. 19. Ye exercise not the iudgement of men but of God who is with you in iudgement Let the feare of God be with you and doe all things diligentlie For although manie in kingdoms doe despise the glorie of God yet notwithstanding this ought to be their especiall care to heare and imbrace the true doctrine of the Sonne of God and to cherish the Churches as the 2. Psalme speaketh And now yee Kings vnderstand and be learned ye that iudge the
haue resolued with themselues to suffer all extremitie and many for feare of death doe rather seeke delaies but yet waiting for a fit opportunitie if they should be dealt withalin this matter by authority before they be dealt withall by doctrine and by force before their errour should be made knowne vnto them For of what force a sound perswasion of Religion is and how it maketh men to make no account not onelie of their goods but also of their liues it hath bin seene more then sufficientlie in very many euen within these 10. yeares that we may say nothing of the former ages who haue willinglie suffered not onely banishments and proscriptions but also torments and death it selfe rather then they would suffer themselues to be withdrawne from that iudgement which they had conceiued and which they beleeued to be true If now a daies when as there is contention of those lighter matters there be but a few to be found whom a man may bring to vnfeigned concorde except they may be perswaded of the law or the equitie of conditions how when as the controuersie is of Religion shall we looke for true peace and an vndoubted tranquillitie in these matters to wit such a one as your sacred Maiesty goeth about to establish except that on both sides it be agreed vpon what things they be that God dâ—th approoue and what things be agreeable to the Scriptures For as Religion by right and by the custom of al nations is preferred before all other things so there neuer was any more vehement or sharpe fight among men then that which is vndertaken for Religion But we seeing that your sacred Maiestie hath vsed such an vnspeakeable clemency toward your enemies and those such as haue pretermitted no kinde of hostilitie that we may let passe other things haue not without cause receiued great hope that you will so moderate all things euen in this matter also that you wil much more seeke for the praise of goodnes and courtesie in vs who are most desirous of your safetie and honour as we haue in deed testified and do from the bottome of ourhearts desire yet farther to testifie For we haue dealt so moderately in all points that we haue made it euident enough to all good men that it was neuer in our minde to hurt any man or deceitful to increase our commodities by the discommodities of other men In deede we haue susteined dangers for this cause and spent exceeding much but we haue not gained no not so much as a little thereby this one thing excepted that we being better instructed touching the goodnes of God shewed vnto vs through Christ we haue begun by the grace of God to hope better of those things which are to come and of that we doe by right make so great account that we do not think that we either haue done or suffered any thing as yet worthie therof seing that it is an inestimable thing and to be preferred aboue all things which are in heauen or in earth We haue bin so farre from emparing the riches of Ecclesiasticall men that when the husbandmen were in an vprour we to our great costes and dangers defended them to their vses The Gospell of our Lord Iesus Christ as surelie as we would that he should loue vs is the onelie thing that enforceth vs and hath caused vs to doe all these things which we seeme to haue altered Therefore let it please your sacred Maiestie rather to follow the examples of these most mightie and in deed happy Emperours Constantine Iouinian Theodosius and such like who both by doctrine dailie taught in all meekenes by most holie and vigilant Bishops and also by Councels lawfully assembled and by a wise discussing of al things did deale with them that erred and assaied all meanes to bring them again into the way before that they would determine any thing more sharply against them then to follow those who it is certaine had such counsellers as were most vnlike to those auntient and holy Fathers in deed and receiued an euent nothing answerable to the godlines of those Fathers In consideration hereof let not your sacred Maiesty be withdrawne with this that the chiefest matters which are now in controuersie were decided long since and chieflie in the Councell held at Constance especially seeing you may see that of those innumerable no lesse holie then necessary decrees of the former Councells there is not so much as the least point obserued of our Ecclesiasticall men and that they haue so degenerated in all things that no man which is but endued with common sense doth not cry out that there is need of a Councell