Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews The Epistle of Iames two epistles of Peter three epistles of Iohn one epistle of Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
Church I haue receiued of 〈◊〉 Lord that which I also haue deliuered vnto you to wit that the 〈◊〉 Iesus in that night wherein he was betraied tooke bread c. Aâ—â— a little after When ye come together to wit to the Supper 〈◊〉 the Lord Let one tarie for an other Therefore according 〈◊〉 these thinges wee beleeue with the heart and confeâ—e with the mouth that this breade of the Lords Supper is the bodie of the Lord Iesus Christ deliuered for vs and thâ—â— this Cuppe or the wine in the Cuppe is likewise shed for vs for the remission of sinnes And this we affirme according to the expresse wordes of Christ wherein he saith This is my bodie This is my blood Which words may not be taken or vnderstood of any other thing nor be otherwise referred then onelie to the bread and cuppe of the Lord and the bodie bloode of the Lord can not be vnderstood of any other then of the onelie true and proper bodie of Christ which he made meate by his torments and of his bloode which beeing largelie poured out of his bodie he appointed to be drinke for his Church for he had not a naturall bodie and another bloode Therefore our Ministers doe teach that to these certaine wordes pronounced by Christ our Lorde wherein he doth peculiarlie pronounce witnes and institute bread to be his bodie and wine to be his bloode I say to these wordes no man maie adde any thing no man may detract any thing from them but euerie man in these words is to beleeue that which of them selues they signifie anâ— that no man ought to turne from them either to the right hand or to the left Yet to expound the meaning of this faith we doe further teach that although the bread be the bodie of Christ according to his institution and wine be his bloode yet neither of these doe leaue it nature or chaunge or lose it substance but that the bread is and doth remaine breade and that the wine is and doth remaine wine as also the holie Scripture doth giue this it owne name to either of them Otherwise if it should cease to be an element it should not be a Sacrament seeing that a Sacrament is then made when the worde is added to the element Neither could it signifie or beare witnes if it had nothing in steade of that thing whereof it is a Sacrament or if the thing signified should haue any other manner of presence then that which is Sacramentall Wherefore this speach Bread is the bodie and wine is the bloode of Christ is a Sacramentall speach to wit that these two distinct thinges doe remaine the selfe same thing which in their owne nature they be and yet by reason of a Sacramentall vnion or Sacramentallie they be that also which they doe signifie and whereof they doe testifie yet not in their owne nature or after a naturall manner but by the institution pronouncing or witnessing of the author as Paull doth excellentlie expound this where he thus writeth The cuppe which we blesse is it not the communion of the bloode of Christ the bread which we breake is it not the communion of the bodie of Christ Now both the good and the wicked doe vse this Sacrament and yet the true beleeuers doe receiue it to life and those which doe not beleeue doe receiue it to iudgement and condemnation And although either of them doe receiue this Sacrament and the trueth thereof Sacramentallie and outwardlie yet the beleeuers doe receiue it spirituallie and so to their saluation without which spirituall receiuing there is no worthie receiuing in the Sacramentall vse For by this meane we are ingrafted into Christ and into his bodie and by this meane is that true vnion and communion of Christ with his Church made and in like sorte by this meane is the communion of the holy Church which is a certaine spirituall bodie made amongst and with them selues whereof the Apostle writeth There is one bread and we beeing many are one bodie seeing we are all made partakers of one bread Moreouer we are further taught that with this ministerie or Sacrament of the Lord no other thing ought to be done or taken in hand then that one thing which was shewed ordeined and expresselie commaunded of Christ himselfe as when he reached bread seuerallie and peculiarlie to his Disciples and in expresse wordes saide Take eat thâ— is my bodie and in like sort when he reached to them the 〈◊〉 seuerallie and peculiarlie saying Drinke ye all of this Thâ—◠〈◊〉 my bloode Thus therefore according to this commaundement the bodie and bloode of our Lord Iesus Christ must be distributed onelie and be receiued in common of the faithfull or beleeuing Christians but it must not be sacrificed 〈◊〉 set before them or lifted vp or shewed forth to this end thâ— there it may be worshipped or kept or caried about Aâ—â— both these must be receiued in seuerall elements the bodie peculiarlie and seuerallie and also his holie bloode seuerallie as either of them were of the Lord instituted reacheâ— forth and giuen in common to all his Disciples seuerallie And this doctrine was vsed in the first holie Church anâ— this Sacrament was whollie distributed in both partes and so receiued But he that beside or contrarie to these commaundements and institution of Christ dare bring in any other thing or somewhat more and vse it with this Sacrament or wantonelie inuent therein at his pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrarie to his holie Testament and last will which was declared in his owne wordes and that expresselie Also this Sacrament ought to be receiued and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reuerence and chieflie with that which is the chiefest of all namelie with faith and examination of himselfe which in this action is moste acceptable to Christ our Lorde and moste profitable for men which also Saint Paull taught the first Church and exhorted it hereunto saying Let euerie man trie or examine himselfe and so let him eateof that breade and drinke of that cuppe For he that eateth and drinketh vnworthelie doth eate and drinke his owne iudgement or condemnation because he disâ—erneth not the Lordes bodie And in another place Prooue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in you except ye be reprobates Now I praie vnto God that ye doe no euill If so be that anie man approch to this table without such a tryall and not making himselfe worthie who hath not first examined himselfe what manner of faith he hath with what purpose he came to this sacrament or how he had prepared himselfe hereunto I saie such a man should greatlie prophane and reproch this sacrament
for others that they might be satisfactions for other mens sinnes If anie man wil odiouslie exaggerate these thinges how many things might herehearse whereof the Monks themselues are now ashamed It is no light offence in the Church to propound vnto the people a certein worship deuised by men without the commaundement of God and to teach that such a worship doth iustifie men because that the righteousnes of faith in Christ which ought especiallie to be taught in the Church is obscured when as those maruelous religions of Angells feigning of pouerty and humilitie and of single life are cast before mens eies Moreouer the commaundements of God and the true worship of God are obscured when as men do heare that Monks alone are in that state of perfection because that Christian perfection is this to feare God sincerely and againe to conceiue great faith and to trust assuredlie that God is pacified toward vs for Christ his sake to ask and certainly to look for help from God in al our affaires according to our calling and outwardlie to do good workes dilligentlie and to tend vpon our vocation In these things doth true perfection and the true worship of God consist it doth not consist in singlenes of life in beggarie or in vile apparell The people also doth conceiue many pernitious opinions of those false commendations of the monasticall life They heare that single life is praised aboue measure therefore they liue in marriage with offence of conscience They heare that beggers onelie are perfect therefore they keepe their possessions buy and sell with offence of conscience They heare that the gospel giueth counsell not to reuenge therfore some that lead a priuat life are not afraid to reuenge themselues For they heare that it is a counsell not a commaundement Others do think that all Magistracie and ciuill offices are vnworthie a Christian man VVe read examples of men who forsaking wedlock and leauing the gouernment of the common wealth haue hid themselues in Monasteries That they called to flie out of the world and to seeke a kinde of life which is more acceptable to God neither did they see that God is to be serued in those commaundements which he himselfe hath deliuered not in the commaundements which are deuised by men That is a good and perfect kinde of life which hath the commaundement of God for it warrant It is necessarie to admonish men of these thinges And before these times Gerson did reprehend this errour of the perfection of Monkes and he witnesseth that in his time this was a new or strange voice that the Monasticall life is a state of perfection Thus many wicked opinions doe cleaue fast vnto vowes as that they merit remission of sinnes iustification that they are Christian perfection that they do keepe the counsells and commaundements that they haue works of supererogation All these thinges seing they be false and vaine do make vowes to be of no effect OVT OF THE CONFESSION OF SAXONIE Of Wedlocke THe trueth concerning Wedlocke did at all times remaine sincere in the Church onelie For the Church doth know that God doth moste seuerelie forbid wandring lustes amongst mankinde and that he would haue chastitie so to be vnderstoode and performed as he himselfe hath ordeined it that we also maie know that he is a pure and a chaste minde and maie discerne him from deuils whoe through the hatred they beare to God are delighted with the confusions of lusts doe driue forward this weake nature of man that it maie be horriblie defiled Wherefore both the Heathen did euerie where admitte ceratine foule examples and Heretikes at all times haue spreade abroad monstrous opinions touching wedlocke as Clemens Alexandrinus and Epiphanius doe declare And the Turkish manners and the lawe of the Pope concerning single life haue caused a great deformitie in this last olde age of the world But Paull doth affirme that it is a signe of euill Spirites to forbid marriage Wherefore we doe verie carefullie keepe the sincere doctrine of God touching marriage and by the mercie of God our ciuill Magistrates haue appointed and doe defende iudgements for Marriage matters in their gouernment and they doe seuerelie punish those wicked deeds which are contrarie to the lawe of God and know that by the commaundement of God they are inioyned to haue a care to defende chastitie and wedlocke And we retaine this true definition agreeing with the commaundements of God and the custome of the Apostolique Church Marriage is a lawfull and indissoluble coniunction onelie of one man and of one woman to be kept because of the commaundement of God whoe by this meane will haue mankinde associated chastitie to be vnderstoode and lustes not to wander God in the beginning did consecrate this order saying thus They shall be two in one flesh to wit one man and one onelie woman inseperablie ioyned together And againe this first lawe was established of Christ Math. 19. Now that this coupling together maie be lawfull we doe immutably obserue the differences of persons that we maie not make a mixture of those persons whoe by the lawe of God are not permitted to couple together Also we keepe the rules of the Canon lawe touching other neerer degrees as there be ordinances to be seene deliuered with graue and wise deliberation in our Consistories Moreouer we know it is the will of God that Marriage should not be for bidden to anie persons that be fit thereunto and which without Marriage could not liue without daunger of their conscience as it is written Gen. 2. Math. 19 1. Cor. 7. Therefore we giue leaue to Priestes and other persons to marie which had rather liue godlie in Marriage then in a single life to haue wounded consciences so that they may not inuocate God and liue holilie In affiances euen according to the auncient lawes we will haue the consent of the Parentes also seeing that Parentes are mooued with a probable reason Touching diuorcementes this rule is most firmelie held that they doe sin who either by adultery or by forsaking be the first cause of distraction and adulterers and adultresses and he and shee that doth fosake the other are condemned by the voice of them that preach in our Churches and of the Iudges in our Consistories and they be seuerelie punished of our Magistrates But the innocent person when as the matter beeing well knowne he is set free is not forbid to marrie that he maie inuocate God liue holilie For seing that the Lord doth expresselie set at libertie the innocent person Math. 19. when as the other partie is polluted with adulterie we must vnderstande a setting at libertie not in name onelie but in deede And Paull speaketh after the same manner in the case of forsaking This our custome doth also agree with the auncient Church The other lawes which we haue in our Consistories doe agree with the Canon lawe and we doe trulie propound vnto the people the
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice to maintaine this publique peace to cherish the common wealth and to punish the offenders according to the quantitie of the fault in their riches bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearelie protest that together with all other doctrines which are directlie contrarie to the
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
