to us in the word of God Wherefore we mislike the rash speeches of such as say that if by the providence of God all things are governed then all our studies and endevours are unprofitable It shall be sufficient if we leave or permit all things to be governed by the providence of God and we shall not need hereafter to be carefull or to be taught in any matter For though Paul did confesse that he did saile by the providence of God who had said to him Thou must testifie of me also Acts 23. 11. at Rome who moreover promised and said There shall not so much as one soule perish Neither shall an haire fall from your heads Yet the mariners devising how they might finde a way to escape the same Paul saith to the Centurion and to the souldiers Vnlesse Acts 27. 34. these remaine in the ship ye can not be safe For God who hath appointed every thing his end he also hath ordained the beginning and the meanes by which we must attaine unto the end The heathens ascribe things to blinde fortune and uncertaine chance but Saint James would not have us say To day or tomorrow we will Iames 4. goe into such acitie and there buy and sell but he addeth for that which you should say if the Lord will and if we live we will doe this or that And Augustine saith All those things which seeme to vaine men to be done unadvisedly in the world they doe but accomplish his word because they are not done but by his commandement And in his exposition on the 148. Psal It seemed to be done by chance that Saul seeking his fathers Asses should light on the Prophet Samuel but the Lord had before said to the Prophet to morrow I will send unto thee a man of the Tribe of Benjamin c. Of the Creation of all things of the Angels the Devill and Man CHAP. 7. THis good and Almighty God created all things both visible and invisible by his eternall word and preserveth the same also by his eternall spirit as David witnesseth saying By the word Psal 33. 6. of the Lord were the heavens made and all the host of them by the breath of his mouth And as the Scripture saith All things that the Lord created were very good and made for the use and profit of man Now we say that all those things doe proceede from one beginning and therefore we detest the Maniches and Marcionites who did wickedly imagine two substances and natures the one of good the other of evill and also two beginnings and two Gods one contrary to the other a good and an evill Amongst all the creatures the Angels and men are most excellent Touching Angels the holy Scripture saith Who maketh Psal 10 4. 4. Heb. 5. 14. his Angels spirits and his Ministers a flame of fore Also Are they not ministring spirits sent forth to minister for their sakes which shall bee the heires of salvation And the Lord Iesus himselfe testifieth of the Devill saying He hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his own for he is a liar and the Father thereof We teach therefore that some Angels persisted in obedience and were appointed unto the faithfull service of God and men and that other some fell of their owne accord and ranne headlong into destruction and so became enemies to all good and to all the faithfull c. Now touching man the Spirit saith that in the beginning he was created good according to the image and likenesse of God that God placed him in Paradise and made all things subject unto him which David doth most nobly set forth in the 8. Psal Moreover God gave unto him a wife and blessed them We say also that man doth consist of two and those divers substances in one person of a soule immortall as that which being separated from his body doth neither sleepe nor die and a body mortall which notwithstanding at the last judgement shall be raised againe from the dead that from thenceforth the whole man may continue for ever in life or in death We condemne all those which mock at or by subtill disputations call into doubt the immortalitie of the soule or say that the soule sleepeth or that it is a part of God To be short we condemne all opinions of all men whatsoever which thinke otherwise of the creation of Angels Devils and Men then is delivered unto us by the Scriptures in the Apostolike Church of Christ Out of the Confession of BASILL VVE also beleeve that God made all things by his everlasting Artic. 2. word that is by his onely begotten Sonne and and that he upholdeth and worketh all things by his Spirit that is by his owne power And therefore that God as he hath created so he foreseeth and governeth all things And albeit man by the Artic. 3. same fall became subject to damnation and so was made an enemy to God yet that God never laid aside the care of mankinde The Patriarks the promises before and after the Flood likewise the Law of God given by Moses and the holy Prophets doe witnesse this thing Out of the FRENCH Confession THis one onely God hath revealed himselfe unto men first Artic. 2. both in the Creation and also in the Preservation and government of his workes c. Looke the rest in the first Section of the Scripture and the second Section of God We beleeve that God the three persons working together by Artic. 7. his vertue wisedome and incomprehensible goodnesse hath made all things that is not onely heaven and earth and all things therein contained but also the invisible spirits of which some fell headlong into destruction and some continued in obedience Therefore we say that they as they are through their owne malice corrupted are perpetuall enemies to all good and therefore to the whole Church but that these preserved by the meere grace of God are ministers for his glory and for the salvation of the Elect. We beleeve that God hath not onely made all things but also Artic. 8. ruleth and governeth them as he who according to his will disposeth and ordereth whatsoever happeneth in the world Yet we deny that he is the author of evill or that any blame of things done amisse can be laid upon him seeing his will is the soveraigne and most certaine rule of all righteousnesse but he hath wonderfull rather then explicable meanes by which he so useth all the devils and sinnefull men as instruments that whatsoever they doe evilly that he as he hath justly ordained so he also turneth it to good Therefore while we confesse that nothing at all is to be done but by the meanes of his providence and appointment we doe in all humility adore his secrets that are hid from us neither doe we search into those things
by a close sinner For so long as the overthwartnesse of such wicked hypocrites is not as yet publikely knowne neither punished more gently or severely by the Ecclesiasticall Discipline neither they which have behaved themselves more stubbornly have beene excommunicated those Sacraments which thâ—â— doe administer may be received of them if so be that they doe administer them according to the will minde and institution of Christ the which thing also the constitutions of the ancient Church doe confirme For the vertue and efficacie of the Sacraments doth neither consist in him nor depend on him who doth either administer them whosoever he be or doth receive them but it consisteth in the institution and in the commandement that was most absolute and mightie in authoritie and in the word of the authour of the Sacraments to wit of our Lord Iesus Christ on which one thing they they doe relye and have from thence whatsoever they are able to doe Neverthelesse the Ministers must throughly looke to it and take good heed lest whilest by their labour they be serviceable to others They themselves become 1 Cor. 9. reprobates or worthy to be rejected and also lest they give holy things to dogs or cast pearles before swine Also the people must endevour Matth. 7. by all means to take heed that they doe not in any case receive the Sacraments with the offence of the Church and the proper danger of the salvation of their souls that is to their own fault and judgement whereof we made mention before Out of the FRENCH Confession VVE beleeve that there be Sacraments adjoyned to the Artic. 34. word for the more ample confirmation thereof to wit that they may be pledges and tokens of the grace of God whereby our weake and rude faith may be helped For we confesse that these outward signes be such that God by the power of his holy Spirit doth worke by them that nothing may there be represented to us in vaine yet we thinke that the whole substance and truth of them is in Christ Iesus from whom if they be separated they be nothing else but vaine shadows and smoakes Also Artic. 35. We acknowledge that there be onely two Sacraments common to the whole Church c. That which followeth pertaineth to the 13. Sect. Out of the ENGLISH Confession MOreover we allow the Sacraments of the Church that is to say certaine holy signes and Ceremonies which Christ Artic. 10. would we should use that by them he might set before our eyes the Mysteries of our salvation and might more strongly confirme the Faith which we have in his blood and might seale his grace in our hearts And these Sacraments together with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basill Dionysius and other Catholique Fathers we doe call Figures Signes Marks Badges Prints Copies Formes Seales Signets Similitudes Patternes Representations Remembrances and Memories and we make no doubt together with the same Doctors to say that these be certaine visible words Seales of Righteousnesse and Tokens of Grace And we doe expressely pronounce that in the Lords Supper there is truely given unto the Beleeving the body and blood of our Lord the Flesh of the Son of God which quickeneth our soules the meate that commeth from above the food of Immortalitie of Grace Truth and Life and that the same Supper is the Communion of the Body and Blood of Christ by the partaking whereof we be revived strengthned and fed unto Immortalitie and whereby we are joyned united and incorporated unto Christ that we may abide in him and he in us Besides this we acknowledge that there be two Sacraments which we judge properly Artic. 11. ought to be called by this name that is to say Baptisme and the Sacrament of thankesgiving For thus many we see were delivered and sanctified by Christ and well allowed of the old Fathers Ambrose and Augustine and such others Out of the Confession of BELGIA VVE beleeve that God having regard to our dulnesse and Artic. 33. infirmitie did institute Sacraments for us that by them his promises might be sealed to us and that they might be most certaine pledges of his heavenly love towards us and of his gifts bestowed upon us for the cherishing and sustaining of our faith These Sacraments he added to the word of the Gospel that he might more lively set before our externall senses both those things which he declareth unto us in his word and those also which he worketh inwardly in our hearts and to confirme more and more in us that salvation which he vouchsafeth to communicate unto us For the Sacraments are signes and visible tokens of internall invisible things by the which as by certaine means God himself worketh within us by the power of the holy Ghost Therefore they be not vaine or idle signes neither yet ordained of God to deceive or frustrate us of our hope For the truth of our Sacraments is Iesus Christ without whom they are of no value Moreover that number of Sacraments sufficeth us which Christ himselfe our true and onely Doctor hath instituted and those are onely two to wit the Sacrament of Baptisme and the Sacrament of the holy Supper of our Lord and Saviour Iesus Christ Out of the Confession of AUSPURGH SEeing that in this life many evill ones and hypocrites are Artic. 8. mingled with the Church and have fellowship with it in the outward signes and pledges the Sacraments administred by such as are evill may lawfully be used according to the saying of Christ The Scribes and Pharisees sit in Moses chaire c. For the Sacraments and the word of God are effectuall by reason of the institution and commandement of Christ though they be delivered by wicked and evill men They condemne the Donatists and such like who said it was not lawfull for the people to use the ministery of evill men in the Church and held opinion that the ministerie of evill men was quite without fruit and effect The beginning of this eighth Article is elsewhere thus set downe THough the Church to speake properly be a Congregation of Saints and true beleevers yet seeing that in this life many hypocrites and evill men bee mingled with it it is a lawfull thing to use the Sacraments ministred by the hands of evill men c. Touching the use of the Sacraments they teach that they were instituted not so much to be notes of profession amongst men as to be signes and pledges of Gods good will towards us set before the eyes to stirre up and confirme faith in them which use them Therefore we must use Sacraments so as wee must joyne faith with them which may beleeve the promises that are offered and declared unto us by the Sacraments By this faith we receive both the grace promised which is represented by the Sacraments and also the holy Ghost Therefore they condemne that Pharisaicall opinion of the Papists which suppresseth the doctrine of faith
the determination and commandement that it giveth by the plain word of God so soone doe we reverence and embrace the same But if men under the name of a Councel pretend to forge unto us new Articles of our faith or to make constitutions repugning to the word of God then utterly we must refuse the same as the doctrine of Devils which draweth our soules from the voice of our onely God to follow the doctrine and constitutions of men The 1 Tim 4. cause then why that generall Councels came together was neither to make any perpetual law which God before had not made neither yet to forge new Articles of our beliefe neither to give the word of God authoritie much lesse to make that to be his word or yet the true interpretation of the same which was not before his holy wil expressed in his word But the cause of Councels we mean of such as merit the name of Councels was partly for confutation of heresies for giving publike confession of their faith to the posteritie following which both they did by the authoritie of Gods written word and not by any opinion of prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of generall Councels The other was for good pollicie and order to be constitute observed in the Church wherein as in the house of God it becometh all things to be done decently and in order Not that we think that one pollicie and one order in ceremonies can be appointed for all ages times and places for as ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather suffer superstition then that they edifie the Church using the same Of the Sacraments AS the fathers under the law besides the veritie of the sacrifices had two chief Sacraments to wit Circumcision the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse that we now in the time of the Gospel have two chiefe Sacraments only instituted by the Lord Iesus and commanded to be used of all those that wil be reputed members of his body to wit Baptisme and the Supper or Table of the Lord Iesus called the communion of his bodie and his blood And these Sacraments as well of the Old as of the New Testament now instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his promise and of that most blessed conjunction union and societie which the Elect have with their head Christ Iesus And thus we utterly damne the vanitie of those that affirme Sacraments to be nothing else but the naked and bare signes No we assuredly beleeve that by baptisme we are ingrafted into Christ Iesus to be made partakers of his justice by which our sins are covered and remitted And also that in the Supper rightly used Christ Iesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any transubstantiation of the bread in Christs naturall body and of wine in his naturall blood as the Papists have perniciously taught and damnably beleeved but this union and conjunction which we have with the body and blood of Christ Iesus in the right use of the Sacrament is wrought by the operation of the holy Ghost who by true faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the body and blood of Christ Iesus which was once broken and shed for us which now is in heaven and appeareth in the presence of his Father for us and notwithstanding the farre distance of place which is betwixt his body now glorified in heaven and us now mortall in this earth yet we must assuredly beleeve that the bread which we breake is the communion of Christs body and the cup which we blesse is the communion of his blood so that we confesse and undoubtedly beleeve that the faithfull in the right use of the Lords Table doe so eate the body and drink the blood of the Lord Iesus that he remaineth in them and they in him Yea they are so made flesh of his flesh and bone of his bones that as the eternall Godhead giveth to the flesh of Christ Iesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doth Christ Iesus his flesh and blood eaten and drunken by us give unto vs the same prerogatives Which albeit we confesse are neither given unto us at this time onely neither yet by the proper power and vertue of the Sacrament onely yet we affirme that the faithfull in the right use of the Lords Table have such conjunction with Christ Iesus as the naturall man cannot apprehend yea and further we affirme that albeit the faithfull oppressed by negligence and manly infirmitie doe not profit so much as they would in the very instant action of the Supper yet shall it after bring fruit forth as lively seed sowne in good ground For the holy spirit which can never be divided from the right institution of the Lord Iesus will not frustrate the faithfull of the fruit of that mysticall action but all this we say cometh of true faith which apprehendeth Christ Iesus who onely maketh his Sacraments effectuall unto us And therefore whosoever slandereth us as that we affirme or beleeve Sacraments to be onely naked and bare signes doth injury unto us and speaketh against the manifest truth But this liberally and frankly we confesse that we make distinction betwixt Christ Iesus in his eternall substance and betwixt the elements in the sacramentall signes So that we wil neither worship the signes in place of that which is signified by them neither yet doe we despise and interpret them as unprofitable and vaine but do use them with all reveverence examining our selves diligently before that so we doe Because we are assured by the mouth of the Apostle that such as eate of that bread and drink of that cup unworthily are guilty of the body and of the blood of Christ Iesus Of the right administration of the Sacraments THat Sacraments be rightly ministred we judge two things requisite the one that they be ministred by lawfull ministers whom we affirme to be onely they that are appointed to the preaching of the word into whose mouthes God hath put some Sermon of exhortation they being men lawfully chosen thereto by some Church The other that they be ministred in such elements and in such sort as God hath appointed else we affirme that they cease to be right Sacraments of Christ Iesus And therefore it is that we flie the societie with the papisticall Church in participation of their Sacraments first because their Ministers are no
Interpretatio taken onely from herselfe that her selfe may be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holy Fathers Artic 3. Patres have followed we doe not onely receive them as interpreters of the Scripture but reverence them as the beloved instruments of God But as for the traditions of men although never Artic. 4. Tradit humanae so glorious and received how many soever of them doe withdraw or hinder us as of things unprofitable and hurtfull so we answer with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall Scripture is this that God wisheth well to mankind and by Christ the Lord his Sonne hath declared this good will which is received by faith alone and faith must be effectuall through love that it may be shewed forth by an innocent life Out of the Confession of BASILL Of things commanded and not commanded Artic. 10. VVE confesse that as no man can command those things which Christ hath not commanded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the third in the same place And much lesse can any man license those things which God hath forbidden c And in the marg God said I am Iehova your God Levit. 18. and by Moses Deut. 10. for Iehovah your God is God of gods a great God and terrible Who therefore among his creatures can grant those things which he hath forbidden In like sort section 4. And againe no man can forbid those things which God hath granted c. The other things which are contained in this article because they belong to other sections they are inserted every one in their places Out of the Confession of BOHEMIA or the WALDENSES Of the holy Scriptures CHAP. I. FIrst of all the Ministers of our Churches teach with one consent concerning the holy Scripture of the new and old Testament which is commonly called the Bible and is lawfully received and allowed of the Fathers which are of best and soundest judgement that it is true certaine and worthy to be beleeved whereunto no other humane writings whatsoever or of what sort soever they be may be compared but that as mans writings they must give place to the holy Scripture First because it is inspired and taught of the holy Ghost and uttered by the mouth of holy men written by them and confirmed by heavenly and divine testimonies which spirit also himselfe openeth and discloseth the meaning how it ought to be understood and the truth of this Scripture in the Church in what manner seemeth him best especially by raising up and giving faithfull Ministers who are his chosen instruments Of which spirit David speaketh when he saith The spirit of the Lord spake by me his word was in my tongue 2 Sam. 22. 2 Pet. 1. and Peter For prophecie came not in old time by will of man but holy men of God spake as they were moved by the holy Ghost and 2 Tim. 3. Rom. 15. Ioh. 5. Paul The whole Scripture given by inspiration of God is profitable c. besides the Lord himselfe saith Search the Scriptures And againe Ye are deceived not knowing the Scriptures Mat 22. Luk. 24. neither doe ye understand the power of God And he opened the minds of his Disciples that they might understand the Scriptures Secondly because it is a true and sure testimony and a clear proofe of Gods favorable good will which he hath revealed Heb. 11. concerning himselfe without which revelation of Scripture there is no wholesome knowledge nor faith nor accesse to God For in this such things as are necessarie to doctrine to discipline and government of the holy Church for all and singular persons in the ordinary ministerie of salvation whence also springeth true faith in this I say are all such things fully absolutely and so far forth as is requisite as in a most excellent and most exquisite worke of the Holy Ghost comprehended and included then which no Angel from heaven can bring any thing more certaine and if he should bring any other thing he ought not to be beleeved And this perswasion and beliefe concerning holy Scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the Word outwardly preached as from an ordinary meane ordained of God for this purpose Wherefore every one ought very highly to esteeme of the divine writings of the holy Prophets and Apostles resolutely to beleeve them and religiously to yeeld unto them in all things diligently to reade them to gather wholesome doctrine out of them and according to them ought every man to frame and order himselfe but especially they who after an holy manner are set over the Church of God For which causes in our Churches and meetings this holy Scripture is rehearsed to the hearers in the common and mother tongue which all understand and especially according to the ancient custome of the Church those portions of the Gospels in Scripture which are wont to be read on solemne holy dayes out of the Evangelists and Apostles writings and are usually called Gospels and Epistles out of which profitable and wholesome doctrines and exhortations and sermons are made to the people as at all times occasion and need requireth We likewise teach that the writings of holy Doctors especially of those that are ancient are also to be esteemed for true and profitable whereof there may be some use to instruct the people yet onely in those things wherein they agree with the holy Scripture or are not contrarie thereunto and so farre forth as they give testimonie to the excellencie thereof to the information and example of the Apostolike Church and swerve not from the consent judgement and decâ—ees of the ancient Church wherein she hath continued unspotted in the truth after what sort they themselves also have charged men to judge and thinke of their writings and have given warning that heed should be taken lest that they being but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner In preoem in 3. de sanct Trinit Be not thou a servant to my writings as it were to the Canonical Scriptures but in the Canonical Scriptures such things as thou didst not beleeve when thou hast there found them immediately beleeve But in my writings that which thou knowest not for acertaine truth unlesse thou perceive it to be certaine hold it not resolutely And elsewhere he saith Give not as great credit to mine or Ambrose his words as to the Canonical Scriptures This is the â—ight rule to discerne writings by which so greatly 〈◊〉 the Papists that they have cited it in their decretal distinct 9. Chap. Notimets verbis c. Out of the
writeth That the Scripture given by inspiration of God is profitable to teach to improve to correct and to instruct that the man of God may be absolute being made perfect to every good worke we could not determine any otherwise but that it was meet that we also being in danger of schisme should flie to that holy Scripture to which in times past not onely the holy Fathers Bishops and Princes but also the children of God every where in such extreamitie have alwaies resorted For Saint Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the Scripture and tried it Paul also warneth his scholler Timothie that he exercise himself very diligently in the Scriptures and this holy Scripture was had in so high reputation of all holy Bishops and Doctors that neither any Bishop desired to have his ordinances obeyed nor any Doctor his writings beleeved except he had thereout approved them And surely seeing Saint Paul doth plainly testifie that by the holy Scripture the man of God is made absolute and perfect to every good worke no part of Christian truth and sound doctrin can be wanting to him who with all his might 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 beleeve and teach that God is one in Essence or nature subsisting by himself all sufficient in himself invisible without a body infinite eternall the Creator of all things both visible and invisible the chiefest good living quickning and preserving all things Almightie and exceeding wise gentle or mercifull just and true And we detest the multitude of Gods because it is expressely written The Lord thy God is one God I am the Lord thy God Deut. 6. Exod. 20. thou shalt have no strange Gods before my face I am the Lord and there is none other beside me there is no God Am not I the Lord and there is none other beside me alone a iust God and a Saviour there Isa 54. is none beside me I the Lord Jehovah the mercifull God gracious and long suffering and aboundant in goodnesse and truth c. Exod. 34. We neverthelesse beleeve and teach that the same infinite one and indivisible God is in persons inseparably and without confusion distinguished into the Father the Son and the holy Ghost so as the Father hath begotten the Son from everlasting the Son is begotten by an unspeakable manner and the holy Ghost proceedeth from them both and that from everlasting 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 any inequalitie For as touching their nature or essence they are so * Vide observ 1 In hanc confess joyned together that they are but one God and the divine essence is common to the Father the Son and the holy Ghost For the Scripture hath delivered unto us a manifest distinction of persons the Angel among other things saying thus to the blessed Virgin The holy Ghost shall come upon thee and the power of the Luk. 1. highest shall over shadow thee and that holy thing which shall be borne shall be called the Son of God Also in the Baptisme of Christ a voice was heard from heaven saying This is my beloved Son The holy Matth. 3. Iohn 1. Ghost also appeared in the likenesse of a Dove And when the Lord himselfe commanded to baptize he commanded To baptize in the Matth. 28. name of the Father and of the Son and of the holy Ghost In like sort else where in the Gospell he said The Father will send the holy Iohn 14. 15. Ghost in my name Againe he saith When the Comforter shall come whom I will send unto you from the Father the spirit of truth who proceedeth from the Father he shall beare witnesse of me c. To be short we receive the Apostles Creed because it delivereth unto us the true faith We therefore condemne the Iews and the Mahometists and all those that blaspheme this Trinitie that is sacred and onely to be adored We also condemne all heresies and heretikes which teach that the Son and the holy Ghost are God onely in name also that there is in the Trinitie some thing created and that serveth and ministreth unto an other finally that there is in it some thing unequall greater or lesse corporall or corporally fashioned in manners or in will divers either confounded or sole by it self as if the Son and holy Ghost were the affections and proprieties of one God the Father as the Monarchists the Novatians Praxeas the Patripassians Sabellius Samosatenus Aetius Macedonius Arrius and such like have thought Of Idols or Images of God of Christ and of Saints CHAP. 4. ANd because God is an invisible spirit and an incomprehensible essence he can not therefore by any Art or Image be expressed For which cause we feare not with the Scriâ—ture to tearme the Images of God meere lies We doe therefore reject not onely the Idols of the Gentiles but also the images of Christians For although Christ tooke upon him mans nature yet he did not therefore take it that he might set forth a patterne for Carvers and Painters He denyed that he came To destroy the Law Matth. 5. and the Prophets But images are forbidden in the Law and the Prophets He denied that his Bodily presence should any whit profit the Church He promiseth that He would by his spirit be present Deut. 4. Isa 40. John 16. 2 Cor. 5. with us for ever who would then beleeve that the shadow or picture of his body doth any whit benefit the godly and seeing that he abideth in us by his spirit We are therefore the Temples of God But what agreement hath the Temple of God with images And seeing 1 Cor. 3. 2 Cor. 6. that the blessed spirits and Saints in heaven while they lived here abhorred all worship done unto themselves and spake against images who can thinke it likely that the Saints in heaven and the Act. 3. and 14. Angels are delighted with their own Images whereunto men do bow their knees uncover their heads and give such other like honour But that men might be instructed in Religion and put in minde of heavenly things and of their own salvation the Lord commanded To preach the Gospell not to paint and instruct the Mark 16. Laytie by pictures he also instituted Sacraments but he no where appointed Images Furthermore in every place which way soever we turne our eyes we may see the lively and true creatures of God which if they be marked as is meet they doe much more effectually moove the beholder then all the Images
the same place in the marginall note upon the word Saints Neverthelesse we confesse that they serve in Gods presence and that they reigne with Christ everlastingly because they acknowledged Christ and both in deed and word confessed him to be their Saviour redemption and righteousnesse without any addition of mans merit For this cause doe we praise and commend them as those who have obteined grace at Gods hand and are now made heires of the everlasting kingdome Yet doe we ascribe all this to the glory of God and of Christ We plainly protest that we condemne and renounce all strange Artic. 11. and erroneous doctrines which the spirits of errours bring forth c. And ss 2. Of the selfe same article We condemne that doctrine which saith that we may in no case sweare although Gods glory and the love of our neighbour require it And in the marginall note upon the word Sweare It is lawfull to use an oath in due time For God hath commanded this in the old Testament and Christ hath not forbidden it in the new yea Christ and the Apostles did sweare Out of the Confession of BOHEMIA or the WALDENSES Of the unitie of the divine Essence and of the three Persons CHAP. 3. OVt of this fountaine of holy Scripture and Christian instruction according to the true and sound understanding and meaning of the holy Ghost our men teach by faith to acknowledge and with the mouth to confesse that the holy Trinitie to wit God the Father the Sonne and the holy Ghost are three distinct Persons but in essence one onely true alone eternall almightie and incomprehensible God of one equall indivisible divine essence Of whom through whom and in whom are all things Rom. 11. Exod. 20. who loveth and rewardeth righteousnesse and vertue but hateth and punisheth all iniquitie and sinne According to this faith men are taught to acknowledge the wonderfull workes of God and those properties which are peculiar to each person of the holy Trinitie and of the Divine Vnitie and to acknowledge the soveraigne and infinite power wisedome and goodnesse of the one onely God out of which also ariseth and proceedeth the saving knowledge as well of the Essence as of the will of God One kind of workes or properties of the three persons of the Godhead by which they are discerned one from the other are the inward eternall and hypostaticall proprieties which alwaies remaine immutable and are onely apprehended by the eyes of faith and are these That the father as the fountaine and wel-spring of the Godhead from all eternitie begetteth the Sonne equall to himselfe and that himselfe remaineth not begotten neither yet is he the person of the Sonne seeing he is a person begetting not begotten The Sonne is begotten of the eternall Father from all eternitie true God of God and as he is a person he is not the Father but the Sonne begotten of the essence or nature of the Father and consubstantiall with him which Sonne in the fulnesse of time which he had before appointed for this purpose himselfe alone as he is the Sonne tooke unto him our nature of the blessed Virgin Mary and united it into one person with the godhead whereof we shall speake afterward But the holy Ghost proceedeth from the Father and the Sonne and so he is neither the Father nor the Sonne but a person distinct from them eternall and the substantiall love of the Father and of the Sonne surpassing all admiration these three persons are one true God as is aforesaid The other kind of workes in these persons and in the unitie of the godhead issueth as it were into open sight out of the divine essence and the persons thereof in which being distinct they have manifested themselves and these are three The first is the wonderfull worke of Creation which the Creeds doe attribute to the Father The second is the worke of Redemption which is proper to Christ The third is the worke of Sanctification which is ascribed to the holy Ghost for which cause he in the Apostles Creed is peculiarly called holy And yet all these are the proper workes of one true God and that of him alone and none other to wit the Father the Sonne and the holy Ghost This true and absolute faith and difficult knowledge of God as well concerning his nature as his will is comprehended and contained in the aforenamed Catholike and Apostolicall Creede and in the decree of the Nicene Councell agreeing therewith and in many other sound decrees and also in Athanasius his confession All which we judge and professe to be true But it hath everlasting and sure grounds on which it relyeth and most weightie reasons by which it is out of the holy Scripture convinced to be true as by that manifestation wherein the whole Trinitie shewed it selfe when Christ the Lord was baptized in Iordane by the commandment Matt. 3. Matt. 28. of Christ because in the name of the persons of the same holy Trinitie all people must be baptized and instructed in the faith Also by Christs words when he saith the holy Ghost the Comforter whom the Father will send in my name shall teach you all these Iohn 14. things and before these words he saith I will pray the Father and he will give you another Comforter who shall be with you for ever even the spirit of truth Besides we teach that this onely true God one in essence and in divine nature and three in persons is above all to be honoured with high worship as chiefe Lord and King who ruleth and reigneth alwaies and for ever and especially after this sort that we looke unto him above all and put all our confidence in him alone and offering unto him all subjection obedience feare all faith love and generally the service of the whole inward and outward divine worship doe indeed sacrifice and performe it under paine of loosing everlasting salvation as it is written Thou shalt worship the Lord thy God and him onely shalt thou serve and againe Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart with all thy soule with all thy minde and to be short with all thy might as well of the inward as outward powers to whom bee glory from this time forth for evermore Amen Of holy men and their worship CHAP. 17. AS touching holy men it is taught first that no man from the beginning of the world unto this time either was is or can be henceforth unto the end sanctified by his workes or holy actions according to the saying of Moses the faithfull servant of the Lord when he cried out unto the Lord O Lord in thy sight no man Exod. 34. Iob. 15. is innocent that is perfectly holy And in the book of Iob it is written What is man that he should be undefiled and he that is borne of a woman that he should appeare iust to wit before God Behold
George conquests as of Mars of Sebastian and Paul freedome from the Plague of Anthony savegard for swine although the adversaries say they like not these things yet they keepe them still for gaine sake as plainly appeareth Now let us adde the third reason it is expressely written there is one Mediatour betweene God and men the man Christ Iesus on him ought we in all prayer to cast our eyes and to know the doctrine of the Gospel concerning him that no man can come unto God but by confidence in the Mediatour who together maketh request for us as himselfe saith No man cometh to the Father but by the Sonne And he biddeth us flie unto himselfe saying Come unto me all ye that labour and are heavy loaden and I will refresh you and he himselfe teacheth the manner of Invocation when he saith Whatsoever ye shall aske the Father in my name he will give it you He nameth the Father that thou mayest distinguish thy invocation from heathenish and consider what thou speakest unto that thou maist consider him to be the true God who by sending his Sonne hath revealed himselfe that thy minde may not wander as the heathenish woman in the tragedy speaketh I pray un-unto thee O God whatsoever thou art c. But that thou maist know him to be the true God who by the sending crucifying and and raising up again of his Son hath revealed himselfe and maiest know him to be such a one as he hath revealed himselfe Secondly that thou mayest know that he doth so for a certaintie receive and heare us making our prayers when we flie to his Sonne the Mediatour crucified and raised up againe for us and desire that for his sake we may be received heard helped and saved neither is any man received or heard of God by any other meanes Neither is the praying uncertaine but he biddeth those that pray on this sort to be resolved through a strong faith that this worship pleaseth God and that they who pray on this manner are assuredly received and heard therefore he saith Whatsoever ye shall aske in my name that is acknowledging and naming or calling upon me as the Redeemer high Priest and Intercessour this high Priest alone goeth into the holiest place that is into the secret counsell of the Deitie and seeth the minde of the eternall Father and maketh request for us and searching our hearts presenteth our sorrowes sighes and prayers unto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the Mother Virgin as more mercifull and others sought other Mediatours And it is plaine that there is no example to be seen in the Prophets or Apostles where prayer is made unto men heare me Abraham or heare me O God for Abrahams sake but prayer is made unto God who hath revealed himselfe to wit to the eternall Father to the Sonne our Lord Iesus Christ and to the holy Ghost that he would receive heare and save us for the Sonnes sake It is also expressely made to the Son as 2 Thess 2 Our Lord Iesus Christ himselfe and God and our Father who hath loved us strengthen you c. And Gen. 48. Iacob nameth God and the Sonne the Mediatour when he saith God before whom my fathers walked and the Angel that delivered me out of all troubles that is the promised Saviour blesse these children Therefore we use these formes of Invocation I call upon thee O Almighty God eternall Father of our Lord Iesus Christ maker of heaven an earth together with thy Sonne our Lord Iesus Christ and thy holy Spirit O wise true good righteous most free chaste and mercifull God have mercy upon me and for Iesus Christs sake thy Sonne crucified for us and raised up againe heare and sanctifie me with thy holy Spirit I call upon thee O Iesus Christ the sonne of God crucified for us and raised up againe have mercy on me pray for me unto the everlasting Father and sanctifie me with thy holy Spirit In these formes we know what we pray unto And seeing there are testimonies of Gods word to be seene which shew that this praying pleaseth God and is heard such praying may be made in faith These things are not to be found in that invocation which is made unto men Some gather testimonies out of Augustine and others to shew that the Saints in heaven have care of humane affaires This may more plainly be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happinesse pray for the Church but yet it followeth not thereupon that they are to be prayed unto And albeit we teach that men are not to be prayed unto yet we propound the histories of those that are in blessed state unto the people Because it is necessary that the history of the Church be by some meanes known unto all by what testimonies the Church is called together and founded and how it is preserved and what kinde of doctrine hath beene published by the fathers Prophets Apostles and Martyrs In these histories we command all to give thankes unto God for that he hath revealed himselfe that he hath gathered together his Church by his Son that he hath delivered this doctrine unto us and hath sent teachers and hath shewed in them the witnesses of himselfe we command all to consider of this doctrine and to strengthen their faith by those testimonies which God hath shewed in them That they like wise consider the examples of judgement and punishments that the feare of God may be stirred up in them we command them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to have themselves also received heard governed saved and helped as God received David Manasses Magdalene the thiefe on the Crosse We also teach how these examples are to be followed of every man in his vocation because error in imitation and preposterous zeale is oft times the cause of great evils We also commend the diligence of the Saints themselves who took heed of * De essusione S p sancti vide observat 1. ad hanc Confess Sect. 4. wasting Gods gifts in vaine And to conclude they that are most fooles may gather great store of doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be set aside Out of the Confession of WITTEMBERGE CHAP. 1. VVE beleeve and confesse that there is one onely God true eternall and infinite almightie maker of all things visible and invisible and that in this one and eternall Godhead there are three properties or persons of themselves subsisting the Father the Sonne and the holy Ghost As the Propheticall and Apostolicall Scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the Sonne of God CHAP. 2. VVE beleeve and confesse that the Sonne of God our Lord Iesus Christ was
according as Saint John saith The Word was made flesh John 1. And thus of these two natures their properties not being changed nor confounded yet by a wonderfull communication thereof there is made one indivisible person one Christ Immanuel our King and Priest our Redeemer our Mediatour and perfect Reconciler full of grace and truth so that of his fulnesse we all doe take grace for grace For the Law was given by Moses but grace and truth was given and exhibited by Iesus Christ being God and man in one person This grace and truth are our men taught to acknowledge and by faith to behold in all those saving and wonderfull works or affections of Christ which according to the meaning of the holy Scripture are by a stedfast faith to be beleeved and professed such as are his coming down from heaven his conception birth torments death buriall resurrection ascension unto heaven sitting at the right hand of God and his coming again from thence to Iudge both the quicke and the dead In these principall affections as in a chest wherein treasure is kept are all those wholsome fruits of our true justification laid up are taken out from thence for the Elect and those which doe beleeve that in spirit and conscience they may be partakers thereof through faith which all hereafter at the day of our joyfull resurrection shall be fully and perfectly bestowed upon us And towards the end of that sixth Chapter these words are added In this Chapter also particularly and for necessary causes to shun and avoyd many pernicious and Antichristian deceits it is taught concerning Christ his * Looke the first obsâ—rvat upon this confession presence namely that our Lord Christ according to his bodily conversation is not amongst us any longer in this world neither will be unto the end of the world in such sort and manner as he was here conversant amongst us in his mortalitie and wherein he was betrayed and circumcised nor yet in the forme of his glorified body which he got at his resurrection and in the which he appeared to his disciples and the fortieth day after his resurrection departing from them ascended manifestly into heaven For after this manner of his presence and company he is in the high place and with his Father in heaven where all tongues professe him to be the Lord and every faithfull one of Christ must beleeve that he is there and worship him there according to the Scriptures as also that part of the Catholike Christian faith doth expressely witnesse which is this He ascended into heaven he sitteth at the right hand of God the Father Almightie Also that other Article from thence shall he come that is from an higher place out of heaven with his Angels to iudge both the quicke and 1 Thes 4. the dead So doth Paul also say The Lord himselfe shall descend from heaven with a shoute and with the voice of an Archangel and with the trumpet of God And Saint Peter saith Whom heaven must containe Act 3. Mar. 16. untill the time that all things be restored And the Evangelist Marke But whâ—n the Lord had spoken with them he was taken up againe into heaven and sitteth at the right hand of God And the Angels which were there present when he was taken Acts 1. up into heaven said This Iesus which is taken up from you into heaven shall so come againe as you have seene him goe into heaven Furthermore this also doe our men teach that the selfe same Christ very God and very man is also with us here in this world but after a diverse manner from that kinde of presence which we named before that is after a certaine spirituall manner not object to our eyes but such a one as is hid from us which the flesh doth not perceive and yet it is very necessary for us to our salvation that we may be partakers of him whereby he offereth and communicateth himselfe unto us that he may dwell in us and we in him and this truly he doth by the holy Ghost whom in his own place that is instead of his own presence whereby he was bodily amongst us hee promised that he would send unto his Church and that he would still abide with it by the same spirit in vertue grace and his holesome truth at all times even untill the end of the world when he said thus It is good for you that I goe Matth. 28. Iohn 16. Iohn 14. hence for except I goe hence the Comforter will not come unto you but if I goe away I will send him unto you And againe I will pray the Father and he shall give you another Comforter that is another kinde of comforter then I am that he may abide in you for ever even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you I will not leave you comfortlesse but I will come to you namely by the selfe same spirit of truth Now then even as our Lord Christ by his latter kinde of presence being not visible but spirituall is present in the Ministers of the Church in the Word and in the Sacraments even so also by the selfe same Ministers Word and Sacraments he is present with his Church and by these meanes doe the Elect receive him through inward faith in their heart and doe therefore joyn themselves together with him that he may dwell in them and they in him after such a sort as is not apparant but hidden from the world even by that saith spiritually that is to say in their souls and hearts by the spirit of truth of whom our Lord saith He abideth with you and shall be in you And I will come againe unto Iohn 14. you This judgement and declaration of our faith is not new or now first devised but very ancient Now that this was commonly taught and meant in the Church of old it is plaine and evident by the Writings of the ancient Fathers of the Church and by that Decree wherein it is thus written and they are the words of S. Augustine Our Lord is above untill the end of the world but the Iâ— Io. Tract 30. truth of the Lord is here also for the body of the Lord wherein he rose againe must of necessitie be in one place but his truth is dispersed every where Out of the FRENCH Confession VVE beleeve that whatsoever is requisite to our salvation Artic. 13. is offered and communicated unto us now at length in that one Iesus Christ as he who being given to save us is also made unto us wisdome righteousnesse sanctification and redemption in so much as whosoever doth swarve from him doth renounce the mercie of the Father that is our onely refuge We beleeve that Iesus Christ being the wisdome and eternall Artic. 14. Son of the Father tooke upon him