to restore Religion and the holines of the Ecclesiasticall order But if that doth like them so well which was decreed at Constance how commeth it to passe that by no meanes at all that decree euer since toke place that Christian Councells should be assembled euery tenth yeare the which thing was at that time decreed For by this meane much godlines and faith might either be recouered or preserued But what is he that will not confesse that so often as the disease waxeth fresh so often the remedy is to be vsed and they which haue the truth in deed do neuer thinke it much both that good men should teach it also defend it against the euill sort where anie fruit thereof may be hoped for Now when as so many thousand are so miserablie intangled in the opinions of our religion who can deny that there is hope of most plentiful fruit and such as hath iustlie enforced al those that are gouerned by the spirit of Christ that omitting all other things whatsoeuer contemning all kinde of labour and cost they may giue themselue wholly to this one thing that the doctrine of Christ which is the mother of all righteousnes and saluation may be worthelie weighed or considered purged from al errors and offerd in it naturall colour to all those that loue godlines and the true worship of God to the end that a peace and and such as may be firme for euen a true setting of al holy things at a stay may be restored and confirmed to the sheepe of Chrtst for whome he hath shed his blood which are now too much troubled and waâ—ering The which peace can by no other mean as we said be restored and confirmed vnto them as being certein that in other things they are in some sort to yeald or to giue place but in the matter of godlines they are so to stick and bend themselues to the word of God that if they had a thousand liues they should offer them to be tormented rather then to yeald one iot or in the least point which they are persuaded to be the word of God Now if one onely soule be of more value then the wholl world what ought we to do for the saluation of many thousands Certeinlie seeing we are allured by so great a hope both by this
cannot be misliked As for other indifferâ—â— rites and ceremonies they are for the most parte obserued according to the vusal manner But the number of Masses iâ— not alike Neither was it the vse in the old times in the Churches wherunto was greatest resort to haue masse euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria eueri fourth and sixth daie of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblation 〈◊〉 offering This Article we finde else where placed in the third place among those wherin the abuses that be changed are reckoned vp in this manner Of the masse Art 3. OVr Churches is wrongfullie accused to haue abolished the Masse For the Masse is retained stil among vs celebrated with great reuerence Yea almost all the ceremonies that are in vse sauing that with the songes in Latine we mingle certein Psalmes in Dutch here and there which he added for the peoples instruction For therfore we haue need of ceremonies that the may teach the vnlearned that the Preaching of Gods word maie stirre vp some vnto the true feare trust and inuocation of God This is not only commaunded by S. Paull to vse a tongue that the people vnderstand but mans law hath also appointed it We vse the people to receiue the sacrament together if so be any be sound fit thereunto And that is a thing that doth increase the reuerence and due estimation of the publike ceremonies For none are admitted except they be first prooued and tried Besides we vse to put men in minde of the worthines and vse of a sacrament how great comforte it bringeth to fearefull consciences that they may learne to beleeue God and to looke for and craue al good things at his hands This worship doth please God such an vse of the Sacrament doth nourish pietie towardes God Therfore it seemeth not that Masses be more religiouslie celebrated among our aduersaries then with vs. But it is euident that of long time this hath bin the publike most greeuous complaint of al good men that Masses are filthilie prophaned beeing vsed for gaine And it is not vnknowen how farre this abuse hath spread it selfe in all Churches of what manner of men Masses are vsed onelie for a reward or for wages and how many doe vse them against the prohibition of the Canons Aud Paull doth greeuouslie threaten those which handle the Lords Supper vnworthelie saying He that shall eate this bread or drinke the cuppe of the Lord vnworthelie shall be guiltie of the bodie and bloode of the Lord. Therfore when we admonished the Priestes of this sinne priuate Masses were laide aside among vs seeing that for the most part there were no priuate Masses but onelie for lucres sake Neither were the Bishops ignorant of these abuses who if they had amended them in time there had now beene lesse dissension Heretofore by their dissembling