vse yet notwithstanding this doth nothing hinder but that euery church as it knoweth what is expedient may appoint a certeine kinde of Censure or Ecclesiasticall discipline which it may vse where need so requireth that the Church maie be satisfied as we haue noted before in the first obseruation vpon the Confession of Bohemia and hereafter in the 10. Sect. and in the third obseruation vpon the Confession of Bohemia Vpon the same WE giue men warning of this also c. How temporall punishments may be said sometime to be differred and some time to be mitigated by good workes we haue declared a litle before to wit in the third obseruation vpon this confession Moreouer the word merit both in the words which follow Repentance deserued that God should alter his purpose touching the destruction of Niniuie and also in other places wheresoeuer either this or other Confessions doe vse it it is without doubt thus to be taken for that which we saie to obteine and to get as it is often times vsed among the auncient Latine deuines And whereas God here is said to haue chaunged his minde we do not doubt but that our bretheren do vnderstand it as spoken after the manner of men as when he is said to Repent him of some thing or else it is to be referred to the outward preaching of Ionas For as concerning God himselfe it was onelie a threatning and not a sentence decreed Vpon the confession of Saxonie WE affirme that the Ceremonie of priuat absolution is to be reteined in the Church How farre we thinke that this priuate confession and absolution is to be reteined in the Church we haue declared a litle before to wit in the first obseruation vpon the Confession of Bohemia Vpon the same In true Confession there must be these chaunges a mortification and a quicking Rom. 6. c. This is moste truelie saide but in a diuers sense For neither is contrition or a sense of sinne which is a fruit of sinne common to al signified by the name of mortification insomuch as it is a gift of the holie Ghost proper to the Elect but an abolishing of the olde man or of the flesh or of that natural corruption which taking it beginning of that contrition or sorow which is according to God whereof that place Psal 5. 19. and Esa 66. 2. is vnderstood is by litle and litle perfited in the elect and is the beginning of true conuersion whereunto on the other side quickning is answerable that is a certeine restoring as it were from death vnto life of the minde which was before in a manner dead in that corruption and being persuaded of the free remission of sinnes in Christ by faith it beginneth to hate sinne wherewith it was delighted to loue God whome it hated and to conclude to will well and to do vprightlie Vpon the same To shake of God and againe to loose c. Looke those things which are noted in the first obseruation of the 4. Section vpon this Confession Vpon the same This wholl custome was appointed for examples sake and is politicall c. We doe thinke that this custome of publious satisfaction before the Church is in such sorte politicall that notwithstanding it maie be referred to the Ecclesiasticall order and maie altogether be distinguished from those punishmentes which are meerelie ciuill and from those which are to be inflicted by the ciuill Magistrate For although such a publique kinde of acknowledging and dâ—teâ—â—ing of sinnes being made in the Church is in no case to be thought to be of anie value before God for the ransom of our sinnes such lesse that it should be a Sacrament yet we doe not doubt but that this abasing is both acceptable to God and commodious for the edifying of the Church and that in such places wherein it maie be fruitfullie vsed Vpon the same Hath no commaundement to inioyne such punishmentes c. But it hath a commaundement lawfullie to binde and to loose and to trie by diligent search which is true repentance Concerning which thing looke what we haue spoken a litle before in the 2. obseruation vpon the confession of Auspurge and is hereafter taught more at large in the 11. Section where we doe expresselie intreat of the power of the keies Vpon the same Are cheefelie mitigated for the Sonne of God c. Where the question is of the Church of God we saie that all blessings without any exception are bestowed vpon it and the members thereof not chiefelie but onelie for the Sonne of God his sake And these wordes Euen for the very conuersions sake our punishmentes are mitigated because that in the Saintes the legall promises being added to their workes are not without their effect but haue their rewardes c. ought as they seeme to be thus taken by adding to them this interpretation They are not without their effect but that must be of meere grace and in respect of Christ alone in whome God doth vouchsafe euen to rewarde both the Saintes themselues and also good workes hauing no regard to the blemishes of their workes as we haue saide before in the 3. and 7. obseruatious vpon the confession of Auspurge Vpon the same Iâ— doth onely proâ—unce this sentence c. To wit according to the Ecclesiasticall iudgementes and censures whereof we 〈…〉 before and not by anie ciuill authoritie 〈…〉 as they beâ—â—armed in Papacie vse to doe Vpon the Confession of Wirtemberge ALthough we thinke that it is not necessarie to saluation to reckon 〈…〉 c. yet we endeauour that a generall confession of 〈…〉 be reteined in our Churches c. Seeing that these thinges perteine not to the Doctrine of faith but vnto the vse of Ecclesiastical discipline of the libertie wherof in particular Churches we haue oftentimes spoken elsewhere we doe not thinke it good that this lawe should be brought into our Churches being made and receiued in other places beside the word of God and the custome of the auncient pure Church which did neuer require priuate confession of euerie one of those which did professe the Christian Religion but onelie of them of whose sinnes knowledge was taken in the assemblie IN THE 9. SECTION Vpon the Confession of Bohemia BVT such works as are taught of men what shew soeuer they haue euen of goodnes are in no case to be so highlie esteemed as those whieh are commaunded of God Vnderstand this of those workes which yet are not willworship and deuises of mans braine For such are wholly to be reiected as is also saide of such a little after that are not of faith but contrarie to faith Vpon the same By taking heede that they fall not into mortall sinne Looke the 2. obseruation vpon the Saxonie Confession in the 4. Sect. Vpon the same First for this cause that is for diuerse causes whereof this is one Lest that the grace of faith which we haue
of the lawe the office of Christ and his blessed Euangell his corrupted doctrine concerning original sinne our naturall inabâ—lâ—tiâ— and rebellion to Gods law our instification by faith onelie our imperfect sanctification and obedience to the lawe the nature number and vse of the holie Sacraments his fine bastard sacraments with all his rites ceremonies and false doctrine added to the administration of the true Sacraments without the word of God his cruell iudgement against Infants departing without the Sacrament his absolute necessitieâ— Baptisme his blasphemous opinion of transsubst antiatioâ— or reall presence of Christes bodie in the elements and receiuing of the same by the wicked or bodies of men his dispensations with solemne othes periuries and degrees of mariage forbidden in the word his crueltie against the Innocent diuorced his deuilish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quick his Canonization of men calling vpon Angells or Saintes departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vowes to creatures his Purgatorie praiers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Aduocates or Mediatours his manifolde orders Auricular confession his dispersed vncertaine repentance his generall and doubt some faith his satisfactions of men for their sinnnes his iustification by workes Opus Operatum woorkes of supererogation merites pardons peregrinations and stations his holie water Baptiâ—â—ng of Belles Coniuring of spirites Crossing Saâ—ing Annointing coniuring Hallowing of Gods good Creatures with the superstitious opinion ioyned therewith his worldlie Monarchie and wicked hierarchâ—e his three solemned vowes with all his shaâ—eliâ—gs of sundrie sortes his erronious bloodie decrees made at Trent with all the subscribers and approouers of that cruell and bloody band coniured against the Church of God And finallie â—e detest all his vaine allegories rites signes and traditions brought in the Church without or against the worde of God and doctrine of this true reformed Church to the which we toyne our selues willinglie in doctrine faith religion discipline and vse of the holie Sacraments as liuelie members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our liues vnder the paines contained in the law and danger both of bodie and soule in the date of Gods fearefull iudgement And seeing that manie are stirred vp by Satan and that Romane Antichrist to promise sâ—â—are subsâ—râ—â—â— and for a time vse the holy Sacraments in the Church deceitfully against their owne conscience minding hereby first vnder the externall cloake of Religion to corrupt and subuert secretlie Gods true Religion within the Church and afterward when time maie serue to become open enemies and persequuters of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the daie of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the sâ—archer of all heartes for witnes that our mindes and heartes do fully agree with this our confession promise oth and subscription So that we are not mooâ—ed for anie worldlie respect but are persuaded onelie in our conscience through the knowledge and loue of Gods true religion printed in our heartes by the holie spirit as we shall answer to him in the daie when the secrets of all heartes shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church doth depend vpon the safetie and good behauioâ—r of the Kings maiestie as vpon a comfortable Instrumenâ— of Gods mercie graunted to this countrie for the manteining of his Church and ministration of Iustice amongst vs we protest and promise with our heartes vnder the same oth hand writ and paines that we shall defend his person and authoritie with our goods bodies and liues iâ— the defence of Christes Euangell Libertie of our countrie ministration of iustice and punishment of iniquity against all enemies within this realme or without as we desire our God to be a strong and mercifull defender to vs in the daie of our death and comming of our Lord Iesus Christ To whome with the father and the holy spirit bâ— all honour and glory eternallie Amen THE ESTATES OF SCOTLAND VVITH THE INHABITANTS OF THE SAME PROfessing Christ Iesus and his ho lie gospell To their naturall countrie men and to all other Realmes and nations professing the same Christ Iesus with them wish grace mercie and peace from God the Father of our Lord Iesus Christ with the spirit of righteous iudgement of saluation LOng haue wee thirsted deare brethren to haue notified vnto the worlde the summe of that doctrine which wee professe and for the which we haue sustained infamie and daunger But such hath beene the rage of Sathan agaist vs and against Christ Iesus his eternall veritie latelie borne amongest vs that to this daie no time hath beene graunted vnto vs to cleare our consciences as moste gladlie we would haue done For how we haue beene tossed at times heretofore the moste parte of Europe as we suppose doth vnderstand But seing that of the infinite goodnes of our God who neuer suffereth his afflicted vtterlie to be confounded aboue expectation we haue obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed vnto vs and as we beleeue and professe partlie for satisfaction of our brethren whose hearts we doubt not haue beene and yet are wounded by the despitefull railing of such as yet haue not learned to speake well and partlie for stopping of the mouthes of the impudent blasphemers who boldelie damne that which they haue neither heard nor yet vnderstoode Not that we iudge that the cankred malice of such is able to be cured by this our simple confession No we knowe the sweete sauour of the Gospell is and shall be death to the sonnes of perdition but we haue chiefe respect to our weake and infirme brethren to whome we woulde communicate the bottome of our hearts lest that they be troubled or carried awaie by diuersitie of rumours which Satan spreads abroad against vs to the defacing of this our moste godlie enterprise protesting that if anie man shall note in this our confession anie article or sentence repugning to Gods holie worde and doe admonish vs of the same in writing we by Gods grace doe promise vnto him satisfaction from the mouth of God that is from his holie Scriptures or else reformation of that which he shall prooue to be amisse For God we take to record in our consciences that from our hearts we abhorre all sectes of heresie and all teachers of
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
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
the Gospell But if they will not doe it let this publique and euerlasting monument witnes to all that come after that we and all of our side are shall be free not onelie from the grieuous reproches with which wee are vndeseruedlie laden but also without blame of all the hurlie burlies and dissentions that haue beene hitherto and that which God forbid are peraduenture like tobe more greeuous vnles it be speedelie preuented on both sides And seeing in this Harmonie we speake not onlie with our owne but euen with the mouth of all those nations whose confessions we haue brought into one forme of one and the same doctrine we hope it will come to passe that not so much the seuerall names of the French Belgia and other Confessions shal hereafter be heard as that one onlie vniuersall simple plaine and absolute Confession of all Churches speaking as it were with one the same tongue of Chanaan shall be seene and that they who were thought to be farre wide as hath hitherto not altogether without desert by reason of ouer many mens priuate writings beene thought of vs and the brethren of the Confession of Auspurge if so be that men keepe within the boundes of the Confessions and all cauilling and sophistrie be laide aside and as well faithfull as fauourable exposition be admitted shall be thought very neerelie to agree in al things And this was the cause why we desired to put the confession of Auspurge together also with that of Saxony Wirtemberge in this Harmonie that it might be the more easilie known that both we agree with them in all particular points of faith and that there are verie few matters hanging in controuersie betweene vs. For concerning that doubt about the Lords Supper in the thing and of the thing i◠selfe there is no strife we differ in certaine adiuncts and circumstances of the thing In the thing it selfe I saie we agree although as the gifts of God are diuers so some do more plainly some do not so plain lie and perhaps not so fitlie vtter that which they thinke For we all acknowledge that the holie signes haue not a bare signification but that by the ordinance of God they assure our consciences that the things themselues are as truelie and certainlie giuen of God to all that come as the signes themselues are giuen by Gods minister But this questiō remaineth whether as the signe so also the present thing it selfe be giuen to the body or rather the present signe be giuen to the bodie but the present thing giuen onelie to the minde and faith Againe whether as both be giuen to al so both be receiued of al of some vnto life and of other some vnto death In like sort we all beleeue the true Communication of the true bodie and the true bloode of our Lord Iesus Christ The controuersie standeth in the manner of communicating but who may therefore of right thinke that the holie vnitie of the Churches is to be plucked a sunder That they of our side were alwaies desirous of peace and agreement the historie of the conference at Marpurge and such things as were afterward done in the yeare 1536. doe sufficientlie witnes Moreouer so often as there appeared any hope of agreement it is cleare that there was no other cause but the importunitie of some certaine men why new and sudden braules beeing raised the matter could not come or long continue in that agreement which was hoped for For that we may let passe very many other things although in the beginning it were openlie knowne among all that there was no controuersie betweene vs no not so much as the verie Papists excepted in the opinion about worshipping the mysterie of the holie Trinitie loe about the latter end that vnhappie monster of Vbiquitie came forth which if it be admitted will quite ouerthrow the true doctrine of Christs person and his natures Hence then come the distractions of Churches hence come so deadlie quarrellings But seeing this wholl matter hath beene often handled by verie learned men it is no time for vs to deale any farther therein For it is sufficient for vs to shew in few wordes that our men so farre as was possible alwaies prouided for the peace of the Church Neither truelie hath any man cause after the example of certain moderators such as not long since haue beene why he should perswade himselfe that we would here of this hotch-potch of opinions make a certaine medlie as it were of contrarie qualities But we leaue all thinges wholl that euerie one may so know his owne words beeing compared with the sayings of others that he shall finde nothing forged nothing taken away nothing put to or wrested And to conclude the forme and drift of this wholl work if it be more narrowlie vowed shal not vnworthily be iudged a sound body of christian doctrine framed and alowed by the writings and as it were by ◠common councell of the godlie Churches well nigh of all Europe For here all the chiefe points of our Religion beeing discussed and approoued are by the publique authoritie of all the chiefe nations in Christendome with one consent published and knit together yet we must confesse as we afore touched that through the manifolde and busie braulings of priuate persons and glosses as men commonly speak the matter was brought farre from the groundes thereof to things cleane besides the purpose and impertinent For first there beganne to be dealing onely about the supper then it came to Christs Ascension and sitting in heauen and within a while after to the personall vnion of both his natures and what stay will there be in the ende for many by all mens leaue be it spoken seeme to be delighted with this continual striuing that howsoeuer and whatsoeuer it might coste them they might not be vnknowne But it becommeth the Disciples of Christ to seeke peace and to despise glorie For as Bernard saith They that despise peace and seeke after glorie they lose both peace and glorie A way therefore with those speaches I am of Paull I am of Cephas let that one saying be heard I am Christs I am the Churches There is something that may be misliked yet there are verie manie things that may wel be liked the same ground work of faith abideth let therfore the same loue continue and let vs not think much to take them for brethren whome God vouchsafeth to take for sonnes neither let vs despise those for whome Christ despised him-selfe That thing is assuredlie true and very much liked of vs that nothing in holy doctrine is to be thought of smal importance but rather that euen in the least pointes thereof a certeine faith and full assurance is required flat contrarie to the wauering of the Academikes yet we can not like of too too much peeuishnes through which some do straight waie vpon verie smal occasion cal their brethren heretikes schismatikes vngodlie Mahumetanes let these speeches be