which is the saving power of God no man shall Rom 1. wittingly attaine unto faith and salvation according to that saying of Paul Therefore faith cometh by hearing and hearing by the word Rom. 10. of God And againe How shall they beleeve in him of whom they have not heard Therefore herein our Preachers endevour themselves most earnestly that in our Ecclesiasticall meetings they may propound unto the people the sincere word of God without all mixture or inventions of men For which cause also they doe by an ancient custome recite in the mother and vulgar tongue which may be understood of all not onely those Chapters which are appointed to be read out of the Gospel at certaine times but also all other parts of holy Scripture and do exhort the people with an earnest desire to heare the word of God and to frequent those Ecclesiasticall meetings that by the diligent teaching of the Gospel and by often repeating it in their Sermons they may first teach the people repentance and faith and then the use and administration of the Sacraments and by this meanes prepare them to the right receiving of the Sacraments and afterwards also both whilest the Sacraments be administred and after they be administred they doe conveniently instruct them in all those things which the Lord commanded and chiefly in those things which do appertaine to the leading of an honest life and such a one as beseemeth a Christian profession as Christ saith Teach them to keep Matth 28. all things which I have commanded you In this place also is taught very diligently and as the matter requireth touching the difference which is to be observed betwixt the word or doctrine and worke of the law and betwixt the word and force of the holy Gospel The word or ministerie of the law and of the old Testament is the word of death feare and of the letter also the word of wrath and the word of malediction but the word of the New Testament that is of the holy Gospel is the ministerie of saith and the spirit of clearenesse or glory through our Lord Iesus Christ the word of grace of the new covenant the word of comfort and the messenger of peace Of them both the Apostle writeth thus The letter killeth but the spirit quickneth And Christ saith The words which I speake are spirit and life Also there is mention made of the use of the morall law in the fourth Chapter of this Confession beginning with these words This doctrine of the true knowledge of sinne c as is to be seene before 2 Cor. 3. Iohn 6. in the fourth Section whereunto all that Chapter appertaineth Out of the FRENCH Confession VVE beleeve that all the figures of the law are taken away by the coming of Christ howbeit we are assured that the truth and substance of them doth abide in him in whom they are all fulfilled Yet we must use the doctrine of the law and the Prophets both to frame our life aright and also that we may so much the more be confirmed in the promises of the Gospel Out of the Confession of BELGIA VVE beleeve that all the ceremonies figures and shadowes of the law have ceased at the coming of Christ so that now even the use of them ought to be taken away and abolished among Christians Yet in the meane time the truth and substance of them doth remaine to us in Christ in whom they are all fulfilled And therefore we doe still use the testimonies of the Law and the Prophets to confirme our selves in the doctrine of the Gospel and to leade an honest life unto Gods glory according to his will THE CONFESSION OF AVSPVRGE doth by the way mention the doctrine of the Gospel and of the end thereof in the fourth and fifth Articles which we have placed in the ninth Section wherein iustification and remission of sinnes by faith in Christ is handled Out of the Confession of SAXONY ANd that the benefits of this Mediatour might be knowne unto mankinde and applied unto us there was a promise given straight in the beginning after the fall of our first parents and afterwards often times repeated and by voyce of the Prophets declared but most cleerely was it recited by the very Son and after wards by the Apostles And there was a ministery instituted to teach and to spread abroad that promise also there was a Church made and often renued by the same very voyce touching the Sonne of God our attonement By this Ministery the Sonne of God alwaies was is and shall be effectuall in the beleevers as it is said Rom. 1. The Gospel is the power of God unto salvation to every one that beleeveth And he doth renue this ministerie when he saith As my Father sent me so doe I send you also Goe and preach repentance and remission of sinnes in my name He will that sinne should be reproved in all mankinde as he saith The spirit shall reprove the world of sinne because they beleeve not in me And Rom. 1. The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men God will have his wrath to be acknowledged against all sinne and chiefly against the contempt of the Sonne as he saith in the Psalme Kisse the Sonne lest he be angrie and so ye perish from the way c. He will have us truely to be put in great feare by the knowledge of our darkenesse of our horrible wickednesse and our stubbornnesse And truely God himselfe doth amaze our hearts with the sense of his anger as Ezekiah saith Like a Lion he brake all my bones And to this judgement he doth not onely use the voyce of the ministery of the Law and of the Gospel but also all calamities be as it were the voyce of the law admonishing us of the wrath of God and calling us to repentance Now when the minde is terrified by this voyce that reproveth sinnes then let it heare the peculiar promise of the Gospel touching the Sonne of God and let him be assured that his sinnes are freely remitted for the Sonne of God his sake our Lord Iesus Christ who is our attonement and that of mercy not for any contrition or love of ours Out of the Confession of WIRTEMBERGE Of the Law CHAP. 6. VVE acknowledge that the Law of God whereof the Tenne Commandements are an abridgement doth command the best the most just and most perfect workes and that man is not onely bound to obey the morall precepts of the Law but also if he should doe the workes of the Tenne Commandements in such perfection and integritie as the Law requireth that he should indeed be counted just before God for his workes and should obtaine eternall salvation by his merits But whereas some men doe thinke that man can come to that state in this life as to be able by his workes not onely to fulfill the tenne Commandements but also to do more and greater works then are
another place He that beleeveth Acts 13. in him is made righteous And this righteousnesse or justification is the remission of sinnes the taking away of eternall punishment which the severe justice of God doth require and to be clothed with Christs righteousnesse or with imputation thereof also it is a reconciliation with God a receiving into favour whereby we are made acceptable in the beloved and fellow heires of eternall life For the confirming of which things and by reason of our new birth or regeneration there is an earnest added to wit the holy Ghost who is given and bestowed freely out of Ephes 1. that infinite grace for Christ his death bloud shedding and his resurrection All these things hath Paul described very excellently in his Epistle to the Romanes where he bringeth in Rom. 4. Psal 32. David speaking in this wise Blessed are they whose iniquitie is forgiven whereof he speaketh in that whole Chapter And to the Gal. 4. Rom. 8. Galathians he saith God sent forth his Son that we might receive the adoption Now because ye are sonnes God hath sent forth the spirit of his Son crying in your hearts Abba Father For whomsoever God doth justifie to them he doth give the holy Ghost and by him he doth first regenerate them as he promiseth by the Prophet saying I will give them a new heart and I will put my spirit Ezech 11. and 36. Rom 5. in the middest of them that as before sinne had reigned in them to death so also then grace might reigne by righteousnesse unto eternall life through Iesus Christ And this is the communion or participation of the grace of God the Father of the merit of Iesus Christ our Lord and of the sanctification of the holy Ghost this is the law of faith the law of the spirit and life written by the holy Ghost But the lively and never dying spring of this justification is our Lord Iesus Christ alone by those his saving works that is which give salvation from whom all holy men from the beginning of the world as well before the law was published and under the law and the discipline thereof as also after the law have and doe draw have and doe receive salvation or remission of their sins by faith in the most comfortable promise of the Gospel and doe apply and approper it as peculiar to themselves onely for the sole death of Christ and his blood-shedding to the full and perfect abolishing of their sinnes and the cleansing from them all whereof we have many testimonies in the Scripture Holy Peter before the whole countrey at Hierusalem doth proove by sound arguments that Salvation is not to be found in any other then in Act. 4. Christ Iesus alone and that under this large cope of heaven there is no other name given unto men whereby we may be saved And in another place he appealeth to the consenting voyces and testimonies of all the Prophets who spake with one minde and by one spirit as it were by one mouth and thus he said As touching this Iesus Act. 10. all the Prophets beare witnesse that through his name all that beleeve in him shall receive remission of sins And to the Hebrews it is written He hath by himselfe purged our sins and againe We Heb. 1. Eph. 1. 1 Jâ—h 2. have redemption through his blood even the remission of sins And St. John saith We have an Advocate with the Father Iesus Christ the righteous and he is the propitiation or attonement for our sinnes and not for ours only but also for the sins of the whole world And againe to the Hebrews We are sanctified by the offering of the body Heb. 10. of Iesus Christ once made and a little after he addeth with one only offering hath he consecrated for ever them that are sanctified namely of God by the spirit of God Therefore all sinners and such as are penitent ought to flie incontinently through their whole life to our Lord Iesus Christ alone for remission of their sins and every saving grace according to that in the Epistle to the Heb. 4. Hebrews Seeing that we have a great high Priest even Iesus the Son of God which is entered into heaven let us hold fast this profession which is concerning Christ our Lord and straight-way he addeth Let us therefore goe boldly unto the throne of grace that we may receive mercie and finde grace to helpe in time of need Also Christ himselfe crying out saith He that thirsteth let him come to Joh. 7. me and drinke And in another place He that cometh unto me shall not hunger and he that beleeveth in me shall never thirst Now they Joh. 6. that attaine to this justification by Christ our Lord are taught to take unto themselves true and assured comfort out of this grace and bountie of God to enjoy a good and quiet conscience before God to be certaine of their owne salvation and to have it confirmed to them by this means that seeing they are here the sons of God they shall also after death in the resurrection be made heires In the meane time they ought both to desire to be brought Rom. 8. Gal. 4. to this that they may receive the fruit of perfect salvation and also cheerefully to looke for it with that confidence according to the promise of the Lord that such shall not come into judgement Joh. 5. but that by making away they have already passed from death into life Of all other points of doctrine we account this the chiefest and weightiest as that wherein the summe of the Gospell doth consist Christianitie is founded and the precious and most noble treasure of eternall salvation and the onely and lively comfort proceeding from God is comprehended Therefore herein our Preachers doe labour especially that they may well instruct the hearts of men in this point of doctrine and so sow it that it may take deepe root Of goods works and a Christian life CHAP. 7. IN the seventh place we teach that they who are made righteous and acceptable to God by faith alone in Christ Iesus and that by the grace of God without any merits ought in the whole course of their life that followeth both altogether joyntly and every one particularly according as the order condition age place of every one doth require to performe and exercise those good works and holy actions which are commanded of God even as God commandeth when he saith Teach them to observe all things which I have commanded you Now these good works or holy actions are not certaine affections devised of flesh and blood for such the Lord forbiddeth but they are expressely shewed and propounded unto us by the spirit of God to doe the which God doth binde us the rule and chiefe square whereof God himselfe is in his word for so he saith by the Prophet Walke not in the Ezech. 20. commandements of your Fathers and keepe
able to bring forth any works which are not polluted with the corruption of our flesh and for that cause be worthy of punishment If it were granted that we were able to bring forth any such works yet the bare remembrance of our sinnes were sufficient to remoove that worke out of the sight of God Therefore we should alwaies stand in doubt staggering as it were this way and that way and our miserable consciences should be in continuall torment unlesse they should relie upon the onely merit of our Saviour Christ his death and passion and rest in it alone Out of the Confession of AUSPURGE THat we might obtaine these benefits of Christs namely remission of sins iustification and life everlasting Christ hath given his Gospel wherein these benefits are layed forth unto us as it is written in the last of Luke that repentance should be preached and remission of sinnes in his name among all nations For whereas all men borne after a naturall manner have sinne in them and cannot truely satisfie the Law of God * Locke the 1. Observat upon this confession the Gospell bewrayeth our sinne and sheweth us Christ the Mediatour and so instructeth us touching remission of sinnes When as the Gospell doth convict us of sinne our hearts thereby terrified must firmely beleeve that there is given unto us freely for Christs sake that remission of sinnes and justification by faith by the which we must beleeve and confesse that these things are given us for Christs sake who was made an oblation and hath appeased the Fathers wrath for us Notwithstanding therefore that the Gospell doe require repentance yet to the end that the remission of our sinnes may be certain and undoubted it teacheth us that remission is given us freely that is that it doth not depend upon the condition of our owne worthinesse nor is given for any works that went before nor for the worthinesse of such as follow after For then should remission be uncertaine if we should thinke that then onely we obtaine remission of sins when we had deserved it by our former works or when our repentance were well worthy of it For in true terrours the conscience findeth no worke which it may oppose against Gods wrath but Christ is given and set forth unto us to appease the wrath of God This honour must not be transferred from Christ unto our own works therefore Paul saith Ye are saved freely Againe Therefore by faith freely that the promise might be sure that is thus shall remission be certaine when we know that it dependeth not upon the condition of our unworthinesse but is given us for Christ his sake This is a sure and necessary comfort to all godly mindes that are terrified with the conscience of their sins And thus doe the holy fathers teach and there is a notable sentence in Saint Ambrose worthy the remembring in these words This God hath appointed that he which beleeveth in Christ should be saved without any worke by faith alone receiving the remission of sinnes Now this word Faith doth not onely signifie a knowledge of the History of Christ but also to beleeve and assent unto this promise that is proper unto the Gospel wherein remission of sinnes justification and life everlasting are promised untous for Christs fake For this promise also doth pertaine to the History of Christ even as in the Creed unto the History is added this article I beleeve the remission of sins And unto this one the other articles touching the History of Christ are to be referred For the benefit is the end of the Historie therefore did Christ suffer and rise again that for him remission of sins and everlasting life might be given unto us These things are found thus in another Edition ALso they teach that men cannot be justified before God by Artic. 4. their owne power merits or works but are justified for Christs sake through faith when they beleeve that they are received unto favour and their sins forgiven through Christ who by his death hath satisfied for our sins This faith doth God impute for righteousnesse unto them before himselfe Rom. 3. and 4. For this cause Christ hath appointed the ministerie of teaching Artic. 5. the Gospel which preacheth repentance and remission of sins and the preaching of either of these is generall and layeth open the sinnes of all men and promiseth remission of them unto all that beleeve for to the end that remission might not be doubted of out that all distressed mindes might know that they ought to beleeve that remission of sinnes is undoubtedly granted unto them for Christ and not for their owne merits or worthinesse All these doe certainly obtaine remission of sinnes And when as we doe in this sort comfort our selves by the promise of the Gospell and doe raise up our selves by saith therewithall is the holy spirit given unto us For the holy spirit is given and is effectuall by the word of God and by the Sacraments When as we doe heare or meditate of the Gospel or doe receive the Sacraments and comfort our selves by faith therewithall the spirit of God is effectuall according to that of Saint Paul Gal. 3. That the promise by the faith of Iesus Christ might be given to them that beleeve And to the Corinthians The Gospel is the ministerie of the spirit And to the Romanes Faith cometh by hearing When as then we doe comfort our selves by faith and are freed from the terrours of sin by the holy spirit our hearts doe conceive the other vertues acknowledge truly the mercie of God and conceive the true love and the true feare of God trust and hope of Gods helpe prayer and such like fruits of the spirit Such therefore as teach nothing concerning this faith whereby we receive remission of sinnes but will have mens consciences stand in doubt whether they obtaine remission or no and do adde further that this doubting is no sinne are justly condemned And these also doe teach that men may obtaine remission of sinnes for their own worthinesse but they doe not teach to beleeve that remission of sinnes is given freely for Christ sake Here also are condemned those phantasticall spirits which dreame that the holy Ghost is given or is effectuall without the word of God Which maketh them contemne the ministerie of the Gospel and Sacraments and to seek illumination without the word of God and besides the Gospel And by this means they draw away mens mindes from the word of God unto their own opinions which is a thing very pernicious and hurtfull Such were in old time the Manichees and Enthusiasts And such are the Anabaptists now adaies These and such like frensies we doe most constantly condemne For they abolish the true use of Gods word and do falsely imagine that the holy spirit may be received without the word and sticking too much to their own fancies they invent wicked opinions and are the cause of infinite breaches These things
and the devill a most cruell enemie who for the hatred he beareth to God rageth against mankinde and doth endeavour all that he can especially to destroy the Church as it is written of Peter 1 Pet. 5. Watch because your adversarie the devill goeth about like a roaring Lion seeking whom he may devoure * Looke the 2. observation upon this confession Therefore although men by their naturall strength may after a sort performe the externall discipline yet are they often overcome by this common infirmitie and the devill also doth oftentimes force men not altogether savage to commit horrible facts as he deceived Eve and compelled the brethren of Ioseph David and others innumerable Therefore what diligence or what advisement can be sufficient for this most subtill enemy Here let us lay hold upon that most sweet comfort The Sonne of God appeared to destroy the works of the Devill 1 John 3. The Sonne of God is the keeper of his Church as he saith Joh. 10. No man shall take my sheepe out of my hands He doth protect us and also by his holy spirit doth confirme our mindes in true opinions as he doth begin eternall life so doth he kindle in our hearts good motions faith the love of God true invocation hope chastitie and other vertues We are not Pelagians but we doe humbly give thanks to the eternall God the Father of our Lord Iesus Christ and to his Sonne Iesus Christ and to the holy Ghost both for the whole benefit of salvation restored againe to mankinde and also for this benefit that the Sonne of God doth dwell in the Church and doth defend it with his right hand against the furies of the Devils and men and doth drive away the devils from us and doth uphold us in this so great infirmitie of ours and by his word doth kindle in our mindes the knowledge of God and doth confirme and governe our mindes by his holy spirit We doe certainly know that these benefits are indeed given unto us as it is said most comfortably in Zacharie chap. 12. I will powre out upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and prayers He nameth the spirit of grace because that in this comfort the Son of God sealing us by his holy spirit doth testifie that we are in favour and that we are delivered from the pains of hell Secondly he nameth the spirit of prayers because that when we have acknowledged the remission of sins we doe not now flie from God we doe not murmure against God but we approach unto him with true faith and hope we doe aske and looke for helpe at his hands we love him and submit our selves to him and thus is the beginning of obedience wrought After that manner saith the Lord Ioh. 14. I will pray the Father and he will give you another Comforter even the spirit of truth The holy Ghost doth kindle the light of truth in our mindes and new motions in our hearts agreeable to the Law of God Let us acknowledge this so great a gift and let us endeavour to keepe it thankfully and desire daily to be helped in so great dangers of this life The will is not idle when it hath received the holy Ghost How our new obedience doth please God THE Pharisee in Luke chap. 18. doth admire and please himselfe being bewitched with this perswasion that he doth satisfie the law and for this discipline such as it is doth please God Many such there be among men who thinke themselves secure if they performe never so little though it be but a shadow of discipline But the heavenly voice doth often times accuse the arrogancie of these men and therefore the Lord saith Luk. 13. Except ye repent ye shall all in like sort perish and 1 Joh. 1. If we say we have no sinne we are lyers Therefore their imagination is vaine which thinke that obedience doth please God for it own worthinesse and that it is a merit of Condignitie as they speake and such a righteousnesse before God as is a merit of eternall life And yet afterward they do adde that we must alwaies doubt whether our obedience doe please God because it is evident that in every one there is much pollution many sins of ignorance and omission and many not small blemishes Here it is necessary that mens consciences should be instructed aright in either of these points both concerning our infirmitie and also concerning the comfort It is necessarie that the regenerate should have the righteousnesse of a good conscience and obedience begun in this life as hath been said yet neverthelesse in this life there is still remaining in our nature in our soule and in our heart very much pollution which they doe the more see and be waile which have received more light then others as the Prophets and Apostles according to that complaint of Paul Rom. 7. I see another law in my members which striveth against the law of my minde and maketh me captive to the law of sinne There is as yet in every one a great mist manifold ignorance and many sorrowfull doubts errors in counsels raised by distrust by false opinions and a vaine hope many vicious flames of lusts much neglect of dutie murmurings and indignations against God in his punishments to conclude it is unsensiblenesse and madnesse not to be willing to confesse that the feare and love of God is much more cold in us then it ought to be These confessions are repeated in the Sermons of the Prophets and Apostles Psal 143. Enter not into iudgement with thy servant for in thy sight shall no man living be iustified And 1 Joh. 1. If we say that we have no sinne we deceive our selves and the trueth is not in us This confession is necessary and mans arrogancie to be reprooved Also the error of our adversaries who feigne that men in this mortall life may satinfie the law of God and of those who say that the evill of concupiscence which is bred with us is not sin not an evill repugnant to the law or will of God is to be reprehended These errours doth Paul manifestly confute Rom. 7. and 8. Then must comfort also be joyned thereunto First let the regenerate person assure himselfe that he is reconciled to God by faith alone that is by confidence in the Mediatour and that the person is certainly accounted righteous for the Some of God the Mediatour and that freely for his merit Secondly let us confesse with true griefe that there remaine as yet in the regenerate man many sinnes and much pollution worthy of the wrath of God Thirdly let him neverthelesse know that obedience and the righteousnesse of a good conscience must be begun in this life and that this obedience although it be very farre from that perfection which the law requireth is neverthelesse in the regenerate acceptable to God for the Mediatours sake who maketh request for us and by his merit doth
with all kindes of vertues For who can purpose and doe all things as the dutie of a Christian doth require 1 Cor. 10. to the true edifying of the Church and the sound profit of all men that is according to the law of God and to the glory of God except that he both thinke speake and doe every thing in order and well and therefore be very familliarly acquainted with the whole company of vertues To whom good workes are to be ascribed and how necessarie they be CHAP. 5. BVt seeing that they which are the children of God are rather Rom. 8. led by the Spirit of God then doe work any thing themselves And that Of him and through him and for him are all things therefore Rom. 11. whatsoever things we doe well and holily are to be ascribed to none other then to this one onely spirit the giver of all vertues Howsoever it be he doth not compell us but doth lead us being willing Working in us both to will and to doe Philip. 2. Whereupon Saint Augustine writeth very well That God doth reward his workes in us And yet we are so farre from rejecting good workes that we doe utterly deny that any man can fully be saved except he be thus far brought by the spirit of Christ that he finde no want at all in him touching those good workes whereunto God hath created him For there be divers members of the same body therefore every one of us have not the same office 1 Cor. 12. It is so necessary that the law should be fulfilled that Heaven and earth shall sooner passe away then any one iotte or the least point thereof shall be remitted Yet because God alone is good hath created all things of nothing and doth by his spirit make us altogether new and doth wholly lead us for in Christ nothing availeth but a new creature none of all these things can be ascribed to mans strength and we must confesse that all things are the meere gifts of God who of his owne accord and not for any merit of ours doth favour and love us By these things it may sufficiently be knowne what we beleeve justification to be by whom it is wrought for us and by what means it is received of us also by what places of Scripture we are induced so to beleeve For alalthough of many we have alledged a few yet by these few any one that is but meanly conversant in the Scripture may fully perceive that they which reade the Scriptures shall find every where such kinde of sentences as doe attribute unto us nothing but sinne and destruction as Hosea saith and all our righteousnesse and salvation to the Lord. Of the duties of a Christan man CHAP. 6. NOw it cannot be doubted of what be the duties of a Christian man and to what actions he ought chiefly to give himselfe namely to all those whereby every one for his part may profit his neighbours and that first in things pertaining to life eternall that they also may begin to know worship and feare God and then in things pertaining to this life that they may want nothing which is necessarie to the sustenance of the body For as the whole law of God which is a most absolute commandement of all righteousnesse is briefly contained in this one word Thou shalt love thy neighbour as thy selfe so in the performance of this love it is necessarie that all righteousnesse should be comprised and perfited Whereupon it followeth that nothing at all is to be reckoned among the duties of a Christian man which is not of force and effect to profit our neighbour and every worke is so much the more belonging to the duty of Christian man by how much his neighbour may the more be profited thereby Therefore next after Ecclesiasticall functions among the chiefe duties of a Christian man we place the government of the Common weale obedience to Magistrates for these be referred to the common profit that care which is taken for our wife children family and the honour which is due to parents because that without these the life of man cannot consist and lastly the profession of good arts and of all honest discipline because that except these be had in estimation we shall be destitute of the greatest good things which are proper to mankinde Yet in these and all other duties pertaining to mans like no man must rashly take any thing to himselfe but with a right conscience consider whereunto God doth call him To conclude let every man account that his dutie and that so much the more excellent a dutie the more that he shall profit other men thereby THE TENTH SECTION OF THE HOLY CATHOLIKE CHVRCH The latter Confession of HELVETIA Of the Catholike Church of God and of the head of the Church CHAP. 17. FOrasmuch as God from the beginning would have men to be saved and to come to the knowledge of the truth therefore it is necessary that alwaies from the beginning at this day and to the end of the world there should be a Church that is a companie of the faithful called and gathered out of the world a communion I say of all Saints that is of them who doe truely know and rightly worship and serve the true God in Iesus Christ the Saviour by the word and the holy spirit and which by faith are partakers of all those good graces which are freely offered through Christ These all are Citizens of one and the same Citie living under one Lord under the same lawes and in the same fellowship of all good things for so the Apostle calleth them fellow Ephes 2. 1 Cor. 6. Citizens with the Saints and of the houshold of God tearming the faithfull upon the earth Saints who are sanctified by the blood of the Sonne of God Of these is that article of our Creed wholly to be understood I beleeve the Catholike Church the communion of Saints And seeing that there is alwaies but one God and one Mediatour betweene God and man Iesus Christ also one shepheard of the whole flocke one head of this body and to conclude one spirit one salvation one faith one Testament or covenant it followeth necessarily that there is but one Church which we therefore call Catholike because it is universall spread abroad through all the parts and quarters of the world and reacheth unto all times and is not limited within the compasse either of time or place Here therefore we must condemne the Donatists who pinned up the Church within the corners of Africke neither doe we allow of the Roman Clergie who vaunt that the Church of Rom◠〈◊〉 in a manner is Catholike The Church is divided by some into divers parts or divers sorts not that it is rent and divided from it selfe but rather distinguished in respect of the diversitie of the members that be in it One part thereof they make to be the Church militant the other the Church triumphant The militant warreth still on
setting forth of the truth and to the end that such as are not approved might be manifest Now as we acknowledge no other head of the Church then Christ so we doe not acknowledg every 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 chiefly the lawfull or sincere preaching of the word of God as it is left unto us in the writings of the Prophets and Apostles which do all seeme to leade us unto Christ who in the Gospel hath said My sheepe heare my voyce and I know them â— Iohn 10. and they follow me and I give unto them eternall life A stranger they doe not heare but flie from him because they know not his voyce And they that are such in the Church of God have all but one faith and one spirit and therefore they worship but one God and him alone they serve in spirit and in truth loving him with all their hearts and with all their strength praying unto him alone through Jesus Christ the onely Mediatour and Intercessour and they seeke not life or justice but onely in Christ and by faith in him because they doe acknowledge Christ the onely head and foundation of his Church and being surely founded on him doe daily repaire themselves by repentance and doe with patience beare the crosse laid upon them and besides by unfeigned love joyning themselves to all the members of Christ doe thereby declare themselves to be the disciples of Christ by continuing in the bond of peace and holy unitie they do withall communicate in the Sacraments ordained by Christ and delivered unto us by his Apostles using them in no other manner then as they received them from the Lord himselfe That saying of the Apostle Paul is well knowne to all I received from the Lord that which I delivered 1 Cor 11. unto you For which cause we condemne all such churches as strangers from the true church of Christ who are not such as we have heard they ought to be howsoever in the meane time they bragge of the succession of Bishops of unitie and of antiquitie Moreover we have in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to have no fellowship 1 Cor. 10. 1 Iohn 5. Apoc. 18. 2 Cor. 6. with her unlesse we meane to be partakers with her of all Gods plagues laid upon her But as for communicating with the true church of Christ we so highly esteeme of it that wee say plainly that none can live before God which doe not communicate with the true church of God but separate themselves from the same For as without the Arke of Noah there was no escaping when the world perished in the flood even so doe we beleeve that without Christ who in the church offereth himselfe to be enjoyed of the elect there can be no certaine salvation and therefore we teach that such as would be saved must in no wise separate themselves from the true Church of Christ But yet we doe not so strictly shut up the church within those markes before mentioned as thereby to exclude all those out of it which either doe not communicate in the Sacraments by reason that they want them or else not willingly nor upon contempt but being constrained by necessitie doe against their wils abstain from them or in whom faith doth sometimes faile though not quite decay nor altogether die or in whom some slips and errours of infirmitie may be found for we know that God had some friends in the world that were not of the common wealth of Israel We know what befell the people of God in the captivity of Babylon where they wanted their sacrifices seventy yeers We know very well what hapned to Saint Peter who denied his Master and what is wont daily to fall out among the faithfull and chosen of God which goe astray and are full of infirmities We know moreover what manner of Churches the Churches at Galatia and Corinth were in the Apostles time in which the Apostle Paul condemneth divers great and heinous crimes yet he calleth them the holy Churches of Christ Yea and it falleth out sometimes that God in his just judgement suffereth the truth of his word and the Catholike Faith and his owne true worship to be so obscured and defaced that the church seemeth almost quite rased out and not so much as a face of a church to remaine as we see fell out in the dayes of Eliah and at other times And yet in 1 Reg. 19. Apoc. 7. the meane time the Lord hath in this world even in this darkenesse his true worshippers and those not a few but even seven thousand and more For the Apostle crieth The foundation of the 2 Tim. 2. Lord standeth sure and hath this seale the Lord knoweth who are his c. Whereupon the Church of God may be tearmed invisible not that the men whereof it consisteth are invisible but because it being hidden from our sight and knowne onely unto God it cannot be discerned by the judgement of man Againe not all that are reckoned in the number of the church are Saints and the lively and true members of the church for there be many hypocrites which outwardly doe heare the word of God and publikely receive the Sacraments and beare a shew to pray unto God alone through Christ to confesse Christ to be their onely righteousnesse and doe seeme outwardly to worship God and to exercise the duties of charitie to the brethren and for a while through patience to indure in troubles and calamities And yet they are altogether destitute of the inward illumination of the spirit of God of faith and sinceritie of heart and of perseverance or continuance to the end And these men are for the most part at the length laid open what they be For the Apostle John saith They went out from among us but they were not of us 1 Iohn 2. for if they had beene of us they would have tarried with us Yet these men whilest they doe pretend religion they are accounted to be in the church howsoever indeed they be not of the church Even as traitours in a commonwealth before they be detected are counted in the number of good Citizens and as the cockle and darnell and chaffe are found amongst the wheate and as wennes and swellings are in a perfect body when they are rather diseases and deformities then true members of the body And therefore the Matth. 13. church is very well compared to a draw net which draweth up fishes of all sorts and to a field wherein is found both darnell and good corne We are to have a speciall regard that we judge not rashly before the time nor goe about to exclude cast off and cut away them whom the Lord would not have excluded nor cut off or
therewith as the other part of that point of the Church in our Christian Creed doth declare where we doe professe that we beleeve the communion of Saints and ought altogether with this fellowship or spirituall company of Gods people to maintaine the true unitie and concord of Christs spirit to love and beare good will to all the members to yeeld obedience thereunto and endevour by all meanes possible to procure the profit and furtherance thereof and in truth to hold agreement therewith and by no meanes through stubbornnesse to move schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or Ephes 4. behave your selves as worthy of the place or vocation whereunto ye are called with all humblenesse and meekenesse with a quiet minde and long suffering for bearing one another and indevour ye to keepe the unitie of the spirit in the bond of peace There is one body and one spirit even as ye are called in one hope of your vocation there is one Lord one faith one baptisme one God and Father of all And again Rom. 15. Phil. 2. Rom. 12. 1 Cor 12. Let every man please his neighbour in that that is good to edification Also Doe nothing through strife or for vaine glory Againe Let there not bee dissentions among you He therefore that in this life walketh according to these commandements he is a true and lively member of the holy Church which bringeth forth the fruite of Faith and love * Looke the 2. observation upon this confession And the 1. Observat upon the confession of Saxonie in the fourth Section But he that looseth the spirit of Faith and love in the holy fellowship must needs bee a dead member Together with these things the Ministers of our Churches teach that this is to be thought of their fellowship which is in like manner to be thought of any other Christian fellowship whether it be great or small to wit that it selfe alone is not that holy Catholike Christian Church but onely one part thereof as the Apostle writeth of the church at Corinth Ye are the body of Christ 1 Cor. 12. and members of him every one for his part They teach also that there must be a platforme and certaine order of government in the holy Church Now without a platforme of order and outward government it cannot be in good case or goe well with it no more then it can with any other even the least societie But this platforme of order consisteth chiefly in this that they be both ordinarily called and lawfully ordained who execute due functions in the same beginning at the least and proceeding to those that are of a mean sort and so forth even to the chiefest The next point is that every one doe well discharge that place and as it were his ward to which he is called and use watchfulnesse and suffer nothing to be found wanting in himselfe nor at his own pleasure do closely convey himselfe out of the same or goe beyond the bounds thereof and meddle with other mens charges and moreover that all among themselves submit themselves one to another and all performe obedience from the least to the greatest every man in his owne place whereunto he is called and doe it with the affection of love and of his owne accord not of constraint even for Christs sake and for the care they have of eternall salvation according 1 Pet. 3. Phil. 2. as the Apostles and other holy men have taught concerning this matter and after their examples by which they founded their Churches and according to that also that they brought old lawes or decrees into subjection the which thing our Ministers among themselves doe indeede declare and practise This laudable order of governing the Church together with lawfull discipline that is with the severitie of punishments appointed by God which it hath annexed unto it ought diligently to be exercised to wit so that the wicked and such as abide in manifest sinnes without repentance having their hearts hardened and such sinners as give not obedience to God and to his word and in the Church are authours of great offences and doe not repent or become better after due faithfull and sufficient warning that such I say may be publiquely punished and be removed from the holy fellowship by Ecclesiasticall punishment which * Looke the 3. observat upon this confession commonly is called abandoning excommunication or cursing yet not by the helpe of the civill power but by vertue of the word and the commandement of Christ And that this punishment may indifferently be used towards all no regard or respect is to be had of persons of what degree soever they be whether they be civill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee * Looke the 4 Observat Mat. 18. goe and reprove him between him and thee alone if he heare thee thou hast won thy brother if he heare thee not take yet with thee one or two If he heare not these tell it unto the Church and if he hear not the Church let him be unto thee as an heathen man and a Publican And St. Paul together with his fellow Ministers did in expresse words give a commandement hereof writing thus We command you brethren 1 Cor. 5. in the name of our Lord Iesus Christ that ye withdraw your selves from every brother that walketh unordinately and not after the instruction which he received of us And in another place he saith Put from among your selves that wicked man And yet this is not to be concealed that at all times there have beene many in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance and that there be and shall be such hereafter even unto the end of the world such as are neither chastened by this discipline of Christ neither can easily be excommunicated or altogether separated from the Church but are to be reserved and committed to Christ alone the chiefe Shepheard and to his coming as the Lord himselfe saith of these men that the Angels in the last day shall first separate such from the righteous and cast them into the fiery furnace where shall be wailing and gnashing of teeth Dan. 9. Matth. 24. Mark 12. 2 Thess 2. 2 Pet. â— Here withall it is also taught that that mischievous and wicked Antichrist shall sit in the Temple of God to wit in the Church of whom the Prophets Christ our Lord and the Apostles have foretold us and warned us to take heede of him that the simple sort among the faithfull might avoide him and not suffer themselves to bee seduced by him Now in Antichrist we are to acknowledge a double overthwartnesse to wit dishonestie and deceiving the first is an overthwartnesse of the minde or meaning or a bringing in of false doctrine