they suffered much corruption to creepe into the Church now they begin though it be late to complaine of the calamities of the Church seeing that this hurlie burlie was raised vp by no other meane then by those abuses which were so euident that they could no longer be tolerated There were many dissentions concerning the Masse and as touching the Sacrament And peraduenture the world is punished for so long a prophaning of Masses which they who both could and ought to haue amended it haue so many yeares tolerated in their Churches For in the ten commaundements it is written He that abuseth the name of the Lord shall not escape vnpunished And from the beginning of the worlde there neither was nor is any diuine thing which might seeme so to be imployed to gaine as is the Masse There was added an opinion which did increase priuate Masses infinitelie to wit that Christ by his passion did satisfie for Originall sinne and appointed Masse wherein an oblation should be made for dailie sinnes both mortall and veniall Hereupon a common opinion was receiued that Masse is a worke that taketh awaie the sinnes of the quicke and the dead and that for the doeing of the worke Here mâ—n beganne to dispute whether one Masse saide for many were of as great force as particular Masses saide for particular men This disputation hath brought forth an in finite multitude of masses Concerning these opinions our preachers haue admonished vs that they do disagree from the holie Scriptures and hurt the glorie of the passion of Christ For the passion of Christ was an oblation and satisfaction not onelie for Originall sinne but also for all other sinnes as it is written in the Epistle to the Hebrewes We are sanctified by the oblation of Iesus Christ once made Also By one oblation he hath made perfit for euer those that are sanctified Also the Scripture teacheth that we are iustified before God through faith in Christ when we beleeue that our sinnes are forgiuen for Christ his sake Now if the Masse doe take awaie the sinnes of the quicke and the deade euen for the workes sake that iâ— done then iustification commeth by the worke of Masses and not by faith which the Scripture can not aware withall But Christ commaundeth vs to doe it in remembrance of himselfe therefore the Masse is instituted that faith in them which vse the Sacrament may remember what benefites it receiueth by Christ and that it may raise vp and comforte a fearefull conscience For this is to remember Christ to wit to remember his benefites and to feele and perceiue that they be in deede exhibited vnto vs. Neither is it sufficient to call to minde the historie because that the Iewes also and the wicked can doe that Therefore the Masse muste be vsed to this ende that there the Sacrament may be reached vnto them that haue neede of comforte as Ambrose saith Because I doe alwaies sinne therefore I ought alwaies to receiue a medicine And seeing that the Masse is such a communion of the Sacrament we doe obserue one common Masse euery holidaie and on other daies if any wil vse the Sacrament when it is offered to them which desired it Neither is this custome newlie brought into the Church For the auncient Fathers before Gregories time make no mention of any priuat Masse of the common Masse they speake much Chrysostome saitth That the Priest did dailie stand at the aultar and call some vnto the Communion and put backe others And by the auncient Canons it is euident that some one did celebrate the Masse of whome other Priests and Deacons did receiue the bodie of the Lord. For so the words of the Nicen canon do sounde Let the deacons in their order after the Priests receiue the holy communion of a Bishop or of a priest And Paul concerning the coÌ„munion commaundeth that one tarie for another that so there maie be a common participation Seeing therefore that among
vs the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especiallie for that our publike ceremonies are kept of vs for the moste parte alike vnto the vsual ceremonies onelie the number of Masses is not alike the which by reason of verie great and manifest abuses it were certainelie farre better to be moderated For in times past also in the Churches whreunto was greatest resort it was not the vse to haue masse saide euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria euery fourth and sixth day of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblaion 〈◊〉 offering Of both kindes of the Sacrcament ANd because that we doe celebrate the common masse that the people maie vnderstand that they also are sanctified through the blood of Christ and learne the true vse of this ceremonie either part of the Sacrament in the Supper of the Lorde is giuen to the Laitie because the Sacrament was instituted not onelie for a part of the Church namelie for Priests but also for the rest of the Church And therefore the people doth vse the Sacrament as Christ appointed it And certainelie Christ saieth Math. 26. Drinke yee all of this where he saieth manifestlie concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the ordinance of Paul to the Corinthians doth witnes that the wholl Church did in common vse either parte This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certaine places doth witnes that the bloode was giuen to the people for thus he writeth to Cornelius the Pope How do we teach or prouoke them to shed their bloode in the confession of his name if we denie the bloode of Christ to them which 〈◊〉 in this warfare or how shall we make them fit for the cuppe of Martyrdome if we doe not first admit them by the right of communication to drinke in the Church the cuppe of the Lorde And Ierome saith The Priestes doe minister the Eucharist and deuide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbideth the Sacrament to be deuided these be the wordes We do vnderstand that certaine men hauing receiued the portion of the holie bodie onelie do abstaine from the Cuppe of the holie bloode whoe because that I know not by what superstition they are taught to be tied hereunto either let them vnfeignedlie receiue the wholl Sacramentes or let them be put backe from the wholl Sacramentes because that one and the selfe same mystery cannot be deuided without great sacriledge In the Tripartite Historie it is written in the reprehension of Theodosius the Emperour whome Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grieuoslie reuenged the death of a few Souldiers which were slaine in an vprour and had murthered seauen thousand Citizens here saith Ambrose How canst thou with these hands receiue the holybody of the Lord with what rashnes canâ—â— thou take into thy mouth the Cuppe of that holy blood c. Therefore it is euident that it was the custome of the auncient Church to geue either parte of the Sacrament to the people onelie a new start vp custome doth take awaie one parte from the people Here we will not dispute what men are to think concerning a receiued custom contrarie to the authoritie of the Apostolique Scripture contrarie to the canons and contrary to the example of the Primitiue Church For all godlie men doe vnderstand that touching Christian doctrine consciences are to aske counsell at the word of the Lord that no custom is to be alowed which is contrary to the word of God And although in the Latine Church custome hath chaunged the auncient manner yet it doth not disalowe or forbid it neither in deed ought humane authority to forbid the ordinance of Christ and the most receiued custome of the auncient Church Therefore we haue not thought it good to forbid the vse of the wholl Sacrament and in that ceremonie which ought to be the coâ—enant of mutual loue in he Church we woulde not contrary to charitie be hard to other mens consciences which had rather vse the wholl Sacrament neither did we thinke that any crueltie should be vsed in that matter but so much as in vs lieth together with the ceremony we haue restored the holy doctrine touching the fruit of the ceremonie that the people may vnderstand how the Sacrament is laid before them to comfort the consciencies of them that do repent This doctrine doth allure the godly to the vse and reuerence of the Sacrament For not onelie the ceremony was before maimed but also the chief doctrine touching the fruit therof was vtterlie neglected And peraduenture the maiming of the ceremonie did signifie that the Gospell touching the bloode of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie 〈◊〉 renued and restored This Article we finde placed else where in the first place amongst those wherein the abuses which are chaunged are reckoned after this manner EIther kinde of the Sacrament in the Lordes Supper is giuen to the laitie because that this custome hath the commaundement of the Lord Math. 26. Drinke ye all of this where Christ doth manifestlie commaunde concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the wholl Church did in common vse either part This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certain places doth witnes that the blood was giuen to the people The same thing doth Hierome testify saying The priests do minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commaundeth that the sacrament be not deuided Dist 2. de consecr cap. Comperimus Onelie a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrarie to the commaundements of God is not to be allowed as the Canons do witnes Dist 8. Cap. Veritate with that which followeth Now this custome is receiued not onely against the Scripiure but also against the true Canons and the examples of the Church Therefore if anie had rather vse both partes of the Sacrament they were not to be compelled to do otherwise with the offense of their conscience And because that the parting of the Sacrament doth not agre with the institution of Christ we vse to omit that