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
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
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined in this scripture and that the right of expounding this scripture lyeth so in the power of chiefe Bishops that what they according to their owne wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer shall be Pope must needs rightly expound the scripture but the true meaning of the scripture is to be sought in the scripture it selfe and among those that being raised vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
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
place we adde how they maie be done Albeit that men by their owne strength be able to doe outward honest deedes in some sort and must also performe this ciuill obedience yet so long as men are voide of faith they are in the power of the Deuill who driueth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Deuil Moreouer nature by it selfe is weake cannot without gods helpe strengthen it sâ—lfe to the performaunce of anie spirituall workes And for that cause are men taught that in the Gospell the holie spirit is promised who shal aide and gouerne the mindes of them who do repent beleeue the Gospel Wherfore in so great infirmitie of nature in the middest of these assaultes of Sathan and in all daungers faith must be exercised in calling vpon God euen throughout our wholl life that we maie continue alwaies in the faith in our obedience towards God Therfore Zacharie saith I will poure forth the spiâ—it of grace of praier vpon the house of Dauid upon the inhabitans of Ierusalem He calleth him the spirit of grace because the holie spirit doth confirme and comforte troubled mindes and beareth record that God is pleased with vs. He calleth him the spirit of praier to the end we should dailie exercise our faith in praier that by these exercises our faith might be confirmed and a new life grow vp and increase in vs. There is no doubt but true vertues are the giftes of Go such as are faith clearenes of iudgement in discerning of pointes of religion courrage of minde such as is requisite in them which teach professe the Gospel true care paines in gouerning of Churches true humilitie not to hunt after preferment not to be puft vp with populare praise nor cast downe with their disliking and ill will true charitie c. These Princelie vertues Paull calleth Gods gifts Rom. 12. Hauing diuers giftes according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit distrubuting to euerie one according c. Vnto these giftes we must ioyne our exercise which maie both preserue the same and deserue an increase of them according to the saying To him that hath shal be giuen And it is notably said of Augustine Loue deserueth an increase of loue to weet when t is put in vse For good workes haue rewardes as in this life so also after this life in the euerlasting life Now because that the Church in this life is subiect to the crosse and to the death of the bodie therefore many rewardes are differred vntill the life to come which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ yet there is also a rewarding of good workes according to that saying your rewarde is great in heauen By this it is euident that the doctrine of good workes is through the goodnes of God purelie and truelie taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godlie mindes know full well There was none that put men in minde of the difference of mans traditions and the lawe of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull vnto remission of sinnes But now that these matters be opened and vnfolded godlie consciences lay holde of comforte and of certaine hope of saluation and doe vnderstand which is the true worship and seruice of God and know how it pleaseth god and howe it doth merit at his handes This article is thus set downe in an other edition OVr diuines are falselie accused to forbid good workes For their writinges extant vpon the tenne commaundements and others of the like argument do beare witnes that they haue to good purpose taught concerning euerie kinde of life and duties what trades of life and what workes in euery calling doe please God Of which thinges preachers in former times taught litle or nothing onely they did vrge certaine childish and needles workes As keeping of holie daies set fasts fraternities pilgrimages worshipping of Saints friaries Monkeries and such trash wherof our aduersaries hauing had warning they do now forget them do not preach so concerning these vn profitable works as they were wont to doe Besides they begin now to make mention of faith which they were wont to pas ouer with silence But yet they cease not to obscure darken this doctrine of faith while they leaue the conscience in doubt would haue men to merit remission of sins by their workes and teach not that we doe by faith alone vndoubtedlie receiue remission of sinnes for Christes sake When as therfore the doctrine of faith which should be especially aboue others taught in the Church hath bene so long vnknowen as all men must needes graunt that there was not a word of the righteousnes of faith in all their sermons and that the doctrine of workes onelie was vsuall in the Churches for this cause our diuines did thus admonish the Churches First that our workes cannot reconcile God vnto vs or deserue remission of sins grace iustification at his hands But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace doth despise the merit and grace oâ— Christ and seeketh by his owne power without Christ to come vnto the father whereas Christ hath said expresselie of himselfe I am the waie the trueth and the life This Doctrine of faith is handled by Paule almoste in euerie Epistle Eph. 2. ye are saued freelie by faith and that not of your selues it is the gift of God not of workes c. And lest anie here should cauill that we bring in a new found interpretation this wholl cause is vnderpropped with testimonies of the Fathers August doth in manie volumes defend grace the righteousnes of faith against the merit of works The like doth Ambrose teach in his booke De vocaâ— Gent. and els where for thus he saith in the forenamed place The redemption made by the bloode of Christ would be of small account and the prerogatiue of mans workes would not giue place to the mercie of God if the iustification which is by grate weere due to merites going before so as it should not be the liberalitie of the giuer but the wages or hire of the labourer This doctrine though it be contemned of the vnskilfull sorâ— yet â—ne godlie and fearefull conscience doth finde by experience that it bringeth verie great comfort because that the consciences cannot be quieted by anie workes but by faith alone when
Church is a spirituall bodie so must it needs haue a spiritual heade like vnto it selfe Neither can it be gouerned by any other spirit then by the spirit of Christ Wherefore Paul saith And he is the head of his bodie the Church who is the beginning the first borne of the dead that in al things he might haue the preheminence And in another place Christ saith he is the heade of the Church and the same is the Sauiour of his bodie And againe Who is the heade of the Church which is his bodie euen the fulnes of him which filleth all in all things Againe Let vs in all things grow vp into him which is the heade that is Christ by whome all the bodie being knit together receiueth increase And therefore we do not allow of the doctrine of the Romish Prelates who would make the Pope the generall Pastour and Supreame heade of the Cuhrch of Christ militant here on earth and the verie Vicar of Christ who hath as they saie al fullnes of power and soueraigne authoritie in the Church For we holde and teach that Christ our Lorde is and remaineth fill the onelie vniuersal Pastour and highest Bishop before God his father and that in the Church he performeth all the duties of a Pastour or Bishop euen to the worldes ende and therefore standeth not in neede of any other to supplie his roome for he is said to haue a substitute which is absent But Christ is present with his Church is the head that giueth life thereunto He did straightlie forbid his Apostles their successours al superioritie or dominion in the Church They therefore that by gainesaying set themselues against so manifest a trueth and bring another kinde of gouernement into the Church who seeth not that they are to be counted in the number of them of whome the Apostles of Christ prophesied as Peter 2. Epist 2. and Paull Act. 20. ◠Cor. 11. 2. Thess 2. and in manie other places Now by taking awaie the Romish head we doe not bring any confusion or disorder into the Church for we teach that the gouernement of the Church which the Apostles set downe is sufficient to keepe the Church in due order which from the beginning while as yet it wanted such a Romish heade as is now pretended to keepe it in order was not disordered or full of confusion That Romish head doth mainteine in deede that tyrannie and corruption in the Church which was brought into the Church But in the meane time he hindreth resisteth and with all the might he can make cutteth of the right and lawfull reformation of the Church They obiect against vs that there haue beene great strifes and dissentions in our Churches since they did seuer themselues from the Church of Rome and that therefore they can not be true Churches As though there were neuer in the Church of Rome neuer anie sectes anie contentions and quarrells and that in matters of religion maintained not so much in the schooles as in the holie chaires euen in the audience of the people We knowe that the Apostle said God is not the author of dissention but of peace And Seeing there is amongst you emulation and contention are you not carnall Yet maie we not denie but that God was in that Church planted by the Apostle and that that Apostolike Church was a true Church howsoeuer there were strifes and dissentions in it The Apostle Paull reprehended Peter an Apostle and Barnabas fell at variance with Paull great contention arose in the Church of Antioch betweene then that preached one the same Christ as Luke recordeth in the Actes of the Apostles And there haue at all times bin great contentions in the Church and the moste excellent Doctors of the Church haue about no small matters differed in opinions yet so as in the meane time the Church ceased not to be the Church for all these contentions For thus it pleaseth God to vse the dissentions that arise in the Church to the glorie of his name the setting forth of the truth to the end that such as are approoued might be manifest Now as we acknowledge no other head of the Church then Christ so we do not acknowledge euerie Church to be the true Church which vaunteth her selfe so to be but we teach that to be the true Church indeed in which the markes and tokens of the true Church are to be found First and chiefely the lawfull or sincere preaching of the word of god as it i◠left vnto vs in the writings of the Prophets and Apostles which do all seeme to lead vs vnto Christ who in the gospel hath said My sheep heare my voice I know them they follow me and I giue vnto them eternall life A straunger they doe not heare but flie from him because they know not his voice And they that are such in the Church of God haue all but one faith and one spirit and therefore they worship but one God and him alone they serue in spirit and in truth louing him with all their heartes with all their strength praying vnto him alone through Iesus Christ the onelie Mediatour and intercessor and they seeke not life or Iustice but onlie in Christ and by faith in him because they do acknowledge Christ the onelie head and foundation ofhis Church and being surelie founded on him doe dailie repaire themselues by repentance and doe with patience beare the crosse laid vppon them and besides by vnfeined loue ioyning themselues to all the members of Christ doe thereby declare them-selues to be the disciples of Christ by continuing in the bond of peace and holie vnitie they do withall communicate in the sacraments ordeined by Christ deliuered vnto vs by his Apostles vsing them in no other manner thē as they receiued them from the Lord him-selfe That saying of the Apostle Paul is well knowne to all I receiued from the Lord that which I deliuered vnto you For which cause we condemne all such Churches as straungers from the true Church of Christ who are not such as we haue heard they ought to be howsoeuer in the meane time they brag of the succession of bishops of vnitie and of antiquitie Moreouer we haue in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to haue no fellowship with her vnles we meane to be partakers with her of al gods plagues laid vpon her But as for communicating with the true Church of Christ we so highlie esteeme of it that we saie plainelie that none can liue before God which do not communicate with the true Church of God but separate them selues from the same For as without the Arke of Noah there was no escaping when the world perished in the flood euen so doe we beleeue that without Christ who in the Church offereth him selfe to be enioyed of the elect there can be no certaine saluation and therefore
and after their examples by which they founded their Churches and according to that also that they brought old laws or decreees in to subiection the which thing ourministers among them-selues do in deed declare and practize This laudable order of gouerning the Church together with lawfull discipline that is with the seueritie of punishments appointed by God 〈…〉 vnto it ought diligentlie to be 〈…〉 so that the wicked and such as abide in 〈…〉 without repentance hauing their heartes 〈…〉 as giue not obedience to God and to his word and in the Church are authors of great offences and do not repent or become better after due faithful and 〈…〉 that such I saie may be publiquelie punished and â—e remooued from the holie fellowship by Ecclesiasticall punishment whicâ—â— commonly is called abandoning excommunicatioÌ„ or our sing yet not by the helpe of the ciuil power but by vertue of the word the commaundement of Christ And that this punishment maie indifferentlie be vsed towards all no regard or respect is to be had of persons of what degree soeuer they be whether they be ciuill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee goe reprooue him betweene him and thee alone if he heare thee thou hast wonne thy brother if he heare thee not take yet with thee one or two If he heare not these tell it vnto the Church and if he heare not the Church let him be vnto thee as an heathen man and a Publicane And Saint Paull together with his fellow ministers did in expresse wordes giue a commaundement hereof writing thus We commaund you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euerie brother that walketh vnordinatelie and not after the instruction which he receiued of vs. And in an other place he saieth Put from among your selues that wicked man And yet this is not to be concealed that at all times there haue beene manie in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance that there be and shal be such hereafter euen vnto the end of the world such as are neither chastned by this discipline of Christ neither can easilie be excommunicated or altogether separated from the Church but are to be reserued committed to Christ alone the chiefe Shepheard to his coÌ„ming as the Lord himselfe saith of these men that the Angells in the last daie shal first separate such from the righteous and cast them into the sierie fâ—rnace where shall be wailing and gnashing of teeth Here with all it is also taught that that mischieuous and wicked Antichrist shall sit in the temple of God to wit in the Church of whome the Prophets Christ our Lord and his Apostles haue foretolde vs and warned vs to take heede of him that the simple sort among the faithfull might auoid him and not suffer themselues to be seduced by him Now in Antichrist we are to acknowledge a double ouerthwartnes to witte dishonestie and deceiuing the first is an ouerthwartnes of the minde or meaning or a bringing in of false doctrine cleane contrarie to the meaning of Christ our Lord and of the holie Scripture whereof the Apostle speaketh after this sorte The time will come when they will not suffer anie longer the holie doctrine but hauing their cares â—â—â—â—ing shall after their owne lustes get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables The other euill or offence that we are to consider in Antichrist is a corrupt and naughtie life giuing vnto others a verie ill example and is full of horrible sinnes hurtfull filthines and all kinde of vices which in the Antichristian Church are openlie practized and that freelie without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall come perilous times For men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not louers or desirous of that which is good traiterous headie high minded louers of pleasure more then of God hauing a slâ—ew of godlines but haue denied the power thereof turne awaie therefore from such Of which time also Christ forespake in these words And then many shall be offended at these examples and shal betraie one another and haâ—e one another And many false Prophets shall arise and deceiue many And because iniquitie shal increase many waies the loue of many shal be colde But he that 〈◊〉 to the end he shal be saued These wordes are to be vnderstood of them which do continue in the doctrine of Christ enduring all aduersities wherewith they are assaied And in an other place Christ crieth out Woe to the world because of offences And Blessed is he that shall not be offended in me OVT OF THE FRENCH CONFESSION THerefore we beleeue that it is not lawfull for anie man to withdraw himselfe from the congregations to rest in himselfe but rather that al men are to defende and to preserue the vnitie of the Church submitting themselues to the common instruction and to the yoke of Christ wheresoeuer God doth appoint that true Ecclesiastical discipline although the decrees of Magistrates doe gainesaie it from wich order whosoeuer doe separate themselues they doe resist the ordinance of God We beleeue that verie carefullie and wiselie the true Church the name wherof too manie do abuse is to be discerned Therefore we affirme out of the worde of God that the Church is a companie of the faithfull which agree together in following the word of God and in imbracing pure religion wherein also they do dailie profit growing and confirming themselues mutuallie in the feare of God as they which haue neede dailie to goe forward and to profit and who although they profit neuer so much must notwithstanding of necessitie daielie flie to the remission of sinnes Yet we doe not denie but that manie Hypocrites and reprobates are mingled with the faithfull but their guilefull dealing is not able to take awaie the name of the Church Therfore seing we beleeue this to be so we withal boldlie affirme that where the word of God is not receiued and where there is no profession of that obedience which is due thereunto nor anie vse of Sacramentes there if we will speake properlie we cannot iudge anie Church to be Therefore we condemne the Papisticall assemblies because that the pure trueth of God is banished from them and among them the sacraments of Faith are corrupted counterfeited and falsified or altogether abolished and to conclude among whome all superstitions and Idolatries are in full force And therefore we thinke that all they who ioyne them selues to such actions and communicate therwith doe separate
forbad vnto his all dominion and highlie commended humility In deed there is one kinde of power which is a meere and absolute power called the power of right According to this power all things in the wholl worlde are subiect vnto Christ who is Lorde of al euen as he himselfe witnesseth saying All power is giuen vnto me in heauen and in earth And againe I am the first and the last and beholde I liue for euer and I haue the keies of hell and of death Againe He hath the keie of Dauid which openeth and no man shutteth shutteth and 〈◊〉 man openeth This power the Lord reserueth to himselfe and doth not transferre it to anie other that he might sit idlie by and looke on his ministers while they wrought For Isaiah saieth I will put the keie of the house of Dauid vpon his shoulder And againe Whose gouernement shall be vpon his shoulders For he doth not lay the gouernement on other mens shoulders but doth still keepe and vse his owne power thereby gouerning all things Furthermore there is an other power of duetie or ministeriall power limited â—ut by him who hath ful and absolute power and authoritie And this is more like a ministerie then dominion For we see that some Master doth giue vnto the steward of his house authority and power ouer his house and for that cause deliuereth him his keies that he may admit or exclude such as his Master will haue admitted or excluded According to this power doth the minister by his office that which the Lord hath commaunded him to doe and the Lord doth ratifie and confirme that which he doth and will haue the deedes of his ministers to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell I will giue vnto thee the keies of the Kingdome of heauen and whatsoeuer thou bindest or loosest in earth shall be bound and loosed in heauen Againe Whose sinnes soeuer ye remit they shal beremitted and whose sinnes soeuer yea retaine they shal be retained But if the the minister deale not in all things as his Lorde hath commaunded him but passe the limits and bondes of faith then the Lord doth make voyd that which he doth Wherfore the Ecclesiasticall power of the ministers of the Church is that function whereby they doe indeed gouerne the Church of god but yet so as they do al things in the Church as he hath prescribed in his word which things being so done the faithfull doe esteeme them as done of the Lorde himselfe but touching the keies we haue spoken somewhat before Now the power that is giuen to the Ministers of the Church is the same alike in all in the beginning the Bishops or Elders did with a common consent labour gouerne the Church no man lifted vp himselfe aboue an other none vsurped greater power or authority ouer his fellow Bishops for they remembred the wordes of the Lord He which will be the cheifest among you let him be your seruant they kept in themselues by humilitie and did mutuallie aid one another in the gouernement and preseruation of the Church NotwithstaÌ„ding for orders sake some one of the ministers called the assemblie together propounded vnto the assemblie the matters to be consulted of gathered together the voices or sentences of the rest and to be briefe as much as lay in him prouided that there might arise no confusion So did S. Peter as we read in the Acts who yet for all that was neither aboue the rest nor had greater authoritie then the rest Veriâ— true therefore is that saying of Cyprian the Martyr in his book De simpl Cler. The same doubtles were the rest of the Apostles that Peter was hauing an equall fellowship with him both in honoâ—â— and power but the beginning hereof proceedeth from vnity to signifie vnto vs that there is but one Church Saint Ierom vpon the epistle of Paull to Titus hath a sayingnot much vnlike this Before that by the instinct of the deuil there was partaking in religion the Churches were gouerned by the common aduise of the Priests but after that euery one thought that those whome he had baptized were his own not Christs It was decreed that one of the priests should bâ— chosen set ouer the rest who should haue the care of the whol church laide vpon him and by whose meanes al schismes should be remoued Yet Ierom doeth not auouch this as an order set downe of God For straight waie after he addeth Euen as saith he the priests knew by the continuall custome of the Church that they were subiect to him that is set ouer them So the Bishops must know that they are aboue the priests rather by custome then by the prescript rule of Gods truth they should haue the gouernement of the Church in common with them Thus farre Ierome Now therefore no man can forbid by any right that we may returne to the olde appointement of God and rather receiue that then the custome deuised by men The offices of the ministers are diuers yet notwithstanding moste men doe restreine them to two in which all the rest are comprehended to the teaching of the Gospell of Christ and to the lawfull administration of the Sacraments For it is the duetie of the ministers to gather together a holie assemblie therein to expound the worde of God and also to applie the generall doctrine to the state and vse of the Church to the end that the doctrine which they teach maie profit the hearers and maie build vp the faithfull The ministers duetie I saie is to teach the vnlearned and to exhort yea and to vrge them to goe forward in the waie of the Lord who do stand stil or linger and go flowlie forwarde moreouer to comfort and to strengthen those which are fainthearted and to arme them against the manifold temptations of Sathan to rebuke offenders to bring home them that goe astraie to raise vp them that are fallen to conuince the gainsaiers to chase awaie the wolfe from the Lordes flocke to rebuke wickednes and wicked men wiselie and seuerelie not to winke at nor to passe ouer great wickednes and besides to administer the sacraments to commend the right vse of them to prepare al men by holsome doctrine to receiue them to keep together all the faithful in an holie vnity to meete with schismes To conclude to catechise the ignorant to commend the necessitie of the poore to the Church to visit instruct those that are sick or intangled with diuers temptations so to keep them in the way of life Lasty to looke diligently that there be publike praiers supplications made in time of necessity together with fasting that is an holy abstinency most carefully to look to those things which belong to the tranquillity safe tie and peace of the Church And to the ende that the minister maie performe al these thinges the
graunted to those that haue charge of soules and to each seuerall Ecclesiastic all societies whether they besmal or great Of which thing the Lord saith to the Churches Verely I saie vnto you whatsoeuer thinges ye binde on earth shal be bound in heauen And straight after For where two or three be gathered together in my name there am I in the middest of them Moreouer this is likewise taught that euerie Christian so often as he needeth these keies of the Lord ought to require them particularly for himselfe of the pastors of soules of that Church or fellowship of which himselfe is a parte to which he belongeth that he vse them with full confidence no other wise then if he receiued them of Christ himselfe seeing that Christ hath deliuered them vnto the Pastours and that he by no meanes doubt that by the ministerie of these keies through the vertue and power of Christ his sinnes are forgiuen him and that he is freed from them according to Christ his owne saying whose sinnes you forgiue c. And He that heareth you heareth me and he that receiueth you in the be halfe to wit of the Ecclesiasticall ministerie and in his time of neeed receiueth me and contrarilie He that despiseth you despiseth me This is also taught and handled * that the Priests ought not to vse these keies of the Lord otherwise then according to the meaning and will of Christ which is declared expresselie in his word and according to the sure flat and expresse determinations of his iudgement and that they doe not any manner of waie according to mens opinions much lesse after their owne minde or lust abuse these keies for so it would come to passe that the keies should swaâ—ue from their office And this is to be taken heed of that it be not by this meanes fulfilled in the misusing of them which the Lorde hath saide by the Prophet For you saith he is this commaundement O ye Priestes if you will not heare it nor consider it in your heartes to giue glorie to my name saith the Lorde of hoastes I will send a curse vpon you and will curse your blessings as I haue cursed them alreadie because you regarde not in your heartes the feare of the Lorde OVT OF THE FRENCH CONFESSION SEeing that we are not made partakers of Christ but by the Gospell we beleeue that that good order which by the authority of the gospel is confirmed ought to be kept sacred and inuiolable and that therefore Pastours are necessarilie required in the Church vpon whose shoulders the burden of teaching the worde and administring of the Sacraments doth lie whome also we ought to honour and reuerentlie to heare if so be that they being lawfullie called doe discharge their duetie not as though God did stand inneed of such staies inferior helps but therfore rather because that so it seemeth good to him to gouerne vs as it were by vsing this bridle Therefore we detest all those fanaticall spirites who as much as in them lieth desire that both this sacred ministerie or preaching of the word and the administration of the Sacramentes were vtterlie abolished We beleeue that this true Church ought to be gouerned by that regiment or discipline which our Lord Iesus Christ hath established to wit so that there be in it Pastours Elders and Deacons that the puritie of Doctrine maie be retained vices repreâ—sed the