the Israelites were circumcised that is by reason of the same promises made unto our infants that were made unto others And verily Christ hath no lesse shed his blood to wash the infants of the faithfull then he did for the washing of those that are of riper yeeres Therefore it is meete that they should receive the signe or Sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commandeth that the sacrament of the death and passion of Christ should be Levit. 12. 6. communicated to children new borne by offering up the lambe for them which was a sacrament of Christ to come Furthermore that which Circumcision did performe to the people of the Iewes the same doth Baptisme performe to the children of the faithfull For the which cause Paul calleth Baptisme The circumcision of Christ Out of the Confession of AUSPURGE COncerning Baptisme they teach that it is * Looke the 1. observation upon this confession necessarie to salvation Artic. 9. as a ceremonie ordained of Christ Also that by Baptisme the grace of God is offered And that young infants are to be baptized and that they being by baptisme commended unto God are received into Gods favour and are made the sonnes of God as Christ witnesseth speaking of little children in the Church Mat. 18. It is not the will of your heavenly Father that any of these little ones should perish They condemne the Anabaptists which allow not the baptisme of infants and * Looke the 1. Observat upon this confession hold that infants are saved though they die without baptisme and be not within the Church of God This in another Edition is set downe in this sort TOuching Baptisme they teach that it is * Looke the 2. observation necessarie to salvation and that by Baptisme the grace of God is offered That childreu are to be baptized and such as by baptisme be presented to God are received into his favour They condemne the Anabaptists that allow not of childrens Baptisme and hold that children are saved without Baptisme Out of the Confession of SAXONIE BAptisme is an entire action to wit a dipping and the pronouncing Artic. 13. of these words I baptise thee in the name of the Father and of the Sonne and of the holy Ghost We doe often expound the summe of the doctrine of the Gospel comprehended in these words I baptize thee that is I doe witnesse that by this dipping thy sinnes be washed away and that thou art now received of the true God who is the Father of our Lord Iesus Christ who hath redeemed thee by his Sonne Iesus Christ and doth sanctifie thee by his holy Spirit I baptize thee into the name that is invocating of this true God whom thou shalt acknowledge and invocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are given to thee which he promised in the Gospel that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holy Ghost Let them remember this meaning of this covenant who by reason of their age are capable of doctrine and being confirmed by this testimony let them beleeve that their sinnes be forgiven them and that they are indeed members of the Church of God and let them in a true faith invocate the true God as Abraham considering of Circumcision did behold the promise of the seed to come understand that hee was a member of the Church of God and that the curse was taken away from him also by that seed of whom it was said in the promise Gen. 12. In thy seed shall all nations be blessed So also doth Peter teach 1 Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh unto God by the resurrection of Jesus Christ which is at the right hand of God He doth namely cal it a stipulation wherby God doth make a covenant with thee receiveth thee into favor the wounds of thy conscience being healed and thou in like sort dost make a covenant with God to invocate this true God and to beleeve that thou art saved by the Sonne of God who is raised up from death and now doth reigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paul saith to the Gal. You that are baptized have put on Christ And * Looke the 1. Observation upon this confession that the holy Ghost is given in baptisme Paul affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holy Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he cannot enter into the kingdome of heaven Therefore we teach * Looke the 2. observation upon this confession that baptisme is necessarie and we doe once onely baptize every one as every one was but once onely circumcised but we doe often make mention of the most profitable doctrine touching the signification thereof and the mutuall covenant We doe also baptise infants because it is most certaine that the promise of grace doth pertaine also of infants * Look the 3. Observation and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come unto me because that to such appertaineth the kingdome of heaven And Origen writeth upon the sixth to the Romanes That the Church received the custome of baptizing infants from the Apostles Neither doe we thinke that this custome is onely an idle ceremonie but that the infants are then in deed received and sanctified of God because that then they are grafted into the Church and the promise pertaineth to such And of this matter there be many things written and published in our Churches whereby the Anabaptists are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oyle was magicall and execrable and therefore these annointings wherein there is use of oyle are not to be tollerated and in old time they used these ceremonies otherwise then now they be used In the ceremonie of confirmation there was a triall of doctrine wherein every one did rehearse the forme of doctrine and did openly professe that they did mislike the madnesse of the Heathen and of Heretikes and that they would be and remaine members of the true Church and never forsake that true opinion which they did then professe This custome was profitable to instruct men and to keepe them in the true knowledge of God And in our Churches the like things be done in Catechising the younger sort * Looke the 2. observation upon this confession of Bobem Sect. 8 and in private confession wherein the Pastours doe examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishops doe now retaine what else is it
ought rather to obey God then men Whereof also is to be Causa 11. â—â—â—est 3. Cap. St Domiâ—â—â— seene the judgement of the old fathers and of the Canon law where they thus write and these are the words of St. Ierome If the Lord or Magistrate command those things that are not contrary to the holy Scriptures let the servant be subiect to the Lord but if he command any thing contrary let him rather obey the Lord of his spirit then of his body And a little after If it be good which the Emperour commandeth doe the will of him that commandeth if it be evill answer we ought rather to obey God then men The Conclusion ANd hitherto have been informed and shewed unto your Majestie in this writing the reasons and causes of our faith and doctrine and Christian religion such doctrine as the Ministers of our Churches all and singular every one according to the gift of God granted unto him doe with one consent of judgement hold talke of and preach and doe constantly maintaine 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 abroad contrary errours thereunto Neither yet without that modestie that becometh the profession of Christians doe they stubbornly rather then rigorously persist in this doctrine or have at any time heretofore persisted but if any thing be found herein not well taken by them and that by certaine grounds out of the word of God which ought to be the rule of judgement unto all men peaceably and with a meeke spirit as it ought to be done be shewed unto them they are ready and forward and thereunto as alwayes heretofore so now they offer themselves that after due consideration and true knowledge of the truth had they will most gladly and thankfully receive that doctrine which shall have better foundations and willingly reforme whatsoever shall have need to be amended Wherefore most excellent King and gracious Lord may it please your Majestie to examine this our confession and after diligent and due consideration had to way and consider whether any man worthily and for just cause may reject and condemne this doctrine as not agreeable to the holy Scripture nor Christian Verily we are of opinion that if any man presume to despise or condemne this doctrine he must of necessitie also condemne the holy Scripture from whence it was taken and the ancient and true Christian Doctors with whom it agreeth and also the holy Church it selfe which from the beginning and that constantly so hath and doth teach And hereby your Majestie may graciously perceive and determine whether the complaints and accusations of our Adversaries and such as favour not us and our Teachers be just or no. Wherefore most humbly we pray that your sacred Majestie will give no place or credit to our Adversaries in those matters which divers wayes without any ground they charge us withall when as without all humanitie they accuse us our Ministers and Preachers as if we had another religion and taught another doctrine then that which at this present we offer unto your Majestie or that we presume stubbornly to take in hand or do attempt any other thing against God and your Majestie and contrary to the institutions of this Common-wealth and to the publique law of the kingdome of Bohemia And your Majestie may well call to your remembrance that we have every way and at all times behaved our selves obediently and peaceably and in all things which may turne or belong to the preservation of your Majesties person and to the publique good and commoditie of the whole Realme in all such things I say we have indeauoured not to be behinde others and hereafter also we offer our selves most ready to performe the same according to our allegiance and dutie Neither doe we thinke it onely a point of vertue and to appertaine unto honesty alone and the good estate of the Common-wealth to yeeld our selves subject and faithfull to your Majestie 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 every one for conscience sake should be obedient to the Magistrate and should reverence love honour and highly esteeme him even as our Teachers also doe deale both with us and with the people to performe this and oftentimes by teaching out of the word doe inforce it upon us both Here we commend our selves unto your Majestie as to the fatherly and liberall tuition care and protection of our most gracious Lord and doe most humbly beseech of your Majestie that unto these things which on the behalfe of Christian religion we have tendred unto your Majestie we may receive a courteous answer and such as God may be pleased withall The Almightie and everlasting God graciously preserve your Majestie in continuall health to the profit benefit and increase of his holy Christian Church Amen Proverb 20. Mercie and truth preserve the King for his throne is established with mercie Out of the FRENCH Confession VVE beleeve that God would have the world to be governed Artic. 39. by laws and by civill government that there may be certaine bridles whereby the immoderate desires of the world may 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 whatsoever pertaineth to the state of righteousnesse as they call it whereof he desireth to be acknowledged the author Therefore he hath also delivered the sword into the hands of the Magistrates to wit that offences may 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 onely suffer them to rule whom he hath set over us but also give unto them all honour and reverence as unto his Embassadours and Ministers assigned of him to execute a lawfull and holy function Also Art 40. THerefore we affirme that we must obey the Laws and Statutes that tribute must be paid and that we must patiently endure the other burdens to conclude that we must willingly suffer the yoke of subjection although the Magistrates be infidels so that the soveraigne government of God doe remaine whole or entire and nothing diminished Therefore we detest all those which doe reject all kinde of dominion and bring in a communitie and confusion of goods and who to conclude doe goe about to overthrow all order of law Out of the Confession of BELGIA VVE beleeve that the most gracious and mightie God did Artic. 36. appoint Kings Princes and Magistrates because of the corruption and depravation of mankinde and that it is his will that this world should be governed by laws and by a certaine civill government to punish the faults of men and that all things may be done in good order among
water baptizing of Bels Conjuring of spirits Crossing Sauing Anointing Conjuring Hallowing of Gods good creatures with the superstitious opinion joyned therewith his worldly Monarchy and wicked Hierarchy his three solemned vows with all his shavelings of sundry sorts his erronious bloody decrees made at Trent with all the subscribers and approvers of that cruell and bloody band conjured against the Church of God And finally we detest all his vain allegories rites signes and traditions brought in the Church without or against the word of God and doctrin of this true reformed Church to the which we joyne our selves willingly in doctrin faith religion discipline and use of the holy Sacraments as lively 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 lives under the pains contained in the law and danger both of body and soule in the day of Gods fearefull judgement And seeing that many are stirred up by Satan and that Romane Antichrist to promise sweare subscribe and for a time use the holy Sacraments in the Church deceitfully against their own conscience minding hereby first under the externall cloake of Religion to corrupt and subvert secretly Gods true Religion within the Church and afterward when time may serve to become open enemies and persecuters of the same under vain hope of the Popes dispensation devised against the word of God to his greater confusion and their double condemnation in the day 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 searcher of all hearts for witnesse that our mindes and hearts do fully agree with this our confession promise oath and subscription So that we are not moved for any worldly respect but are perswaded onely in our conscience through the knowledge and love of Gods true Religion printed in our hearts by the holy Spirit as we shall answer to him in the day when the secrets of all hearts shall be disclosed And because we perceive that the quietnesse and stabilitie of our Religion and Church doth depend upon the safetie and good behaviour of the Kings Majestie as upon a comfortable Instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of Iustice amongst us we protest and promise with our hearts under the same oath hand writ and pains that we shall defend his person and authoritie with our goods bodies and lives in the defence of Christs Evangell Libertie of our countrey ministration of justice and punishment of iniquitie against all enemies within this Realme or without as we desire our God to be a strong and mercifull defender to us in the day of our death and comming of our Lord Iesus Christ To whom with the Father and the holy Spirit be all honour and glory eternally Amen THE ESTATES OF SCOTLAND WITH THE INHABITANTS OF the same professing Christ Jesus and his holy Gospell To their naturall countrey-men and to all other Realmes and Nations professing the same Christ Jesus with them wish grace mercy and peace from God the Father of our Lord Iesus Christ with the spirit of righteous judgement of salvation LOng have we thirsted deare brethren to have notified unto the world the summe of that doctrine which we professe and for the which we have sustained infamie and danger But such hath been the rage of Sathan against us and against Christ Iesus his eternall veritie lately borne amongst us that to this day no time hath been granted unto us to cleare our consciences as most gladly we would have done For how we have been tossed at times heretofore the most part of Europe as we suppose doth understand But seeing that of the infinite goodnesse of our God who never suffereth his afflicted utterly to be confounded above expectation we have obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed unto us and as we beleeve and professe partly for satisfaction of our brethren whose hearts we doubt not have been and yet are wounded by the despitefull railing of such as yet have not learned to speake well and partly for stopping of the mouthes of the impudent blasphemers who boldly damne that which they have neither heard nor yet understood Not that we judge that the cankred malice of such is able to be cured by this our simple confession No we know the sweet savour of the Gospell is and shall be death to the sonnes of perdition but we have chief respect to our weake and infirme brethren to whom we would communicate the bottome of our hearts lest that they be troubled or carried away by diversitie of rumours which Satan spreads abroad against us to the defacing of this our most godly enterprise protesting that if any man shall note in this our confession any article or sentence repugning to Gods holy word and doe admonish us of the same in writing we by Gods grace doe promise unto him satisfaction from the mouth of God that is from his holy Scriptures or else reformation of that which he shall prove to be amisse For God we take to record in our consciences that from our hearts we abhorre all sects of heresie and all teachers of erronious doctrine and that with all humilitie we imbrace the puritie of Christs Gospell which is the onely food of our souls and therefore so precious unto us that we are determined to suffer the extremitie of worldly danger rather then that we will suffer our selves to be defrauded of the same for hereof we are most certainly perswaded that whosoever denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holy angels And therefore by the assistance of the Almightie the same our Lord Iesus we firmly purpose to abide to the end in the confession of this our faith as by articles followeth Of God VVE confesse and acknowledge one onely God to whom Deut. 6. Isa 44. Deut. 4. onely we must cleave whom onely we must serve whom onely we must worship and in whom onely we must put our trust who is eternall infinite unmeasurable incomprehensible omnipotent invisible one in substance and yet distinct in three Matth. 28. Gen. 1. persons the Father the Son and the holy Ghost By whom we confesse and beleeve all things in heaven and earth as well visible as invisible to have been created to be retained in their being and to be ruled and guided by his inscrutable providence to such end as his eternall wisdome goodnesse and justice hath appointed Prov. 16. them to the manifestation of his glory Of the creation of Man VVE confesse and knowledge this
moment is prone and ready to offend the Majesty of God But the Spirit of God which giveth witnessing to our spirit Rom 3. that we are the sonnes of God maketh us to resist filthy pleasures and to grone in Gods presence for deliverance from this bondage of corruption And finally so triumpheth over sinne that it reigneth not in our mortall bodies This battell have not the carnall men being destitute of Gods Spirit but doe follow and obey sinne with greedinesse and without repentance even as the Devill and their corrupt lusts doe pricke them But the sonnes of God as before is said doe fight against sinne doe sob and mourn when they perceive themselves tempted in iniquitie and if they fall they rise againe with unfained repentance and these things they doe not by their owne power but by the power of the Lord Iesus without whom they were able to doe nothing Iohn 15. What workes are reputed good before God VVE confesse and acknowledge that God hath given to man his holy law in which not onely are forbidden all Exod. 20. Deut. 5. such workes as displease and offend his godly Majestie but also are commanded all such as please him and as he hath promised to reward And these workes be of two sorts The one are done to the honour of God the other to the profit of our neighbours and both have the revealed will of God for their assurance To have one God to worship and honour him to call upon him in all our troubles to reverence his holy name to heare his word to beleeve the same to communicate with his holy Sacraments are the workes of the first Table To honour father mother Princes Rulers and superiour powers to love them to support them yea to obey their charges not repugning the commandement of Ephes 6. God to save the lives of innocents to represse tyranny to defend the oppressed to keep our bodies cleane and holy to live in sobernesse and temperance to deale justly with all men both in word and deed and finally to represse all appetite of our neighbours Ezâ—ch 22. Ier. 22. Esa 50. 1 Thess 4. Luke 2. hurt are the good workes of the second Table which are most pleasing and acceptable to God as those workes that are commanded by himselfe The contrarie whereof is sinne most odious which alwaies displeaseth him and provoketh him to anger As not to call upon him alone when we have need not to heare his word with reverence to contemne and despise it to have or to worship Idols to maintaine and defend idolatrie lightly to esteeme the reverent name of God to prophane abuse or contemne the Sacraments of Christ Iesus to disobey or resist Rom. 11. Ez ch 22. any that God hath placed in authoritie whilest they passe not over the bounds of their Office to murder or to consent thereto to beare hatred or to iuffer innocent blood to be shed if we may withstand it and finally the transgression of any other commandement in the first or second Table we confesse or affirme to be sinne by the which Gods hate and displeasure is kindled against the proud and unthankfull world So that good works we affirme to be those onely that are done in faith and at Gods commandement who in his law hath expressed what the things be that please him And evill works we affirme not onely those that expresly are done against Gods commandement but those also that in matters of religion and in worshipping of God have no other assurance but the invention and opinion of man which God Esa 26. Mat. 15. from the beginning hath ever rejected as by the Prophet Esay and by our Master Christ Iesus we are taught in these words 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 most just most equall most holy and most perfect commanding those things which being wrought in perfection were able to give Rom. 7. Psal 19. Deut. 5. Rom. 10. 1 Iohn 1. Rom. 10. Gal 3. Deut. 26. Ephes 1. Rom 4. light and able to bring man to eternall felicitie But our nature is so corrupt so weak and so unperfit that we are never able to fulfill the works of the Law in perfection Yea if we say we have no sinne even after we are regenerated we deceive our selves and the veritie of God is not in us And therefore it behoveth us to apprehend Christ Iesus with his justice and satisfaction who is the end and accomplishment of the law by whom we are set at this libertie that the curse and malediction of God fall not upon us albeit we fulfill not the same in all points For God the Father beholding us in the body of his Sonne Christ Iesus accepteth our imperfect obedience as it were perfect and covereth our works which are defiled with many spots with the justice of his Sonne we do not mean that we are so set at libertie that we owe no obedience to the law for that before we have plainly confessed but this we affirme that no man in earth Christ Iesus onely excepted hath given giveth or shal give in work that obedience to the law which the law requireth But when we have done all things we must fall down and unfeinedly confesse that we are Luke 10. unprofitable servants And therefore whosoever boast themselves of the merits of their own works or put their trust in the works of supererogation boast themselves of that which is naught and put their trust in damnable Idolatrie Of the Church AS we beleeve in one God Father Son and the holy Ghost so doe we most constantly beleeve that from the beginning there hath been and now is and to the end of the world shall be Matth 3. 8. one Church that is to say a companie and multitude of men chosen of God who rightly worship and imbrace him by true faith in Christ Iesus who is the onely head of the same Ephâ—s 1. Col. 1. Ephâ—â— 5. Church which also is the body and spouse of Christ Iesus which Church is Catholike that is universall because it containeth the Elect of all ages of all realmes nations and tongues be they of the Iewes or be they of the Gentiles who have communion and society Apoc. 7. with God the Father and with his Son Christ Iesus through the sanctification of his holy spirit therefore it is called the coÌ„munion not of profane persons but of Saints who as Citizens of the heavenly Ierusalem have the fruition of the most inestimable benefits to wit of one God one Lord Iesus one faith and of one Ephâ—s 2. Baptisme out of the which Church there is neither life nor eternall felicity And therefore we utterly abhor the blasphemie of those that affirme that men which live according to equitie and Ioâ— 5. 6. justice shall be saved what religion
soever they have professed For as without Christ Iesus there is neither life nor salvation so shall there none be participant thereof but such as the Father hath given unto his Sonne Christ Iesus and those in time to come unto him avow his doctrine and beleeve in him we apprehend the children with the faithfull parents This Church is invisible known only to God who alone knoweth whom he hath chosen and comprehendeth as well as is said the Elect that be departed commonly called the Church triumphant as those that ye live and sight against sinne and Satan and shall live hereafter The immortalitie of the soules THe Elect departed are in peace and rest from their labours Apâ—c 14. Apoc. 7. not that they sleepe and come to a certaine oblivion as some phantastikes doe affirme but that they are delivered from all feare and torment and all temptation to which we and all Gods Elect are subject in this life and therefore doe beare the name of the Church militant as contrariwise the reprobate and unfaithfull departed have anguish torment and paine that cannot be expressed So that neither are the one nor the other in such sleep that they feele not their torment as the parable of Christ Iesus in the 16. of Luke his words to the thiefe and these words of the Luke 16. soules crying under the Altar O Lord thou art righteous and Apoc. 6. iust how long shalt thou not avenge our blood upon these that dwell in the earth doe testifie Of the notes by 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 deck his pestilent Synagogue with the title of the Church of God and hath inflamed the hearts of cruell murderers to persecute Gen. 4. 21. 17. trouble and molest the true Church and members thereof as Caine did Abel Ishmael Isaac Esau Jacob and the whole priesthood of the Iewes Christ Iesus himselfe and his Apostles after Mat. 23. Iohn 11. Acts 3. hiw It is a thing most requisite that the true Church be discerned from the filthy Synagogues by cleere and perfect notes lest we being deceived receive 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 usurped lineall descent place appointed nor multitude of men approving an errour for Cain in age and title was preferred to Abel and Seth Ierusalem had prerogative above all places of the earth where also were the Priests lineally descended from Aaron and greater number followed the Scribes Pharisies and Priests then unfainedly beleeved and approved Christ Iesus and his doctrine and yet as we suppose no man of sound judgement will grant that any of the forenamed were the Church of God The notes therefore of the true Church of God we beleeve confesse and avow to be first the true preaching of the word of God in the which God hath revealed himselfe unto us as the writings of the Prophets and Apostles doe declare Ioh 1. 20. Secondly the right administration of the Sacraments of Christ Iesus which must be annexed unto the word and promise of Rom 4. God to seale and confirme the same in our hearts Lastly Ecclesiasticall discipline uprightly ministred as Gods word prescribeth 1 Cor. 5. whereby vice is repressed and vertue nourished Wheresoever then these former notes are seene and of any time continue be the number never so few above two or three there without all doubt is the true Church of Christ who according to his promise is in the middest of them Not in the universall of which we have before spoken but particular such as was in Corinthus Acts 16. 18. 1 Cor. 2. Acts 20. Gallacia Ephesus and other places in which the Ministerie was planted by Paul and were of himselfe named the Churches of God and such Churches we the inhabitants of the Realme of Scotland professours of Christ Iesus professe our selves to have in our Cities townes and places reformed For the doctrine taught in our Churches is contained in the written word of God to wit in the Books of the Old and New Testaments in those Books we mean which of the ancient have been reputed Canonicall In the which we affirme that all things necessarie to be beleeved for the salvation of mankinde are sufficiently expressed The interpretation whereof we confesse neither appertaineth to private nor publique person neither yet to any Church for any preheminence or prerogative personall or locall which one hath above another but appertaineth to the Spirit of God by the which also the Scripture was written When controversie then happeneth for the right understanding of any place or sentence of scripture or for the reformation of any abuse within the Church of God we ought not so much to looke what men before us have said or done as unto that which the holy Ghost uniformely speaketh within the body of the Scriptures and unto that which Christ Iesus himselfe did and commanded to be done For this is one thing universally granted that the Spirit of God which is the spirit of unitie is in nothing contrary to himselfe 1 Cor. 1â—â— If then the interpretation determination or sentence of any Doctor Church or Councel repugne to the plaine word of God written in any other place of the Scripture it is a thing most certaine that there is not the true understanding and meaning of the holy Ghost although that Councels Realmes and Nations have approved and received the same For we dare not receive or admit any interpretation which repugneth to any principall point of our faith or to any other plaine text of Scripture or yet unto the rule of charitie The authoritie of the Scriptures AS we beleeve and confesse the Scriptures of God sufficiently to instruct and make the man of God perfect so doe we 1 Tim. 3. affirme and avow the authoritie of the same to be of God and neither doe depend on men nor Angels We affirme therefore that such as alledge the Scripture to have no other authoritie but that which he hath received from the Church are blasphemous against God and injurious to the true Church which alwaies heareth and obeyeth the voyce of her own spouse and Pastour Iohn 10. but taketh not upon her to be maistresse over the same Of the generall Councels of their power authoritie and causes of their convention AS we do not rashly damne that which godly men assembled together in generall Councel lawfully gathered have proponed unto us so without just examination we doe not receive whatsoever is obtruded unto men under the name of a generall Councel for plain it is as they were men so have some of them manifestly erred and that in matters of great weight and importance So farre then as the Councel proveth
THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches VVhich purely profess the holy doctrine of the Gospel in all the Kingdoms Nations and Provinces of EUROPE with the order of time when they were written and an exact Table of the principal Articles of Faith which in every Confession is debated Wherein the obscure and difficult places are explained and those things which may in shew seem to contradict each other are plainly and modestly reconciled and such points as yet hang in suspence are sincerely pointed at Freely submitted to all Reformed Churches as a means to knit and unite all the Churches of Christ in one bond of love for the avoiding of Heresies Discords and Schismes in these dangerous times 1 Pet. 3. 15. But sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear LONDON Printed for Austin Rice and are to be sold at his Shop at the Sign of the Three Hearts in St Pauls Church-yard near the West end 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia which professe the reformation of the Gospell AMbrose in a certaine place saith notably There ought to be no strife but conference among the servants of Christ. For seeing the dulnesse of mans understanding especially in heavenly matters is such that we cannot oft-times perceive matters otherwise very plain it can by no means be denied but that by mutuall conference and friendly and brotherly debating of the matter we come to very great light And that especially seemeth profitable and needfull that some should be set on edge by others that those things which the Lord hath particularly bestowed upon severall members of the Church may redound to the common benefit of the whole body and that all sinister affection set a part Christ who is the Fathers wisdome and the onely Master and Teacher of the Church may be heard and as he is the Prince of peace may so by his spirit joyne together our minds that if it be possible we may all thinke one and the same thing in the Lord. But to strive braule and fiercely and frowardly to contend as fensers doe is so farre from becoming men that are taught of God as that it is not seemely for modest or civill persons And if so be that in all yea even in the very least affairs of mans life that rule of modestie is to be kept what I pray you is to be done when we are in hand with God and Gods matters Surely holy things are holily and devoutly to be handled in the feare of God and love of our neighbour Who if he goe out of the way is by the spirit of meeknesse to be called backe again but if he take the right way he is more and more to be instructed therein to the end it may appeare that we are not driven by any motion of man but that in all things our mindes are ruled and governed by God Yet alas such is the spot and staine of our times that the evill custome of writing whatsoever and even of railing hath seised upon the wits and mindes not of meane men onely but even of those whom it most of all behooved to doe the cleane contrary The rable of Iesuits and such other like fellows whose very reward is the earnest of bondage and cursed speaking how shamelesly and outragiously they are carried against us and the truth and with what bitternesse they cast out against us such things as they have been taught in the schoole of shamelesnesse it may be sufficiently perceived of any man For they when they feele themselves pressed with most strong reasons and overcome with expresse places of Scripture they run to cavils and slanders as to the onely refuge of their errours They say we have revolted from the Catholique Church that we might follow the divers imaginations of men they cry aloud that we are heretiques schismatiques and sectaries and they oft-times in mockage call us Confessionists and moreover they lay in our dish that we neither agree with our selves nor with others who detest the Bishop of Rome but there are as many Religions among us as there are Confessions of Faith And that they may seeme to procure credit to themselves and to give a checke to the Germane Churches especially they bring forth both certaine other writings and especially that Forme of Agreement of late published in Germanie in which there are certaine things to be seene farre differing from those ancient Confessions of Faith which the Churches of the Gospell have even since the beginning given out But let them so thinke that the fault of heresie is not to be laid upon those whose faith altogether relieth on most sure grounds of Scripture that they are no schismatiques who intirely cleave to Gods Church such an one as the Prophets and Apostles doe describe unto us nor to be accounted sectaries who embrace the truth of God which is one and alwaies like itselfe What do they meane I pray you by the name of Confessionists so often repeated For if every man be commanded to make confession of his Faith so often as Gods glory and the edifying of the Church shall require what a wonderfull or strange thing ought it to seeme if Cities if Provinces if whole kingdomes have made profession of their Faith when they were falsely charged by the Popish sort that they had gone from the doctrine of the true beleeving Church but they wil say there ought to be one confession of faith and no moe as though forsooth a confession of faith were to be valued rather by the words then by the thing it selfe What therefore will they say to our Ancestours who when they had the Apostles Creed yet for all that set out the Nicene Chalcedonian and many moe such like Creeds Those Creeds say you were generall Yea surely but so generall that a great part of the world in those elder times followed the frantique heresies of the Arrians whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again The truth saith Hilarie was by the advise and opinions of Bishops many waies sought and a reason of that which was meant was rendered by severall confessions of faith set down in writing And a little after It ought to seeme no marvell right well-beloved brethren that mens faiths began to be declared so thick the outrage of heretiques layeth this necessitie upon us Thus much said Hilarie What that Athanasius Augustine and many other ancients set forth their Creeds also that the puritie of Christian faith might more and more shine forth Therefore if Kingdoms Cities and and whole Provinces have privately made confession of their faith this was the cause thereof for that hitherto the state of times hath not suffered that a generall Councell of all those who professe the reformed Religion might be
rehearsing the context of every Confession because we were to have regard of the order of things and doctrine rather then either of the time or worthinesse of the Churches and Authours that wrote them or other such like circumstance therefore it seemed good without any envie or preiudice of other Confessions either more ancient or more famous to give the first place to the latter Confession of Helvetia both because the order thereof seemed more fit and the whole handling of doctrine more full and convenient and also because that Confession was publiquely approved and subscribed unto by very many Churches of divers Nations Farther upon this doe the rest fitly follow to wit the former Confession of Helvetia and then all other without any choise indifferently save that we had rather ioyne together the Confessions of Germany then sever them each from other according to the argument of every Section Yet we were inforced to put that Confession of the foure Cities as received somewhat late in the last place Which order notwithstanding if it shall not seeme fit and convenient to any it may easily be altered in the second Edition as other Confessions also if any such besides these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect any thing to be taken away or added to any of those Cofessions we have here set downe the Articles or chiefe points in the order wherein they were first written Which we desire every man favourably to interpret and to enioy this our labour rather seeking peace and agreement then maliciously hunting after occasions of dissentions PROPER CATALOGVES FOR EVERIE CONFESSION CONTAINED IN THIS HARMONIF AFTER THAT ORDER wherein they were first written The Articles of the former Confession of Helvetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefits which we reape by him 11 The drift of the doctrine of the Gospel 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head shepheard of the Church 18 The duties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holy assemblies 23 Of Heretikes and Schismatikes 24 Of things indifferent 25 Of the Magistrate 26 Of holy Wedlocke 27 The Chiefe points of the latter Confession of HELVETIA OF the holy Scripture being the true word of God 1 Of Interpreting the holy Scripture and of Fathers Councels and Traditions 2 Of God his unitie and the Trinitie 3 Of Idols or Images of God Christ and Saints 4 Of the Adoration worship and Invocation of God through the onely Mediatour Iesus Christ 5 Of the providence of God 6 Of the creation of all things of Angels the Devil and Man 7 Of the fall of man sinne and the cause of sinne 8 Of free will and so of mans power and abilitie 9 Of the Predestination of God and Election of the Saints 10 Of Iesus Christ being true God and man and the onely Saviour of the world 11 Of the law of God 12 Of the Gospel of Iesus Christ of the promises also of the spirit and the letter 13 Of Repentance and the Conversion of man 14 Of the true iustification of the faithfull 15 Of Faith and good works and of their reward and the merit of man 16 Of the Catholique and holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution and duties 18 Of the Sacraments of the Church of Christ 19 Of holy Baptisme 20 Of the holy Supper of the Lord. 21 Of holy and Ecclesiasticall assemblies 22 Of the Prayers of the Church of singing and Canonicall houres 23 Of holy dayes fasts and choise of meates 24 Of Comforting or visiting the sick 25 Of the buriall of the faithfull and the care that is to be had for the dead and of purgatorie and the appearing of Spirits 26 Of Rites Ceremonies and things indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 The Articles of the Confession of Basil OF God 1 Of man 2 Of the care of God toward us 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last day 9 Of things commanded and not commanded 10 Against the errour of the Anabaptistes 11 The chiefe points of the Confession of Bohemia OF the holy Scripture and of Ecclesiasticall writers 1 Of Christian Catechising 2 Of the unitie of the divine essence and of the three Persons 3 Of the knowledge of himselfe Also of sinne the causes and fruits hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holy actions 7 Of the holy Catholique Church the order and discipline hereof and moreover of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in generall 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the Keyes of Christ 14 Of things accessory that is of rites or Ecclesiasticall ceremonies 15 Of the politique or civill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and wedlocke or the order of married folke 19 Of the time of Grace 20 The Articles of the French Confession OF God and his one onely essence 1 Of the knowledge of God 2 Of the Canonicall bookes of the holy Scripture 3 Of distinguishing the Canonicall booke from the Apocryphall 4 Of the authoritic of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the creation of the world 7 Of the eternall providence of God 8 Of the fall of man and his free-will 9 Of originall sinne 10 Of the propagation of originall sinne and of the effects thereof 11 Of the free election of God 12 Of the repairing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall union of his two natures 15 Of the death resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effects thereof 20 21 22 Of the abolishing of ceremonies and true use of the mor all law 23 Of the intercession of Saints Purgatory and other superstitious traditions of the Popish sort 24 Of the ministery of the Gospell 25 Of the unitie of the Church and the true
very word of God is preached and received of the faithfull and that neither any other word of God is to be fayned or to be expected from heaven and that now the word itself which is preached is to be regarded not the Minister that preacheth who although he be evill and a sinner neverthelesse the word of God abideth true and good Neither do we think that therefore the outward preaching is to be thought as fruitlesse because the instruction in true religion dependeth on the inward illumination of the spirit because it is written No man shall teach his neighbour For all Jer. 12. 1 Cor. 3. John 6. men shall know me And he that watreth or he that planteth is nothing but God who giveth the increase For albeit no man can come to Christ unlesse he be drawn by the heavenly Father and be inwardly lightned by the holy Ghost yet we know undoubtedly that it is the will of God that his word should be preached even outwardly God could indeed by his holy spirit or by the Ministery of an Angel without the Ministery of Saint Peter have taught Cornelius in the Acts but neverthelesse he referreth him to Peter of whom the Angel speaking saith he shall tell thee what thou must doe For he that illuminated inwardly by giving men the holy Ghost the self same by way of commandement said unto his Disciples Goe ye into the whole world and preach the Gospell to every creature And so Mark 16. Acts 16. Paul preached the word outwardly to Lydia a purple seller among the Philippians but the Lord inwardly opened the womans heart And the same Paul upon an elegant gradation fiâ—ly placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God We know in the meane time that God can illuminate whom and when he will even without the externall Ministery which is a thing appertaining to his power but we speake of the usuall way of instructing men delivered unto us of God both by commandement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcionites who denied that the Scriptures proceeded from the holy Ghost or else received not or polished and corrupted some of them And yet we do not deny that certain books of the old Testament were of the ancient authors called Apocriphall and of others Ecclesiasticall to wit such as they would have to be read in the Churches but not alleadged to avouch or confirme the authoritie of faith by them As also Austin in his 18 Book De civit Dei C. 38. maketh mention that in the books of the Kings the names and books of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those books which we have suffice unto godlinesse CHAP. II. Of interpreting the holy Scriptures and of Fathers Councels and Traditions THE Apostle Peter hath said That the holy Scriptures are 2 Pet. 2. not of any private interpretation therefore we do not allow all expositions whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and naturall interpretation of the Scriptures which forsooth the Defenders of the Romane Church do strive to force all men simply to receive but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the Scriptures themselves that is from the phrase of that tongue in which they were written they being also wayed according to the circumstances and expounded according to the proportion of places either like or unlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glory and mans salvation Wherefore we do not contemne the holy Treatises of the Fathers agreeing with the Scriptures from whom notwithstanding we do modestly dissent as they are deprehended to set down things meerely strange or altogether contrary to the same Neither doe we thinke that we doe them any wrong in this matter seeing that they all with one consent will not have their writings matched with the Canonicall Scriptures but bid us allow of them so farre forth as they either agree with them or disagree and bid us take those things that agree and leave those that disagree and according to this order we doe account of the Decrees or Canons of Councels Wherefore we suffer not our selves in controversies about Religion or matters of faith to be pressed with the bare testimonies of Fathers or Decrees of Councels much lesse with received customes or else with multitude of men being of one iudgement or with prescription of long time Therefore in controversies of religion or matters of faith we cannot admit any other Iudge then God himself pronouncing by the holy Scriptures what is true what is false what is to be followed or what to be avoided So we do not rest but in the judgements of spirituall men drawn from the word of God Certainly Ieremie and other Prophets did vehemently condemne the assemblies of Priests gathered against the Law of God and diligently forewarned us that we should not heare the Fathers or tread in their path who walking in their own inventions swarved from the Law Ezek. 20. 18. of God We do likewise reject humane Traditions which although they be set out with goodly titles as though they were Divine and Apostolicall by the lively voice of the Apostles and delivered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomes yet being compared with the Scriptures disagree from them and by that their disagreement bewray themselves in no wise to be Apostolicall For as the Apostles did not disagree among themselves in doctrine so the Apostles Schollers did not set forth things contrary to the Apostles Nay it were blasphemous to avouch that the Apostles by lively voice delivered things contrary to their writings Paul affirmeth expressely that he taught the same things in all Churches And againe We 1 Cor. 4. 2 Cor. 1. saith he write no other things unto 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 2 Cor. 12. way and ioyntly by the same spirit did all things The Iews also in time past had their traditions of Elders but these traditions were severely confuted by the Lord shewing that the keeping of them hindereth Gods Law and that God is in vain worshipped Mat. 15. Mar. 7. with such Out of the former Confession of HELVETIA THe Canonicall Scripture being the Word of God and delivered Artic. 1. Scriptura by the holy Ghost and published to the world by the Prophets and Apostles being of all other the most perfect and ancient Philosophie doth alone perfectly contein all piety and good ordering of life The interpretation hereof is to be Artic 2.
FRENCH Confession THis one God hath revealed himselfe to be such a one unto men first in the creation preservation and governing of his workes secondly farre more plainly in his word which Artic. 2. word in the beginning he revealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we call holy Scripture All this holy Scripture is contained in the Canonicall books Artic 3. of the old and New Testament The Catalogue whereof is this The five bookes of Moses namely Genesis Exodus Leviticus Numbers Deuteronomie Iosua Judges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one book of Esdras Nehemiah Ester Iob the Psalmes Solomons Proverbs Ecclesiastes the Song of Songs Esay Ieremie with the Lamentations Ezechiel Daniel the 12. small Prophets namely Ose Ioel Amos Abdiah Ionah Michea Nahum Abacuc Sophon Haggaie Zacharie Malachie the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Pauls Epistles namely one to the Romanes 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 Iude Iohns Revelation We acknowledge these bookes to be Canonicall that is we Arâ—ic 4. account them as the rule square of our faith and that not only for the common consent of the Church but also much more for the testimonie and inward perswasion of the Holy Ghost by whose inspiration we are taught to discerne them from other Ecclesiasticall bookes which howsoever they may bee profitable yet are they not such that any one article of faith may be builded upon them We beleeve that the word contained in these books came Artic. 5. from one God of whom alone and not of men the authority thereof dependeth And seeing this is the summe of all truth conteining whatsoever is required for the worship of God and our saâ—vation we hold it not lawfull for men no not for the Angels themselves to adde or detract any thing from that word or to alter any whit at all in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and judgement edicts or any deerees or Councels or visions or miracles unto this holy Scripture but rather that all things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creeds namely the Apostles the Nicen and Athanasius his Creed because they be agreeable to the written Word of God Out of the ENGLISH Confession VVE receive and embrace all the Canonicall Scriptures Artic. 10. both of the Old and New Testament giving thankes to our God who hath raised up unto us that light which we might ever have before our eyes lest either by the subtiltie of man or by the snares of the devill we should be carried away to errors and lies Also we professe that these be the heavenly voyces whereby God hath opened unto us his will and that onely in them mans heart can have setled rest that in them be abundantly and fully comprehended all things whatsoever be needfull for our helpe as Origen Augustine Chrysostome and Cyrillus have taught That they be the very might and strength to attain to salvation that they be the foundations of the Prophets and Apostles Whereupon is built the Church of God that they be the very sure and infallible rule whereby may be tried whether the Church doe swerve or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these Scriptures neither law nor ordinance nor any custome ought to be heard no though Paul himselfe or an Angel from heaven should come and teach the contrary Out of the Confession of BELGIA HE hath revealed himselfe much more plainly in his holy Aâ—tic 2. Sub fiâ—em Word so farre forth as it is expedient for his owne glory and the salvation of his in this life We confesse that this Word of God was not brought or delivered Artic 3. by any will of man but that holy men of God inspired by Gods holy Spirit spake it as S. Peter witnesseth but afterward God himself for that exceeding teÌ„der carefulnes which he hath of his and of their salvation gave in Commission to his servants the Apostles and Prophets that they should put those oracles in writing and he himselfe also wrote the two Tables of the Law with his own finger which is the cause why we call such writings sacred and divine Scripture And we comprehend the holy Scripture in those two books of the Old and New Testament which are called the canonicall Artic. 4. bookes about which there was never any adoe And of them this is the number and also the order received of the Church of God The five bookes of Moses the book of Iosua of the Iudges of Ruth two books of Samuel two of the Kings two of the Chronicles which are called Paraâ—ipomena the first of Esdras Nehemiah Ester Iob also Davids Psalmes three books of Solomon namely the Proverbs Ecclesiastes and the Song of Songs the foure great Prophets Esay Ieremie Ezekiell and Daniel and further more also the 12. small Prophets moreover the Canonicall bookes of the New Testament are the foure Evangelists namely Saint Matthew Marke Luke and Iohn the Acts of the Apostles the 14. Epistles of Saint Paul and seven of the other Apostles the Revelation of Saint Iohn the Apostle These books alone doe we Artic. 5. receive as sacred and canonical whereupon our faith may rest be confirmed and established therfore without any doubt we beleeve also those things which are contained in them and that not so much because the Church receiveth and alloweth them for Canonicall as for that the holy Ghost beareth witnes to our consciences that they came from God and most of all for that they also testifie and justifie by themselves this their owne sacred authoritie and sanctitie seeing that even the blinde may clearely behold and as it were feele the fulfilling and accomplishment of all things which were foretold in these writings We furthermore make a difference betweene the holy Artic. 6. bookes and those which they call Apocriphall for so much as the Apocriphall may be read in the Church and it is lawfull also so farre to gather instructions out of them as they agree with the Canonicall bookes but their authoritie and certaintie is not such as that any doctrine touching faith or Christian Religion may safely be built upon their testimonie so farre off is it that they can disanull or impaire the authoritie of the other We beleeve also that this holy Scripture doth most perfectly Artiâ— 7. containe
all the will of God and that in it all things are abundantly taught whatsoever is necessary to be beleeved of man to attaine salvation Therefore seeing the whole manner of worshipping God which God requireth at the hands of the faithfull is there most exquisitely and at large set downe it is lawfull for no man although he have the authoritie of an Apostle no not for any Angel sent from heaven as Saint Paul speaketh to teach otherwise then we have long since beene taught in the holy Scriptures For seeing it is forbidden that any one should adde or detract any thing from the Word of God thereby it is evident enough that this holy doctrine is perfect and absolute in all points and parcels thereof and therefore no other writings of men although never so holy no custome no multitude no antiquitie nor prescription of times nor personall succession nor any councels and to conclude no decrees or ordinances of men are to be matched or compared with these divine Scriptures and bare truth of God for so much as Gods truth excelleth all things For all men of their owne nature are lyars and lighter then vanitie it selfe therefore we doe utterly refuse whatsoever things agree not with this most certaine rule as we have beene taught by the Apostles when they say Trie the spirits whether they be of God And If any come unto you and bring not this doctrine receive him not to house c. Out of the SAXONS Confession Of Doctrine SEeing it is most undoubtedly true that God out of mankinde doth gather together unto himselfe a Church unto eternall life for and by his Sonne through preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainly avouch before God and the whole Church in heaven and in earth that we doe with a true faith embrace all the writings of the Prophets and Apostles and that in that very naturall meanning which is set downe in the Creeds of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meanning of them we have alwaies constantly embraced without corruption and will by Gods helpe alwaies embrace and in this faith doe we call upon the true God who sending his Sonne and giving cleare testimonies hath revealed himself in his Church joyning our prayer with all Saints in heaven and in earth and our Vide obseru 1. adhaac confâ—ss tum in hac sâ—ct tum in sâ—ct secunda declarations upon the Creeds are abroad containing the whole body and ground of doctrine which shew that this our protestation is most true We doe also very resolutely condemne all brainesicke fantasies which are against the Creeds as are the monstrous opinions of heathen men of the Iewes of the Mahometists of Marcion the Manichees of Samosatenus Servetus Arrius and those that deny the person of the holy Ghost and other opinions condemned by the true judgement of the Church Out of the Confession of WIRTEMBERGE Of the holy Scripture CHAP. 30. THe holy Scriptures we call those Canonicall books of the Vide obseru 1. in hanc Confess old and new Testament of whose authoritie there was never doubt made in the Church This Scripture we beleeve and confesse to be the Oracle of the holy Ghost so confirmed by heavenly testimonies that If an Angel from heaven preach any other thing let him be accursed Wherefore we detest all doctrine worship and Religion contrary to this Scripture But whereas some men thinke that all doctrine necessary to be known of us to true everlasting salvation is not contained 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 will give out is to be embraced for the meaning of the holy Ghost it is more easily said then proved The whole Scripture is given by inspiration of God and is profitable 2 Tim. 3. to teach to improve to correct and to instruct in righteousnesse that the man of God may be perfect being throughly prepared to every good worke And Iohn 15. I have called you friends for all things that I have heard of my father have I made knowne to you And those things which the Apostles received of Christ those have they by their preaching published in the whole world and by their writings delivered them to posteritie It is a plain case therefore that all things which are needfull to be knowne to salvation are contained in the Prophets Chrysost ad Titum hom â— and Apostles writings He hath revealed his owne word in due season by preaching which is all committed to me this is the preaching For the Gospel containeth things both things present and things to come as honour piety and faith yea and all things he hath ioyntly comprised in this one word preaching Againe Ierome ad Tit. Cap. 1. August super Joan. Cap. 11. Tract 40. Without authority of the Scriptures babbling hath no credit For seeing the Lord Iesus did many things al are not written as the same holy Evangelist 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 salvation of those that beleeve For wheras they say that the right of expounding the Scripture lyeth in the power of cheif Bishops it is evident that the gift of expounding the scripture is not of mans wisedome but of the holy Ghost To every man saith Paul is given the manifestation of the spirit to profit withall for to one is given by the spirit the word of wisedome c. But the holy Ghost is altogether at libertie and is not tied to a certain sort of men but giveth gifts to men according to his own Num. 11. good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit upon them Debora a woman Iud. 4. the wife of Lapidoth is raised up to be a Prophetesse Againe I am Amos. 7. no Prophet nor Prophets sonne but I am a heard man and a gatherer of wilde figs. And yet Amos received the holy Ghost and was made a Prophet All these things worketh one and the 2 Cor. 12. same spirit distributing to every man as he will Many examples also do witnesse that chiefe Bishops have been often and very foulely deceived wherfore the gift of expounding the Scripture is not so tied to the Popes that whosoever 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 by the spirit of God expound Scripture by Scripture CHAP. XXXIIII Of Councels VVE confesse that Councels ought to have their judgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull Councels is great but the authoritie of Gods Word must
or vaine unmooveable rotten and dead pictures of all men whatsoever of which the Prophet spake truly They have eyes and see not c. Psal 115. Therefore we approove the judgement of Lactantius an ancient writer who saith Vndoubtedly there is no religion wheresoever there is a picture And we affirme that the blessed Bishop Epiphanius did well who finding on the Church doores 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 away For that contrary 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 nosuch vailes which were contrary to our religion should be hanged up in the Church of Christ but that rather such scruple should be taken away which was unworthy the Church of Christ and all faithfull people Moreover we approove this sentence of S. Augustine Cap. 55. de ver a relig Let not the worship of mesn works be a religion unto us For the workmen themselves that make such things are better whom yet we ought not to worship Of the adoring worshipping and invocating of God through the onely Mediatour Jesus Christ CHAP. V. VVE teach men to adore and worship the true God alone this honour we impart to none according to the commandement of the Lord thou shalt adore the Lord thy God and Matth. 4. him alone shalt thou worship or him onely shalt thou serve Surely all the Prophets inveighed earnestly against the people of Israel whensoever they did adore and worship strange gods and not the one onely true God But we teach that God is to be adored and worshipped as himselfe hath taught us to worship him to weete in spirit and truth not with any superstition but with sinceritie Iohn 5. Isa 66. Ier. 7. Acts 17. according to his word lest at any time he also say unto us who hath required these things at your hands For Paul also saith God is not worshiped with mans hands as though he needed any thing c. We in all dangers and casualties of our life call on him alone and that by the mediation of the onely Mediatour and our intercessour Iesus Christ For it is expresly commanded us Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50. Moreover the Lord hath made a most large promise saying whatsoever ye shall aske of my Father he shall give it you And againe Iohn 16. Matth. 11. Come unto me all ye that labour and are heavie laden and I will refresh you And seeing it is written How shall they call upon him in Rom. 10. whom they have not beleeved and we doe beleeve in God alone therefore we call upon him onely and that through Christ For there is one God saith the Apostle and one Mediatour betweene 1 Tim. 2. 1 Iohn 2. God and men Christ Iesus Againe If any man sinne we have an advocate with the Father Iesus Christ the righteous c. Therefore we doe neither adore worship nor pray unto the Saints in heaven or to other Gods neither doe we acknowledge them for our intercessours or Mediatours before the Father in heaven For God and the Mediatour Christ doe suffice us neither doe we impart unto others the honour due to God alone and to his Sonne because he hath plainly said I will not give my glory to another and Isa 42. Acts 4. because Peter hath said There is no other name given unto men whereby they must be saved but the name of Christ In which doubtlesse they that rest by faith doe not seeke any thing without Christ Yet for all that we doe neither despise the Saints nor thinke basely of them For we acknowledge them to be the lively members of Christ the friends of God who have gloriously overcome the flesh and the world We therefore love them as brethren and honour them also yet not with any worship but with an honourable opinion of them and to conclude with their just praises We also doe imitate them For we desire with most earnest affections and prayers to be followers of their faith and vertues to be partakers also with them of everlasting salvation to dwell together with them everlastingly with God and to rejoyce with them in Christ And in this point we approve that saying of Saint Augustine in his booke De verarelig Let not the worship of men departed be any religion unto us For if they have lived holily they are not so to be esteemed as that they seeke such honours but they will have us to worship him by whose illumination they reioyce that we are fellow servants as touching the reward They are therefore to be honoured for imitation not to be worshipped for religions sake c. And we much lesse beleeve that the reliques of Saints are to be adored or worshipped Those ancient holy men seemed sufficiently to have honoured their dead if they had honestly committed their bodies to the earth after that the soule was gone up into heaven and they thought that the most noble reliques of their ancestours were their vertues doctrine and faith which as they commended with the praise of the dead so they did endevour to expresse the same so long as they lived upon earth Those ancient men did not sweare by the name of the onely Iehova as it is commanded by the Law of God Therefore as we are forbidden To sweare by the name of strange Gods so we doe not sweare by Deut. 10. Exod. 23. Saints although we be requested thereunto We therefore in all these things doe reject that doctrine which giveth too much unto the Saints in heaven Out of the former Confession of HELVETIA VVE thus thinke of God that he is one in substance three in Artic. 6. persons and almightie Who as he hath by the word that is his Sonne made all things of nothing so by his spirit and providence he doth justly truely and most wisely governe preserve and cherish all things Who as he is the onely Mediatour intercessour and sacrifice Artic. 11. also our high Priest Lord and King so we acknowledge and with the whole heart beleeve that he alone is our attonement redemption satisfaction expiation wisedome protection and deliverance simply rejecting herein all meanes of life and salvation besides this Christ alone Out of the Confession of BASILL VVE beleeve in God the Father in God the Sonne in God Artic. 1. the holy Ghost the holy divine Trinitie three Persons and one eternall Almightie God in essence and substance and not three Gods And in the marginall note is added This is proved Artic. 10. by many places of the whole Scripture of the old and new Testament Therefore we mislike the worship and invocation of dead men the worshipping of Saints and setting up of Images with such like things And in
among his Saints none is immutable and the heavens are not cleane in his sight how much more abominable and unprofitable man who drinketh in iniquitie as water And the holy Scripture plainly witnesseth throughout all the bookes thereof that all men Ephes 2. Psal 14. even from their birth are by nature sinners and that there neither is nor hath beene any one who of himselfe and by himselfe was righteous and holy but all have gone aside from God and are become Rom. 3. unprofitable and of no account at all And whereas some are made holy and acceptable unto God that is purchased unto them without any worthinesse or merit of theirs by him who alone is holy God himselfe of the meere grace and unspeakable riches of his goodnesse hath ordained and brought them to that estate that they be blessed and called redeemed by Christ cleansed and consecrated by his blood annointed of the holy Ghost made righteous and holy by faith in Christ and adorned with commendable vertues and good deeds or workes which beseeme a Christian profession Of whom many having finished their life and course in such workes have now received and doe enjoy by grace eternall felicitie in heaven where God crowneth those that be his Some of them also God hath indued wiht a certain peculiar grace of his and with divine gifts unto the ministerie and to the publike and common good of the Church such as were the Patriarches Prophets and other holy fathers also Apostles Evangelists Bishops and many Doctors and Pastors and also other famous men and of rare excellencie and very well furnished with the spirit whose memory monuments of their labours and the good things which they did are extant and continue even untill this day in the holy Scriptures and in the Church But especially it is both beleeved and by open confession made knowne as touching the holy Virgin Mary that she was a daughter of the blood royall of the house and family of David that deare servant and friend of God and that she was chosen and blessed of God the Father consecrated by the holy Ghost visited and sanctified above other of her sexe and also replenished with wonderfull grace and power of God to this end that she might become the true mother of our Lord Iesus Christ the Son of God of whom he vouchsafed to take our nature and that she was at all times before her birth in the same and after it a true chaste and pure Virgine and that by her best beloved Sonne the Sonne also of the living God through the price of his death and the effusion of his most holy blood she was dearely redeemed and sanctified as also made one of the deare partakers of Christ by the holy Ghost through faith being adorned with excellent gifts noble vertues and fruits of good workes renowned as happie before all others and made most assuredly a joynt heire of everlasting life And a little after Furthermore it is taught in the Church that no man ought so to reverence holy men as we are to worship God much lesse their Images or to reverence them with that worship and affection of minde which onely are due to God alone And to be short by no meanes to honour them with divine worship or to give it unto them For God saith by the Prophet Esay I am the Lord thy God this is my name I will not give mine honour to another nor my glory to Images Againe a Esa 42. 48. little after But even as that thing is gain-said that the honour due to God should be given to Saints so it is by no meanes to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and appertaining to the proper and true Priesthood of his nature should be transferred to them that is lest of them and those torments which they suffered we should make redeemers or merits in this life or else advocates intercessours and Mediatours in heaven or that we should invocate them and not them onely but not so much as the holy Angels seeing they are not God For there is one onely 1 Tim. 2. Hebr. 9. 1 Tim. 2. 1 Joâ— 2. Redeemer who being once delivered to death sacrificed himselfe both in his body and in his blood there is also one onely Advocate the most mercifull Lord of us all And they are not onely to be reputed and taken for Saints who are gone before us and are fallen a sleepe in the Lord and dwell now in joyes but also they who as there have alwaies beene some upon earth so doe likewise live now on the earth such are all true and godly Christians in what place or countrey soever here or there and among what people soever they lead their life who by being baptized in the name of the Lord may be sanctified and being indued with true faith in the Sonne of God and set on fire are mutually enflamed with affection of divine charitie and love who also acknowledging the justification of Christ doe use both it and absolution from their sinnes and the communion of the Sacrament of the body and bloud of Christ and diligently apply themselves to all holy exercises of pietie beseeming a Christian profession as also the Apostles call such beleevers in Christ which as yet like strangers are conversant here on earth according to the state of mortall men Saints As for example Ye are 1 Pet 2. 2 Cor. 1â— Heb. 1â— a chosen generation a royall Priesthood an holy nation a peculiar people Againe all the Saints greete you In like manner Salute all those that have the oversight of you and all the Saints that is all faithfull Christians For this cause it is taught that we ought with intire love and favour of the heart to embrace all Christians before all other people and when need is from the same affection of love to afford unto them our sevice and to helpe them further that we ought to maintaine the societie of holy friendship with those that love and follow the truth of Christ with all good affection to conceive well of them to have them in honour for Christs sake to give unto Rom 12 Gal 6. 1 Cor 12. them due reverence from the affection of Christian love and to studie in procuring all good by our dutie and service to pleaâ—ure them and finally to desire their prayers for us And that Christians going astray and intangled with sinnes are lovingly and gently to be brought to amendment that compassion is to be had on them that they are with a quiet minde in love so as becometh to be borne withall that prayer is to be made unto God for them that he would bring them againe into the way of salvation to the end that the holy Gospel may be spread farther abroad and Christs glory may be made knowne and enlarged among all men Out of the FRENCH Confession VVE beleeve and acknowledge
so great ungodlinesse For we at no hand offer up our prayers trusting to our own worthinesse but resting upon the only worthinesse and excellencie of the Lord Iesus Christ whose righteousnesse is ours by faith whereupon the Apostle for good cause to exempt us from this vaine feare or rather distrust saith that Christ was in all things made like unto his brethren that he might be a mercifull and faithfull high Priest in those things that were to be done with God for the cleansing of the peoples sins For in as much as he being tempted hath suffered he is also able to help those that are tempted And that he might encourage us to come the more boldly to this high Priest the same Apostle addeth Having therefore a great high Priest who hath entred the heavens even Iesus the Son of God let us hold fast this profession For we have not an high Priest that cannot be touched with the feeling of our infirmities but he was in all things tempted in like sort yet without sin Let us therefore with boldnesse approach unto the throne of grace that we may obtain mercie and finde grace to help in time of need The same Apostle saith that we have libertie to enter into the holy place through the blood of Iesus Let us therefore draw neer with a constant perswasion of faith c And againe Christ hath an everlasting Priesthood Wherefore he is able also to save them that come unto God by him seeing he ever liveth to make intercession for them What need many words when as Christ himself saith I am the way the trueth and the life No man commeth to the father but by me Why should we seek unto our selves any other Advocate especially seeing it hath pleased God himself to give us his own son for our advocate there is no cause why forsaking him we should seek another lest by continuall seeking we never finde any other For God undoubtedlie knew when he gave him unto us that we were miserable sinners Whereupon it is that according to Christs own commandement we onely call upon the heavenly Father by the self same Iesus Christ our onely Mediatour even as he himself also hath taught us in the Lords Prayer For we are sure that we shall obtaine all those things which we aske of the Father in his name Out of the Confession of AUSPURGE CHAP. 3. THE Churches with common consent among us doe teach Artic. 1. that the Decree of the Nicene Councell concerning the unitie of the Divine Essence and of the three persons is true and without all doubt to be beleeved To wit that there is one Divine Essence which is called and is God eternall without body indivisible of infinite power wisdome goodnesse the Creator and preserver of all things visible and invisible and that there be three persons of the same essence and power which also are coeternall the Father the Son and the holy Ghost And they use the name of person in that signification in which the Ecclesiasticall Writers have used it in this cause to signifie not a part or qualitie in another but that which properly subsisteth They condemne all heresies sprung up against this Article as the Manichees who set down two beginnings Good and Evill they doe in like sort condemn the Valentinians Arrians Eunomians Mahometists and all such like They condemn also the Samosatenes old and new who when they earnestly defend that there is but one person do craftily and wickedly dally after the manner of Rhetoricians about the Word and the holy Ghost that they are not distinct persons but that the Word signifieth a vocall word and the Spirit a motion created in things Artic. 21. We have found this 21. Article set forth three divers wayes The first Edition 1559. goeth thus INvocation is an honour which is to be given onely to God Almightie that is to the eternall Father and to his Son our Saviour Iesus Christ and to the holy Ghost And God hath proposed his Son Iesus Christ for a Mediatour and high Priest that maketh intercession for us He testifieth that for him alone our prayers are heard and accepted according to that saying Whatsoever you aske the Father in my name he shall give it to you Againe There is one Mediatour betweene God and men Therefore let them that call upon God offer up their prayers by the Son of God as in the end of prayers it is accustomed to be said in the Church through Iesus Christ c. These things are needfull to be taught concerning Invocation as our men have else-where more at large written of Invocation But contrariwise the custome of invocating Saints that are departed out of this life is to be reprooved and quite throwne out of the Church because this custome transferreth the glory due to God alone unto men it ascribeth unto the dead an Omnipotencie in that Saints should see the motions of mens hearts yea it ascribeth unto the dead the office of Christ the Mediatour and without all doubt obscureth the glory of Christ Therefore we condemne the whole custome of invocating Saints departed and thinke it is to be avoided Notwithstanding it profiteth to recite the true Histories of holy men because their examples doe profitably instruct if they be rightly propounded When we heare that Davids fall was forgiven him faith is confirmed in us also The constancie of the ancient Martyrs doth now likewise strengthen the mindes of the godly For this use it is profitable to the recite the Histories But yet there had need be discretion in applying examples The second Edition is thus Artic. 21. COncerning the worship of Saints they teach that it is profitable to propose the memory of Saints that by their examples we may strengthen our faith and that we may follow their faith and good works so farre as every mans calling requireth as the Emperour may follow Davids example in making warre to beate backe the Turks for either of them is a King we ought also to give God thanks that he hath propounded so many and glorious examples of his mercie in the Saints of his Church and that he hath adorned his Church with most excellent gifts and vertues of holy men The Saints themselves also are to be commended who have holily used those gifts which they employed to the beautifying of the Church But the Scripture teacheth not to invocate Saints or to aske help of Saints but layeth onely Christ before us for a Mediatour Propitiatour high Priest and Intercessour Concerning him we have commandements and promises that we invocate him and should be resolved that our prayers are heard when we flie to this high Priest and Intercessour as Iohn saith Chap. 16. Whatsoever ye shall aske the Father in my name he will give it you c. and Iohn 14. Whatsoever ye shall aske in my name that I will doe These testimonies bid us flie unto Christ they command us to beleeve that Christ is the Intercessour and Peace
And even as they declined from those things which had perversly crept into the doctrine of Christ so they were more and more confirmed in those things which are altogether agreeable thereunto Of which sort are the Articles which the Christian Church hath hitherto steadfastly beleeved touching the holy Trinitie to wit that God the Father the Sonne and the holy Ghost are one essence and three persons and admit no other division or difference then the distinction of persons Of Invocating and worshipping of Saints Artic. 11. MOreover that abuse also was reproved and confuted by which some thinke they can so by fastings and prayers winne and binde unto themselves both the blessed Virgin Mary that bare God and other Saints that they hope by their intercession and merits they may be delivered from all adversities as well of soule as of body and be enriched with all kinde of good things For our Preachers have taught by the commandement of Christ the Saviour that that heavenly Father alone is by the same Christ in the holy spirit to be prayed unto as he who hath promised that he will never deny us any of those things which we by a true faith aske of him through his Sonne And seeing the Scripture it selfe setteth before us one onely Mediatour between God and men to wit the man Iesus Christ 1 Tim. 2. who both loveth us more entirely and can by authoritie doe more with the Father then any other they rightly thinke that this onely intercessour and advocate ought to suffice us Yet they doe therewithall teach that the most holy mother of God and Virgin Mary and other beloved Saints are with great diligence to be honoured But that that thing cannot otherwise be done then if we studie to be conversant in those things to which they especially gave themselves namely to innocencie and sanctification and of which they set before us so worthy examples For sith they with all their heart and soule and with all their strength doe love God we can in nothing please them better then if we also with them love God from the heart and by all meanes possible to make our selves conformable to him so farre off are they from ascribing their owne salvation to their merits how therefore should they presume to help any other with their merits Nay rather every one of them while they lived here said with Paul the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me For I despise not the grace of God Seeing therefore they themselves attribute whatsoever they either be or have to the goodnesse 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 end of his Booke De vera religione Of Images CHAP. 22. AS touching Images our Preachers reproved this especially out of the holy Scriptures that adoring and invocating of of them is so openly granted to the simple people against the expresse commandement of God Secondly that so great cost is bestowed for their worship and ornament by which rather the hungry thirsty naked fatherlesse sick and those that are in bonds for Christ ought to have been relieved Lastly because the most part are so perswaded that with such worship and cost bestowed upon Images both which things God abhorreth they deserve much at Gods hands and that they obtaine speciall helpe by this means Contrariwise the same men doe teach that the ancient writers so long as Christian faith remained some what pure understood the Scriptures which forbid worshipping and praying to Images in this sense that they thought it an abominable thing to admit any Images either graven or painted in the Church although they were not otherwise ignorant what our liberty is as in all externall things so likewise in Images For they nothing doubted but that it was flat contrary both to the commandements of Scripture and also to the holy religion Which may especially be proved even by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus writeth of himselfe in an Epistle to John Bishop of Ierusalem which also Saint Ierome turned out of Greeke into Latine because he thought it both Christian and profitable to be read and these are Epiphanius own words When we went together to the holy place which is called Bethel that there I might make a collection with thee after the custome of the Church and was come to the village which is called Anablotha and passing by saw there a Lamp burning and had asked what place it was and had learned that it was a Church and was gone in to pray I found there a vaile hanging at the entrie of the same Church stained and painted and having 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 commandement of the â—cripture that there hung a mans picture I cut it and moreover I counselled the keepers of that place that they should winde and burie some poore body in it And a little after when he had brought an excuse for his delay in sending another vaile that he had promised he addeth And now I have sent that I could finde and I pray thâ—e bid the Elders of the same place take the vaile that we have sent of the bearer and bid that henceforth such vailes as bee contrary to our religion be not hanged up in the Church of Christ Loe this godly Bishop writeth that it is against the holy Scriptures and Christian Religion to have even Christs owne picture in the Church and that in so plaine words that it may appeare to them that as well the Bishop of Ierusalem himselfe and Ierome as all other men of that age throughout the same and that that faith and custome of detesting Images hath beene alwaies of old in the Church of Christ and brought in by the Apostles themselves 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 up for pompe and superstition rather then for any other use Secondly neither is that reason very sound For although the Lord would instruct and bring to the knowledge of his goodnesse the Iewes farre more dull then becometh Christians to be by divers outward ceremonies and pedagogies yet he was so farre from thinking that the use of Images was fit and convenient for that purpose that he did even by name forbid it unto them For whosoever is not instructed and stirred up to the worship of God by the word of God and by so excellent workes of his which he layeth before us both in heaven and earth and which are continually before our eyes and at hand and which to conclude
we so plentifully enjoy surely the forme of Gods creatures altered by mans cunning and so shapen that stones trees mettals and other like matter doe no longer detain their own shape such as they received it of God but carry the countenance either of men or of beasts or of other things will doe him no good Yea it is certaine that by the workmanship of such Images men are more withdrawne from the view of Gods workes to their owne workes or to mens inventions so that they doe not every where thinke alike of God but keepe in religious cogitations untill such time as they light upon some Image But surely if a man marke it well the heaven and the earth and whatsoever is contained in them are excellent and worthy Images of God The heathens also used a pretence of instruction and teaching to maintaine their Idols but the holy fathers rested not in such excuses Of which matter Lactantius teacheth at large in his second booke of Institut Neither could the heathens better abide to be upbraided for that they worshipped stones and stocks then can the men of our age as they which oftentimes confidently affirmed that they tooke the Images to be nothing else but Images and that they sought nothing else but to be Instructed and admonished by them And these things doth Athanasius controll in these words Goe to let them tell me how God is known by Images that is whether it be for the matter whereof they consist or for the forme imprinted in that matter If the mâ—â—ter serâ—e the turne what need is there I pray you of the forme For God himselfe shineth forth even in the matter before that any thing be framed thereof by mans hands for all things shew forth Gods glory But if the forme it selfe which is fitted to the matter giveth occasion to know God what neede such Images might not God be knowne farre more excellently by the things themselves whereof Images be made surely the glory of God might much more visibly be seene by the living creatures themselves either reasonable or unreasonable set before our eyes then by dead Images which cannot move And if any man shall say these things might well be brought against Images by which men thinke they may come to the knowledge of God but we are to thinke otherwise of the Images of our Lord Iesus Christ and other Saints Let him in like sort thinke that God did many externall workes in Israel of which he commandeth them to be mindefull for ever and that he raised up unto them not a few famous and holy men whose faith he would never have them to forget Yet he never established the memoriall of them by such Images that he might give no occasion of backsliding or Apostasie which is wont to follow the worshipping of Images Wherefore in the purer Primitive Church it was abomination to have even the Image of Christ as hath beene afore shewed To be short our Preachers confesse that Images of themselves are indifferent so that no worship or adoration be done unto them But it is not enough for a Christian man to have a thing free but he ought alwaies to have a diligent respect hereunto whether the same be profitable for edification 1 Cor. 10. for nothing is to be suffered or assayed in the Church which hath not in it some certaine use of edifying Seeing then it plainly appeareth what grievous offences Images â—n times past brought forth and doe as yet bring forth and seeing it cannot be shewed what profit can be hoped for thereof unless◠〈◊〉 adventure we will be counted quicker sighted then God himselfe and the ancient Christians that were truely godly who were so farre from taking any profit thereby that they even abhorred Images in Churches all Images and Idols are worthily to be abhorred in the Church Neither can the workemanship of the Cherubins upon the Arke of the Covenant or other ornaments of the Temple which the Patrons of Images are wont to object unto us hinder this truth among Christians For God had expressely commanded the Cherubins to be made but he would not have them seene of the people And all the other things were ordained rather for the beautie of the Temple then to learne any knowledge of God thereby although from them as from all the rest of Gods workes they which were spirituall might take occasion to meditate upon the goodnesse of God But it is requisite also to call this to minde that we are much more bound to worship God in spirit and in truth then they of old time were for that we are more plentifully inriched with Christs spirit if we truely beleeve in him THE THIRD SECTION OF THE ETERNALL Providence of God and the Creation of the World The latter Confession of HELVETIA Of the providence of God CHAP. 6. WE beleeve that all things both in heaven and in earth and in all creatures are sustained and governed by the providence of this wise eternall and omnipotent God For David witnesseth and saith The Lord is high above all nations and his glory above the heavens Who is as our God who dwelleth on high and yet humblet himselfe to behold the things that are in heaven and earth Againe he saith Thou hast foreseene all my wayes For there is not a won Psal 139. 3. in my tongue which thou knowest not wholly O Lord c. Paul also witnesseth and saith By him we live move and have our being Acts 17. 28. Rom. 11. 36. And of him and through him and from him are all things Therefore Augustine both truely and according to the Scripture said in his booke De agone Christi cap. 8. The Lord said Are not two sparrowes sold for a farthing and one of them shall not fall on the ground without the will of your Father By speaking thus he would give us to understand that whatsoeuer men count most vile that also is governed by the almightie power of God For the truth which said that all the haires of our heads are numbred saith also that the birds of the aire are fed by him and the lillies of the field are clothed by him We therefore condemne the Epicures who denie the providence of God and all those who blasphemously affirme that God is occupied about the poles of heaven and that he neither seeth or regardeth us nor our affaires The princely Prophet David also condemned these men when as he said O Lord How long Psal 94. how long shall the wicked triumph they say the Lord doth not see neither doth the God of Iacob regard it Vnderstand ye unwise among the people and ye fooles when will ye be wise He that hath planted the eare shall he not heare and he that hath formed the eie how should he not see Notwithstanding we doe not contemne the meanes whereby the providence of God worketh as though they were unprofitable but we teach that we must apply our selves unto them so farre as they are commended
said that It shall be easier for Sodome then for the Citie that despiseth the word of the Gospel we therefore condemne all those that have taught things contrary to these but especially Pelagius and all the Pelagians together with the Jovinianists who with the Stoickes count all sins equall we in this matter agree fully with S. Augustine who produced and maintained his sayings out of the holy Scriptures Moreover we condemne Florinus and Blastus against whom also Iraeneus wrote and all those that make God the author of sin seeing it is expressely written Thou art not a God that loveth wickednesse Psal 84. 4. thou hatest all them that worke iniquitie and wilt destroy all that speake lies And again When the Devill speaketh a lie he speaketh of his own because he is a lyer and the father of lying Yea there is Iohn 8. 44. even in our selves sin and corruption enough so that there is no need that God should infuse into us either a new or greater measure of wickednesse Therefore when God is sayed in the Scripture to harden to blind and to deliver us up into a reprobate sense it is to be understood that God doth it by just judgement as a just judge and revenger To conclude as often as God in the Scripture is said and seemeth to doe some evill it is not thereby meant that man doth not commit evill but that God doth suffer it to be done and doth not hinder it and that by his just judgement who could hinder it if he would or because he maketh good use of the evill of men as he did in the sins of Iosephs brethren or because himselfe ruleth sins that they breake not out and rage more violently then is meet Saint Augustine in his Enchiridion saith After a wonderfull and unspeakable manner that is not done beside his will which is done contrary to his will because it could not be done if he should not suffer it to be done and yet he doth not suffer it to be done unwillingly but willingly neither would he being God suffer any evill to be done unlesse being also Almightie he could make good of evill Thus farre Augustine Other questions as whether God would have Adam fall or whether he forced him to fall or why he did not hinder his fall and such like we account amongst curious questions unlesse perchance the frowardnesse of heretikes or of men otherwise importunate doe compell us to open these points also out of the word of God as the godly Doctors of the Church have often times done knowing that the Lord did forbid that man should not eate of the forbidden fruit and punished his transgression and also that the things done are not evill in respect of the providence will and power of God but in respect of Sathan and our will resisting the will of God Of free-will and so of mans power and abilitie CHAP. 9. VVE teach in this matter which at all times hath been the cause of many conflicts in the Church that there is a triple condition or estate of man to be considered First what man was before his fall to wit upright and free who might both continue in goodnesse and decline to evill but he declined to evill and hath wrapped both himself and all mankinde in sin and death as hath been shewed before Secondly we are to consider what man was after his fall His understanding indeed was not taken from him neither was he deprived of will and altogether changed into a stone or stocke Neverthelesse these things are so altered in man that they are not able to doe that now which they could not doe before his fall For his understanding is darkned and his will which before was free is now become a servile will for it serveth sin not nilling but willing for it is called a will and not a nilling Therefore as touching evill or sin man doth evill not compelled either by God or the Devill but of his own accord and in this respect he hath a most free will but whereas we see that often times the most evill deeds and counsels of man are hindered by God that they cannot attain to their end this doth not take from man libertie in evill but God by his power doth prevent that which man otherwise purposed freely as Iosephs brethren did freely purpose to slay Joseph but they were not able to doe it because it seemed otherwise good to God in his secret counsell But as touching goodnesse and vertues mans understanding doth not of it self judge aright of heavenly things For the Evangelicall and Apostolike Scripture requireth regeneration of every one of us that will be saved Wherefore our first birth by Adam doth nothing profit us to salvation Paul saith The naturall 1 Cor. 2. 2 Cor. 3. man perceiveth not the things which are of the spirit c. The same Paul else where denieth That we are fit of our selves to thinke any good Now it is evident that the minde or understanding is the guide of the will and seeing the guide is blind it is easie to be seen how farre the will can reach Therefore man not as yet regenerate hath no free will to good no strength to performe that which is good The Lord saith in the Gospel Verily verily I say Iohn 8. unto you that every one that committeth sin is the servant of sin And Paul the Apostle saith The wisdome of the flesh is enmitie against Rom. 8. God For it is not subject to the law of God neither indeed can be Furthermore there is some understanding of earthly things remaining in man after his Fall For God hath of mercie left him wit though much differing from that which was in him before his fall God commandeth us to garnish our wit and therewithall he giveth gifts and also the increase thereof And it is a cleare case that we can profit very little in all Arts without the blessing of God The Scripture doubtlesse referreth all Arts to God Yea and the Ethnicks also did ascribe the beginnings of Arts to the Gods as to the Authors thereof Lastly we are to consider whether the regenerate have free-will and how farre forth they have it In regeneration the understanding is illuminated by the holy Ghost that it may understand both the mysteries and will of God And the will it self is not onely changed by the Spirit but is also endued with faculties that of it own accord it may both will and do good Vnlesse we grant this we shall deny Christian libertie and bring in the bondage of the law Besides the Prophet bringeth in God speaking thus I will Iere. 3. Ezech. 31. put my laws in their mindes and write them in their hearts The Lord also saith in the Gospel If the Son make you free then are you free indeed Paul also to the Philippians Vnto you it is given for Iohn 7. Christ not onely to beleeve in him but also to suffer for his