poore and others that be in miserie according to their necessitie maie be prouided for and that there maie be holie meetinges for the edifying both of small and great We beleeue that all true Pastours in what place soeuer they be placed haue the same and equall authoritie among themselues giuen vnto them vnder Iesus Christ the onelie heade and the chiefe and alone vniuersall Bishop and that therefore it is not lawfull for anie Church to challenge vnto it selfe Dominion or soueraigntie ouer anie other Church We beleeue that it is not lawfull for anie man vpon his owne authoritie to take vpon him the gouernment of the Church but that euerie one ought to be admitted thereunto by a lawfull election so neere as maie be and so long as the Lorde giueth leaue And this exception we doe expresselie adde because that sometime as it fell out also in our daies the state of the Church being disturbed it was necessarie that some should be raised vp of the Lorde extraordinarily which should repaire the ruines of the decaied Church Neuertheles howsoeuer it be we beleeue that this rule is Iwaâ—es to be followed that all Pastours and Elders should haue a testimonie of their calling OVT OF THE ENGLISH CONFESSION FVrthermore we beleeue that there be diuerse degrees of Ministers in the Church whereof some be Deacons some Priests some Bishops to whom is committed the office to instruct the people and the wholl charge and setting forth of Religion Yet notwithstanding we say that there neither is not can be any one man which may haue the wholl superioritie in this vniuersall state for that Christ is euer present to assist his Church and needeth not any man to supplie his roome as his onelie heire to all his substance and that there can be no one mortall creature which is able to comprehend or conceiue in his minde the Vniuersall Church that is to wit all the partes of the world much lesse hable rightlie and duelie to put them in order and to gouerne them For al the Apostles as Cyprian saith were of like power among themselues and the rest were the same that Peter was And that it was saide indifferentlie to them all Feede yee indifferentlie to them all Goe into the whole worlde Indifferentlie to them all Teach yee the Gospel And as Hierome saith All Bishoppes wheresoeuer they be be they at Rome be they at Eugubium be they at Constantinople be they at Rhegium be all of like preeminence and of like priesthood And as Cyprian saith There is but one Bishoprike and a peeâ— thereof is perfitlie and wholly holden of euery particular Bishop And according to the iudgement of the Nicene Councell we saie that the Bishop of Rome hath no more iurisdiction ouer the Church of God then the rest of the Patriarkes either of Alexandria or of Antioche haue And as for the Bishop of Rome who now calleth all matters before himselfe alone except he doe his duetie as he ought to doe except he minister the Sacraments except he instruct the people except he warne them and teach them we saie that he ought not of right once to be called a Bishop or so much as an Elder For a Bishop as saith Austine is a name of labour and not of honour that the man that seeketh to haue preeminence not to profit maie vnderstande himselfe to be no Bishop And that neither the Pope nor any other wordly creature can no more be head of the wholl Church or a Bishop
ouer all then he can be the Bridegroome the light the saluation and life of the church For these priuileges and names belong onely to Christ and be properlie and onelie fit for him alone And that no Bishop of Rome did euer suffer himselfe to be called by suchâ— proude name and title before Phocas the Emperours time who as we know by killing his owne Soueraigne Mauritis the Emperour did by a trayterous villany aspire to the Eâ—pire Which was about the sixth hundred and thirteentâ— yeare after Christ was borne Also the Councell of Carthage did circumspectlie prouide that no Bishop shoulde be called either the highest Bishop or chiefe Priest And therefore sithencâ— the Bishop of Rome will now a daies so be called and challengeth vnto himselfe an Authoritie that is none of his besides that he doth plainlie contrarie to the auncient councells and contrary to the olde fathers We beleeue that he doth giue to himselfe as it is written by his owne companion Gregorie a presumpâ—uouse a prophane a Sacrilegious and an antichristian name that he is also the King of pride that he is Lucifer which preferreth himselfe before his Brethren that he hath forsaken the faith and is the forerunner of Antichrist Further we saie that the Minister ought lawfullie duely and orderlie to be preferred to that office of the Church of God and that no man hath power to wrest himselfe into the holie Ministerie at his owne pleasure Wherefore these persons doe vs the greater wrong which haue nothing so common in their mouthes as that we doe nothing orderlie and comelie but all things troublesomelie and without order And that we allow euerie man to be a prieste to be a teacher and to be an Interpreter of the Scriptures Moreouer we say that Christ hath giuen to his Ministers power to binde to loose to open to shutte And we saie that the office of loosing consisteth in this pointe that the Minister either by the preaching of the Gospell offereth the merites of Christ and full pardon to such as haue lowly and contrite heartes do vnfainedlie repent themselues pronouncing vnto the same a sure an vndoubted forgiuenes of their sinnes and hope of euerlasting saluation Or else that the same minister when any haue offended their brothers mindes with some great offence or notable and open crime whereby they haue as it were bannished and made themselues strangers from the common fellowship and from the bodie of Christ then after perfit amendment of such persons doth reconcile them and bring them home againe and restore them to the companie and vnitie of the faithfull We saie also that the minister doth execute the authoritie of binding and shutting as often as he shutteth vp the gate of the kingdome of heauen against vnbeleuing and stubborne persons denouncing vnto them Gods vengance and euerlasting punishment Or else when he doth quite shut theÌ„ out from the bosome of the church by open excommunication Out of doubte what sentence soeuer the Minister of God shall giue in this sorte God himselfe doth so well allow it that whatsoeuer here in earth by their meanes is loosed and bounde God himselfe will loose and binde and confirme the same in heauen And touching the keies wherwith they may either shut or open the kingdome of heauen we with Chrysostome saie They be â—â—e knowledge of the Scriptures with Tertullian we saie They be the interpretation of the Law and with â—usehius we call them the worde of God Moreouer that Christs Disciples did receiue this authoritie not that they should heare the priuate confessions of the people and listen to their whisperings as the common massing priestes doe euery where now a daies and doe it so as though in that one pointe laie all the vertue and vse of the keies but to the ende they should goe they should teach they should publish abroade the Gospell and be vnto the beleeuing a sweete sauoure of life vnto life and vnto the vnbeleeuing and vnfaithfull a sauoure of death vnto death and that the mindes of godly persons being brought low by the remorse of their former life and errours after they once begonne to looke vp vnto the light of the Gospell and beleue in Christ might be opened with the word of God euen as a dore is opened with a key Contrariwise that the wicked and wilfull and such as would not beleeue nor returne into the right waie should be left stil as fast locked shut vp as S. Paul saith wax worse and worse This take we to bethe meaning of the keis that after this sort mens consciences be either opened or shut We saie that the Priest in deede iâ— a iudge in this case but yet hath no manner of right to challenge an authority or power as Ambrose saith And therfore our Sauiour Iesus Christ to reprooue the negligence of the Scribes and Pharisies in teaching did with these words rebuke them saying Woe be vnto you Scribes and Phariseis which haâ—e taken away the keis of knowledge haue shut vp the kingdome of heauen before men Seing then the keie whereby the waie entry to the kingdome of God is opened vnto vs is the word of the Gospel and the expounding of the law Scriptures we saie plainlie where the same word is not there is not the keie And seeing one manner of worde is giuen to all and one onelie keie belongeth to all we saie there is but one onelie power of all ministers as concerning opening and shutting And as touching the Bishop of Rome for al that his flattering Parasiâ—es sing these words in his eares To thee wil I giue the keies of the kingdom of heauen as though these keis were fitte for him alone and for no bodie else except he goe so to worke as mens consciences may be made pliaunt and be subdued to the wordâ— of God we denie that he doth either open or shut or hath the keies at all And although he taught and instructed the people as would god he might once truelie doe and perswade himselfe it were at the least any peece of his duetie yet we thinke his keie to be neuer a whitte better or of greater force then other mens For who hath seuered him from the rest Who hath taught him more â—unninglie to open or better to absolue then his breethren OVT OF THE CONFESSION OF BELGIA WE beleeue that this Church ought to be ruled and gouerned by that spirituall regiment which God himselfe hath deliuered in his worde so that there be placed in it pastours and ministers purelie to preach and rightly to administer the holy Sacraments that there be also in it seniours and Deacons of whome the Senat of the Church might consist that by these meanes true religion might be preserued and sincere doctrine in euery place retayned and spread abroade that vicious and wicked men might after a spirituall manner be rebuked amended and as it were
that we doe derogate any thing from their authority suing that the thing it selfe doth witnes that we haue attempted and done all those thinges according to the will of God which we haue attempted against the will of Ecclesiasticall persons These therefore be those thinges which we teach touching the office dignitie and power of the Ministers of the Church whome they cal Spirituall the which that we maie credit wee are mooued thereunto by those places of Scripture which for the moste part we rehearsed before THE TWELFT SECTION OF TRVE AND FALSE SACRAments in generall THE LATTER CONFESSION OF HELVETIA Of the Sacraments of Christ CHAP. 19. GOD euen from the beginning added vnto the preaching of the word his sacraments or sacramental signes in his church And this doth the holie scripture plamlie testifie Sacraments be mysticall signes or holie rites or sacred actions ordained of God him selfe consisting of his word of outward signes and of things signified wherby he keepeth â—o continuall memorie and eftsones calleth to minde in his Church his great benefits bestowed vpon man and wherby he sealeth vp his promises and outwardly representeth and as it weare offereth vnto our sight those things which inwardly he performeth vnto vs and therewithall strengthneth and increaseth our faith through the working of Gods spirit in our hartes lastlie whereby he doth separate vs from all other people and religions and consecrateth and bindeth vs wholly vnto himselfe and giueth vs to vndo stand that he requireth of vs. These Sacraments are either of the olde testament or of the new The sacraments of the olde testament were circumcision and the pascall lambe which was offered vp in sacrifice and for that cause isreferred to the sacrifices which were in vse from the beginning of the world The sacraments of the new testament are baptisme and the supper of the Lord. Some there are which reckon seauen sacraments of the newe testament Of which number we graunt that repentance matrimonie and the ordination of ministers we meane not the popish but the Apostolicall ordination are verie profitable ordinances of God but no sacraments As for confirmation and extreame vnction they are meere deuises of men which the Church may verie well want without anie damage or discommoditie at all and therefore we haue them not in our Churches because there be certaine things in them which we can at no hand allow of As for that marchandise which the Romish prelates vse in ministring their sacraments we vtterlie abhor it The author and institutor of al sacraments is not any man but God alone for men can by no meanes ordaine sacramentes because they belong to the worship of God and it is not for man to appoint and prescribe a seruice of God but to embrace and retaine that which is taught vnto him by the Lord. Besides the sacramentall signes haue Gods promises annexed to them which necessarilie require faith now faith staieth it selfe onelie vpon the word of God And the word of God is resembled to writings or letters the sacraments to seales which the Lord alone setteth to his owne letters Now as the Lord is the author of the sacraments so he continually worketh in that Church where they be right lie vsed so that the faithfull when they receiue them of the ministers do know that the Lord worketh in his owne ordinance and therfore they receiue them as from the hand of God and the ministers faults if there be anie notorious in them can not hurt them seeing they do acknowledge the goodnes of the sacraments to depend vpon the ordinance of the Lord. For which cause they put a difference in the administration of the sacraments betweene the Lord and the Lordes ministers confessing that the substance of the sacraments is giuen them of the Lorde and the outward signes by the hands of the ministers Now the principall thing that in all the Sacramentes is offered of the Lorde and chieflie regarded of the godlie of all ages which some haue called the substance and matter of the sacraments is Christ our sauiour That onely sacrifice the lambe of God slaine from the beginning of the world the rocke also of which all our Fathers drank by whome all the elect are circumcised with circumcision made without handes through the holie spirit and are washed from all their sinnes and are nourished with the verie bodie and blood of Christ vnto eternall life Now in respect of that which is the cheife thing and the verie matter and substance of the sacraments the sacraments of both the testaments are equal For Christ the only mediatour and sauiour of the faithfull is the chiefe thing substance in them both one and the same God is author of them both They were giuen vnto both Churches as signes and seales of the grace and promises of God which should call to minde and renew the memorie of Gods great benefits to them and should distinguish the faithfull from althe religions in the world lastly which should be receiued spirituallie by faith and should binde the receiuers vnto the Church and admonish them of their duetie In these I saie such like things the sacraments of both Churches be not vnequall although in the outward signes they be diuerse And in deede we do yet put a greater difference between them for ours are more firme durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is all readie fulfilled performed in Christ whereas the other did onelie signifie that they should be performed And ours are more simple nothing paineful nothing so sumptuous nor so ful of ceremonies Moreouer they belong to a greater people that is dispersed thorough the face of the wholl earth Againe because they are more excellent and do by the spirit of God stirre vp in vs a greater measure of faith therefore a more plentifull measure of the spirite doth follow of them But now since that Christ the true Messias is exhibited vn to vs and the aboundance of grace is powred forth vpon the people of the new testament the sacraments of the olde law are surelie abrogated and ceased and in their steed the sacraments of the new testament are placed namelie for circumcision Baptisme and for the pascall lambe and sacrifices the Supper of the Lord. And as in the olde Church the sacraments consisted of the word the signe the thing signified so euen at this day they stand as it were of the same parts For the word of God maketh them Sacraments which before were none for they are consecrated by the word declared to be sanctified by him who first ordeined them To sanctify or consecrate a thing is to dedicate it vnto god vnto holy vses that is to take it froÌ„ the common and ordinarie vse and to appoint it to some holie vse For the signes that be in the Sacraments are drawne from common vse to thinges eternall and inuisible As