sake And Phil. 1. Phil 2. again I am perswaded that he that began this good worke in you will perform it untill the day of the Lord Iesus Also It is God that worketh in you the will and the deed Where neverthelesse we teach that there are two things to be observed First that the regenerate in the choice and working of that which is good do not onely work passively but actively For they are mooved of God that themselves may do that which they do And Augustine doth truly alleadge that saying that God is said to be our helper For no man can be helped but he that doth somewhat The Manichees did bereeve man of all action and made him like a stone and a block Secondly that in the regenerate there remaineth infirmitie For seeing that sind welleth in us and that flesh in the regenerate striveth against the spirit even to our lives end they do not readily performe in every point that which they had purposed These things are confirmed by the Apostle Rom. 7. Gal. 5. Therefore our free-will is weake by reason of the reliques of the old Adam remaining in us so long as we live and of the humane corruption which so neerely cleaveth to them In the meane while because that the strength of the flesh and reliques of the old man are not of such great force that they can wholly quench the work of the spirit therefore the faithfull are called free yet so that they doe acknowledge their infirmitie and glory no whit at all of their free-will For that which S. Augustine doth repeat so often out of the Apostle ought alwaies to be kept in minde by the faithfull What hast thou that thou hast not received and if thou hast received it why doest thou boast as though thou hadst not received it Hitherto may be added that that commeth not straight way to passe which we have purposed For the events of things are in the hand of God For which cause Paul Besought the Lord that he would prosper Rom. 1. 19. his iourney Wherefore in this respect also free-will is very weak But in outward things no man denieth but that both the regenerate and unregenerate have their free-wil For man hath this constitution common with other creatures to whom he is not inferiour to will some things and to nill other things So he may speake or keep silence go out of his house or abide within Although herein also Gods power is evermore to be marked Numb 24. Luke 1. which brought to passe that Balaam could not go so farre as he would and that Zacharias coming out of the Temple could not speak as he would have done In this matter we condemn the Manichees who deny that the beginning of evill unto man being good came from his free-will We condemn also the Pelagians who affirme that an evill man hath free-will sufficiently to performe a good precept Both these are confuted by the Scripture which saith to the former God made man upright and to the latter If the Son make you free then are you free indeed Out of the former Confession of HELVETIA MAN being the most perfect Image of God in earth and having the Chiesdome of all visible creatures consisting of soul and body whereof this is mortall that immortall after he was made holy of the Lord he by his owne fault falling into sin drew whole mankinde with him into the same fall and made him subject to the same calamitie And this infection which men tearme Originall hath so invaded Artic. 8. the whole stocke that the childe of wrath and the enemie of God can by none other then by the divine help of Christ be cured For if there be any sparke of good fruit remaining here it being weakned daily by our sins declineth to the worse For the force of evill doth get the upper hand neither doth it suffer reason to beare the sway nor the most divine facultie of the minde to have the preheminence Whereupon we do so attribute free-will to man as that knowing Artic. 9. and having a will to do good and evill we finde notwithstanding by experience that of our own accord we may do evill but Gen. 1. we can neither imbrace nor follow any good thing except being illuminated by the grace of Christ we be stirred up and effectually mooved thereunto For God is he which worketh in us both to will Eph. 4. and to bring to passe according to his good will And Salvation is of the Lord destruction of our selves Out of the Confession of BASILL Artic. 2. Of man Gen. 3. and 5. Rom. 5. 1 Cor. 15. Eph. 2. Gen. 6. and 8. Ioh. 3. Rom. 3. VVE confesse that in the beginning man was made of God in righteousnesse and true holinesse after the true Image of God but he fell into sin of his own accord by the which fall whole mankinde is made corrupt and subject unto damnation Hence it is that our nature is defiled and become so prone unto sin that except it be renued by the holy Ghost man of himself can Psal 143. Ephes 2. neither do nor will any good Out of the Confession of BOHEMIA or the WALDENSES Of the knowledge of a mans self Also of sin the causes and fruits thereof and of the promise of God CHAP. 4 FOurthly touching the knowledge of himself man is taught and that after two sorts First the knowledge of his estate yet being in his innocencie or voyd of all fault that is of his nature being perfect from whence he fell Secondly the knowledge of Gen. 1. his sin and mortalitie into which he fell The estate and condition of his innocencie and righteousnesse consisteth in these points that the Lord in the beginning made man after his own Image and likenesse and adorned him with the gifts of his grace or bountie that he engraffed in him righteousnesse and his spirit a soul and a body together with all the faculties and powers thereof and so made him holy just wise immortall and a most pleasant temple for his heavenly spirit in the mind will memory and judgement and bestowed upon him cleare light of understanding integritie and a very ordinate or lawfull love towards God and all his creatures also a full and absolute obedience or habilitie to obey God the true feare of God and a sincere Eccles â—7 Ephes 1. heart and nature that man might be his own possession and his proper and peculiar workmanship created unto the praise of his glorious grace Man being placed in this estate had left unto him free-will so that if he would he was able to fulfill that commandement which God gave him and thereby to retaine righteousnesse both for himselfe and for all his posteritie after him and every way to enjoy a spirit soule body and an estate most Eccles 15. blessed and further also to make a way unto a farre more excellent glory by considering that fire and water
things are taught as touching mans free will we doe worthily reject them seeing that man is the servant of sinne neither can he doe any thing of himselfe but as it is given him from heaven For who is so bold as to bragge that he is able to performe whatsoever he listeth when as Christ himselfe saith No man can come unto me except my Father which Joh. 6. 44. hath sent me doe draw him Who dare boast of his will which heareth that All the affections of the flesh are enemies against God Rom. 8. 1 Cor. 1. 14. Who will vaunt of his understanding which knoweth that The naturall man cannot perceive the things of the spirit of God To conclude who is he that dare bring forth any one cogitation of his owne which understandeth this that we are not Able of our selves to thinke any thing but That we are sufficient it is altogether 2 Cor. 3. 5. of God Therefore that saying of the Apostle must needs remaine firme and steadfast It is God which worketh in us both to will and Pâ—il 2. 12. to doe even of his good pleasure For no mans minde no mans will is able to rest in the will of God wherein Christ himselfe hath wrought nothing before The which also he doth teach us saying Without me ye can doe nothing Joh. 15. 5. We beleeve that through the disobedience of Adam the sin Artic. 15. that is called Originall hath been spred and powred into all mankinde Now Originall sinne is a corruption of the whole nature and an hereditarie evill wherewith even the very infants in their Psal 51. Rom. 3. Gen. 6. Joh. 3. Rom. 5. Eph. 1. Mothers wombe are polluted the which also as a most noysome roote doth branch out most abundantly all kinde of sinne in man and is so filthy and abominable in the sight of God that it alone is sufficient to the condemnation of all man-kinde Neither are we to beleeve that this sinne is by baptisme utterly extinguishet or plucked up by the rootes seeing that out of it as out of a corrupt fountaine continuall flouds and rivers of iniquitie doe daily spring and flow how be it to the children of God it doth not tend neither is it imputed to condemnation but of the meere favour and mercy of God it is remitted unto them not to this end that they trusting unto this remission should be rocked a sleepe in security but that it may stirre up often sighes in the faithfull by the sense and feeling of this corruption and that they should somewhat the more earnestly desire To be delivered from this body of Rom. 7. 18. 2. death Therefore we doe condemne the errour of the Pelagians which affirme that this Originall sinne is nothing else but a certaine kinde of imitation Out of the Confession of AUSPURGE ALso they that teach that after the fall of Adam all men descended Artic. 2. one from another after a naturall manner have originall sinne even when they are borne We meane by originall sinne that which the holy fathers and all of sound judgement and learning in the Church doe so call namely that guilt whereby all that come into the world are through Adams fall subject to Gods wrath and eternall death and that very corruption of mans nature derived from Adam And this corruption of mans nature comprehendeth both the defect of originall justice integritie or obedience and also concupiscence This defect is horrible blindenesse and disobedience that is to wit to want that light and knowledge of God which should have beene in our nature being perfect and to want that uprightnesse that is that perpetuall obedience that true pure and chiefe love of God and those other gifts of perfect nature Wherefore those defects and this concupiscence are things damnable and of their owne nature worthy of death And this originall blot is sinne indeed condemning and bringing eternall death even now also upon them which are not borne againe by baptisme and the holy Ghost They condemne the Pelagians who denie Originall sinne and thinke that those defects or this concupiscence are things indifferent or punishments onely and not of their owne nature damnable and dreame that man may satisfie the Law of God and may for that peculiar obedience be pronounced just before God These things are thus found in another Edition ALso they teach that after Adams fall all men begotten after Artic. the common course of nature are borne with sinne that is without the feare of God without trust in him and with concupiscence And that this disease or Originall blot is sinne indeed condemning and bringing eternall death even now upon all that are not born again by baptisme and the holy Ghost They condemne the Pelagians and others that deny this Originall blot to be sinne indeed and that they may extenuate the glorie of the merit and benefits of Christ they doe reason that a man may by the strength of his owne reason be justified before God Concerning free will they doe teach that mans will hath some Artic. 18. freedome to * Looke the 1. observat upon this confession performe a civill justice and to make choice of things that are within the reach of reason but it hath no power to performe a spirituall justice without the holy Spirit because Paul saith The naturall man perceiveth not the things which are of the spirit of God and Christ saith without me ye can doe nothing Now this spirituall justice is wrought in us when we are * Looke the 2. observat helped of the holy Ghost And we receive the holy Ghost when we assent unto the word of God that we may be comforted through faith in all terrours of conscience as Paul teacheth when he saith That ye may receive the promise of the spirit through faith These things almost in as many words faith S. Augustine lib. 3. Hypognost We confesse that there is in all men a free will which hath indeed the iudgement of reason not that it is thereby apt without God either to begin or to performe any thing in matters pertaining to God but only in workes belonging to this present life whether they be good or evill In good works I affirme those to be which arise of the goodnesse of nature as to be willing to labour in the field to desire meat or drink to desire to have a friend to desire apparell to desire to build an house to marrie a wife to nourish cattell to learne the art of divers good things to desire any good thing pertaining to this present life all which are not without Gods government yea they now are and had their beginning from God In evill things I account such as these to desire to worship an Image to desire manslaughter This sentence of Augustine doth notably teach what is to be attributed to free will and doth put a plaine difference betweene civill discipline or the exercises of humane reason
and spirituall motions true feare patience constancie faith invocation in most sharpe tentations in the middest of Satans subtill assaults in the terrours of sinne In these surely we had great neede to be guided and * Looke the 2. observar helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmitie We condemne the Pelagians and all such as they are who teach that by the onely powers of nature without the holy Spirit we may love God above all and fulfill the Law of God as touching the substance of our actions We doe freely and necessarily mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercy promised in the Gospel because that the Law cannot be satisfied by mans nature as Paul witnesseth when he saith Rom. 8. The wisedome of the flesh is enmitie against God For it is not subiect to the Law of God neither indeed can be For albeit that mans nature by it selfe can after some sort * Looke the 3. observat upon this confession performe externall workes for it can containe the hands from theft and murder yet can it not make those inward motions as true feare true faith patience and chastitie unlesse the holy Ghost doe governe and helpe our hearts And yet in this place also doe we teach that it is also the commandement of God that the carnall motions should be restrained by the industrie of reason and by civill discipline as Paul saith The law is schoolemaster to Christ Also The law is given to the uniust These things are thus found in another edition As touching free will they teach that mans will hath some Artic. 18. libertie to worke a civill justice and to chuse such things as reason can reach unto But that it hath no power to worke the righteousnesse of God or a spirituall justice without the spirit of God Because that the naturall man perceiveth not the things that are of the spirit of God But this power is wrought in the heart when as men doe receive the spirit of God through the word These things are in as many words affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onely by the power of nature without the Spirit of God we are able to love God above all also to performe the commandements of God as touching the substance of our actions For although that nature be able in some sort to doe the externall workes for it is able to withhold the hands from theft and murder yet it cannot work the inward motions as the feare of God trust in God chastitie patience Touching the cause of sinne they teach that albeit God doth create and preserve nature yet the cause of sinne is the wil of the wicked to wit of the Devill and of ungodly men which turneth it selfe from God unto other things against the commandements of God when he speaketh a lie he speaketh of his owne This is found thus in an other edition TOuching the cause of sinne they teach that albeit God doth create and preserve our nature yet the cause of sinne is the will of the wicked to wit of the Devill and of ungodly men which will being destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne Out of the Confession of SAXONY ANd seeing the controversies which are sprung up doe chiefly pertaine unto two articles of the Creed namely to the article I beleeve the remission of sinnes and I beleeve the Catholike Church we will shew the fountaines of these controversies which being well weighed men may easily understand that our expositions are the very voyce of the Gospel and that our adversaries have sowed corruptions in the Church And first of the Article I beleeve the remission of sinnes HEre many and great corruptions are devised of our adversaries I beleeve nay say they I doubt also Then I will beleeve when I shall have merits enow Also they doe not say I beleeve certainely that remission is given freely for the Sonne of God not for any merits of ours or any worthinesse of ours Also They doe not rightly shew what sinne is and feigne that man is able to satisfie the Law of God and that by the fulfilling of the Law he becommeth just before God in this life Therefore first as touching sinne and the cause thereof we doe faithfully retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holy Ghost proceeding from the Father and the Sonne of infinite wisedome power and goodnesse true just bountifull chaste most free as he describeth himselfe in his Law and seeing he hath therefore made the Angels and men that being from all eternitie he might impart unto them his light wisedome and goodnesse and that they should be the temples of God wherein God might dwell that God might be all in all as Paul speaketh he therefore created them at the beginning good and just that is agreeing with the minde and will of God and pleasing him He also gave them a cleere knowledge of God and of his will that they might understand that they were made of God that they might be obedient as it is written in the fifth Psalme Thou art not a God that loveth wickednesse But the devils and men abused the libertie of their will swarved from God and by this disobedience they were made subject to the wrath of God and lost that uprightnesse wherein they were created Therefore free will in the devill and in men was the cause of that fall not the will of God who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Devill speaketh a lie he speaketh of his owne and he is the father of lying And 1 John 3. He that committeth sinne is of the devill because the devill sinneth from the beginning Now sinne is that whatsoever is contrary to the justice of God which is an order in the minde of God which he did afterward manifest by his own voyce in the Law and in the Gospel whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with everlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnesse of Marcion the Manichees and such like which are repugnant in this whole question to the true consent of the Church of God Of Originall sinne Artic. 2. AS touching originall sinne we doe plainely affirme that we doe retaine the consent of the true Church of God delivered unto us from the first Fathers Prophets Apostles and the Apostles schollers even unto Augustine and after his time and we doe expresly condemne Pelagius and all those who have scattered in
the Church like doting follies to those of the Pelagians And we say that all men since the fall of our first parents which are borne by the coupling together of male and female doe together with their birth bring with them Originall sinne as Paul saith Rom. 5. By one man sinne entred into the world and by sinne death And Ephes 2. We were by nature the children of wrath as well as others Neither doe we dislike that usuall definition if it be well understood Originall sinne is a want of Originall iustice which ought to be in us Because that Originall justice was not onely an acceptation of mankinde before God but in the very nature of man a light in the minde whereby he might assuredly beleeve the word God and a conversion of the will unto God and an obedience of the heart agreeing with the judgement of the Law of God which which was graffed in the minde and as we said before man was the temple of God That Originall iustice doth comprehend all these things it may beunderstood by this saying Man was created after the Image and likenesse of God which Paul doth thus interpret Ephes 4. Put ye on the new man which after God is created in righteousnesse and true holinesse where undoubtedly by true holinesse he understandeth all those vertues which shine in our nature and are given by God not ascited by art or gotten by instruction as now those shadowes of vertues such as they are in men be ascited because that then God dwelling in man did governe him And when we consider what Originall iustice doth signifie then the privation opposite thereunto is lesse obscure Therefore Originall sinne is both for the fall of our first parents and for the corruption which followed that fall even in our birth to be subject to the wrath of God and to be worthy of eternal damnation except we obtaine remission for the Mediatours sake And this corruption is to want now the light or the presence of God which should have shined in us and it is an estranging of our will from God and the stubbornnesse of the heart resisting the law of the minde as Paul speaketh and that man is not the temple of God but a miserable Masse without God and without justice These wants and this whole corruption we say to bee sinne not onely a punishment of sinne and a thing indifferent as many of the Sententiaries doe say That these evils are onely a punishment and a thing indifferent but not sinne And they doe extenuate this Originall evill and then they feigne that men may satisfie the law of God and by their owne fulfilling of the Law become just The Church must avoid ambiguities Therefore we doe expressely name these evils Corruption which is often named of the ancient writers Evill concupiscence But we distinguish those desires which were created in our nature from that confusion of order which hapned after our fall as it is said Ier. 10 The heart of man is wicked And Paul saith The wisedome of the flesh is omnit is against God This evill Concupiscence we say to be sinne and we affirme that this whole doctrine of sinne as it is propounded and taught in our Churches is the perpetuall consent of the true Church of God Of Free Will Artic. 4. NOw let us make manifest also the doctrine of free will Men truely instructed in the Church have alwaies distinguished betweene discipline and the newnesse of the spirit which in the beginning of life eternall and they have taught that in man there is such freedome of will to governe the outward motions of the members that thereby even the unregenerate may after a sort performe that outward discipline which is an externall obedience according to the Law But man by his naturall strength is not able to free himselfe from sinne and eternall death but this freedome and conversion of man unto God and this spirituall newnesse wrought by the Sonne of God quickning us by his holy Spirit as it is said If any man hath not the Spirit of Christ the same is not his and the will having received the holy Ghost is not idle And we give God thankes for this unspeakable benefit that for the Sonne his sake and through him he giveth us the holy Ghost and doth governe is by his Spirit And we condemne the Pelagians and the Manichces as we have at large declared in an other place Of the difference of sinne Artic. 10. SEeing it is said that sinnes remaine in the regenerate it is necessarie to have a difference of sinnes delivered unto us For out of that saying Luk. 11. He went and tooke unto him seven other spirits worse then himselfe and they enter in and dwelt there c. And of such like sayings it is manifest that some who are regenerate doe grieve and * Looke the 1. Observer upon this confession shake off the holy Ghost and are againe rejected of God and made subject to the wrath of God and eternall punishments And Ezech. 18. it is written when the righteous man shall turne from his righteousnesse and commit iniquitie he shall die therein and when the wicked man shall turne from his wickednesse and doe iudgement and iustice he shall live therein Therefore it is necessary that those sinnes which remaine in holy men in this mortall life and yet doe not shake off the holy Ghost be distinguished from other sinnes for the which man is againe made subject to the wrath of God and to eternall punishments So Paul Rom. 5. distinguisheth betweene sinne that reigneth and sinne that reigneth not And Rom. 8. he saith If ye live after the flesh ye shall die but if ye mortifie the deeds of the body by the spirit ye shall live And in the first Epistle to Timothy Chap. 1. he giveth a rule Fight a good fight keeping faith and a good conscience Therefore when a man doth not keepe the faith but either wittingly or by some errour looseth some part of the foundation that is some article of faith or alloweth Idols as many doe which are deceived with false opinions or doe not uphold themselves by the comfort of faith but are overcome by doubting or by despaire or against their conscience doe breake any commandement of God he doth shake off the holy Ghost and is made againe subject to the wrath of God and to everlasting punishment Of these men faith Paul Rom. 8. If ye live according to the flesh ye shall die And 1 Cor. 6. Neither fornicatours nor adulterers nor Idolaters c. shall inherit the kingdome of God And that the oath Ezech. 18. doth cleerely say As I live saith the Lord I do not desire the death of a sinner but rather that he be converted and live In this oath two parts are joyned together conversion and life God doth desire and that with an oath the conversion of man therefore they doe not please him which retaine a purpose to sinne Now in
shall then rise out of the earth the soule and spirit of every one being joyned and coupled together againe to the same bodies wherein before they lived They moreover which shall be alive at the last day shall not die the same death that other men have done but in a moment and in the twinkling of an eye they shall be changed from corruption to an incorruptible nature Then the bookes shall be opened namely the bookes of every mans conscience and the dead shall be judged according to those things which they have done in this world either good or evill Moreover then shall men render an account of every idle word which they have spoken although the world doe now make but a sport and a jest at them Finally all the hypocrisie of men and the deepest secrets of their hearts shall be made manifest unto all so that worthily the onely remembrance of this judgement shall be terrible and fearfull to the wicked and reprobate But of the godly and elect it is greatly to be wished for and is unto them exceeding comfort For then shall their redemption be fully perfited and they shall reape most sweet fruit and commoditie of all those labours and sorrowes which they have suffered in this world Then I say their innocencie shall be openly acknowledged of all and they likewise shall see that horrible punishment which the Lord will execute upon those that have most tyrannically afflicted them in this world with divers kindes of torments and crosses Furthermore the wicked being convinced by the peculiar testimony of their owne conscience shall indeed be made immortall but with this condition that they shall burne for ever in that eternall fire which is prepared for the devill On the contrarie side the elect and faithfull shall be crowned with the crowne of glory and honour whose names the Sonne of God shall confesse before his Father and the Angels and then shall all teares be wiped from their eies Then their cause which now is condemned of heresie and impietie by the Magistrates and Iudges of this world shall be acknowledged to be the cause of the Son of God And the Lord shall of his free mercy reward them with so great glory as no mans minde is able to conceive Therefore we doe with great longing expect that great day of the Lord wherein we shall most fully enjoy all those things which God hath promised unto us and through Iesus Christ our Lord be put into full possession of them for evermore Out of the Confession of AUSPURGE ALso they teach that the word that is the Sonne of God tooke unto him mans nature in the wombe of the blessed Virgin Mary so that the two natures the divine and the humane inseperably joyned together in the unitie of one person are one Christ true God and true man who was borne of the Virgin Mary did truely suffer was crucified dead and buried that he might reconcile his Father unto us and might be a sacrifice not onely for the Originall sinne but also for all actuall sinnes of men The same also descended into hell and did truely rise againe the third day Afterward he ascended into heaven that he might sit at the right hand of the Father and reigne for ever and have dominion over all the creatures sanctifie those that beleeve in him by sending the holy Spirit into their hearts and give everlasting life to such as he had sanctified The same Christ shall openly come againe to judge them that are found alive and the dead raised up againe according to the Creede of the Apostles In the end of this Article after these words by sending his holy Spirit into their hearts these words are found in some Editions BY sending his Spirit into their hearts which may reigne comfort and quicken them and defend them against the Devil and the power of sin The same Christ shall openly come againe to judge the quicke and the dead c. according to the Creed of the Apostles Also they teach that in the end of the world Christ shall appeare to judgement and shall raise up all the dead and shall give unto men to wit to the godly and elect eternall life and everlasting joyes but the ungodly and the devils shall he condemne unto endlesse torments Also we condemne the Origenists who imagined that the devill and the damned creatures should one day have an end of their pains After the first period of this Article this is thus found else-where THey condemne the Anabaptists that are of opinion that the damned men and the devils shall have an end of their torments They condemne others also which now adaies do spread abroad Iewish opinions that before the resurrection of the dead the gody shall get the soveraigntie in the world and the wicked be brought under in every place Out of the Confession of SAXONIE Hitherto pertaineth a part of the third Article THE Son of God our Lord Iesus Christ who is the Image of the eternall Father is appointed our Mediator Reconciler Redeemer Iustifier and Saviour By the obedience and merit of him alone the wrath of God is pacified as it is said Rom 3. Whom he set forth to be a reconciliation through faith in his blood And Heb. 10. It is impossible that the blood of Buls should take away sins But he offering a sacrifice for sins sitteth for ever at the right hand of God c. And although we doe not see as yet * Looke the first observat upon this confession in this our infirmitie the causes of this wonderfull counsell why mankinde was to be redeemed after this sort but we shall learn them hereafter in all eternitie yet these principles are now to be learned In this sacrifice there are to be seene justice in the wrath of God against sin infinite mercie towards us and love in his Son towards mankinde The severitie of his justice was so great that there be no reconciliation before the punishment was accomplished His mercie was so great that his Son was given for us There was so great love in the Son towards us that he derived unto himselfe this true and exceeding great anger O Son of God kindle in our hearts by thy holy spirit a consideration of these great and secret things that by the knowledge of this true wrath we may be sore afraid and that again by true comfort we may be lifted up that we may praise thee for ever Out of the Confession of WIRTEMBERGE VVE beleeve and confesse that the Son of God our Lord Iesus Christ begotten of his eternall Father is true and eternall God consubstantiall with his Father and that in the fulnesse of time he was made man to purge our sins and * Looke the 1. Observat upon this confession to procure the eternall salvation of mankinde that Christ Iesus being very God and very man is one person onely and not two and that in this one person there be two natures not one
and life everlasting through faith in Iesus Christ Now the fathers had not onely outward or earthly but spirituall and heavenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to us have searched and inquired of this salvation Whereupon the Apostle Paul also saith that the Gospel of God was promised before by the Prophets of God in the holy Scriptures Hereby then it appeareth evidently that the fathers were not altogether destitute of all the Gospel And although after this manner our fathers had the Gospel in the writings of the Prophets by which they attained salvation in Christ through faith yet the Gospel is properly called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lord himselfe and afterward by the Apostles and their successours is preached to us in the world that God hath now performed that which he promised from the beginning of the world and hath sent yea and given unto us his onely Sonne and in him reconciliation with the Father remission of sinnes all fulnesse and everlasting life The history therefore set downe by the foure Evangelists declaring how these things were done or fulfilled of Christ and what he taught and did and that they which beleeved in him had all fulnesse this I say is truely called the Gospel The preaching also and Scripture of the Apostles in which they expound unto us how the Sonne was given us of the Father and in him all things pertaining to life and salvation is truely called the doctrine of the Gospel so as even at this day it looseth not that worthy name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is living and 2 Cor. 3. working through faith in the eares yea in the hearts of the faithfull thorough the illumination of the holy Spirit For the letter which is opposed unto the spirit doth indeed signifie every outward thing but more specially the doctrine of the Law which without the spirit and faith worketh wrath and stirreth up sinne in the mindes of them that doe not truely beleeve For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giveth life The false Apostles preached the Gospel corrupted by mingling of the law there with as though Christ could not save without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans All which we doe condemne sincerely preaching the word and teaching that the beleevers are justified by the spirit onely and not by the law But of this matter there shall follow a more large discourse in the title of justification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremy prophesied of the New Testament yet indeed it not onely was and as yet is though the Papists call it new in regard of Popish doctrine which hath of long time beene received an ancient doctrine but also the most ancient in the world For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ and this his predestination and eternall counsell hath he opened to the world by the Gospel Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were are or ever shall be Wherefore we say that all they erre foully and speake things unworthy the eternall counsell of God who tearme the Evangelicall doctrine and religion a new start up faith scarce thirty yeeres old to whom that saying of Isaiah doth very well agree Woe unto them that speake good of evill and evill of good which put darkenesse for light and light for darkenesse that put bitter for sweet and sweete for sowre Out of the former Confession of HELVETIA THerefore in the whole Evangelicall doctrine this ought first and chiefly to be urged that we are saved by the onely mercy and grace of God and by Christ his merits whereof that men may know how much they stand in need their sinnes must be verie cleerely laid open unto them by the law and by Christ his death Out of the Confession of BOHEMIA Of the word of God or the holy Gospel CHAP. 10. ANd seeing that the administration of the New Testament and also the Word and Sacraments are lawfully committed to the Ministers of the Church and their lips ought to preserve 1 Cor. 4. 2 Cor. 3. knowlege that the law might be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holy Gospel is Now the Preaching of the word of God and Malac. 2. of the Gospel is the true ministery of grace instituted and commanded of Christ our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to salvation and made manifest in the holy Scripture is declared and preached unto all people This doctrine did Christ give in charge unto his disciples in the words of this sentence Goe ye into all the world Mark 16. and preach the Gospel to every creature This doctrine doth Peter professe before Cornelius when he saith He commanded us to Acts 20. preach unto the people and to testifie that this is he that is ordained of God to be the Iudge of the quicke and the dead To him also give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sinnes This ministery is more honourable greater and more necessarie to salvation then are the sacraments the which is proved by that sentence of the most excellent Apostle Saint Paul For Christ 1 Cor. 2. sent me not to Baptize that is not chiefly to doe this but to preach the Gospel For onely through the pure Gospel and the preaching thereof is saith sowed inwardly in the heart by the holy Ghost and from thence also must we conceive and seeke the true meaning of God and Christ touching all things necessary to salvation and also touching the sacraments themselves Amongst those who by reason of their age are able to use their understanding it is of necessitie that the preaching of the Gospel goe before the receiving of the Sacraments Whereof we may see an evident proofe in those three thousand which were converted by Peter Acts 2. Acts 8. also in Cornelius and in the Chamberlaine we may see that according to the example of Philip the question is thus to be made Doest thou beleeve with all thy heart Then it may be that thou who hast true faith grafted in thy heart mayest receive profit by the participation of the Sacraments For without the hearing of the word of God
THE EIGHT SECTION OF REPENTANCE AND THE CONVERSION OF MAN The latter Confession of HELVETIA CHAP. 14. THe Gospel hath the doctrine of repentance joyned with it for so said the Lord in the Gospel In my name must repentance and remission of sinnes be preached Luke 24 among all nations By repentance we understand the change of the minde in a sinfull man stirred up by the preaching of the Gospel and by the holy spirit received by a true faith by which a sinfull man dothest soones acknowledge his naturall corruption and all his sinnes seeing them convinced by the word of God and is heartily grieved for them and doth not onely be waile and freely confesse them before God with shame but also doth loath and abhorre them with indignation thinketh seriously of present amendment and of a continuall care of innocencie and vertues wherein to exercise himselfe holily all the rest of his life And surely this is true repentance namely an unfeigned turning unto God and to all goodnesse and a serious returne from the devill and from all evill Now we doe expresly say that this repentance is the meere gift of God and not the worke of our owne strength For the Apostle doth will the faithfull Minister diligently to Instruct those which withstand the truth if that at any time the Lord will give them repentance that 2 Tim. 2. they may acknowledge the truth Also the sinnefull woman in the Gospel which washed Christs feet with her teares and Peter which bitterly wept and be wailed his deniall of his Master doe manifestly shew what minde the penitent man should have to wit very earnestly lamenting his sins committed Moreover the Prodigall sonne and the Publican in the Gospel that is compared with the Pharisie doth set forth unto us a most fit patteme of confessing our sinnes to God The Prodigall sonne said Father I have sinned against heaven and against thee I am not worthy to be called thy sonne make me as one of thy hiped servants The Publican also not daring to lift up his eyes to heaven but knocking his brest he cryed God be mercifull unto me a sinner And we doubt not but the Lord received them to mercy For Iohn the Apostle 1 Iohn 2. saith If we confesse our sinnes he is faithfull and iust to forgive us our sinnes and to purge us from all iniquitie If we say we have not sinned we make him a lyar and his word is not in us We beleeve that this sincere confession which is made to God alone either privately betweene God and the sinner or openly in the Church where that generall confession of sinnes is rehearsed is sufficient and that it is not necessary for the obteining of remission of sinnes that any man should confesse his sinnes unto the Priest whispering them into his cares that the Priest laying his hands on his head he might receive absolution because that we finde no commandement nor example thereof in the holy Scripture David protesteth and saith I made my fault knowne to thee Psal 32. and my unrighteousnesse did I not hide from thee I said I will confesse my wickednesse to the Lord against my selfe and thou hast forgiven the hainousnesse of my sinne Yea and the Lord teaching us to pray and also to confesse our sinnes said So shall you pray Our Father Matth. 6. which art in heaven forgive us our debts even as we forgive our debters It is requisite therefore that we should confesse our sins unto God and be reconciled with our neighbour if we have offended him And the Apostle James speaking generally of confession saith Confesse each of you your sinnes one to another If so Iames 5. be that any man being overwhelmed with the burthen of his sins and trouble some temptations will privately aske counsell instruction or comfort either of a Minister of the Church or of any other brother that is learned in the law of God we doe not mislike it Like as also we doe fully allow that generall and publike confession which is wont to be reheatsed in the Church and in holy meetings whereof we spake before being as it is agreeable with the Scripture As concerning the keies of the kingdome of heaven which the All these things which are spoken of the keies doe properly pertaine to the 10. Sect. Lord committed to his Apostles they prate many strange things and of these keies they make swords spears scepters and crowns and full power over mightie kingdomes yea and over mens souls and bodies But we judging uprightly according to the word of God doe say that all Ministers truely called have and exercise the keies or the use of them when as they preach the Gospel that is to say when they doe teach exhort reprove and keepe in order the people committed to their charge For so doe they open the kingdome of God to the obedient and shut it against the disobedient These keies did the Lord promise to the Apostles in the 16. Chapter of Matthew and delivered them in John 20. Chapter Marke 16. Luke the 24. when as he sent forth his disciples and commanded them To preach the Gospel in all the world and to forgive sinnes The Apostle in the Epistle to the Corinthians saith That the Lord gave to his Ministers the ministery of reconciliaiton 2 Cor. 5. And what this was he straight way maketh plaine and saith The word or doctrine of reconciliation And yet more plainly expounding his words he addeth that the Ministers of Christ Do as it were goe an embassage in Christ name as if God himselfe should by his Ministers exhort the people to be reconciled to God to wit by faithfull obedience They use the keies therefore when as they perswade to faith and repentance Thus doe they reconcile men to God thus they forgive sinnes thus doe they open the kingdomne of heaven and bring in the beleevers much differing herein from those of whom the Lord spake in the Gospel Wo be unto you Lawyers for ye have taken away the key of knowledge You have not entred in your selves and those that would have entered ye forbad Rightly therefore and effectually doe Ministers absolve when as they preach the Gospel of Christ and thereby remission of sinnes which is promised to every one that beleeveth even as every one is baptized and doe testifie of it that it doth particularly appertain to all Neither doe we imagine that this absolution is made any whit more effectuall for that which is mumbled into some priests care or upon some mans head particularly yet we judge that men must be taught diligently to seek remission of sinnes in the bloud of Christ and that every one is to be put in minde that forgivenesse of sinnes doth belong unto him But how diligent and carefull every penitent man ought to be in the endevour of a new life and in slaying the old man and raising up the new man the examples in the Gospel doe teach
by the infinite goodnesse and wisdome of the Godhead is appointed a Mediatour and Redeemer I know that the commandement of God is immutable so that every one may determine in these griefes that he is assuredly received into favour for Christ his sake This is the proper voice of the Gospel this Decree is brought by the Son out of the bosome of the eternall Father and is sealed up by his blood and resurrection Not to assent to this Will and Decree is to contemne the Son of God and concerning this sinne John saith cap. 3. He that beleeveth not the Sonne the wrath of God abideth on him But he that beleeveth that his sins be forgiven for this Mediatours sake he doth now certainly receive remission of his sins for Christ his sake which is effectuall in him and quickneth and sanctifieth him by his holy Spirit and being now reconciled he is undoubtedly accounted just for the Mediatours sake and is heire of eternall life Either to omit or to corrupt or to dislike this necessary comfort touching conversion is as much as manifestly to extinguish the gospel As touching this faith absolution ought both to admonish us and also to confirme it as David was confirmed when he heard this absolution 2 Reg. 12. The Lord hath taken away thy sinne So know thou that the voyce of the Gospel doth declare remission unto thee also the which remission is namely propounded to thee in absolution Doe not thou feigne that the Gospel doth nothing at all pertaine to thee but know that it was therefore published that by this meanes men imbracing the Gospel might be saved and that it is the eternall and immutable commandement of God that thou shouldest beleeve it He that doth not by this faith imbrace the Gospel but is stil doubting he doth in vaine heare the absolution When as by this comfort the hearts are quickned and are now made the dwelling places of God Then is it necessary that they should now begin a new obedience as is said before But to returne to wicked deeds is to shake off God and again to lose that righteousnesse and life as Iohn saith 1 Ioh. 3. He that doth righteousnesse is righteous he that committeth sinne is of the devill But we have before rehearsed the summe of the dectrine of new obedience Of Satisfaction Artic. 17. NOw what a confusion there is in their doctrine of Satisfactions which they tearme workes not due injoyned by the Church it were long to rehearse and few before these times have understood it but we doubt not but that this whole part also is truely and cleerely expounded in our Churches It was a custome among our first fathers that they which defled themselves with murther Idols or filthy lustes should be barred their company and chiefly from their sacrifices This custome both the Synagogue retained and other nations also which were not altogether savage in Asia and in Greece In the meane time they which were defiled wandred up and downe being branded with the markes of their guiltinesse as Orestes Adrastus and many others This custome in the beginning did the Church also keepe Those that were defiled it severed from the mutuall society afterward it did not suddenly receive those again that did repent that it might be knowne that they did unfainedly aske pardon and for examples it might profit others but for certaine daies absolution was deferred that they might be seene to aske pardon publikely So was that incestuous Corinthian debarred and afterward received againe not without deliberation 1 Cor. 5. This whole custome was appointed * Looke the 4. observation for examples sake and is politicall nothing at all pertaining to the remission of sins But afterward through superstition it so increased that fasts and forbearing the company of man or wife were injoyned for many yeeres When these burthens had increased too much the Bishops did release them againe and this release of such rites was called Indulgence The Monks not considering the history of these things feigned that eternall punishment might be recompensed by the punishments of Purgatorie or other punishments of this life and they added that Satisfactions were injoyned of the Church that those punishments might be mitigated and that satisfactions should be workes not due by the law of God We reject these Monkish fables which even they themselves doe not understand and we retaine most sure rules to wit That eternall punishments are remitted together with the fault for the Sonne his sake not for any our satisfactions according to that which is written in Hosea Chap. 13. O death I will be thy death O hell I will be thy destruction Also Rom. 5. Being iustified by faith we have peace Secondly we say that these not due workes whereof these men speake are not any worship of God or satisfactions but that they doe pertaine to this saying Matth. 15. They doe in vaine worship me with the commandements of men And * Looke the fifth observat upon this confession certainly the power of the keies hath no commandement to injoyne such punishments Also we feare that this applying of indulgences by which the Pope doth apply the merits of Saints unto others is but counterfeit and that the indulgences in times past were nothing else but a releasing of the Canons which did nothing appertaine to those satisfactions whereof the Monks do speake Now it is another thing to speake of satisfaction which is due as of the restoring of theft of that which hath beene gotten by usury of another mans wife or his good name This restitution is a worke that is due pertaining to new obedience as Paul saith Ephes 4. Let him that hath stolne steale no more He that withholdeth another mans wise hath neither contrition faith nor new obedience Neither are the commandements of God touching due satisfaction which we say ought to be made to be mingled with those trifling songs of Popish satisfactions Also this we confesse that in this life many horrible punishments are spread over the Church over Empires and over families for certaine sinnes of many men yea even of the Elect as the sedition that was raised up against David did not lightly afflict that whole civill regiment and many holy families Therefore we distinguish betwixt eternall punishment and the punishment of this life and we say that eternall punishment is remitted onely for the Sonne of God his sake when we are justified and quickned by faith And albeit that even temporall punishments * Locke the 6. Observat are chiefly mittigated for the Sonne of God his sake who is the harbour for the Church because this weake nature cannot sustaine the greatnesse of the wrath of God as Daniel prayeth Chap. 9. For the Lords sake heare thou us and have an eye unto our helpe c. Yet we teach this also that even for the very conversions sake our punishments are mittigated because that in the Saints the legall promises being added to their
you forgivenesse of sinnes Acts 13. and from all things from which ye could not be iustified by the law of Moses by him every one that beleeveth is iustified For in the Law also and in the Prophets we reade that If a controversie were risen amongst any and they came to iudgement the Iudge should Deut. 2. 5. iudge them that is iustifie the righteous and make wicked or condemne the wicked And in the 5. Chapter of Isaiah Woe to them which iustifie the wicked for rewards Now it is most certaine that we are all by nature sinners and before the Iudgement seat of God convicted of ungodlinesse and guilty of death But we are justified that is acquitted from sinne and death by God the Iudge through the grace of Christ alone and not by any respect or merit of ours For what is more plaine then that which Paul saith All have sinned and are destitute of the glory of God and are iustified Rom. 3. freely by his grace through the redemption which is in Christ Iesus For Christ tooke upon himselfe and bare the sinnes of the world and did satisfie the justice of God God therefore is mercifull unto our sinnes for Christ alone that suffered and rose againe and doth not impute them unto us But he imputeth the justice of Christ unto us for our owe so that now we are not onely cleansed 2 Cor. 3. from sinne and purged and holy but also indued with the righteousnesse of Christ yea and acquitted from sinne death and condemnation finally we are righteous and heires of eternall life Rom. 4. To speake properly then it is God alone that justifieth us and that onely for Christ by not imputing unto us our sinnes but imputing Christs righteousnesse unto us But because we doe receive this justification not by any works but by faith in the mercy of God and in Christ therefore we teach and beleeve with the Apostle that sinnefull man is justified onely by faith in Christ not by the law or by any workes For the Apostle saith We conclude that man is iustified by faith without the Rom. 3. Rom. 4. Gen. 15. workes of the law If Abraham was iustified by workes he hath whereof to boast but not with God For what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse But to him that worketh not but beleeveth in him that iustifieth the ungodly his faith is counted for righteousnesse And againe You are saved by grace through faith and that not of your selves Eph. 2. it is the gift of God Not by workes lest any might have cause to boast c. Therefore because faith doth apprehend Christ our rigteousnesse and doth attribute all to the praise of God in Christ in this respect justification is attributed to faith chiefly because of Christ whom it receiveth and not because it is a worke of ours For it is the gift of God Now that we doe receive Christ by faith the Lord sheweth at large John 6. where he putteth eating for beleeving and beleeving for eating For as by eating we receive meate so by beleeving we are made partakers of Christ Therefore we doe not part the benefit of justification giving part to the grace of God or to Christ and a part to our selves our charitie workes or merit but we doe attribute it wholly to the praise of God in Christ and that through faith Moreover our charitie and our works cannot please God if they be done of such are not just wherefore we must first be just before we can love or doe any just workes We are made just as we have said through faith in Christ by the meere grace of God who doth not impute unto us our sinnes but imputeth unto us the righteousnesse of Christ yea and our faith in Christ he imputeth for righteousnesse unto us Moreover the Apostle doth plainly derive love from faith saying The end of the commandement is love proceeding 1 Tim. 1. from a pure heart a good conscience and a faith unfeigned Wherefore in this matter we speake not of a fained vaine or dead faith but of a lively quickning faith which for Christ who is life and giveth life whom it apprehendeth both is indeed and is so called a lively faith and doth prove it selfe to be lively by lively workes And therefore James doth speake nothing contrary to this our doctrine for he speaketh of a vaine and dead faith which certain bragged of but had not Christ living within them by faith And James also saith that workes doe iustifie yet he is not contrarie Iames 2. to Saint Paul for then he were to be rejected but he sheweth that Abraham did shew his lively and justifying faith by workes And so doe all the godly who yet trust in Christ alone not to their owne workes For the Apostle said againe I live Gal. 2. howbeit not I but Christ liveth in me But the life which now I live in the flesh I live through the faith of the Sonne of God who loved me and gave himselfe for me I doe not despise the grace of God for if righteousnesse bee by the law then Christ died in vaine c. Of faith and good workes Of their reward and of mans merit CHAP. 16. CHristian faith is not an opinion or humane perswasion but a sure trust and an evident and steadfast assent of the minde to be briefe a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creede yea and of God himselfe the chiefe blessednesse and especially of Gods promise and of Christ who is the consummation of all the promises And this faith is the meere gift of God because God alone of his power doth give it to his elect according to measure and that when to whom and how much he will and that by his holy spirit through the meanes of preaching the Gospel and of faithfull prayer This faith hath also her increases which unlesse they were likewise given of God the Apostle would never have said Lord Luke 11. increase our faith Now all these things which we have said hitherto of faith the Apostles taught them before us even as we set them downe for Paul saith Faith is the ground or sure subsistence Heb. 11. of things hopeed for and the evidence or cleare and certaine comprehension of things which are not seene And againe he saith that all the promises of God in Christ are yea and in Christ are Amen 2 Cor. 1. And the same Apostle saith to the Philippians that it was given them to beleeve in Christ And also God doth distribute unto Rom. 12. 2 Thess 2 and 3. every man a measure of faith And againe All men have not faith and all doe not obey the Gospel Besides Luke witnesseth and saith As many as were ordained to life beleeved And therefore he also calleth faith The faith of Gods elect And againe Faith
cometh by Acts 13. Rom. 10. hearing and hearing by the word of God And in another place he willeth men to pray for faith And the same also calleth faith Powerfull Tit. 1. Galat. 5. and that sheweth it selfe by love This faith doth pacifie the conscience and doth open unto us a free accesse unto God that with confidence we may come unto him and may obtaine at his hands whatsoever is profitable and necessarie The same faith doth keepe us in our dutie which we owe to God and to our neighbour and doth fortifie our patience in adversitie it doth frame and make a true confession and in a word it doth bring forth good fruit of all sorts and good workes which are good indeed doe proceede from a lively faith by the holy Ghost and are done of the faithfull according to the will or rule of Gods word For Peter the Apostle saith Therefore giving all diligence thereunto ioyne moreover vertue with your faith and with vertue knowledge and with knowledge temperance c. It was said before that the law of God which is the will of God did prescribe unto us the patterne of good workes And the Apostle saith This is the will of God even your sanctisication that 1 Thess 4. you abstaine from all uncleannesse and that no man oppresse or deceive his brother in any matter But as for such workes and worships of God as are taken up upon our owne liking which Saint Paul calleth wilworship they are not allowed nor liked of God Of such Coloss 2. the Lord saith in the Gospel They worship me in vaine teaching Matth. 15. for doctrine the precepts of men We therefore disallow all such manner of workes and we approve and urge men unto such as 〈◊〉 according to the will and commandement of God Yea and these same workes that are agreeable to Gods will must be done not to the end to merit eternall life by them for life everlasting as the Apostle faith is the gift of God nor for ostentations sake which the Lord doth reject Matth. 6. nor for lucre which also he misliketh Matth. 23. but to the glory of God to commend and set forth our calling and to yeeld thankfulnesse unto God and also for the profit of our neighbours For the Lord saith againe in the Gospel Let your light so shine before men that they may see your Mat. 5. good workes and glrifie your Father which is in heaven Likewise the Apostle Paul saith Walke worthy of your calling Alâ—o Whatsoever Ephes 4. Coloss 3. you doe faith he either in word or indeede doe all in the name of the Lord Iesus giving thankes to God the Father by him Let no man seeke his owne but every man his brothers And Let ours also learne to shew forth good workes for necessary uses that they be Phil. 4. Tit. 3. not unprofitable Notwithstanding therefore that we teach with the Apostle that a man is justified by faith in Christ and not by any good workes yet we doe not lightly esteeme or condemne good works because we know that a man is not created or regenerated through faith that he should be idle but rather that without ceasing he should doe those things which are good and profitable For in the Gospel the Lord saith A good tree bringeth forth good fruite And againe Whosoever abideth in me bringeth forth good fruit And lastly the Apostle saith We are the workemanship of God Matth. 12. Iohn â—5 Ephes 2. Tit. 2. created in Christ Jesus to good workes which God hath prepared that we should walke in them And againe Who gave himselfe for us that he might deliver us from all iniquitie and purge us to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe babble that they are needlesse and not to be regarded Neverthelesse as was said before we doe not thinke that we are saved by good workes or that they are so necessary to salvation that no man was ever saved without them For we are saved by grace and by the benefit of Christ alone Workes doe necessarily proceede from faith but salvation is improperly attributed to them which is most properly ascribed to grace That sentence of the Apostle is very notable If by grace then not of workes for then grace were no Rom. 11. more grace But if of workes then is it not of grace for then workes were no more workes Now the workes which we doe are accepted and allowed of God through faith because they which doe them please God by faith in Christ and also the workes themselves are done by the grace of God through his holy Spirit For Saint Peter saith that Of every nation he that feareth God and worketh righteousnesse is Act. 10. Coloss 1. accepted with him And Paul also We cease not to pray for you that you may walke worthy of the Lord and in all things please him being fruitfull in every good worke Here therefore we diligently teach not false and Philosophicall but true vertues true good workes and the true duties of a Christian man And this we doe with all diligence and earnestnesse that we can inculcate and beate into mens mindes sharply reproving the slothfulnesse and hypocrisie of all those who with their mouthes praise and professe the Gospel and yet with their shamefull life doe dishonour the same setting before their eies in this case Gods horrible threatnings large promises and bountifull rewards and that by exhorting comforting and rebuking For we teach that God doth bestow great rewards on them that doe good according to that saying of the Prophet Refraine thy voyce from weeping because thy worke Isa 4. Mar. 5. 10. shall have a reward In the Gospel also the Lord said Reioyce and be glad because your reward is great in the heavens And He that shall give to one of these little ones a cup of cold water verily I say unto you he shall not loose his reward Yet we doe not attribute this reward which God giveth to the merit of the man that receiveth it but to the goodnesse or liberalitie and truth of God which promiseth and giveth it who although he owe nothing unto any yet he hath promised to give a reward to those that faithfully worship him notwithstanding that he doe also give them grace to worship him Besides there are many things unworthy the majestie of God and many unperfect things are found in the workes even of the Saints and yet because God doth receive into favour and imbrace the workes of them for Christs sake therefore he performeth unto them the promised reward For otherwise our righteousnesses are compared to a menstruous Isa 64. cloath yea and the Lord in the Gospel saith When you have done all things that are commanded you say we are unprofitable servants Luke 17. that which we ought to doe we have done So that though we teach
no their iudgements and defile not your selves with their Idols I am Iehovah your God walke ye in my commandements and keepe my iudgements and doe them Likewise Christ saith Teach them those things which I have Matth 18. commanded you Therefore the ten commandements and love which by faith worketh righteousnesse on the right hand and on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square and a most artificiall shaping or description of all good works Now an example of this square is the most holy life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And Matth. 11. what other thing would he teach by uttering those eight sentences of happinesse then to shew what manner of life the true Matth. 5. children of God ought to lead and what be the works which God hath commanded Therefore according to these things they teach with all care and diligence touching the difference which is to be knowne and kept betwixt those works which are devised and taught of men those which are commanded of God Those works which are commanded of God ought not to be intermitted for humane traditions For Christ doth grievously reprehend this in them that doe otherwise and in the Pharisees saying Why doe you transgresse Matth. 15. the commandements of God for your traditions And againe In vaine doe they worship me seeing they doe only teach the commandements of men * Looke the first observat upon this confession Mark 7. Isa 29. Isa 1. 6â— But such works as are taught of men what shew soever they have even of goodnesse are in no case to be so highly esteemed as those which are commanded of God Yea to say somewhat more if they be not of faith but contrary to faith they are of no value at all but are an abomination and filthinesse before the face of God Now all good works are devided first generally into those which pertaine to all true Christians according to the unitie of faith and Catholike salvation Secondly they are devided particularly into those which are proper to the order age and place of every man as the holy Ghost doth severally teach Elders Masters the common sort Parents children the married the unmarried and every one what be their proper bonds and works Moreover in this point men are diligently taught to know how and wherein good works doe please God Truely they please God no otherwise then in the onely name of our Lord Iesus Christ in whose name they ought to be done to the glory of God according to the doctrine of Paul the Apostle who speaketh thus Whatsoever you doe in words and in deeds doe all in the Coliss 3. 1 Cor. 10. Joh. 15. name of our Lord Iesus And the Lord himselfe saith Without me ye can doe nothing that is nothing that may please God and be for your salvation Now to doe good works in the name of Christ is to doe them in a lively faith in him whereby we are justified and in love which is poured forth into our hearts by the holy Ghost in such sort that God loveth us and we againe love him and our neighbour For the holy Ghost doth sanctifie moove and kindle the hearts of them which are justified to doe these holy actions as the Lord saith He shall be in you And the Apostle The Joh. 14. 1 Joh. 2. anoynting of God teacheth you These two Faith and Love are the fountaine and square of all vertues and good works according to the testimony of the Apostle The end of the commandement is 1 Tim. 1. Hâ—b 11. 1 Cor. 13. love out of a pure heart and a good conscience and faith not feigned And againe Without faith it is not possible to please God Also without love nothing doth profit a man In the next place they teach why and to what purpose or end such good works as pertaine to Christian godlinesse ought to be done to wit not in this respect that men by these works should obtaine justification or salvation and remission of sins for Christ saith When you have done all those things which were commanded Luk. 1â— you say we are unprofitable servants Also Paul saith Not for the Tit. 3. works of righteousnesse which we have done but through his mercie hath he saved us wherewith all those words of David agree when he prayeth Lord enter not into iudgement with thy servant Psal 143. because that in thy sight shall no flesh living be iustified But Christians are to exercise themselves in good works for these causes following First that by this meane they may proove and declare their faith and by these works be known to be true Christians that is the lively members and followers of Christ whereof our Lord saith Every tree is known by his own fruits Indeed good works Luk. 6. are assured arguments and signs and testimonies and exercises of a lively faith even of that faith which lyeth hid in the heart and to be short of the true fruit thereof and such as is acceptable to God Paul faith Christ liveth in me for in that I now live in the flesh Gal. 2. I live by faith in the Sonne of God And truely it cannot be otherwise but that as sinne doth bring forth death so faith and justification which ariseth thereout doth bring forth life inwardly in the spirit and outwardly in the works of charitie Secondly we must therefore doe good works that Christians might confirme and build up their Election and Vocation in themselves and preserve it * Looke the â— observation upon this confession 2 Pet. 1. by taking heed that they fall not in mortall sinnes even as Saint Peter teacheth among other things writing thus Wherefore brethren endeavour rather to make your Election and Vocation sure or to confirme it And how this may be done he doth briefely declare a little before Therefore giving all diligence thereunto ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse love For if these things be among you and abound in you they will make you that you neither shall be idle nor unfruitfull in the knowledge of our Lord Iesus Christ In which place Saint Peter doth evidently shew that we must endeavour to exercise our selves in good works * Looke the 3 Observat first for this cause lest that the grace of faith and a good conscience which we have be either lost or defiled but that it may rather be preserved For Sap. 1. Matth. 12. Luk. 1â— the holy Ghost doth flie from Idolaters and departeth from prophane men and the evill and unpure spirit doth returne into an emptie and idle house Also whosoever doth either loose or defile a good conscience what commendable thing or what worke
follow Neverthelesse although God that he may fully save us doe regenerate us and frame us to a holy life yet we confesse that the good works which we doe by the direction of his spirit are not so regarded of God as that we should be iustified thereby or deserve to be counted the children of God because we should waver with a perpetuall doubting and trembling unlesse we should relie upon that onely satisfaction whereby Christ Iesus hath discharged us of the punishment or forfeit for our offence Out of the ENGLISH Confession BEsides though we say we have no need at all by our owne works and deeds but appoint all the means of our salvation to be in Christ alone yet say we not that for this cause men ought to live loosely and dissolutely nor that it is ynough for a Christian to be Baptized onely and to beleeve as though there were nothing else required at his hand For true Faith is lively and can in no wise be idle Thus therefore teach we the people that God hath called us not to follow riot and wantonnesse but as Saint Paul saith Vnto good works to walke in them That we are delivered from the power of darknesse to the end that we should serve the living God to cut away all the remnants of sinne and to worke our salvation in feare and trembling that it may appeare that the spirit of sanctification is in our bodies and that Christ himselfe dwelleth in our hearts Out of the Confession of BELGIA VVE beleeve that the holy Ghost dwelling in out hearts doth Artic. 22. bestow upon us true faith that we may attaine unto the knowledge of this so great a mysterie The which faith doth imbrace Iesus Christ with all his merits doth challenge him unto it selfe as proper and peculiar and doth seeke for nothing besides him For it is necessarie that either all those things which are required unto our salvation be not in Christ or if all be in him that then he which by faith possesseth Iesus Christ hath also perfect salvation Therefore it is an horrible blasphemie against God to affirme that Christ is not sufficient but that we have need of other meanes besides him For there upon it should follow that Christ is onely in part our Saviour Wherefore we doe justly say with Saint Paul that we are iustified by faith alone or by faith without the workes of the law Yet to speake properly we doe not meane that faith by it selfe or of it selfe doth justifie us which is but onely as an instrument whereby we apprehend Christ which is our justice Christ therefore himselfe is our righteousnesse which imputeth all his merits unto us faith is but the instrument whereby we are coupled unto him by a participation and communion of all his benefits and whereby we are kept in that fellowship So that all those our effects are even more then enough unto us for our absolution from all our sinnes We beleeve that all our felicity doth consist in the remission of Artic. 23. our sinnes which we have by Iesus Christ and that in it alone all our righteousnesse before God is contained as S. Paul teacheth out of the Prophet David who declareth the happinesse of those men to whom God imputeth righteousnesse without works And the Rom. 4. Psal 32. Rom. 3 same Apostle saith that we are iustified by the redemption made in Christ Iesus We therefore leanning upon this as a sure foundation do yeeld all glory unto God having a most base and humble opinion of our selves knowing full well who and what manner of creatures we be in deed Therefore we doe not presume of our selves or of any of our own merits but being upholden by the only obedience of Christ crucified we doe rest altogether in it and to the intent it may become ours we beleeve in him This righteousnesse alone is all-sufficient both to cover all our iniquities and also to make us safe and secure against all temptations For it doth drive from our consciences all feare all horrour and dread whereby we might be hindred from approaching to God and need not to imitate the example of our first father who for feare flying from the presence of God went about to hide and cover himselfe with fig-leaves And truely if we trusting unto our selves never so little or to any other creature should present our selves before the Majestie of God it is certaine we should by and by be overwhelmed with it Therefore every one of us must rather cry out with David and say Lord enter not into iudgement with thy servant for in thy sight shall no man living be iustified We beleeve that this true faith being beilowed upon every Artic. 24. one of us by the hearing of the word of God and the operation of the holy spirit doth regenerate us and make us as it were new men raising us up unto newnesse of life and setting us free from the bondage of sin Wherefore this justifying faith is so farre from withdrawing men from a right and holy kinde of living or from making them more faint in godlinesse that on the contrary side no man without it can performe any good thing to this end that God may have the glory but men doe all things either in regard of themselves or else for feare of just condemnation Therefore it cannot be that this holy faith should be idle in a man Neither doe we speake of a vaine and dead faith but only of that which in the Scripture is said to worke by love and which mooveth a man to exercise himselfe in those works which God himselfe hath commanded in his word But these works which do come from the sincere root of faith are therefore good and acceptable unto God because they be sanctified by his grace but are nothing aavailable to justifie us For we are justified by saith in Christ yea even before such time as we could bring forth any good worke for our works before faith can no more be good then the fruit of a good tree before that the tree it selfe be good Therefore we doe good works yet not to merit any thing by them For what is it possible for us to merit Nay rather we by reason of the good works which we doe if we doe any are more bound unto God then God unto us For God is he which worketh in us both the will and the deed of his owne free mercie Whereupon it is our duties alwayes to have a regard unto that which is written When ye have done all that is commanded you say that we are unprofitable servants for we have that which we ought to doe Furthermore we doe not hereupon denie that God doth recompence good works in those that be his but we affirme that this recompence cometh of his meere grace because he crowneth his owne gifts in us Yea although we doe good works yet we doe not put any hope of salvation in them For we are not
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law 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 unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
doctrine of faith while they leave the conscience in doubt and would have men to merit remission of sinnes by their workes and teach not that we doe by faith alone undoubtedly receive remission of sinnes for Christs sake When as therefore the doctrine of faith which should be especially above others taught in the Church hath been so long unknowne as all men must needs grant that there was not a word of the righteousnesse of faith in all their Sermons and that the doctrine of workes onely was usuall in the Churches for this cause our Divines did thus admonish the Churches First that our workes cannot reconcile God unto us or deserve remission of sinnes grace and justification at his hands But this we must obtaine by faith whiles we beleeve that we are received into favour for Christs sake who alone is appointed the Mediatour and Intercessour by whom the Father is reconciled to us He therefore that trusteth by his workes to merit grace doth despise the merit and grace of Christ and seeketh by his owne power without Christ to come unto the Father whereas Christ hath said expresly of himselfe I am the way the truth and the life This Doctrine of Faith is handled by Paul almost in every Epistle Ephes 2. Ye are saved freely by faith and that not of your selves it is the gift of God not of workes c. And lest any here should cavill that we bring in a new found interpretation this whole cause is underpropped with testimonies of the Fathers Augustine doth in many volumes defend grace and the righteousnesse of faith against the merit of workes The like doth Ambrose teach in his book De vocat Gent. and else where for thus he saith in the forenamed place The redemption made by the blood of Christ would be of small account and the prerogative of mans workes would not give place to the mercy of God if the iustification which is by grace were due to merits going before so as it should not be the liberalitie of the giver but the wages or hire of the labourer This doctrine though it be contemned of the unskilfull sort yet the godly and fearefull conscience doth finde by experience that it bringeth very great comfort because that the consciences cannot be quieted by any workes but by faith alone when as they beleeve assuredly that God is appeased towards them for Christs sake as Paul teacheth Rom. 5. Being iustified by faith we have peace with God This doctrine doth wholly belong to the conflict of a troubled conscience and cannot be well understood but where the conscience hath felt a conflict Wherefore all such as have had no experience thereof and all that are prophane men which dreame that Christian righteousnesse is naught else but a civill and phylosophicall justice are evill judges of this matter In former ages mens consciences were vexed with the doctrine of works they never heard any comfort out of the Gospel Whereupon conscience drave some into Monasteries hoping there to merit favour by a monasticall life Others found out other workes whereby to merit favour and to satisfie for sinne There was very great need therefore to teach this doctrine of faith in Christ and after so long time to renue it to the end that fearefull consciences might not want comfort but might know that grace and forgivenesse of sinnes and justification were apprehended and received by faith in Christ Another thing which we teach men is that in this place the name of Faith doth not onely signifie a bare knowledge of the history which may be in the wicked and as in the Devill but it signifieth a faith which beleeveth not onely the history but also the effect of the historie to wit the article of remission of sinnes namely that by Christ we have grace righteousnesse and remission of sinnes Now he that knoweth that the father is mercifull to him through Christ this man knoweth God truely he knoweth that God hath a care of him he loveth God and calleth upon him In a word he is not without God in the world as the Gentiles are As for the Devils and the wicked they can never beleeve this article of the remission of sinnes And therefore they hate God as their enemie they call not upon him they looke for no good thing at his hands After this manner doth Augustine admonish his Reader touching the name of faith and teacheth that this word faith is taken in Scriptures not for such a knowledge as is in the wicked but for a trust and confidence which doth comfort and cheere up disquieted mindes Moreover our Divines doe teach that it is requisite to doe good workes not for to hope to deserve grace by them but because it is the will of God that we should doe them And because that the holy spirit is received by faith our hearts are presently renued and doe put on new affections so as they are able to bring forth good workes For so saith Ambrose Faith is the breeder of a good will and of good actions For mans powers without the holy spirit are full of wicked affections and are weaker then that they can doe any good deed before God Besides they are in the devils power who driveth men forward into divers sinnes into profane opinions and into very hainous crimes As was to be seene in the Philosophers who assaying to live an honest life could not attaine unto it but defiled themselves with open and grosse faults Such is the weakenesse of man when he is without faith and the holy Spirit and hath no other guide but the naturall powers of man Hereby every man may see that this doctrine is not to be accused as forbidding good works but rather is much tobe cōmended because it sheweth after what sort we must doe good workes For without faith the nature of man can by no meanes performe the workes of the first and second table Without faith it cannot call upon God hope in God beare the crosse but seeketh helpe from man and trusteth in mans helpe So it commeth to passe that all lusts and desires and all humane devises and counsels doe beare sway so long as faith and trust in God is absent Wherefore Christ saith Without me ye can doe nothing Iohn 15. and the Church singeth Without thy power there is naught in man and there is nothing but that which is hurtfull Out of the Confession of SAXONY Of the remission of sinnes and of Iustification VVE said before that these controversies doe pertaine to the interpreting of two Articles of the Creed I beleeve the remission of sinnes and I beleeve the holy Catholike Church Neither doe we speake of not necessary or light things It is most necessary that in the Church the doctrine touching sinne should be propounded and that men should know what sinne is and that there should be an evident difference betweene politicall judgements and the judgement of God But seeing our adversaries doe not teach aright what
have done but according to his mercy he hath saved us And it is a reproch unto the Sonne of God to imagine that any our workes are merits or the price of remission of sinnes and that they are propitiations for sinnes Therefore we doe openly condemne those Pharisaicall and Pelagian doting dreames which feigne that that discipline is a fulfilling of the law of God also that it doth deserve remission either of congruity or of condignity or that it is a righteousnesse whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised up by this faith it is certain that remission of sinnes reconciliation and imputing of righteousnesse is given for the merit of Christ alone and that Christ is effectuall in us and doth by his holy spirit quicken the beleveers and deliver us from eternall death and withall make us heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the law Also we are iustified freely by his grace through the Redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And Acts 10. To him give all the Prophets witnesse that all that beleeve in him shall receive remission of sinnes Now the words are knowne and manifest Faith doth signifie not onely the knowledge of the historie for that is also in the Devils of whom it is said The devils doe beleeve and tremble but it doth signifie to embrace all the Articles of Faith and among those this article I do beleeve the remission of sinnes neither doe I beleeve that it is onely given to others but to me also This faith is also a confidence resting in the Mediatour according to that Being iustified by faith we have peace So that Paul speaketh of faith which consenting to all the articles of the Creed doth behold and imbrace the promise for it joyneth together faith and the promise Rom. 4. Therefore is it by faith that the promise might be sure In expounding the word Iustified it is usually said To be Iustified doth signifie of unrighteous to be made righteous which being rightly understood doth agree also to our purpose Of unrighteous to be made righteous that is acquitted from the guilt for the Sonne of God his sake that is laying hold by faith upon Christ himselfe who is our righteousnesse as Jeremie and Paul doe say because that by his merit we have remission and God doth impute his righteousnesse to us and for him doth account us just and by giving his holy Spirit doth quicken and regenerate us as it is said Iohn 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And Rom. 3. That he may be iust and a iustifier And although newnesse is withall begun which shall be perfect in the life eternall whereunto we are redeemed yet neither for the new qualities nor for any works is any man in this life made just that is acceptable to God and heire of eternall life but onely for the Mediatours sake who suffered rose againe reigneth and prayeth for us shadowing and quickning us For although vertues are here begun yet be they still imperfect and the reliques of sinne do stick in us Therefore we must hold this comfort that the person is accepted for the Sonne of God his sake his righteousnesse being imputed to us as it is said Rom. 4. Abraham beleeved God and it was imputed to him for righteousnesse Also Blessed are they whose iniquities be forgiven and whose sins be covered Therefore this saying must be understood correlatively We are iustified by faith that is we are justified by confidence in the Son of God not for our qualitie but because he is the reconciler in whom the heart doth rest in confidence of the promised mercy for his sake Which confidence he doth raise up in us by his holy Spirit as Paul saith Ye have received the spirit of the adoption of the sons by whom we cry Abba father Here also we must speake of the exclusive member Paul doth often repeat the word Freely by which it is most certaine that the condition of our merits is excluded Therefore it is said in our Churches We are iustified by Faith aboue which we so understand and declare Freely for the onely mediatours sake not for our contrition or other our merits we have our sinnes forgiven us and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in us yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regard of them according to that saying No man living shall be iustified in thy sight but the person hath remission and doth certainly please God by reason of the Mediatour who must be apprehended by faith as it is said Eph. 3. By whom we have boldnesse and entrance with confidence by faith in him This whole doctrine is more manifest in the true conversion and daily invocation of the godly When we are in great feare by the knowledge of the wrath of God this one comfort is firme and sure to flie to the Son of God who faith Come unto me all ye that labour and are laden and I will refresh you Also As I live I will not the death of a sinner but that he returne and live Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will have the upper hand and then follow most grievous murmurings against God and desperation and eternall death but if man be caught that doubting is to be overcome by faith then shall he understand that by the word Faith is not onely signified the knowledge of the story he shall know that confidence doth relie upon the only Mediator and he shall perceive what is meant by these words Freely for the Mediatours sake remission is received by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen and many other writers and sententiaries have brought forth an impure kind of doctrine yet in Augustine certain others we reade divers sentences which shew that they also received comfort out of these true fountains Who although they do sometime speak unproperly or things unlike because they were somewhat negligent in speaking yet we may easily gather what was their perpetuall judgement if we will judge aright Augustine upon the Psal 31. saith Who be happie not they in whom God shall not finde sins for those he findeth in all men For all men have sinned and are destitute of the glory of God Therefore if sinnes be found in all men it is evident that none are happie but those whose sins be forgiven This therefore the Apostle did thus commend Abraham
beleeved God and it was imputed to him for righteousnesse Here certainly Augustine by faith doth understand confidence which receiveth remission of sins and that which is said in Genesis and in Paul he doth altogether understand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De Annunciatione saith First of all it is necessarie to beleeve that thou canst not have remission of sins but by the mercie of God But adde thereunto that thou maist also beleeve this that through him thy sins be forgiven thee This is the witnesse which the holy Ghost doth give in our heart saying Thy sins be forgiven thee For so doth the Apostle thinke that a man is iustified freely by faith In this sentence the judgement of our Churches is plainly and properly alleadged and like testimonies are to be found in this author Basil also in his Sermon of Humilitie doth most properly set forth our judgement in these words He that reioyceth let him reioyce in the Lord saying that Christ is made unto us of God wisdome and righteousnesse and sanctification and redemption as it is written He that reioyceth let him reioyce in the Lord. For this is perfect and sound reioycing in God when as a man is not puffed up by reason of his own righteousnesse but doth acknowledge that he doth stand in need of the true righteousnesse and that he is iustified by faith alone in Christ Seeing therefore that by this which hath been spoken it is manifest what the word Faith doth signifie in this proposition We are iustified by Faith hereupon we may understand that the Monks and others doe dangerously erre which doe command those that are turned to God to doubt whether they doe please God This common errour of doubting is evidently refuted by these words Being iustified by Faith we have peace with God Also Therefore is righteousnesse of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call upon him and the promise becometh unto them but a vaine sound because they give not consent unto it To conclude it is the eternall and immutable commandement of God that we should beleeve in the Son of God according to this saying The spirit shall convince the world of sinne because they beleeve not in me Also 1 Joh. 5. He that beleeveth not God maketh him a lyer Now it is a foolish cavill when they say that we must doubt in respect of our unworthinesse and not in respect of mercie For the promise was therefore given therefore the Son of God was appointed our Mediatour because we are unworthy and that for his sake having suffered being raised up againe and now making intercession for us and dwelling in us and cloathing us with his righteousnesse the Father might undoubtedly be mercifull to this miserable lumpe of ours being unworthy and full of filthinesse according to that saying There is now no condemation to them which walke in Christ Jesus Also it is absurd which they say that we must doubt by reason of our unworthinesse For we are not to doubt whether our unworthinesse doe displease God but with true sighes let us confesse that we are unworthy let us lay to the promise whereunto God hath commanded us to assent Neither is that saying Eccles 9. fitly applyed to this doubting Man knoweth not whether he be worthy of love or of hatred It is madnesse to imagine that Salomon should have any such meaning that neither the just nor the unjust ought to determine with themselves whether they please or displease God seeing it is most certaine that they which persevere in wicked deeds againe their conscience doe displease God But Salomon doth withdraw us from externall shews to the word of God as though he should say Doe not determine with thy selfe that by reason of thy prosperitie thou art in favour with God or by reason of thy adversitie thou art out of favour with him Alexander doth not therefore please God because he is a Conquerour and enjoyeth a large Empire Let not Iob in his calamitie nor David in his exile thinke that they be forsaken of God because they be miserable let them not judge according to these events or outward shews but by the word of God and then even in the middest of our miserie we shall receive this comfort As I live I will not the death of a sinner c. God so loved the world that he gave his onely begotten Sonne that every one that beleeveth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the Gospel and in true conversion taketh away comfort from them that feele the wrath of God Men are rather to be taught that this is undoubtedly the voice of the Gospel that we should beleeve the Sonne of God and be assured that grace doth abound much more then sinne and therefore let us withstand doubting by wrestling get the upper hand and by faith overcome it that we may have accesse to God invocate him and give him thanks These chiefe points of worship are fearefully hindred when mens mindes are shaken with the waves of doubting as experience teacheth Hereof it is evident why it is necessary that the Decree of the Tridentine Councell which confirmeth the errour of doubting should be reprooved Also by all that which hath been said it may be understood that we doe justly finde fault with that Synecdoche whereby some interpret Pauls words after this sort We are iustified by Faith that is by a formed love as they speake For they understand the word faith onely of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnesse that is to other vertues to wit obedience and fulfilling of the Law So this is it onely which they say Man is righteous for his own vertues then they will him to doubt whether he be furnished with those habits whereof they speake Now we have declared before that by Faith is signified a confidence resting in the Sonne of God the Reconciler for whom we are received and doe please God not for our vertues or fulfilling the Law And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeed a motion kindled by the holy Ghost whereby the heart is quickened and freed from eternall death this conversion is called regeneration Ioh. 3. Except a man be borne againe of water and of the spirit And now man is made indeed the dwelling place of God who is effectuall in him as it is said Ioh. 14. If any man love me he will keepe my word and my Father will love him and we will come unto him and will dwell with him The eternall Father and the Son by the