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
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
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
secet is hidde THE FIFTEENTH SECTION OF ECCLESIASTICAL MEETINGES THE LATTER CONFESSION OF HELVETIA Of holie and Ecclesiasticall meetings CHAP. 22. ALthough it be lawfull for all men priuatelie at home to reade the holie Scriptures and by instruction to edifie one another in the true religion yet that the word of God maie be lawfullie preached to the people and prayers and supplications publiquelie made that the sacraments maie be lawfully ministred that collectioÌ„ may be made for the pore and to defray al necessary charges of the Church or to supply the wantes it is very needful there should be holy meetings Ecclesiastical assemblies For it is manifest that in the Apostolike primitiue Church there were such assemblies frequented of godly men So many then as do despise them and separate themselues from them they are contemners of true religion are to be compelled by the Pastours godly Magistrates to surcease stubbornelie to seperate and absent themselues from sacred assemblies Now Ecclesiasticall assemblies must not be hidden and secret but publique and common except persecution by the enimies of Christ the Church will not suffer them to be publique For we know what manner assemblies the primitiue Church had heretofore in secret corners being vnder the tyrannie of Romane Emperours Let those places where the faithfull meet together be decent and in al respects fit for gods Church Therfore let houses be chosen for that purpose or Churches that are large faire so that they be purged from al such things as doe not beseeme the Church And let all things be ordered as is moste meete for comelines necessitie and godlie decency that nothing be wanting which is requisite for rites and orders and the necessarie vses of the Church And as wee beleeue that God doth not dwell in temples made with handes so we know that by reason of the worde of god holy exercises therin celebrated places dedicated to God and his worship are not prophane but holie and that therefore such as are conuersant in them ought to behaue themselues reuerentlie and modestlie as they which are in a sacred place in the presence of God and his holie Angells All excesse of apparell therefore is to be abandoned from Churches and places where Christians meete in praier together with all pride and whatsoeuer else doth not beseeme Christian humilitie decencie modestie For the true ornament of Churches doth not consist â—n Iuorie golde and precious stones but in the sobrietie godlines and vertues of those which are in the Church Let all thinges be done comelie and orderlie in the Church to conclude Let all thinges be done to edifying Therefore let all straunge tongues keepe silence in the holie assemblies and let all thinges be vttered in the vulgare tongue which is vnderstood of all men in the companie Of prayer singing and Canonicall houers CHAP. 23. TRue it is that a man maie lawfullie praie priuatelie in anie tongue that he doth vnderstand but publique praiers ought in the holie assemblies to be made in the vulgare tongue or such a language as is knowne to all Let all the prayers of the faithful be powred forth to God alone through the mediation of Christ only out of a true faith pure loue As for inuocation of Saints or vsing them as intercessors to intreat for vs the priesthod of our Lord Christ true religion wil not permitte vs. Prayer must be made for Magistracie for Kings and all that are placed in authoritie for Ministers of the Church and for all necessities of Churches in anie calamitie and speciallie in the calamitie of the Church prayer must be made both priuatellie and publiquelie without ceasing Moreouer wee must praie willinglie and not by constraint nor for anie reward neither must we superstitiouslie tie prayer to anie place as though it were not lawfull to praie but in the Church There is no necessitie that publique praiers should be in foâ—â—e time the same or alike in all Churches Let all Churches vse their libertie Socrates in his hystorie saith In anie countrie or nation wheresoeuer you shall not finde two Churches which doe whollie agree in prayer The authors of this difference I thinke were those which had the gouernment of the Châ—â—hes in all ages If so be anie doe agree it deserueth great commendation and is to be imitated of others Besides this there must be a meane and measure as in euerie other thing so also in publique prayers that they be not ouerlong and tedious let therefore the most time be giuen to teaching of the gospell in such holie assemblies and let there be diligent heede taken that the people in the assemblies be not wearied with ouerlong praiers so as when the preaching of the gospell should be heard they through wearisomnes either desire to go 〈◊〉 themselues or to haue the assemblie wholly dismissed For vnto such the sermons seeme to be ouerlong which otherwise are briefe inough Yea and the Preachers ought to keepe a meane Likewise the singing in sacred assemblies ought to be moderated where it is in vse That long which they cal Gregories song hath manie grosse thinges in it Wherefore it is vpon good cause reiected of ours and of all other reformed Churches If there be any Churches which haue faithful praier in good manner and no singing at all they are not therefore to be condemned for all Churches haue not the commoditie and opportunitie of singing And certaine it is by testimonies of antiquitie that as the custome of singing hath bene verie auncient in the East Churches so it was long or it was receiued in the West Churches In Auncient time there were Canonicall houres that is knowne prayers framed for certeine houres in the daie and chaunted therein oft repeated as the Papists manner is which maie be prooued by manie of their lessons appointed in their houres and diuers other arguments Moreouer they haue manie absurde things that I saie no more and therfore are well omitted of our Churches that haue brought in their stead matters more wholsome for the whol Church of God Hitherto also perteineth the beginning of the 25. Art Of Catechizing THe Lord inioyned his ancient people to take great care and diligence in instructing the youth well euen from their infancie and moreouer commaunded expressely in his Law that they should teach them and declare the mysterie of the Sacraments vnto them Now for as much as it is euident by the writings of the Euangelists and Apostles that God had no lesse care of the youth of his new people seeing he saith Suffer litle Children to come vnto me for of such is the kingdome of heauen Therefore the Pastours do verie wiselie which doe diligentlie and betimes Catechise their youth laying the first groundes of faith and faithfullie teaching the principles of our religion by expounding the ten commaundements the Apostles Creed the Lordes praier and the doctrine of the sacramentes with other like principles and chiefe heads
doctrine or hath a tongue or hath reuelation or hath interpretation let all things be done vnto edifying Hierom vpon the Epist to the Eph. Cap. 5. saith Singing and making melody to the Lord in your heartes Let yong men heare these things let them heare whose office it is to sing in the Church that we must sing to God not with the voice but with the heart and that the throate and the iawes are not to be greased with some sweete liquore as they vse to doe that play in Tragedies c. Now that which was spoken touching the vse of a tongue that is commonlie knowne it must be vnderstoode nor onlie of the singing of Psalmes but also of all the partes of Ecclesiasticall ministerie For as Sermons and praiers are to be made in a well knowne tongue to the Church so also must the Sacramentes be dispensed in a speach that is knowne For although it be lawfull at some time to vse a strange tongue by reason of the learned yet the consent of the Catholique Church doth require this that the necessarie ministeries of the Church be executed in our countrie speache 1. Cor. 14. I had rather in the Church to speake fiue words with my vnderstanding that I mayalso instruct others then ten thousand wordes in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many partes within one Citie and Diocesse there be people of diuers languages mingled together hauing vnder one faith diuers rites and customes we doe â—â—reictlie commaund that the Bishops of such Cities or Diocesses doe prouide fit men who according to the diuersitie of ceremonies and language may execute among them the diuine dueties and minister the Ecclesiasticall Sacraments instructing them both by the worde and by their example Therefore they are to be said to doe godly and Catholiquelie who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may vnderstand that which is said read or sung and the spirit may receiue fruit therby to comfort the minde to confirme the faith and to stirre vp loue OVT OF THE CONFESSION OF SVEVELAND Of the singing and praiers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not wincke at that offending of God which might be committed vnder a colour of his seruice then which nothing can offend him more greeuouslie our Ministers haue condemned the most of those things which were vsed in the singings and praiers of Ecclesiasticall men For it is too too manifest that these haue degenerated from the first appointment vse of the Fathers For no man which vnderstandeth the writings of the auncient Fathers is ignorant of this that it was a custome among them wisely to rehearse also to expound a few Psalmes with some Chapter of the scripture whereas now adaies many Psalmes are chaunted for the most parte without vnderstanding and of the reading of the Scripture there be onelie the beginnings of Chapters left vnto vs and innumerable things are taken vp one after an other which serue rather for superstition then for godlines Therefore our ministers did first of all detest this that many things which were contrarie to the Scriptures are mingled with holie praiers and songs as that those things are attributed to Saints which are proper to Christ alone namelie to free vs from sinne and other discommodities and not so much to obteine as to giue vs the fauour of God and all kinde of good things Secondlie because they are increased so infinitely that they cannot be sung or rehearsed with an attentiue minde Now it is nothing but a mocking of God whatsoeuer we doe in his seruice without vnderstanding Lastlie because that these things also were made meritorious works to be sold for no smal price that we may say nothing hereof that against the expresse commanndement of the holy ghost al things are there said and sung in that tongue which not onely the people doth not vnderstand but many times also not they themselues which do liue of those kinds of singing and praiers THE SIXTEENTH SECTION OF HOLIE DAIES FASTES AND THE CHOISE OF MEATES AND OF THE VISITATION OF THE SICKE AND THE CARE THAT is to be had for the dead THE LATTER CONFESSION OF HELVETIA Of Holiedaies Fastes and choise of meates CHAP. 24. ALthough religion be not tied vnto time yet can it not be planted and exercised without a due diuiding allotting out of time vnto it Euery Church therfore doth choose vnto it selfe a certaine time for publique praiers and for preaching of the Gospell and for the celebration of the Sacramentes and it is not lawfull for euerie one to ouerthrowe this apointment of the Church at his owne pleasure For except some due time leasure were alotted to the outward exercise of religion out of doubt men would be quite drawne from it by their own affaires In regard hereof we see that in the auncient Churches there were not onelie certaine set howers in the weeke appointed for meetinges but that also euen the Lordes daie euer since the Apostles time was consecrated to the religious exercises and vnto a holie rest which also is now verie well obserued of our Churches for the worshippe of God and increase of charitie Yet herein we giue no place vnto the Iewish obseruation of the daie or to anie superstitions For we doe not account one day to be holier then an other nor thinke that resting of it selfe is liked of God Besides we do celebrate and keepe the Lords daie and not the Saboth and that with a free obseruation Moreouer if the Churches doe religiouslie celebrate the memorie of the Lordes natiuitie curcumcision passion and resurrection and of his ascension into heauen and sending the holie ghost vpon his disciples according to christian libertie we doe verie well allow of it But as for festiual daies ordeined to men or the saintes departed we cannot alow of them For indeede such feastes must be referred to the first table of the lawe and be long peculiarlie vnto God To conclude these festiuall daies which are appointed to saints and abrogated of vs haue in them many grosse things vnprofitable and not to be tolerated In the meanetime we confesse that the remembrance of saintes in due time and place may be to good vse and profit commended vnto the people in sermons and the holie examples of holie men set before their eies to be imitated of all Now the more sharpelie that the Church of Christ doeth accuse surfeting drunkennes al kinde of Iustes andintemperancie so much the more earnestlie it doth commend vnto vs Christian fasting For fasting is nothing els but an abstaining and temperancie of the godlie and a watching and chastising of our flesh taken vp for the present necessitie whereby we are humbled before God and withdrawe from the flesh those thinges whereby it is cherished to the eâ—de it
at anie time perfourmed yet for all this wee must confesse that we are vnprofitable seruantes Therefore what meritte can wee dreame of THE SEVENTEENTH SECTION OF CEREMONIES AND RITES WHICH ARE INDIFFERENT in generall THE LATTER CONFESSION OF HELVETIA Of Rites Ceremonies and indifferent things CHAP. 27. VNto the ancient people in olde time were giuen certaine ceremonies as a kinde of schooling or pedagogie to those which were kept vnder the law as vnder a Schole master or Tutor but Christ the deliuerer being once come and the law taken awaie we which beleeue are no more vnder the law the ceremonies are vanished worne out of vse And the Apostles were so far from reteining them in the Church of Christ or reparing them that they witnessed plainelie that they would not laie any burden vpon the Church Wherefore we should seeme to bring in and set vp Iudaisme againe if so be we should multiplie Ceremonies or Rites in the church according to the manner of the old church Therefore we are not of their iudgement who would haue the Church of Christ kept in with many and diuerse Rites as it were with a certaine schooling or pedagogie For if the Apostles would not thrust vpon the Christian people the ceremonies and rites which were appointed by God who is there I praie you that is well in his wiâ—tes that will thrust vpon it the inuentions deuised by man The greater that the heape of ceremonies is in the Church so much the more is taken not onelie from Christian libertie but also from Christ and from faith in him whilest the people seeke those things in ceremonies which they should seeke in the onelie Sonne of God Iesus Christ through faith Wherefore a few moderate simple rites that are not contrarie to the word of God do suffice the godly And that there is found diuersitie of rites in the Churches lâ—t no man saie therefore that the Churches doe not agree Socrates saith That it were not possible to set downe in writing all the ceremonies of the Churches which are thoroughout Cities and Countries No Religion doeth keep euerie where the same ceremonies although they admitte and receiue one and the selfe same doctrine touching them for euen they which haue one and the selfe same faith doe disagree among them selues about ceremonies Thus much faith Socrates we at this daie hauing diuerse rites in the celebration of the Lordes Supper and in certeine other things in our Churches yet we doe not disagree in doctrine and faith neither is the vnitie and societie of our Churches rent a sunder For the Churches haue alwaies vsed their libertie in such rites as beeing things indifferent which we also doe at this daie But yet notwithstanding we admonish men to take heede that they count not among things indifferent such as indeed are not indifferent as some vse to count the Masse the vse of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor euill so that whether you doe it or doe it not you are neuer the more iust or vniust thereby Therefore when things indifferent are wrested to the confession of faith they cease to be free as Paull doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to Idolls for then it is vnlawfull because he that eateth it doeth seeme to approoue Idolatry by eating of it OVT OF THE FORMER CONFESSION OF HELVETIA Of things indifferent THose things which be called are properlie things indifferent although a godlie man may in al places at all times vse them freelie yet he must onely vse all things according to knowledge and in charitie to wit to the glorie of God and to the edifying of the Church and his neighboures OVT OF THE CONFESSION OF BASIL IN this Section also may the tenth Article of this confession be placed which we haue partlie referred to the first Section where mention is made of humane Traditions partlie to other Sections as occasion serued OVT OF THE CONFESSION OF BOHEMIA Of accessories or things indifferent to wit of Ecclesiasticall traditions constitutions rites and ceremonies and of Christian libertie CHAP. 15. TOuching this accessorie kinde humane traditions constitutions and ceremonies brought in by a good custome men are taught that these be things inferior in degree and lesse necessarie then are the gifts of the ordinarie Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministerie and to serue thereunto and yet that they are with an vniforme consent to be reteined in the Ecclesiasticall assemblies of Christian people at the common seruice of God according to the doctrine of the holy Apostles Let al things be done in your meeting to wit in the Church decently in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caueat within these boundes that they be not taken for foundations whereupon saluation must stey it selfe or for a worship which is appointed of God without any difference that they doe not rather or more straigthly binde the consciences of men then the commaundements of God doe and that they be not lifted vp or preferred before them but that they be taken for an ornament decency honest shew and laudable discipline and so that they doe not violate the Christian libertie of the Spirit of God and of faith nor disturb charitie and on the other side that no man by pretending a shew of Christian libertie doe withdraw himselfe from such constitutions as be godly serue to a good vse Now by the name of Christian libertie is chiefly vnderstood that libertie wherby through Christ we are freed from sinne and the curse and the yoke of the law secondlie the receiuing of the Spirit of a readie will or of the voluntarie Spirit of the Sonnes of God whereby they doe earnestlie and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards their neighbour and by the law of charitie the minde is stirred vp to performe these things rather of loue then of debt or any compulsion Also whereby we are made free from all bond of conscience to any humane traditions that a man may not be tied in such sorte or rather more strictlie vnto these then to the commaundements of God And lastlie that no man may fuffer his conscience to be seared thereby as with an hot iron Therefore according to these things al those humane traditions and ceremonies which do obscure or take awaie the glorie honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a worde in respect whereof the commaundements of God are broken neglected and lightlie regarded the word of God is not exercised or handled according to it owne sinceritie and trueth they are not onelie not
times we should come together to these godlie exercises but the speciall daie which was but a ceremonie is free Whereupon the Apostles retained not the seauenth daie but did rather take the first daie of the weeke for that vse that by it they might admonish the godlie both of their libertie and of Christes resurrection The thinges obiected against this maie easelie be taken awaie The Apostles decree touching thinges offered to Idoles and fornication was moral and perpetuall but in that which they added touching blood and that which was strangled they had regard of offence giuing at that time For it was an vse euen before the Apostles time that such as then were conquered by the Iewes should abstaine from blood and thinges strangled The Apostles therefore haue laied no new thing vpon those that were ioyned vnto their fellowshippe but as yet they kept the olde vsual rite which was pleasing both to the godlie Iewes and such as ioyned with them in the societie of Christ As for that which Christ saith I haue yet manie things to say vnto you doubtles he meant not those foloish ceremonies that the Popes haue brought in nor any new articles of faith but a farther illumination of that gospel which he had already deliuered And therfore afterward he addeth touching the office of the holy ghost that he should not bring any other kinde of doctrine but should enlighten the mindes of the Apostles that they should vnderstand the Gospel touching the will of God which before had bin taught Therefore he saieth Ioan. 14. He shal teach you all thinges and shal bring al things to your remembrance which I haue shewed you Againe He shall not speake of himselfe but what he hath heard that shall he speake OVT OF THE CONFESSION OF SAXONY Of traditions that is of ceremonies instituted in the Church by mans authoritie ALthough for orders sake there must needes be some decent and seemelie ceremonies yet notwithstanding men that are giuen to superstition doe soone peruert those ceremonies falselie imagining that such obseruations doe merit forgiuenes of sinnes and are accepted for righteous in the sight of God and doe turne the signes into Gods like as manie haue ascribed a godhead vnto Images and manie either of superstition or by tyrannie doe heap vp ceremonies superstition hath increased in the Church the ceremonies of satisfaction as they cal them Nebuchadnesar Antiochus because they are of opinion that consent in Religion is auaileable to the peaceable gouernment of their kingdomes doe ordaine such seruice of God as they wil hane indifferentlie obserued of all their subiects There new lawes and new Gods were erected not of superstition but by tyrannie Thus we obserue that amongst men true and false religion are confounded and each chaunged into other and we maruell at the cause why men doe not stedfastlie continue in the truth reuealed by God But the worde of God pronounceth that men are set on by Deuils to fall away from God and the nature of man being blinde curious and inconstant loueth to plaie with diuers opinions Against these great mischiefs God armeth and confirmeth his Church and deliuereth a sure and certaine doctrine which is conteyned in the bookes of the Prophets and Apostles and in the Creedes Wherefore it is necessary to consider what those lawes or rites be and whence they had their beginning The first rule therefore is this It is lawfull for no creature neither for Angels nor for men neither for Kinges nor for Bishops to make laws or ordeine ceremonies disagreeing from the worde of God Horriblie sinned the King of Babylon although he excelled in wisdome and valour when he commaunded his Image to be worshipped and all men doe sinne that obey such proclamations or lawes euen as Eue sinned when shee departed from the commaundement of God for the lying persuasion of the Deuill But generallie the rule is to be obserued which is set downe Act. 5. We ought rather to obey God then men Such are the edicts which commaund to call vpon dead men or to imbrace false doctrine or to vse vngodlie worshippe Touching all these that Rule of the first commaundement is to be holden 1. Cor. 10. Flie from Idolls Such is also the law of the single life of Priests which manie can not obserue without sinne And albeit we know what opinion politique and expert men doe hold of the chaunge of lawes yet God hath so commaunded obedience that still he would haue vs fast tied vnto himselfe and to agree with his wisdome and righteousnes From whence doe arise those vnchangeable and perpetuall rules Exod. 20. Thou shalt haue no strange Gods Also Acts 5. We ought rather to obey God then men Also Gal. 1. If anie man teach you anie other Gospell let him be accursed The second rule For asmuch as it is vsuall to adde superstition to those works which otherwise in their owne nature were indifferent as to eate or not to eate flesh it is necessarie to reprooue such superstitions errours as are in this sorte added and in the practise of our libertie examples of this doctrine may modestlie be shewed And that errour is not among the least which the follie of many teachers and for the moste parte of the people bringeth in in that they teach and thinke that fasting and such like workes deserue forgiuenes of sinnes both of the guiltines of the paine as both Thomas doth write of satisfactions and manie also doe saie the same This Pharisaicall imagination easilie intangleth the mindes of men and darkeneth the light of the doctrine of the benefits proper to Christ and of free forgiuenes of sinnes and of faith For when as men thinke that they merit remission of sinnes by these their ceremonies they take awaie the honour due vnto Christ and giue it vnto these ceremonies and are somewhat puffed vp with vaine confidence Yet afterward when they be in true sorrow they fal headlong into manie doubts which turne to their destruction And of it selfe it is a great sinne not to know the benefits of God For this cause Paull so earnestlie contendeth for the abolishing of circumcision and other ceremonies of the law of Moses for feare lest the true acknowledgement of the Mediatour might be cleane put out if men should think that they deserued remission of sinnes and were made righteous by this obseruation of the law and ceremonies of Moses as the Pharisies did auouch And oftentimes Paull admonisheth to beware that the light of the Gospell be not darkened by new ceremonies of mans inuention This second errour is not so euident but yet verie daungerous After that some men see that this Pharisaical errour can not be defended they come to this Although say they these ceremonies deserue not remission of sinnes yet are these traditions defended because they are good workes and seruices of God as in the law of Moses the abstinence of the Nazarites although it deserued not remission of
especially according to that which the Lord commaundeth Giue vnto Cesar the things which are Cesars and vnto God the things which are Gods But if some should attempt to remooue any from this Christian and true opinion they ought to follow the example of the Apostles who with a bolde courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We ought rather to obey God then men Whereof also is to be seene the iudgement of the olde fathers and of the Canon law where they thus write and these are the wordes of S. Ierome If the Lord or magistrate commaund those things that are not contrary to the holy scriptures let the seruant be subiect to the Lord but if 〈◊〉 anie thing contrarie let him rather obey the Lord of his pâ—â—rit then of his bodie And a litle after If it be good which the Emperor commaundeth do the will of him that commaundeth if it be euill answer we ought rather to obey God then men THE CONCLVSION ANd hetherto haue beene informed and shewed vnto your Maiestie in this writing the reasons causes of our faith and doctrine and Christian religion fuch doctrine as the ministers of our Churches all and singular euery one according to the gift of god graunted vnto him do with one consent of iudgement holde talke of and preach and do constantlie manteine and fight for the same not with the power of this world but by holy scriptures against those that impugne it or by teaching do spread abroade contrarie errors thereunto Neither yet without that modestie that becommeth the profession of Christians do they stubbournly rather then rigiouslie persist in this doctrine or haue at any time heretofore persisted but if anie thing be found herein not well taken by them and that by certeine grounds out of the word of god which ought to be the rule of iudgement vnto all men peaceablie and with a meeke spirit as it ought to be done be shewed vnto them they are readie and forward and thereunto as alwaies heretofore so now they offer themselues that after due consideration true knowledge of the trueth had they will most gladlie and thankfullie receiue that doctrine which shall haue better foundations and willinglie reforme whatsoeuer shall haue need to be amended Wherefore most excellent King and gratious Lord maie it please your Maiestie to examine this our confession and after diligent and due consideration had to waie and consider whether anie man worthelie and for iust cause may reiect and condemne this doctrine as not agreeable to the holie scripture nor Christian Verilie we are of opinion that if anie man presume to despise or condemne this doctrine he must of necessitie also condemne the holie scripture from whence it was taken and the auncient and true Christian Doctors with whome it agreeth and also the holie lie Church it selfe which from the beginning and that constantlie 〈◊〉 and doth teach And hereby your Maiesty may graciâ—â—slie perceiue and determine whether the complaints and accusations of our aduersaries and such as fauour not vs and our teachers be iust or noe Wherefore most humbly we pray that your sacred Maiestie will giue no place or credit to our aduersaries in those matters which diuers waies without anie ground they charge vs withall when as without all humanitie they accuse vs our ministers and preachers as if we had an other religion and taught an other doctrine then that which at this present we offer vnto your Maiestie or that we presume stubbournlie to take in hand or do attempt anie other thing against God and your Maiestie and contrarie to the institutions of this common wealth and to the publique law of the kingdome of Bohemia And your Maiestie may well call to your remembrance that we haue euerie waie and at all times behaued our selues obedientlie and peaceablie and in all