holy Ghost doe quicken our hearts when as by faith they are raised up in this comfort as Paul saith Galat. 3. That ye might receive the promise of the spirit through faith Therefore we doe not speake of an idle faith and the unskilfull are deceived whiles they thinke that remission of sinnes doth happen to such as are idle without a certain motion of the minde without wrastling and without a feeling comfort of in true griefes in that age which now is able to understand the voice of doctrine according to that saying Faith cometh by hearing and hearing by the word of God And because that in repentance we propound comfort unto the conscience * Looke the 6. observation upon the August confess we doe not here adde questions of predestination or of election but we lead all Readers to the word of God and exhort them to learne the will of God out of his word as the eternall Father by expresse voice commanded Heare him Let them not looke for other revelations Hitherto also pertaineth the fifth Article Of new obedience THE whole benefit of the Son of God is to be considered for he will so take away sinne and death and deliver us from the kingdome of the Devill that sinne being altogether abolished and death vanquished he may restore unto us eternall life wherein God may communicate unto us his wisdome righteousnesse and joy and wherein God may be all in all This great benefit he doth begin in this miserable lumpe of ours in this life as it is written 2 Cor. 5. If so be we shall be found cloathed and not naked Also Matth. 10. They that shall continue to the end shall be saved Therefore when we receive remission of sins and are reconciled and sealed by the holy Ghost it is a horrible madnesse to waste these good gifts as these wasters are described in the parable of the house that was made cleane and in the second Epistle of Peter Chap. 2. it is said If they after they have escaped from the filthinesse of the world are yet tangled againe therein and overcome the latter end is worse with them then the beginning Now these good gifts are wasted or powred out if a man doe not hold the foundation that is the Articles of Faith and either willingly or being deceived imbraceth wicked opinions or Idols also if a man doe fall grievously against his conscience These rules are oftentimes repeated as Galat. 5. They which doe such things shall not inherit the kingdome of God Therefore it is necessarie to have a care to avoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eyes doe not moove some to doe good works they shew themselves to be of the number of those of whom it is said 1 Joh. 3. He that committeth sin is of the Devill Also If any man have not the Spirit of Christ he is not his And there be many causes of this necessitie First a debt that is an immutable order that the creatures should obey God Therefore Paul saith Rom. 8. Ye are debters Also lest the holy Ghost and faith be shaken of let there be a care to avoyd present punishments because it is most certaine that many falles even of the Elect are fearefully punished in this life as the Church speaketh in Micheas chap. 7. I will beare the wrath of the Lord because I have sinned against him And the Histories of all times doe containe fearefull examples of punishments as David Salomon Manasses Josias Nabuchodonozor and innumerable others were grievously punished Wherein this is most to be lamented that in the very punishments many sinnes are heaped up as in the sedition raised up against David and in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good works the Lord saith Matth. 5. Except your righteousnesse exceed the righteousnesse of the Scribes and of the Pharisees ye shall not enter into the kingdome of heaven The necessitie which is manifold being thus considered there questions insue thereupon what works are to be done How they may be done In what sort they doe please God What rewards they have what is the difference of sins * Looke the first observat upon this confession in the fourth Section what sins doe shake of the holy Ghost and what not What works are to be done IT is the will of God that Faith and works be governed by his word Therefore we must keepe the rule touching good works both internall and externall contained in the commandements of God which doe pertaine to us as it is said Ezech. 23. Walke ye in my commandements And these internall and externall works doe then become the worship of God when they be done in faith and are referred to this end that God by this obedience may be glorified Now we have shewed before that even the unregenerate may performe this externall obedience or discipline as Cicero liveth honestly and for his pains in government deserveth well of all mankinde but his minde is full of doubts touching the Providence of God neither doth he know nor speake unto the true God in invocation neither doth he know the promises and he alwaies doubteth whether he be heard especially when he is in misery and then is he angry with God and thinketh that he is unjustly punished seeing he was a honest Citizen and profitable for the Common-wealth Such darknesse in the minde is great sinne such as reason not being illuminated by God is is not able to judge of Therefore inward obedience true knowledge of God the feare of God sorrowes in repentance trust to obtaine mercie promised for the Sonne of God invocation hope love joy in God and other vertues must be begun also in the regenerate and they must be referred to a proper end to wit that God may be obeyed These kindes of true worship cannot be given unto God without the light of the Gospel and without faith which our adversaries who will seeme to be jolly preachers of good workes do neither understand nor require seeing they omit the doctrine of faith which is a confidence to obtaine mercy resting in the Sonne of God which is an especiall worke and the chiefe worship of God Of workes not commanded of God we shall speake hereafter and we must hold fast that rule Matth. 15. In vaine doe they worship me with the commandements of men And in the Church in falleth out oftentimes that ceremonies devised by men are more carefully kept then the commandements of God yea the authoritie of Pharisaicall and unjust traditions is preferred before the the commandement of God as in many ages for the unjust and wicked commandement of single life the commandement of God concerning true chastitie was horribly violated Therefore we must consider of the difference of the law whereof we will speake againe hereafter How good workes may be done GReat is the infirmitie of man
Lord is my merit I am not without merit so long as the Lord of mercies is not wanting And if the mercies of the Lord be many I abound in merits Gregorie saith Therefore our righteous Advocate shall Greg. lib. 1. super Ezech. hom 7. in fine Bern. in Serm. 1. annunciat Bâ—â—tae Mariae defend us in the day of iudgement because we know and accuse our selves to be uniust Therefore let us not trust to our teares nor to our actions but to the alleadging of our Advocate Bernard saith Our reioycing is this the testimonie of our conscience not such a testimonie as that proud Pharisee had his thoughts being seduced and seducing him giving witnesse of himselfe and his witnesse was not true But then is the witnesse true when the spirit beareth witnesse with our spirit Now I beleeve that this testimonie consisteth in three things For first of all it is necessarie to beleeve that thou canst not have remission of sins but through the favour of God Secondly that thou canst have no good worke at all except he also give it to thee Lastly that thou canst not deserve eternall life by any works except that also be given thee freely Out of the Confession of SVEVELAND Of Iustification and of Faith CHAP. 3. OVR Preachers doe some what differ from the late received opinions about those things which the people were commonly taught concerning the meane whereby we are made partakers of the redemption wrought by Christ and touching the duties of a Christian man Those points which we have followed we will indeavour to lay open most plainly to your sacred Majestie and also to declare very faithfully those places of Scripture by which we were forced hereunto First therefore seeing that we were taught of late yeeres that works were necessarily required to justification our Preachers have taught that this whole justification is to be ascribed to the good pleasure of God and to the merit of Christ and to be received by Faith alone To this they were mooved especially by these places of Scripture As many as received him to them he gave power to be the sonnes of God even to them that beleeve in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. Verily verily I say unto you except a man be borne againe a new hee cannot see the kingdome of God Ioh. 3. No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him Matt. 11. Blessed art thou Simon the sonne of Ionas for flesh and blood hath not revealed this unto thee but my Father which is in heaven Matth. 16. No man can come to me except my Father draw him Ioh. 6. By grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast himselfe For we are his workmanship created in Christ Iesus unto good works which God hath ordained that we should walke in them Eph. 2. For seeing it is our righteousnesse and eternall life to know God and our Saviour Iesus Christ and that is so farre from being the worke of flesh and blood that it is necessarie to be borne againe anew neither can we come to the Sonne except the Father draw us neither know the Father except the Son reveale him unto us and Paul doth write so expressely Not of your selves not of works it is evident enough that our works can helpe nothing at all that of unjust such as we are borne we may become righteous because that as we are by nature the children of wrath and therefore unjust so we are not able to doe any thing that is just or acceptable to God but the beginning of all our righteousnesse and salvation must proceed from the mercie of the Lord who of his onely favour and the contemplation of the death of his Son did first offer the doctrine of truth and his Gospel sending those that should preach it and secondly seeing that naturall man cannot as Paul saith 1 Cor. 2. perceive the things that are of God he causeth also the beame of his light to arise in the darknesse of our heart that now we may beleeve the Gospell preached being perswaded of the truth thereof by the holy Spirit from above and then forthwith trusting to the testimonie of this spirit in the confidence of children to call upon God and to say Abba Father obtaining thereby true salvation according to that saying Whosoever shall call upon the name of the Lord shall be saved Of good works proceeding out of faith through love THese things we will not have men so to understand as though we placed salvation and righteousnesse in the sloathfull thoughts of men or in faith destitute of love which they call faith without forme seeing that we are sure that no man can be just or saved except he doe chiefly love and most earnestly imitate God For those which he knew before he also predestinated to be made like to the image of his Sinne. But no man can love God above all things and worthily imitate him but he which doth indeed know him and doth assuredly looke for all good things from him Therefore we cannot otherwise be justified that is as to become righteous so to be saved for righteousnesse is even our salvation then by being endued chiefly with faith in him by which faith we beleeving the Gospel and therefore being perswaded that God hath taken us for his adopted children and that he will for ever shew himselfe a loving Father unto us let us wholly depend upon his pleasure This faith Saint Augustine doth call in his booke De Fide operibus Evangelicall To wit that which is effectuall through love By this faith we are borne againe and the image of God is repaired in us By this faith whereas we are borne corrupt our thoughts even from our childhood being altogether bent unto evill we become good and upright For hereupon we being fully satisfied with one God the spring of all good things that is never drie but runneth alwaies most plentifully we doe forthwith shew our selves as it were Gods towards others that is toward the true sonnes of God indevouring by love to profit them so much as in us lyeth For He that loveth his brother abideth in the light and is borne of God and is wholly given to the new and to the old commandement touching mutuall love And this love is the fulfilling of the whole law as Paul saith The whole law is fulfilled in one word namely this Thou shalt love thy neighbour as thy selfe Gal. 5. For whatsoever the law teacheth hitherto it tendeth and this one thing it requireth that at the length we may be reformed to the perfect image of God being good in all things and ready and willing to doe men good the which we cannot doe except we be adorned
whom without some damage to the church we cannot separate from it Againe we must be very vigilant lest that the godly falling fast asleepe the wicked grow stronger and do some mischiefe to the church Further more we teach that it is carefully to be marked wherein especially the truth and unitie of the church consisteth lest that we either rashly breed or nourish schismes in the church It consisteth not in outward rites and ceremonies but rather in the truth and unitie of the Catholike faith This Catholike faith is not taught us by the ordinances or laws of men but by the holy Scriptures a compendious and short summe whereof is the Apostles Creed And therefore we reade in the ancient Writers that there was manifold diversities of ceremonies but that was alwaies free neither did any man thinke that the unitie of the church was thereby broken or dissolved We say then that the true unity of the Church doth consist in severall points of doctrine in the true and uniforme preaching of the Gospel and in such rites as the Lord himselfe hath expresly set downe and here we urge that saying of the Apostle very earnestly As many of us therefore Phil. 3. as are perfect let us he thus minded If any man thinke otherwise the Lord shall reveale the same unto him And yet in that whereunto we have attained let us follow one direction and all of us be like affected one towards another Out of the former Confession of HELVETIA Of the Church THis we hold that of such lively stones being by this meane built upon this lively rocke the Church and the holy gathering together of all the Saints the Spouse of Christ which being cleansed by his blood he shall once in time to come present without blot before his Father is founded The which church though it be manifest to the eies of God alone yet is it not onely seene and known by certaine outward rites instituted of Christ himselfe and by the word of God as by a publique and lawfull discipline but it is so appointed that without these markes no man can be judged to be in this church but by the speciall priviledge of God Out of the Confession of BASILL Of the Church VVE beleeve a holy Christian Church that is a communion Matth. 1. Ephe. 1. Iohn 3. 2 Cor. 11. Ephes 5. Heb. 12. Iohn 1. Galat. 5. Rom. 1. Iohn 1. 1 Iohn 3. of Saints a gathering together of the faithfull in spirit which is holy and the Spouse of Christ wherein all they be Citizens which doe truely confesse that Iesus is the Christ the Lambe that taketh away the sinnes of the world and doe shew forth that faith by the workes of love And a little after This church of Christ doth labour all that it can to keepe the bonds of peace and love in unitie Therefore it doth by no meanes communicate with Sects and the rules of orders devised for the difference of dayes meates apparell and ceremonies Out of the Confession of BOHEMIA Of the holy Church and of the godly institution and government thereof and of Discipline Also of Antichrist CHAP. 8. IN the eighth place it is taught touching the acknowledgeing of the holy Catholike Christian Church And first of all that the foundation and head of the holy Church is Jesus Christ himselfe alone together with the whole merit of grace and truth to life eternall upon whom and by whom this church is at all times built by the holy Ghost the word of God and the Sacraments according to the meaning of that which Christ said unto Peter Matth. 16. upon this rocke to wit whereof thou hast made a true confession I will build my Church And Saint Paul saith Other foundation 1 Cor. 3. can no man lay then that which is laid which is Jesus Christ And in another place And hath appointed him over all things to be Ephes 2. the head of the Church which is his body and the fulnesse of him which filleth all in all things Out of these things it is taught that this is beleeved held and publikely confessed that the holy Catholike church being present at every time and militant upon earth is the fellowship of all Christians and is here and there dispersed over the whole world and is gathered together by the holy Gospel out of all nations families tongues degrees and ages in one faith in Christ the Lord or in the holy Trinitie according to that saying of Saint John who speaketh thus And I saw a great company which no man Apoc. 7. can number of all nations peoples and tongues standing before the throne and before the lambe This true church although while it lieth here in the Lords stoore to wit in the wide world and as it were in one heape confusedly gathered together containeth in it as yet as well the pure wheate as the chaffe the godly children of God and the wicked children of the world the living and dead members of the ministers and of the people yet where it is least defiled or most pure it may be knowne even by these signes that follow namely wheresoever Christ is taught in holy assemblies the doctrine of the holy Gospel is purely and fully preached the Sacraments are administred according to Christs institution commandement meaning and will and the faithfull people of Christ doth receive and use them and by these gathereth it selfe together in the unitie of faith and love and in the bond of peace and joyneth it selfe in one and buildeth it selfe hard together upon Christ There therefore is the holy church the house of God the temples of the holy Ghost lively members the parts of the heavenly Ierusalem the spirituall body of Christ and joynts knit together the which are joyned and coupled each with other by one head Christ one spirit of regeneration one word of God the same and sincere Sacraments one faith one love and holy communion one bond of peace order discipline and obedience whether the number of this people be great or small as the Lord witnesseth Where two or three are gathered together in my name Matth. 15. in what countrey or nation and in what place soever this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holy Gospel cannot have any place granted unto it c. but on the contrary side manifest errours * Looke the 1. observation upon this confession Rom. 5. and heathenish life have their full course and by getting the upper hand doe spread themselves farre there must also needs be a church so defiled that Christ will not acknowledge it for his welbeloved Spouse seeing that none belongeth to Christ who hath not the spirit of Christ Every Christian is also bound with diligent care to seeke after this and such a true part of the holy church and after he hath found it to joyne and maintaine holy communion and fellowship
cleane contrary to the meaning of Christ our Lord and of the holy Scripture whereof the Apostle speaketh after this sort The time will come when 2 Tim 4. 2 Pet. 3. they will not suffer any longer the holy doctrine but having their cares itching shall after their own lusts get them an heap of teachers and shall turne their eares from the truth and shall be given unto fables The other evill or offence that we are to consider in Antichrist is a corrupt and naughtie life giving unto others a very ill example and is full of horrible sinnes hurtfull filthinesse and all kinde of vices which in the Antichristian church are openly practized and that freely without any kinde of punishment whereof the Apostle saith This know also that in the last daies shall 2 Tim 3. come perilous times For men shall be lovers of their owne selves covetous boasters proud cursed speakers disobedient to parents unthankefull prophane without naturall affection such as cannot be pleased false accusers intemperate fierce not lovers or desirous of that which is good traiterous headie high minded lovers of pleasure more then of God having a shew of godlinesse but have denied the power thereof turne away therefore from such Of which time also Christ forespake in these words And then many shall be offended Matth. â—4 at these examples and shall betray one another and hate one another And many false Prophets shall arise and deceive many And because iniquitie shall increase many waies the love of many shall be cold But he that indureth to the end he shall be saved These words are to be understood of them which doe continue in the doctrine of Christ enduring all adversities where with they are assaied And in another place Christ crieth out Woe to the world because Mat. 18. Matth. 11. of offences And Blessed is he that shall not be offended in me Out of the FRENCH Confession THerefore we beleeve that it is not lawfull for any man to Artic 26. withdraw himselfe from the congregations and to rest in himselfe but rather that all men are to defend and to preserve the unitie of the church submitting themselves to the common instruction and to the yoake of Christ wheresoever God doth appoint that true Ecclesiasticall discipline although the Decrees of Magistrates doe gain-say it from which Order whosoever doe separate themselves they doe resist the ordinance of God We beleeve that very carefully and wisely the true Church Artic. 27. the name whereof too many do abuse is to be discerned Therefore we affirme out of the word of God that the Church is a company of the faithfull which agree together in following the word of God and in imbracing pure Religion wherein also they doe daily profit growing and confirming themselves mutually in the feare of God as they which have need daily to goe forward and to profit and who although they profit never so much must notwithstanding of necessitie daily flie to the remission of sinnes Yet we doe not deny but that many Hypocrites and Reprobates are mingled with the faithfull but their guilefull dealing is not able to take a way the name of the Church Therefore seeing we beleeve this to be so we withall boldly Artic. 28. affirme that where the word of God is not received and where there is no profession of that obedience which is due thereunto nor any use of Sacraments there if we will speake properly we cannot judge any Church to be Therefore we condemne the Papisticall assemblies because that the pure truth 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 whom all Superstitions and Idolatries are in full force And therefore we thinke that all they who joyne themselves to such actions and communicate there with doe separate themselves from the body of Christ Yet notwithstanding because that in Papacle there be some small tokens of a Church and the substance especially of Baptisme hath remained the efficacie whereof doth not depend upon him by whom it is ministred we confesse that they which are there baptized need not to be baptized the second time howbeit by reason of the corruptions which are mingled therewith no man can offer Infants there to be baptized but that he must defile himselfe Out of the ENGLISH Confession VVE beleeve that there is one Church of God and that the same is not shut up as in times past among the Iews into Artic. 4. some one corner or kingdome but that it is Catholike and universall and dispersed throughout the whole world So that there is now no nation which may truely complaine that they be shut forth and may not be one of the Church and people of God and that this Church is the Kingdome the Body and the Spouse of Christ that Christ alone is the Prince of this Kingdome that Christ alone is the Head of this Body and that Christ alone is the Bridegroome of this Spouse Out of the Confession of BELGIA VVE beleeve and confesse that there is one Catholike or Vniversall Artic. 27. Church which is the true Congregation or companie of all faithfull Christians which doe looke for their whole salvation from Christ alone in as much as they be washed in his blood and sanctified and sealed by his spirit Furthermore as this Church hath been from the beginning of the world so it shall continue unto the end thereof The which appeareth by this that Christ is our eternall King who can never be without subjects This Church God doth defend against all the fury and force of the world although for a small time it may seeme to be very little and as it were utterly extinguished to the sight of man even as in the perilous time of Achab God is said to have reserved to himselfe seven thousand men which bowed not their knees to Baal To conclude this holy Church is not situated or limited in any set or certaine place nor yet bound and tied to any certaine and peculiar persons but spread over the face of the whole earth though in minde and will by one and the same spirit through the power of faith it be wholly joyned and united together We beleeve that seeing this holy Companie and Congregation Artic. 28. consisteth of those that are to be saved and out of it there is no salvation therefore no man of how great dignitie and preheminence soever ought to separate and sunder himselfe from it that being contented with his own solitary estate he should live apart by himselfe But on the contrary side that all and every one are bound to associate themselves to this companie carefully to preserve the unitie of the Church to submit himselfe both to the doctrine and discipline of the same finally to put his necke willingly under the yoake of Christ as common members of the same body to seeke the edification of their
by the same faith and correction be healed Ambrose saith Sinnes are remitted by the word whereof the Levite is the Interpreter or Expounder Bernard in Epist ad Eug. saith The true successour of Paul will say with Paul Not that we have dominion over your faith but we are helpers of your ioy The heires of Peter will heare Peter saying Not as though ye were Lords over Gods heritage but that ye may be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded upon Faith and the Sacraments therefore it doth not pertaine to the Ministers of the Church to make new Articles of Faith or to set apart those which are made neither to appoint new Sacraments or to take away those which are appointed but this is proper to that excellencie of power which is due to Christ alone who is the foundation of the Church And therefore as the Pope cannot dispense that any one may be saved without Baptisme so cannot he not dispense with any to be saved without confession because that he bindeth by force of a Sacrament And although Thomas have his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whom he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is indeed an Apostolike and Catholike judgement For no other ministerie doth pertaine to the Ministers of the Church which have their calling from Christ then that which we mentioned before and which the Apostles of Christ themselves did execute touching the remitting and retaining of sins Therefore if any thing more then this ministerie be attributed to the Bishop of Rome this is either given unto him by mans ordinances or else it is feigned by the Monks and other flatterers against the authoritie of the word of God Of the Church VVE beleeve and confesse that there is one holy Catholike and Apostolike Church according to the Creed of the Artic. 32. Apostles and the Nicene Creed 2. That this Church is so governed of the holy Ghost that although he suffer it to be weake in this earth yet he doth alwayes preserve it that it doe not perish either by errours or by sins 3. That in this world many naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take upon them the ministerie of the Church shall not of themselves any whit hinder the truth of the Sacraments except they pervert the ordinance of Christ and teach wicked things 5. That in this Church there is true remission of sins 6. That this Church * Looke the 1. Observation upon this confess hath authoritie to beare witnesse of the holy Scripture 7. That this Church hath authoritie * to judge of all doctrines according to that Try the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * Looke the 2. observation to interpret the Scripture But where this Church is to be sought and whether her authoritie be limited within certaine bounds divers men doe judge diversly But we thinke that men are to judge by the authoritie both of the holy Scripture and also of the ancient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospell of Christ is sincerely preached and his Sacraments rightly administred according to Christ his institution Ioh. 10. I have said ye are Gods He called them Gods unto whom the word of God was given c. Therefore there is the people or Church of God where the word of God is preached Joh. 15. Now you are cleane through the word which I have spoken to you Therefore the word of Christ which is the Gospell doth declare where that Church is which is cleane in the sight of God Romanes 1. The Gospell is the power of God to salvation to every one that beleeveth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he is effectuall unto eternall life Chrysostome in his Commentaries upon Matthew Cap. 24 Hom. 49. saith Therefore at this time all Christians must goe to the Scriptures because that at this time since heresie possessed those Churches there can be no triall of true Christianitie neither can there be any other refuge for Christians that would willingly know the truth of faith but onely the Divine Scriptures And a little after Therefore he that will know which is the true Church of Christ whence may he know it but onely by the Scriptures Augustine Tom. 2. Epist 166. saith In the Scriptures we have learned Christ in the Scriptures we have learned to know the Church these Scriptures we have in common why doe we not in them retaine in common both Christ and the Church And againe Tom. 7. in Epist contra Epist Petiliani Donatistae cap. 2. 3. 4. It is a question betweene us and the Donatists where the Church is What then shall we doe shall we seeke the Church in our own words or in the words of her Head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his body Now that which is affirmed that the Church hath authoritie to beare witnesse of the holy Scripture to interpret the Scripture and to judge of all doctrines it is not so to be understood that the Church hath absolute authoritie to determine what she listeth and also if it please her to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of her husband and that she hath received of her husband a certain rule to wit the Propheticall and Apostolicall preaching confirmed by miracles from heaven according to the which she is bound to interpret those places of the Scripture which seeme to be obscure and to judge of doctrines Psal 119. Thy word is a light unto my feete Rom. 3. Having gifts that be divers according to the grace that is given unto us whether we have prophecy according to the proportion of Faith c. 2 Pet. 1. We have a more sure word of the Prophets to the which ye do well that ye take heede as unto a light that shineth in a darke place c. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witnes for our meanings and interpretations have no credit without these witnesses Ierome upon Matth. 23. That which is spoken without authority of the Scriptures is as easily contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This controversie seeketh a Iudge Therefore let Christ
the Ecclesiasticall ministerie For it behoveth us alwaies to have in minde the words of the Apostle How shall they beleeve in him of whom they have not heard and Rom. 10. how shall they heare without a Preacher Therefore faith is by hearing and hearing by the word of God And that also which the Lord saith in the Gospel Verely verely I say unto you he that receiveth Iohn 3. those that I shall send receiveth me and he that receiveth mee receiveth him that sent me Likewise that a man of Macedonia appeared in a vision to Paul being then in Asia and said unto him Act. 16. Come unto Macedonia and helpe us And in another place the same Apostle saith We together are Gods labourers and ye are his 1 Cor. 3. husbandrie and his building Yet on the other side we must take heed that we doe not attribute too much to the ministers and ministerie herein remembring also the words of our Lord in the Gospel No man cometh to me except the Father which hath sent me Iohn 6. draw him And the words of the Apostle Who then is Paul and who 1 Cor. 3. is Apollo but the ministers by whom ye beleeved and as the Lord gave unto every one Therefore neither is he that planteth any thing nor he that watereth but God that giveth the increase Therefore let us beleeve that God doth teach us by his word outwardly by his ministers and doth inwardly move and perswade the hearts of his Elect unto beliefe by his holy spirit and that therefore we ought to render all the glory of this whole benefit unto God But we have spoken of this matter in the 1 Chapter of this our declaration God hath used for his ministers even from the beginning of the world the best and most excellent men in the world for howsoever divers of them were but simple for worldly wisdome or Philosophy yet sure in true divinitie they were most excellent namely the Patriarks to whom he spake very often by his Angels For the Patriarks were the Prophets or teachers of their age whom God for this purpose would have to live many yeers that they might be as it were Fathers and lights of the world After them followed Moses together with the Prophets that were most famous throughout the whole world Besides after all these our heavenly Father hath sent his onely begotten Sonne the most absolute and perfect teacher of the world in whom is hidden the wisedome of God and from him derived unto us by that most holy perfect and most pure doctrine of all other For he chose unto himselfe Disciples whom he made Apostles And they going out into the whole world gathered together Churches in all places by the preaching of the Gospel And after they ordained pastors and Doctors in all Churches by the commandement of Christ who by such as succeeded them hath taught and governed the Church unto this day Therefore God gave unto his ancient people the Patriarkes together with Moses and the Prophets so also to his people under the new covenant he hath sent his onely begotten Sonne and with him the Apostles and teachers of his Church Furthermore the Ministers of the new covenant are tearmed by divers names for they are called Apostles Prophets Evangelists Bishops Elders Pastors and Doctors The Apostles remained 1 Cor. 12. Ephes 4. in no certaine place but gathered together divers Churches throughout the whole world which Churches when they were once established there ceased to be any more Apostles and in their places were particular parsons appointed in every Church The Prophets in old time did foresee and foretell things to come and besides did interpret the Scriptures * Looke the 1. observation upon this confession and such are found some amongst us at this day They were called Evangelists which were the penners of the history of the Gospel and were also * Looke the 2. Observation preachers of the Gospel of Christ as the Apostle Paul giveth in charge unto Timothy To fulfill the work of an Evangelist * Looke the 3. Observat Bishops were the overseers and the watchmen of the Church which did distribute food and other necessities of the Church The Elders were the ancients and as it were the Senators and Fathers of the Church governing it with the wholesome counsell The Pastors did both keepe the Lords flock and also * Looke the 4. Observat provide things necessary for it The Doctors doe instruct and teach the true faith and godlinesse Therefore the Church Ministers that now are may be called Bishops Elders Pastors and Doctors But in processe of times there were many moe names of Ministers brought into the Church For some were created Patriarks others Archbishops others Suffragans other Metropolitanes Archpriests Deacons Subdeacons Acoluthes Exorcists Queristers Porters and I know not what a a rable besides Cardinals Provosts and Priors Abbots greater and lesser governours higher and lower But touching all these we passe not a rush what they have beene in time past or what they are now It is not sufficient for us that forasmuch as concerneth Ministers we have the doctrine of the Apostles We therfore knowing certainly that Monks and the orders or sorts of them are neither instituted of Christ nor of his Apostles we teach that they are so farre from being profitable that they are pernicious and hurtfull unto the Church of God For although in former times they were somewhat tolerable when they lived solitarily getting their livings with their owne hands were burdensome to none but did in all places obey their Pastours even as laie men yet what kinde of men they be now all the world seeth and perceiveth They pretend I know not what vowes but they leade a life altogether disagreeing from their vowes so that the very best of them may justly be numbred among those of whom the Apostle speaketh We heare say that 2 Thess 3. there be some among you which walke inordinately and worke not at all but are busie bodies c. Therefore we have no such in our Churches and and besides we teach that they should not be suffered to rout in the Churches of Christ Furthermore no man ought to usurpe the honour of the Ecclesiasticall ministerie that is to say greedily to plucke it to him by bribes or any evill shifts or of his owne accord But let the ministers of the Church be called and chosen by a lawfull and Ecclesiasticall election and vocation that is to say let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult seditions or contention But we must have an eye to this that not every one that will be elected but such men as are fit and have sufficient learning especially in the Scriptures and godly eloquence and wise simplicitie to conclude such men as be of good report for a moderation and
they be incurable For if they once be false teachers they are in no wise to be tollerated neither doe we disallow of generall councels if that they be taken up according to the example of the Apostles to the salvation of the Church and not to the destruction thereof The faithfull Ministers also are worthy as good workemen of their reward neither doe they offend when as they receive a stipend and all things that be necessary for themselves and their family For the Apostle sheweth that these things are for just cause offered of the Church and received of the Ministers they are likewise of right 1 Cor. 9. and 1 Tim. 5. and in other places also The Anabaptists likewise are confuted by this Apostolicall doctrine who condemne and raile upon those ministers which live upon the ministerie Out of the former Confession of HELVETIA Of the Ministerie of the Word VVE confesse that the Ministers of the Church are as Paul Artic. 15. termeth them the fellow labourers of God by whom he doth dispense both the knowledge of himselfe and also remission of sinnes turne men to himselfe raise them up comfort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the vertue and efficacie that is in them unto the Lord and give a ministerie onely to the Ministers For it is certaine that this vertue and efficacie is not to be tied to any creature at all but is to be dispensed by the free favour of God in what manner and to whom it pleaseth him For he that watereth is nothing neither he that planteth but God that giveth the increase Ecclesiasticall power NOw the authoritie of the Word and feeding the flock of the Artic. 16. Lord which properly is the power of the keyes prescribing * Looke the 1. observation upon this confession to all as well high as low what to doe ought to be sacred and inviolable and is to be committed onely to those that are chosen and fit to discharge it and that either by the divine service of God or by the certaine and advised suffrage of the Church or by their sentence to whom the Church hath assigned this charge The choosing of Ministers FOr this function is to be given to none whom the Ministers Artic 17. and they to whom this charge is committed by the Church doe not finde and judge to be skilfull in the law of God to be of a blamelesse life and to beare a singular affection to the name of Christ which seeing it is the true election of God is rightly allowed by the consent of the Church * Looke the 2. observation upon this confession and by the laying on of the hands of the Priest The head and shepheard of the Church FOr Christ himselfe is the true head of his Church and he alone Artic. 18. is the Shepheard who giveth governours Pastours and Doctors that by the outward administration of the keies they may rightly and lawfully use that authoritie Wherefore we doe not acknowledge that those are Shepheards and that head of Rome which have the bare title and nothing else The duties of Ministers THe chiefe dutie of this function is to preach repentance and Artic. 19. remission of sinnes through Christ without ceasing to pray for the people to give themselves very diligently without wearinesse to holy studies and to the word of God and with the word of God as with the sword of the spirit and by all kinde of meanes to persecute Satan with deadly hatred and to weaken his force to defend those Citizens of Christ which are sound and to admonish reprehend and punish those that are infected and by a godly consent of them which are chosen out of the ministers and the magistrates by discipline to shut out or by some other fit meanes to mulct those which proceed further in wickednesse till such time as they doe repent and may be saved For that is the returning to the Church for a diseased Citizen of Christ if having changed his minde and endevour whereunto all this discipline doth tend hee acknowledge and confesse his errour and doth now of his owne accord require holesome discipline and by his new endeavour of godlinesse doth rejoyce all the godly Out of the declaration of the same Confession which Luther himselfe approved by his letters Anno 1537. VVE beleeve and confesse that mankinde by the onely mercy of God is justified by faith through Christ and that the Almightie God by the outward preaching of the Gospel and the holy seales doth declare and set before our eyes that salvation and happinesse which Christ without any worke or merit of ours hath purchased for us and given freely unto us But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word and to the Sacraments or as though we did take that from them which the Lord himselfe doth attribute unto them and by this meanes should overthrow and abolish the ordering and guiding of those things which pertaine to the Church whereas on the contrary side wee have a chiefe regard unto this that we neither attribute too much nor too little to these things For we have learned both out of the holy Scriptures and also out of the Catholike Doctor Austin That the soule is in miserable servitude if any man take or worship the signes instead of the things which they signifie And againe That is an errour if any man interpret them unfruitfully We have learned also that the externall gifts are not to be despised because of the internall gifts knowing that Cornelius the Centurion was taught of God and that yet notwithstanding he was put over to heare Peter the Apostle preach and to be baptised of him Therefore that we may walke in the high and plain way that is that we may detract nothing from the Word and Sacraments which the Scripture doth attribute unto them and againe that we may not give that to the creature which is proper to the Creator and that the ordinance of God may not be disanulled but all glory may be given to God alone to conclude lest that by those externall things instituted of God we should too much tie the mindes of the faithfull to things created wee so beleeve touching the Ministerie of the Word and the Sacraments as we have professed which thing also wee do thus declare by that which followeth Of the ministery of the Word of God ALthough the Lord hath expresly said No man cometh to me except my Father which sent me doe draw him Yet it was his will that the Gospel of the kingdome should be preached to all nations and that Bishops should discharge this dutie of the Ministery with great care and diligence and with speciall watchfulnesse and be instant in season and out of season and by all means to gaine many unto Christ For therefore when he was ready to depart hence into heaven in his
body he said to his disciples Got ye into the whole world and preach the Gospel to every creature After the which manner also Paul the Apostle saith He that descended is even the same that ascended farre above all heavens that he might fill all things And he gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Now the Lord doth use these his Ministers to instruct his Church so as he useth meats to nourish us the sower to sowe seed and Phisicians to heale our bodies For except himselfe doe give power and vertue whereby both the meate may be turned into nourishment and the seed may spring up and also the medicine may be made effectuall the outward worke doth nothing at all profit So except the Lord do give increase in the heart of the hearer the doctrine indeed in him which hath not faith is as it were a watering and planting but such as is without efficacie and unfruitfull but being received by faith into good ground and being trimmed by the inward husbandman the holy Ghost doth worke marvellously and profit Notwithstanding it hath so pleased the Lord to moderate the affaires of men that although by his owne power he doth all things in all men yet he vouchsafeth to use the Ministers as workers together For that saying of Paul is evident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might give unto God all the vertue efficacie accomplishing and perfiting of the worke and to the Ministers a service onely whereupon we doe truely say with Paul Who is Paul then and who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase And in this sense we doe know and willingly use these speeches and testimonies of the holy Scripture I have begotten you in Christ by the Gospel you are the Epistle of Christ written by us not with inke but with the spirit of the living God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the Word of God And againe I send thee to the Gentiles that thou maist open their eyes Also the Scripture saith of Iohn Baptist He shall turn the hearts of the fathers to the children c. For when all these things be done that is when we are borne againe when the holy Ghost is given to us when our sinnes be forgiven us when faith is given us and our eies opened and our hearts turned one and the selfe same spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them unto him and that after a common order and meane to wit by the instrument or meane of his word and yet he might draw us without all meanes and without any instrument whether as much and whom it pleaseth him Therefore let no man glory in men but in him that giveth the increase Againe let no man despise men which are sent of the Lord of whom he pronounceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion as touching the ministery of the word agreeable as we hope to the Scripture and sound writers which also we have found often in Luthers and in his friends bookes Out of the Confession of BOHEMIA Of those that teach in the Church and who they be that governe them CHAP. 9. IN the ninth place it is taught concerning the acknowledging of the shepheards of soules or lawfull Ministers of sacred functions in the holy Church according to the degrees and order of divers cures and first that these are especiall members of the holy Ecclesiasticall communion and Christ his * Looke the 1. Observation upon this confess Matth. 10. Luke 10. Iohn 13. 1 Cor. 4. Vicegerents that is they who supply his place He that heareth them heareth Christ he that dâ—spiseth them despiseth Christ and his heavenly Father For to these is the ministery of the Word and Sacraments lawfully committed But Ministers ought not of their owne accord to prease forward in that calling but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto and that after this manner that from among a Matt. 10. Mar. 1. 6. 3. Act. 1. people that is sound in religion and feareth God such men may be chosen and called to the administration of holy functions as are strong and mightie in faith fearing God and having gifts requisite for the ministerie and be of an honest and blamelesse life And againe that above all things these be proved and tried by examination weather they be such and so afterward prayers and fastings 1 Tim 2. being made they may be confirmed or approved of the Elders * Looke the 2. Observation Heb. 5. by laying on of hands * Look the 3. Observat Hereof speaketh the Authour of the Epistle to the Hebrewes Every high Priest is taken from among men that is to say from among the faithfull and such as are a spirituall priesthood And Paul laying before Timothie his owne example saith What things thou hast heard of me 2 Tim. 2. before many witnesses the same deliver to faithfull men which shall be able to teach others also Of such Priests or Ministers and of making ordaining and consecrating them and how the ordaining of them ought to be handled the Apostle teacheth evidently and 1 Tim. 3. Titus 1. plainely in his Epistles to Timothy and Titus Therefore it is not permitted to any among us to execute the office of the ministery or to administer holy functions of the Lords unlesse according to this custome of the Primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appeare by the ancient Canons of the Church Saint Cyprian hath in like sort set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called * Looke the 4. Observat Deacons are a long time detained with our Elders and kept in exercise and this thing they doe very seriously making a streight trial and examination of their faith diligence following herein the example of the Primitive Church and also of Christ himselfe who kept his Disciples with him for the space of three yeeres Also the Apostles dealt so by others to the to the end that afterward godly men and such as were illuminated with the heavenly light might be taken and ordained from among them to higher degrees and to the executing of greater functions