things which may turne or belong to the preseruation of your Maiesties person and to the publique good and commoditie of the whol realme in al such things I say we haue indeauoured not to be behinde others and hereafter also we offer our selues most readie to perfourme the same according to our allegeance and duetie Neither do we think it onelie a point of vertue and to apperteine vnto honesty alone and the good estate of the common wealth to yeeld our selues subiect and faithfull to your maiesty for peace concord and the rewards of this life but much rather we acknowledge that it pleaseth God and that so is his will that euery one for conscience sake should be obedient to the Magistrate and should reuerence loue honour and highly esteem him euen as our teachers also do deale both with vs and with the people to perfourme this and oftentimes by teaching out of the word doe in force it vpon vs both Here we commend our selues vnto your Maiesty as to the fatherly and liberall tuition care and protection of our most gracious Lord and do most humbly beseech of your Maiesty that vnto these things which on the befalfe of Christian religion we haue tendred vnto your Maiestie we may receiue a courteous answer and such as God maie be pleased withall The almightie and euerlasting God graciouslie preserue your Maiestie in continuall health to the profit benefit and increase of his holie Christian Church Amen Prouerb 20. Mercie and trueth preserue the King for his throne is established with mercie OVT OF THE FRENCH CONFESSION WE beleeue that God would haue the world to be gouerned by lawes and by ciuill gouernmenr that there maiâ— be certaine bridles whereby the immoderate desires of the world maie be restrained and that therefore he appointed kingdomes common wealths and other kindes of principalitie whether they come by inheritance or otherwise And not that alone but also whatsoeuer perteineth to the state of righteousnes as they call it whereof he desireth to be acknowledged the author Therefore he hath also deliuered the sword into the hands of the Magistrates to wit that offences maie be repressed not onely those which are committed against the second table but also against the first Therefore because of the author of this order we must not onelie fuffer them to rule whome he hath set ouer vs but also giue vnto them all honour and reuerence as vnto his embassadours and ministers assigned of him to execute a lawfull and holie function Also Art 40. THerefore we affirme that we must obey the lawes and statutes that tribute must be paied and that we must patientlie endure the other burdens to conclude that we must willnglie suffer the yoke of subiection although the Magistrate be infidells so that the soueraigne gouernment of God do remaine wholl or entire and nothing diminished Therefore we detest all those which do reiect all kinde of dominion and bring in a communitie and confusion of goods and who to conclude do go about to ouerthrow al order of law OVT OF THE CONFESSION OF BELGIA
time would giue vs leaue we thought it good to offer thē to your sacred Maiestie and that to this ende that we might both giue account of our faith to thee whome next vnto God we doe chiefelie honour and reuerence and might also shew how necessarie it is speedely and earnestlie to consult of a way and meane whereby a thing of so great importance maie be knowen diligentlie weighed and discussed as the honour which we doe chiefelie owe to God in whose chiefe matter it behooueth vs to be conuersant with feare and trembling doth require Secondlie it is a thing worthie of your sacred Maiestie which is so much commended for the name of religion and clemencie To conclude the very meane to attaine to that certaine and sound peace which your sacred Maiestie goeth about doth require it which peace seeing that we doe varie about faith and religion can no other waies be obteined then when as before all other thinges the mindes be plainelie instructed concerning the trueth But peraduenture it might seeme needeles that we in these matters should vse so many words seing that the most famous Prince Electour of Saxony and others haue very largely and soundly declared vnto your sacred Maiesty those things which at this daie are in controuersy in our holy Religion But because that your sacred Maiestie hath desired that all they who haue any interest in this busines should declare vnto you their iudgement concerning Religion we also thought it our duety to confesse those things vnto your sacred Maiestie which are taught among vs. Howbeit this matter is so large comprehendeth so many thinges that euen those thinges which we haue declared on both sides are as yet fewer and more briefelie declared then that we maie hope presentlie to haue some certeintie determined in the controuersies and that such as may be approoued not of all but at the least of a good parte of Christian people So few is the number of those that doe subscribe to the trueth Therefore seeing that this matter is so weighty so diuers and manifold and can not fruitfully be decided except it be well knowne and sifted of many we beseech your sacred Maiesty and most humblie request you by god and our Sauiour whose glory without doubt you do chiefely seek that you would procure as speedily as may be that a general free and a Christian Councell in deed may be summoned which hitherto hath semed so necessary a thing both to your sacred Maiestie and also to other Princes of the sacred Empire for the setting of Ecclesiastical affaires at a stay that almost in all assemblies throughout the Empire which haue been gathered together since the beginning of this variance about religion both your sacred Maiesties commissioners and other Princes of the Empire haue openly witnessed that there was no other waie in these matters to bring that to pas which might be wholsome Whereupon in the last assembly held at Spire your sacred Maiestie gaue occasion to hope that the Bishop of Rome would notwithstand it but that such a Councell might with speed be summoned But if so be that in time we may not haue opportunitie for a generall Councell yet at the lest your sacred maiestie may appoint a Prouinciall assemblie as they call it of the learned men of euery degree and state whereunto all for whome it is expedient to be present may freelie and safely resorte euery man may be heard and all thinges may be weighed and iudged by such men whome it is certaine as being indued with the feare of God to make the chiefest account of the glorie of God For it is not vnknowne how grauelie diligentlie in times past both Emperours and Bishops behaued themselues in deciding the controuersies of faith which notwithstanding were oftentimes of much lesse moment then those which doe presentlie trouble Germanie so that they thought it not an vnworthie thing for themto examine the selfe same things the second and the third time Now he that shall consider how things stand at this present he can not doubt but that at this day there is greater need then euer was heretofore of greater faithfulnes grauitie meeknes and dexteritie to this ende that the Religion of Christ maie be restored into her place For if so be that we haue the truth as we doe vndoubtedlie beleeue how much time and labour I pray you is requisite that they may know the truth without whose consent or patience at the least sounde peace can not be obtained But if we doe erre from rhe which we doe not doubt but we be far againe the matter will not require slouthfull diligence nor a short time that so many thousand men may be called into the way againe This diligenee and time it shall not be so vnseemelie for your Maiestie to bestow as it is meete that you should expresse his minde toward vs in whose stead you doe gouerne ouer vs to wit the minde of Iesus Christ the Sauiour of vs all who seeing that he came with this minde to seeke and to saue that which was perished so that he vouchsafed also to die that he might redeeme them which were lost there is no cause why your sacred Maiestie should thinke much although you should vndoubtedlie beleeue that we are fallen from the truth to leaue the ninty nine sheepe in the wildernes and to seeke for the hundreth and to bring it backe into the sheepefolde of Christ that is to preferre this busines before all other things that the meaning of Christ in euery of these things which at this present are in controuersie may out of the Scriptures be plainlie and certeinlie laide open vnto vs though we be but a few in number and of the meaner sort and we for our parts will shew our selues willing to be taught onely let all obstinacie be remooued so that it may be lawfull to heare the voice of our shepheard Iesus Christ and let all things stay and rest vpon the Scriptures which teach whatsoeuer is good whereunto we shall be called For if it should so fall out that the care of teaching vs being reiected there should compendious formes of Edicts be sought which we doe nothing feare whilest the matter is in the hand of your sacred Maiestie it can not be said into what straightes innumerable thousands of men should be brought to wit of those whome as beeing perswaded that God is chieflie to be heard and then that those things which follow as opinions must stay vpon the vndoubted oracles of God these sayings of our Sauiour doe alwaies appale Feare not them which kill the bodie He that shall loose his soule shall finde it He that shall not hate Father and Mother c. yea euen his owne soule he can not be my Disciple He that shal be ashamed of me before this froward and adulterous nation of him will I be ashamed before my Father and his Angells And such like Many men being mooued with these thundering speaches
alreadie c. Vpon the Confession of Auspurge THe Gospell bewraieth our sinne These wordes â—eeme thus to be vnderstood that the Gospell should bewray all kinde of sinne yet not properly by it selfe For the proper difference between the law and the Gospell is to be held fast to wit that the Gospel doth properly reprooue the sinne of infidellity and by an accident all other sinnes also but the law doth properlie reprooue all sinnes whatsoeuer are committed against it Vpon the same And deserueth reward Touching the word of meriting or deseruing which this Confession vseth oft in this Section Looke before in the 8. Sect. the 7. obseruat vpon this same Confession and looke the 1. obseruat vpon the Confess of Wirtemb in this Section And againe after in the 16. Sect. the first obseruat on this Confess Vpon the same Liuing in mortall sinne Looke before in the 4. Sect. the 2. obseruat vpon the Confess of Saxony Nor the righteousnes of workes Looke before in the 4. Sect. the 1. obser vpon the Confession of Saxonie Vpon the same And like as the preaching of repentance is general so the promise of grace General that is offered to all sorts of men indefinitely as wel to one as to another without difference of country sexe place time or age But we can not conceiue how repentance and the promise of grace can be said to be preached vniuersallie to euerie nation much lesse to all men particularlie for as much as experience doth plainly prooue that to be vntrue Vpon the same Here needeth no disputation of predestination Euen as we doe abhorre curious disputations that is such as passe the boundes of Gods worde touching predestination of which sort we take these words to be meant as most dangerous matters for grieuous falls so we affirme that whatsoeuer the holy ghost doth teach touching this point in the holy Scriptures is warilie and wiselie to be propounded and beleeued in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both olde and new did and among the rest Master Luther himselfe in his booke de seruo arbitrio and els where Vpon the same That they be necessarie We take them to be necessarie because they doe necessarilie follow the true faith whereby we are iustified not that they concurre vnto the working of our iustification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not iustifie but onely in as much as it doth apprehend and laie hold on Christ our righteousnes Vpon the same Albeit that men by their owne strength be able to doe outward honest deedes c. Looke in the 4. Sect. the 3. obseruat vpon this Confess Vpon the same Moreouer nature by it selfe is weake Without Christ without regeneration the nature of man can doe nothing but sinne For God by his grace doth create the hability of thinking willing and doing well not helping the old man in that he wanteth but by little little abolishing it According to that saying When we were dead in sinnes c. Ephes 2. But touching the weaknes of our nature looke that which was said in the 1. obseruation vpon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after his fall Here also looke in the 4. Sect. the 1. obseru vpon the Confession of Bohemia and the 3. vpon the Confession of Auspurge Vpon the same Therefore although men by the natural strength Looke here againe the 1. obseruation vpon the Confession of Bohemia in the 4. Sect. also the 9. obser vpon the Confess of Auspurge in this same Sect. Vpon the Confession of Wirtemberge WE teach that good workes are necessarilie to be done and doe deserue c. That is obteine and that as it is â—ell added by and by after by the free mercie and goodnes of God Touching which point looke the 7. obser vpon the Confession of Auspurge in the 8. Section the 2. obser vpon the same Confess in this Sect. Also touching the necessitie of good workes looke the 7. obser vpon the same Confess in this selfe same Sect. IN THE 10. SECTION Vpon the latter Confession of Heluetia ANd no maruell if it erre How and in what respect the visible Church considered vniuersallie is said to erre it is afterward declared more fullie in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the breethren in Bohemia did themselues expound thus vnto vs in their letters to wit that they speake here of the notes of the visible Church which are all ioyntlie to be considered that looke where both the errors of Idolaters and heretikes and impietie of life do openlie ouerflow there it can not safelie be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onelie knowne to God be there hid therfore that there is a Church euen in Poperie as it were ouerwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery neuer was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith maie be loste we haue declared before in the fourth Sect. in the first obseruation of the Confession of Saxony and els where Vpon the same By Ecclesiastical punishment which is commonly called c. We take this to be so meant as that notwithstanding euerie Church hath hir liberty left vnto hir what way to exercise such discipline as is before said in the 1. obser vpon this same confess in the 8. Sect. As for this particular cursing to wit of this or that man if the word be taken for a 〈…〉 vnrepealable casting out from the Church of God 〈…〉 it to God alone and therefore we would not 〈…〉 in our Churches For the Church vseth onelie 〈…〉 as determineth nothing finallie following S. 〈…〉 22. Vpon the same 〈…〉 that is reprooue him admonish him 〈…〉 Vpon the Confession of Saxonie The sentence of excommunication c. Looke before in the 3. obser vpon the confess of Bohemia in this same section Vpon the Confession of Wirtemberge HAth authoritie to beare witnes of the holie scripture This authoritie and right you must vnderstand in this respect that the true Church of God discerning the Canonical bookes of the scripture from al others teacheth defendeth that nothing is to be added to or taken from the canon of the olde Hebrew or the new Scripture of the Christians Vpon the same Authoritie to iudge al doctrines and to interpret scripture To this we yeald with these cautions First that in