and that they might have testimonie as well from the common sort as from their Elders that they were fit men and worthy of that place Together with these things it is taught that by the executing of that charge wherein they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their everlasting salvation and faithfully employ their service unto them by teaching of the Word of God and administring the Sacraments according to Christ his meaning and ordinance that they be an example and allurement to practiso all vertue make prayers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holy Scritures by diligent reading and continuall meditation as the Apostles also exhort men to these things Saint Peter writeth 1 Pet. 5. thus Feed the flocke of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre but of a readie minde In like sort Paul writeth to Timothy a Ruler and 2 Tim. 4. Bishop But be thou sober and watch in all things suffer adversitie doe the worke of an Evangelist make thy ministery fully knowne or with all diligence Againe Be thou an example to the faithfull in 1 Tim. 4. speech in conversation of life in love in the spirit in faith in purenesse Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was given to thee by prophecie with the laying on of the hands of the company of the Eldership These things exercise and give thy selfe unto them that 2 Tim 3. all men may see how thou profitest take heede to thy selfe and unto learning and abide in these things For in doing this thou shalt save both thy selfe and them that heare thee Such ministers ought also to deliver sound and wholesome doctrine such as they have received from Christ and the Apostles out of holy Scripture and being all alike minded through one spirit to teach the same in their Sermons according to the ordinance of Saint Paul who writeth thus Keepe the true patterne of the whole some words which 1 Tim. 1. thou hast heard of me in faith and in love which is in Iesus Christ And againe But abide thou in those things that thou hast learned and are committed unto thee knowing of whom thou hast learned them and that thou hast knowne the holy Scriptures of a childe which are able to make thee wise unto salvation through the faith which is in Jesus Christ And else where charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which have the spirituall government of the Churches and doe their endeavour in them ought not themselves nor by others to use civill power or constraint to force men to beleeve or to exercise Lordly authoritie over the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospel Ye know that they who are rulers of the people have domination Matth. 20. over them whose rulers they are and they that are great Lords exercise authoritie over the people that are subiect to them But it shall not be so among you But if any man among you will be great let him be your servant and he that will be chiefe among you or beare rule let him be your minister Even as the Sonne of man came not to be ministred unto but that he himselfe might minister to others and give his life as a price for the redemption of many Peter also 1 Pet. 5. saith Not as being Lords over the people or the Lords inheritance but as they who are an ensample to the flocke And Paul Not that 2 Cor. 1. we are Lords over your faith but because we are helpers of your ioy But the gain-sayers are with a quiet minde to be forborne and by reasons grounded on the truth of holy Scripture to be refuted and convinced and pains must be taken that they may suffer themselves to be bettered by wholsome doctrine as the Apostle giveth 2 Tim. 2. Tit. 3. in charge touching this matter And after other things Besides it is taught that all the people ought to performe obedience and that with a great affection of love toward them to such lawfull godly and faithfull Pastours of souls and that they ought to assure and undoubtedly to perswade themselves very well of them obey them use their helpe in matters pertaining to salvation yeeld them due honour and performe all convenient duties towards them whereunto they are bound by Gods word and that according to the Doctrine of Christ who saith He that Matth. 10. Luk. 10. Iohn 13. Heb. 13. receiveth you receiveth me and he that heareth you heareth me And also in the Epistle to the Hebrews Obey them that have the oversight of you and submit your selves for they watch for your souls as they that must give account for them And the Apostle 1 Tim. 5. Elders that rule well are worthy double honour especially they that are occupied in the Word and Doctrine Furthermore they ought to be provided for that they may have a competent living and such things as are needfull for the maintenance of the body according to the Lords ordinance whereof Paul speaketh after this sort The Lord hath so appointed that they which preach the Gospell 1 Cor. 9. should live of the Gospell And to the end that the danger of an idle secure and * Looke the 5. Observat upon this confession Sodomiticall life may be avoyded and so they may be an example to the flocke whereof they have charge and that by a feeling of the burdens of this common life they may learne to understand the miserie of men and may by this means be touched and have compassion on the miseries of others for these causes I say this is taught that they whose abilitie of strength in such * Looke the 6. Observation upon this confess especially those on whom as yet the greatest and painfullest charge of the people is not laid should themselves with their owne hands get their living that they be not a burden to the Churches especially in the beginning of their buildings and reparations or also in times of long persecution or otherwise by reason of the weaker sort and that they give not place to vaine 2 Cor. 6. 1 Thess 2. 2 Thess 3. voluptuous and riotous sloath as those who faithfully follow Saint Pauls doctrine and who have the Lords speech before their eyes saying it is a more happie thing to give then to take Acts 20. And if so be that some one of these Pastors slip into sin or errors or be somewhat negligent in looking to this charge he ought by the
ordinary and lawfull discipline of the Church to be brought into the way againe and to be chastised but if he will not repent nor be healed then he ought first to be remooved from the executing of his charge and from the ministerie and afterward as an unprofitable servant as a member which causeth offence a dry branch and unsavoury salt to be cast out or banished from the fellowship of the Church and injoying of salvation of whom the Lord saith that this salt is henceforth good for nothing that which Matth. 5. Joh. 15. Matth. 5. 1 Tim. 5. Paul also teacheth when he saith Those that offend meaning those that are Elders reproove or chastise before all men that the rest also may stand in feare But the people ought so to behave themselves toward such Teachers either growne out of kinde or entangled with errors or toward other Elders also not repenting and excommunicated as the holy Scripture sheweth and first Christ saith Take ye heed of false Prophets which come to you in Matth. 7. sheeps cloathing but inwardly are ravening woolves ye shall know them by their fruits and Paul Now I beseech you brethren marke Rom. 16. those diligently which cause division and offences contrary to the doctrine which ye have learned and avoyd them for they that are such serve not our Lord Iesu Christ but their own bellies Of the Keyes of Christ CHAP. 14. THE fourteenth Chapter of Ecclesiasticall doctrine is of the Lords Keyes of which he saith to Peter I will give thee the Matth. 16. Keyes of the kingdome of heaven and these Keyes are the peculiar Function or Ministerie and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospell although they should doe this especially that is should shew forth that word of true comfort and the joyfull message of peace and new tidings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make knowne to wit to them his favour to these his wrath and that to all in generall or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their ministerie hold in their hand the Scepter of Christ his kingdome and use the same to the government of Christ his sheepe Therefore the condition and proper office of the Keyes is first first to open and loose that is in Christ to appease and still the conscience of the faithfull ones and of those that turne againe by repentance to make it knowne unto them that their sins be forgiven and to strengthen them in a sure hope of salvation and by this means to open the kingdome of heaven unto them to give them courage against all temptations and to stirre upstedfastnesse and cheerefulnesse in them And all these things are done by the faithfull Shepheards of souls in the Lords stead not doing this of themselves but upon Christ his commandement not by their own and proper vertue but by Christs and by the efficacie of his Word and Sacraments as those that are Stewards and Dispensers of the mysteries of God and Ministers onely In the administration of which things they may use some seemely and indifferent ceremonies that is which are no way necessary such as are * Looke the 6. observation 1 Cor. 4. 2 Cor. 3. 5. to lay on hands or to reach out the right hand or else they may omit them On the other side the office and proper worke of the Keyes of Christ is to shut and binde that is by the commandement of Christ and the authoritie of this office given by him to the Church which is his power and scepten to denounce against all stubborne impenitent unbeleeving and other such like sinners Gods horrible judgement and his intollerable wrath which no nature carrabide and his severe sentence and so by the word of Christ according to the qualitie of the offence to reproove sinne to sever them from the fellowship of Christ our Saviour and from the fruit and participation of the Sacraments and to cast them out of the Christian Church and in a word to shut the kingdome of heaven upon them and at the length to deliver them to Sathan This power of his Scepter and spirit hath the Lord granted and delivered to the holy Apostles and in them to all Ministers of Churches lawfully ordained that they might exercise in hisstead and he granted it to them by these words As the Father hath John 20. sent me so doe I send you also And by and by he addeth these words Receive ye the holy Ghost If ye forgive any men their sins they are forgiven them and if ye retaine any mans sins they are retained Moreover a manifest example of using the power of the Keyes is layed out in that sinner of Corinth and others whom St. Paul together with the Church of that place by the power and 1 Cor. 5. authoritie of our Lord Iesu Christ and of his spirit threw out from thence and delivered to Sathan and contrariwise after that God gave him grace to repent he absolved him from his sins he tooke him againe into the Church to the communion of Saints and Sacraments 2 Cor. 2. and so opened to him the kingdome of heaven againe By this we may understand that these Keyes or this Divine Function of the Lords is committed and granted to those that have charge of souls and * Looke the 7. observation to each severall Ecclesiasticall Societies whether they be small or great Of which thing the Lord saith to the Churches Verily I say unto you whatsoever things ye binde on earth Matth. 18. shall be bound in heaven And straight after For where two or three be gathered together in my name there am I in the middest of them Moreover this is likewise taught * Look the 8. Observation that every Christian so often as he needeth these Keyes of the Lord ought to require them particularly for himself of the Pastors of souls of that Church or fellowship of which himselfe is a part and to which he belongeth and that he use them with full confidence no otherwise then if he received them of Christ himselfe seeing that Christ hath delivered them unto the Pastours and that he by no meanes doubt that by the ministerie of these keyes through the vertue and power of Christ his sins are forgiven him and that he is freed from them according John 20. Luke 10. Matth. 10. John 13. to Christ his own saying whose sins you forgive c. And He that heareth you heareth me and he that receiveth you in the behalfe to wit of the Ecclesiasticall ministerie and
except a * Looke the 2. Observation upon this confess Priest be ordained in the Church to the ministerie of teaching he cannot rightly take unto him neither the name of a Priest nor the name of a Bishop Out of the Confession of SUEVELAND Of the Office dignitie and power of Ecclesiasticall Persons TOuching the ministery and dignitie of the Ecclesiasticall Order Artic. 13. we doe thus teach First that there is no power in the Church but that which tendeth to edifying 2 Cor. 10. Secondly that we must not thinke otherwise of any man in this state then Paul would have men to esteeme either of himselfe or of Peter and Apollo and others As of the servants of Christ and the dispensers of the mysteries of God in whom this is chiefly required that they be faithfull For these be they which have the keies of the kingdome of God and the power to binde and loose and to remit or retaine sinnes yet that power is so limited that they be neverthelesse the ministers of Christ to whom alone the right and authoritie to open heaven and forgive sinnes doth properly pertaine For neither he which planteth nor he that watereth is any thing but God that giveth the increase 1 Cor. 3. Neither is any man of himselfe fit to thinke any of those things as of himselfe but if any man be found fit thereunto he hath it all of God Who giveth to whom it pleaseth him to be the ministers and preachers of the New Testament to wit so farre forth as he giveth them a mind faithfully to preach the meaning and understanding of the Gospel and useth them hereunto that men may be brought by a true faith to his new covenant of grace Furthermore these be they which doe minister unto us the dead letter that is such a doctrine of truth as pearceth no further then to humane reason but the spirit which quickneth and doth so pearce into our spirit and soule that it doth throughly perswade our heart of the truth These are the true fellow-labourers of the Lord 1 Cor. 3. opeaing indeed heaven and forgiving sinnes to those to whom they declare the doctrine of faith by meanes of the grace and spirit of God Whereupon Christ sending out his Apostles to exercise this dutie he breathed upon them saying Take ye the holy Ghost And furthermore he addeth whose sins ye remit c. Hereof it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and consecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent That is except they receive of God both a minde and power to preach the holy Gospel aright and with fruite and to feed the flocke of Christ And also except they receive the holy Ghost who may worke together with them and perswade mens hearts Other vertues where with these men must be endued are rehearsed 1 Tim. 3. Tit. 1. Therefore they which are in this sort sent annointed consecrated and qualified they have an earnest care for the flocke of Christ and doe labour faithfully in the word and doctrine that they may feede the people more fruitfully and these are acknowledged and accounted of our preachers for such Bishops as the Scripture every where speaketh of and every Christian ought to obey their commandements But they which give themselves to other things they place themselves in other mens seats and doe worthily take unto themselves other names Yet notwithstanding the life of any man is not so much to be blamed as that therefore a Christian should refuse to heare him if peradventure he teach something out of the chaire of Moses or Christ that is either out of the Law of God or out of the holy Gospel that may serve for edification They which bring a divers or a strange voice whatsoever they be they are in no account or estimation with the sheepe of Christ Iohn 10. * Looke before the third Observation upon the August confession Also after sect 17. 3. observat upon the same confession of August Yet they which have a secular power and soveraigntie they have it of God himselfe howsoever they be called therefore he should resist the ordinance of God whosoever should oppose himselfe to that temporall government These things doe our Preachers teach touching the authoritie of Ecclesiasticall persons so that they have great injurie offered to them in that they are blamed as though they sought to bring the authoritie of Ecclesiasticall Prelats to nothing whereas they never forbad them that worldly government and authority which they have But they have often wished that they would come neerer to the Ecclesiasticall commandements and that either they themselves would instruct and faithfully feed the consciences of Christians out of the holy Gospel or that at the least-wise they would admit others hereunto and ordain such as were more fit for this purpose This is it I say that our Preachers have oftentimes requested of the Prelates themselves so farre they have beene from opposing themselves at any time to their spirituall authoritie But whereas we could not either beare any longer the doctrine of certaine Preachers but being driven thereunto by necessitie we have placed others in their roome or else have retained those also which have renounced that Ecclesiasticall superioritie We did it not for any others cause but for that these did plainely and faithfully declare the voyce of our Lord Iesus Christ the other did mingle therewith all mans inventions For so often as the question is concerning the holy Gospel and the doctrine of truth Christians must wholly turne themselves to the Bishop of their soules the Lord Iesus Christ and not admit the voyce of any stranger by any meanes wherein notwithstanding neither we nor they doe offer violence to any man for Paul saith All things are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come even all are yours and ye Christs and Christ Gods Therefore seeing that Peter and Paul are ours and we are not theirs but Christs and that after the same manner that Christ himselfe is his Fathers to wit that in all things which we are or may be we might live to him alone Furthermore seeing to this end we have power to use all things yea even men themselves of what sort soever they be as though they were our owne and are not to suffer that any man or any thing should hinder us therein no Ecclesiasticall person may justly complaine of us or object to us that we are not sufficient by obedient to them or that we doe derogate any thing from their authoritie seeing that the thing it selfe doth witnesse that we have attempted and done all those things according to the will of God which we have attempted against the will of Ecclesiasticall persons These therefore be those things
which we teach touching the office dignitie and power of the Ministers of the Church whom they call Spirituall the which that we may credit we are moved thereunto by those places of Scripture which for the most part we rehearsed before THE TVVELFTH SECTION OF TRVE AND FALSE SACRAMENTS IN GENERALL The latter Confession of HELVETIA Of the Sacraments of Christ CHAP. 19. GOD even from the beginning added unto the preaching of the Word his Sacraments or sacramentall signes in his Church And this doth the holy Scripture plainely testifie Sacraments be mysticall signes or holy rites or sacred actions ordained of God himselfe consisting of his word of outward signes and of things signified whereby he keepeth in continuall memorie and eftsoones calleth to minde in his Church his great benefits bestowed upon man and whereby he sealeth up his promises and outwardly representeth and as it were offereth unto our sight those things which inwardly he performeth unto us and therewithall strengthneth and increaseth our faith though the working of Gods Spirit in our hearts lastly whereby he doth separate us from all other people and religions and consecrateth and bindeth us wholly unto himselfe and giveth us to understand what he requireth of us These Sacraments are either of the Old Testament or of the New The Sacraments of the Old Testament were circumcision and the Paschall Lambe which was offered up in sacrifice and for that cause is referred to the sacrifices which were in use 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 seven Sacraments of the New Testament Of which number we grant that repentance matrimonie and the ordination of ministers we meane not the Popish but the Apostolicall ordination are very profitable ordinances of God but no Sacraments As for confirmation and extreame unction they are meere devices of men which the Church may very well want without any damage or discommoditie at all and therefore we have them not in our Churches because there be certaine things in them which we can at no hand allow of As for that merchandise which the Romish Prelates use in ministring their Sacraments we utterly abhorre it The authour and institutor of all Sacraments is not any man but God alone for men can by no meanes ordain Sacraments because they belong to the worship of God and it is not for man to appoint and prescribe a service of God but to embrace and retaine that which is taught unto him by the Lord. Besides the sacramentall signes have Gods promises annexed to them which necessarily require faith now faith stayeth it selfe onely upon 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 rightly used so that the faithfull when they receive them of the Ministers doe know that the Lord worketh in his owne ordinance and therefore they receive them as from the hand of God and the Ministers faults if there be any notorious in them cannot hurt them seeing they doe acknowledge the goodnesse of the Sacraments to depend upon the ordinance of the Lord. For which cause they put a difference in the administration of the Sacraments betweene the Lord and the Lords ministers confessing that the substance of the Sacraments is given them of the Lord and the outward signes by the hands of the ministers Now the principall thing that in all the Sacraments is offered of the Lord and chiefly regarded of the godly of all ages which which some have called the substance and matter of the Sacraments is Christ our Saviour That onely sacrifice and the Lambe of God slaine from the beginning of the world the rocke also of which all our fathers dranke by whom all the elect are circumcised with circumcision made without hands through the holy spirit and are washed from all their sinnes and are nourished with the very body and blood of Christ unto eternall life Now in respect of that which is the chiefe thing and the very matter and substance of the Sacraments the Sacraments of both the Testaments are equall For Christ the onely Mediatour and Saviour of the faithfull is the chiefe thing and substance in them both one and the same God is authour of them both They were given unto 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 all the religions in the world lastly which should be received spiritually by faith and should binde the receivers unto the Church and admonish them of their dutie In these I say and such like things the Sacraments of both Churches be not unequall although in the outward signes they be diverse And indeed we doe yet put a greater difference betweene them for ours are more firme and durable as those which are not to be changed to the end of the world Againe ours testifie that the substance and promise is alreadie fulfilled and performed in Christ whereas the other did onely signifie that they should be performed And ours are more simple and nothing painefull nothing so sumptuous nor so full of ceremonies Moreover they belong to a greater people that is dispersed through the face of the whole earth Againe because they are more excellent and doe by the Spirit of God stirre up in us a greater measure of faith therefore a more plentifull measure of the spirit doth follow of them But now since that Christ the true Messias is exhibited unto us and the abundance of grace is powred forth upon the people of the New Testament the Sacraments of the old law are surely abrogated and ceased and in their stead the Sacraments of the New Testament are placed namely for Circumcision Baptisme and for the Paschall Lambe and Sacrifices the Supper of the Lord. And as in the old Church the sacraments consisted of the word the signe and the thing signified so even 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 and declared to be sanctified by him who who first ordeined them To fanctisse or consecrate a thing is to dedicate it unto God and unto holy uses that is to take it from the common and ordinarie use and to appoint it to some holy use For the signes that be in the Sacraments are drawne from common use to things eternall and invisible As in baptisme the outward signe is the element of water and that washing is visible which is done by the Minister The thing * Looke the 1. observation upon this confession signified is regeneration and the cleansing from sinne Likewise in the Lords Supper the outward
and God himselfe Christ Iesus into whose hands the Father hath delivered Joh. 13. all things And he hath instituted and appointed them for great and saving causes and such as are necessary for this Church and all those that beleeve to wit that like as by the preaching of the word so by the administration of the visible Sacraments and the mysteries thereof faith might be helped and furthered and that there might be an assured testimonie and confirmation of the favourable and well pleased will of God towards us and that they might give witnesse to that truth which is signified by them and should reach it out as doth the word to be apprehended by faith and that the mindes of the faithfull in the receiving of them should by faith receive the grace and truth whereof they be witnesses and applying it unto themselves should make it their own and confirme themselves therein and on the other side by giving themselves to God should consecrate and as it were by an oath religiously binde themselves to serve him alone and as it were be joyned together among themselves by the joyning and knitting as of one spirit so also of one body to wit of the Church Eph. 4. of the fellowship of Saints and of love And according to these things the Sacraments as in times past Circumcision was may be called the holy covenants of God Gen. 15. with his Church and of the Church with God the Ministers of faith and love by which the joyning and union of God and Christ our Lord with these beleeving people and theirs againe with Christ is made and persited and that among themselves in one spirituall body of the Church by which also even as by the word Christ and his spirit do cause in the faithfull that is in those that use them worthily a precious participation of his excellent merit neither doth he suffer them to be onely bare and naked ministers and ceremonies but those things that they signifie and witnesse outwardly that doth he worke inwardly to salvation profitably and effectually that is he cleanseth nourisheth satisfieth looseth payeth remitteth and confirmeth They therefore which contemn these Sacraments and through stubbornnesse will not suffer them to be of any force with themselves and making small account of them doe esteeme them as trifles or do otherwise abuse them contrary to the institution will or commandement of Christ all these do grievously sinne against the author thereof who hath instituted them and make a very great hazard of their salvation But if some man would willingly use these Sacraments according to the institution of Christ and yet cannot have leave * Looke the 1. observation upon this confession either intirely or without deceit so to doe as he would as if peradventure one that is taken be kept in prison or if one should be hindred by sleknesse or should live in strange countries among the enemies of the truth such a man in such a case if he doe wholly and truely beleeve the holy Gospel may by that faith be saved although he have not the use of the Sacraments wherefore Augustine upon Iohn cap. 16. hath this worthy saying Beleeve and thou hast eaten seeing that the Sacraments are not necessary to salvation but only by the addition of a certaine condition Also we teach this that the Sacraments of themselves or by their owne vertue for the workes sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or quickning faith to any which before was not inwardly quickned by the holy Ghost and hath no good motion within himselfe I say the Sacraments cannot give to any such either grace or justifying and quickning faith and therefore they cannot justifie any man nor inwardly quicken or regenerate any mans spirit for faith must goe before whereby the holy Ghost doth inwardly quicken and lighten man and stirre up or cause good motions in the heart Without this faith there is neither any justification nor salvation neither doe the Sacraments of or by themselves helpe any whit hereunto as in the holy Scripture manifest examples of this matter are found in many places especially in Judas who received the Sacrament of the Lord Christ himselfe did also execute the function Iohn 13. of a Preacher and yet he ceased not to remaine a devill an hypocrite and the lost sonne neither was he made better by the Sacrament or by the use thereof neither did this profit him any Act. 5. thing to salvation Also in Ananias and his wife who had been baptized of Apostles and had also without doubt received the Lords Supper and yet not withstanding they did continue in their wickednesse injustice and lies against the holy Ghost the Sacraments did neither take away their wickednesse nor give them the saving or justifying faith which maketh the heart the better by repenting and giveth it to God an upright obedient heart and doth appease the conscience Therefore the Sacraments did not give this conscience and this faith unto them as Circumcision and the Sacrifices of the Old Testament did not give a lively and justifying faith without the which faith those things availed nothing to eternall salvation or justification And so doth Saint Paul speake of all those things in his Epistle to the Romanes and bringeth in the example of Abraham and doth witnesse Rom. 4. that he had faith and righteousnesse which is availeable with God before that he was circumcised In like sort he writeth of the people of Israel that they also were baptized and they all did eate one and the same spirituall meate and did all drinke one and the same spirituall drinke but with many of them God was not pleased And therefore even in the abundance of all these things they were thought unworthy to be received and they were rejected of God For if a dead man or one that is unworthy doe come to the Sacraments certainly they doe not give him life and worthinesse but he that is such a one doth load himselfe with a farre greater burthen of fault and sinne seeing that he is unworthy the which thing the Apostle doth expresly declare in the doctrine touching the Supper of the Lord where he saith Whosoever 1 Cor. 10. doth eate of this bread or drinke of this cup of the Lord unworthily he is guiltie of the body and bloud of the Lord Also He doth eate and drinke iudgement to himselfe Lastly this also must be knowne that the veritie of the Sacraments doth never faile them so that they should become not effectuall at any time but in the institution of Christ * Looke the 2. observation upon this confession they doe alwaies exercise their vertue and efficacie in witnessing sealing confirming unto the worthy receivers present grace salvation but unto the unworthy their fault and condemnation whether they be administred by a good and honest Priest or
and doth not teach that faith which beleeveth that grace is freely given us for Christs sake is necessarie in the use of the Sacraments but imagineth that men are just for the very use of the Sacraments even by the worke done and that without any good affection of him that useth it This Article we finde thus in another Edition COncerning the use of the Sacraments they teach that they were ordained not so much to be markes and badges of profession amongst men as that they should be signes or testimonies of the will of God towards us set forth unto us to stirre up and confirme faith in such as use them Whereupon they condemne those that teach that the Sacraments do justifie by the worke done and doe not teach that faith to beleeve remission of sinnes is requisite in the use of Sacraments Out of the Confession of SAXONIE Of the Sacraments THe Church also is discerned from other Gentiles by certaine Artic. 12. rites and ceremonies instituted of God and usually called Sacraments as are Baptisme and the Lords Supper which notwithstanding are not onely signes of a profession but much more as the ancient Fathers said signes of grace that is they be ceremonies added to the promise of the Gospel touching grace that is touching the free remission of sinnes and touching reconciliation and the whole benefit of our redemption the which are so instituted that every man may use them because they be pledges and testimonies which declare that the benefits promised in the Gospel doe appertaine to every one For the voice of the Gospel is generall this use doth beare witnesse that this voyce doth appertaine to every one which useth the Sacraments Out of the Confession of WIRTEMBERGE Of the Sacraments THe word Sacrament as also the word Mysterie which interpreters Artic. 9. doe expound Sacrament is very large But because some have thought it good to restraine it to the number of seven Sacraments we will briefly runne over every one that we may shew what we finde wanting in the doctrine that some have broached and what may seeme to be repugnant to the meaning of that Church which is indeed Catholique or Orthodoxe Out of the Confession of SUEVELAND Of the Sacraments SEeing that the Church of Christ doth live here in the flesh Artic. 16. howbeit not according to the flesh it pleased the Lord also to teach admonish and exhort it by the outward word And that this might be done the more commodiously he would also have his to make much of an externall societie among themselves For which cause he gave unto them holy signes among which these are the chiefest Baptisme and the Lords Supper the which we doe not onely thinke therefore to have had the name of Sacraments among the Fathers because they are visible signes of invisible grace as Saint Augustine doth define them but also for that purpose because that by them we doe consecrate our selves unto Christ and doe binde our selves as it were by the oath or Sacrament of faith THE THIRTEENTH SECTION OF THE SACRAMENT OF HOLY BAPTISME The latter Confession of HELVETIA Of holy Baptisme CHAP. 20. BAptisme was instituted and consecrated by God and the first that baptized was John who dipped Christ in the water in Jorden From him it came to the Apostles who also did baptize with water The Lord in plaine words commanded them To Matth. 28. preach the Gospel and to baptize in the name of the Father the Sonne and the holy Ghost And Peter also when divers demanded of him what they ought to doe said to them in the Acts Act. 8. Let every one of you be baptized in the name of Iesus Christ for the remission of sinnes and you shall receive the gift of the holy Ghost Whereupon Baptisme is called of some a signe of initiation of Gods people as that whereby the elected of God are consecrated unto God There is but one Baptisme in the Church of God for it is sufficient to be once baptized or consecrated unto God For baptisme once received doth continue all a mans life and is a perpetuall fealing of our adoption unto us For to be baptized in the name of Christ is to be enrolled entered and received into the covenant and family and so into the inheritance of the sonnes of God yea and in this life to be called after the name of God that is to say to be called the sonne of God to be purged also from the flchinesse of sinnes and to be indued with the manifold grace of God for to leade 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 all borne in the pollution of sinne and are the sonnes of wrath But God who is rich in mercy doth freely purge us from our sinnes by the bloud of his Sonne and in him doth adopt us to be his sonnes and by an holy covenant doth joyne us to himselfe and doth inrich us with divers gifts that we might live a new life All these things are sealed up unto us in Baptisme For inwardly we are regenerated purified and renewed of God through the holy Spirit and outwardly we receive the sealing of most notable gifts by the water by which also those great benefits are represented and as it were set before our eyes to be looked upon And therefore are we baptized that is washed and sprinckled with visible water For the water maketh cleane that which is filthy refresheth things that faile and faint and cooleth the bodies And the grace of God dealeth in like manner with the soule and that invisibly and spiritually Moreover by the Sacrament of Baptisme God doth separate us from all other Religions of people and doth consecrate us a peculiar people to himselfe We therefore by being baptized doe confesse our faith and are bound to give unto God obedience mortification of the flesh and newnesse of life yea and we are billed souldiers for the holy warfare of Christ that all our life long wee should fight against the world Satan and our owne flesh Moreover we are baptized into one body of the Church that we might well agree with all the members of the Church in the same religion and mutuall duties We beleeve that * Looke the 1. observation upon this confession that of all other is the most perfect manner of baptisme where in Christ was baptised and which the rest of the Apostles did use in baptisme Those things therefore which by mans device were added afterwards and used in the Church * 2. Observation we thinke them nothing necessary to the perfection of Baptisme Of which kind is exorcisme and the use of lights oyle salt spattle and such other things as namely that baptisme is twise every yeer consecrated with divers ceremonies For we beleeve that the baptisme of the Church which is but one was sanctified in Gods first institution of it
of that thing which by Christs owne words is assigned to this age and is imparted unto it For so Christ in generall and without exception giveth in charge not touching some but touching all Teach ye all nations and baptize them in the name Matth. 28. Act. 4. of the Father the Son and the holy Ghost And so over children this most holy name is called upon in which alone there is salvation This is further also taught that they who are once lawfully and truely baptized when they come to yeeres ought to do their endeavour that they may learn to acknowledge and know what holy Baptisme is and therewithall the Catholike and Christian faith without which Baptisme availeth nothing to the end that afterward when they doe desire to be partakers of the Lord his Supper they may with their owne mouthes and of their owne accord 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 receive unto this covenant of holy baptisme and * Looke the 1. Observation upon this confession by the laying on of hands do testifie to them that grace is conteined in baptisme to strengthen them to the warfare of faith and so after a convenient and godly manner with use of pure ceremonies and such as are profitable to edifying they bring them to the sacrament of the L. Supper without any reiteration of baptisme as there are evident tokens and examples to be seen of this matter in the Primitive Church which is the true and best maistresse of the posteritie and going before leadeth us the way For if so be that a man should even after a true manner enjoy the Baptisme of Christ and should by meanes here of be buried with Christ into his death to newnesse of life if afterward his life being prolonged he should not according to the doctrine of the holy Gospel shew forth a true and lively faith in Iesus Christ brotherly love towards all those that are consecrated to the Lord and so should leade a life unworthy his place or calling and unworthy of God and his neighbour and should not in baptisme conceive a lively hope of life everlasting such a one should assuredly give certain testimonie of himselfe that he had in vaine received grace in holy Baptisme wherein the name of the holy Trinity was called on over him the which thing God the Lord as his word declareth suffereth Exod. 20. by no meanes to escape unrevenged or unpunished Out of the FRENCH Confession VVE acknowledge that there be two onely Sacraments Artic. 35. common to the whole Church whereof the first is Baptisme the which is given to us to testifie our adoption because that therein we are ingrafted into Christs body that being washed in his blood we may also be renued to holinesse of life by his Spirit This also we say Although we are baptized but once yet the fruit of baptisme doth pertaine to the whole course of our life that this promise to wit that Christ will be alwaies unto us sanctification and justification may be sealed up in us with a sure and firme seale Furthermore although Baptisme be a Sacrament of faith and repentance yet seeing that God doth together with the Parents account their posteritie also to be of the Church we affirme that infants being borne of holy parents are by the authoritie of Christ to be baptized We say therefore that the element of water be it never so Artic. 38. fraile doth notwithstanding truely witnesse or confirme unto us the inward washing of our soules in the blood of Iesus Christ by the vertue and efficacie of the holy Ghost Out of the ENGLISH Confession VVE say that Baptisme is a Sacrament of the remission of Artic. 12. sinnes and of that washing which we have in the blood of Christ and that no person which will professe Christs name ought to be restrained or keept backe therefrom no not the very babes of Christians forsomuch as they be borne in sinne and pertaine unto the people of God Out of the Confession of BELGIA VVE beleeve and confesse that Iesus Christ which is the end of the law hath by his owne bloud sheading made an end of all other propitiatorie sacrifice for sinnes Also that Circumcision which was done by blood being abolished he hath instituted Baptisme in the place thereof whereby we are received into the Church of God and separated from all other nations and all kinde of strange religions being consecrated unto him alone whose badge and cognisance we weare Finally Baptisme is a token unto us that he will be our God for ever who also is our gracious Father Therefore the Lord hath commanded all his to be baptized with pure water In the name of the Father the Sonue and the holy Ghost To signifie that the blood of Christ doth internally through the operation of the Spirit performe and effect that in the soule which water doth externally worke in the bodies For as water being poured upon us and appearing in the body of him that is baptized moistning the same doth wash away the filthines of the body so the blood of Christ washing the soule doth cleanse it from sinne and doth make us 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 unto us as the red sea wherethrough we must passe that we may depart from the tyranny of Pharaih that is the Devill and enter into the spirituall land of Canaan Therefore the ministers verily doe deliver unto us the Sacraments and the visible thing but it is the Lord himselfe that giveth it unto us that is represented by the Sacrament namely the gifts and invisible graces washing purifying and cleansing our soules from all spots and iniquities renuing in like manner and filling our hearts with all comfort and to conclude giving unto us a certain perswasion of his Fatherly goodnesse cloathing us with the new man and putting off the old man with all his deeds For these causes we do beleeve that every one that desireth to obtaine eternall life ought to be baptized with one baptisme and that once alone which never afterwards is to be itcrated seeing that we cannot be borne twise Neither doth this Baptisme profit us onely at that moment when the water resteth upon us and when we are sprinckled with it but it is available throughout the whole time of our life Therefore here we doe detest the errour of the Anabaptists who are not onely content with one onely Baptisme and that once received but doe also condemne the Baptisme of infants yea of those that be borne of faithfull parents but we by the same reason doe beleeve that they ought to be baptized and sealed with the signe of the covenant for the which in times past the infants amongst
but a vaine shadow Out of the Confession of WIRTEMBERGE Of Baptisme CHAP. 10. VVE acknowledge that Baptisme is to be ministred as well to infants as to those that are growne to full age and that it is to be used in the Church even to the end of this world in the name of the Father and of the Son and of the holy Ghost according to Christ his institution Also we beleeve and confesse that Baptisme is that Sea into the bottome whereof as the Prophet saith God doth cast all our sins and forgive them for Christ his Sons sake through faith But whereas some affirme that sinne remaining in man after Baptisme is not indeed sinne of it owne nature we thinke it to be a more pernitious errour then the common sort of men doth judge it to be For although we doe not doubt but that sinne which remaineth after baptisme is forgiven to the faithfull for Christ and by the free mercie of God is not imputed any longer before the tribunall seat of God yet if a man weigh and consider the nature thereof it is in deed in it selfe sinne by reason whereof as Augustine said before No man living is justified in the sight of God and there is not a iust man in the earth which doth good and sinneth not Rom. 7. I see another law in my members rebelling against the law of my minde and leading me captive unto the law of sinne which is in my members Here Paul speaketh of sin which remaineth after baptisme and he affirmeth that it doth rebell against the law of his minde that is against the affection of the holy Ghost Now that which rebelleth against the holy Ghost undoubtedly it is necessary that it be very sinne indeed For this is the nature of sinne that it strive against the holy Ghost And Galat. 5. it is said The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the same things that ye would Here againe Paul speaketh of sinne remaining after Baptisme and doth manifestly attribute it to the nature of sinne to wit to lust against the spirit to be contrary to the Spirit and to hinder that righteousnesse may not be perfect in man Therefore sinne remaining after baptisme of it nature is indeed sinne although it be not imputed to him that beleeveth but is forgiven for Christ And therefore Augustine in his Book De Nupt. Concap ad Valer. Lib. 1. Cap. 25. saith It is answered that the concupiscence of the flesh is forgiven in Baptisme not that there should be no concupiscence but that it should not be imputed to sinne For although the guilt be already discharged yet the sinne remaineth till all our infirmities be healed c. And againe De Baptis parnulorum de Cons Dist 4. Cap. Per Baptismum Through Baptisme it is brought to passe that the flesh of sinne be made voide yet it is not so made voide that ingendered concupiscence should not remaine in the flesh but that it should not hurt Moreover we teach that he that is baptized in the name of the Father and of the Sonne and of the holy Ghost is sprinckled with a spirituall anointing that is is made a member of Christ through faith and endued with the holy Ghost that the eares of his minde may be opened and the eies of his heart lightened to receive and understand heavenly things And it is evident that the use of the outward anointing was lawfull in that government which Moses instituted and that outward anointing was used also in the Church after that the Gospel was published But it is also evident that in the law of Moses there was a time for shadowes but now Christ being revealed It is the time of truth and the use of externall anointing pertaineth to the rudiments of the world Concerning the abrogating of these rudiments Paul saith Col. 2. If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions And Dyonisius whom they call Areopagita Iâ— Caelest Hicraâ— De Baptis and whom they thinke to have written out the ceremonies which the Apostles delivered to the Church doth insinuate that an outward anointing was used in the Church but withall hee doth insinuate and that not obscurely that this ceremonie was taken partly from the heathenish anointings which wrestlers did use and partly out of the law of Moses But by what authoritie or with what profit we may take examples of the Heathen how to worship God and to administer his Sacraments that saying of Moses Deut. 12. doth witnesse Take heed that thou doe not imitate the heathen and enquire after their ceremonies saying As these nations worshipped their Gods so will I doe likewise Ye shall not so doe unto the Lord your God And that saying of Christ Mat. 15. In vaine doe they worship me teaching for doctrine the precepts of men And it is not to be doubted that the ceremonies of Moses whereof one part is the use of externall anointing doe pertaine to the rudiments of this world to whose decrees Paul said before that we are not tied and whereof he saith in another place Seeing that ye know God yea rather are knowne of God how turne ye againe unto impotent and beggerly rudiments whereunto as from the beginning ye will be in bondage againe Furthermore how can it truely be affirmed as Fabianus writeth that the making or ceremonie of the outward anointing should be taught of the Apostles seeing that the Acts of Councels doe witnesse that this Ceremonie was instituted of Sylvester And the Ecclesiasticall Historie doth shew that the Apostles had no purpose to make lawes concerning holy dayes but to teach men true godlinesse and an upright conversation how much lesse did they purpose to institute externall anointings in the Church and to bring in shadowes where the Sunne doth shine most clearely There were added unto Baptisme certaine other Ceremonies also of salt durt apparell but because these are not thought necessary no not of themselves amongst whom they are used and are in some sort an idle imitation of those ceremonies which Christ sometime used in doing miracles there is no cause why we should take any care for them whilest we are conversant in so many necessarie things Of Confirmation CHAP. 11. VVE doe not doubt but that the Apostles in the beginning when the Gospel was revealed and confirmed in the day of Penticost did by the laying on of hands give unto the beleevers in Christ that wonderfull gift of the holy Ghost to wit that they might speake with tongues But of a personall and temporall fact of the Apostles a generall and temporall sacrament cannot be ordained in the Church without the speciall commandment of God And it is a horrible thing to be heard that the Sacrament of Confirmation such as the Bishops Suffragans use to give unto Children
they set their mindes upon the body of Christ when they see the cup they set their mindes upon the blood of Christ when they see the bread broken and the wine poured out they consider how that the body of Christ was tormented and his blood poured out for their sakes as by bread the bodies are nourished and strengthened as by wine the mindes are made merry so the godly doe beleeve that by the body of the Lord delivered unto death for them they are fed to everlasting life also that by his blood poured out upon the crosse their consciences are renewed to conclude they doe feele the quickning power of Christ which doth confirme them In this sort is the Supper of the Lord accomplished spiritually thus are the bread and wine a Sacrament unto us and not bare and naked signes Hereupon now ariseth a very great rejoycing and thanksgiving for so great benefits also a praising and confessing of the name of God here those works which the Lord once finished are renued and represented but especially the death of the Lord is repeated which although it once hapned and now is past yet unto the faithfull it is as yet fresh and present For the remembrance of the death of Christ which we make in the Supper is farre more noble and holy then theirs who in some prophane banquet are mindfull of their companion when they drinke the wine that he gave them For among these he that is absent worketh nothing but in this holy Supper of the faithfull the Lord is present and doth worke effectually by the spirit in the hearts of them as he who according to his promises is in the middest of them By these things it is most evident that in the holy Supper we doe not take away our Lord Christ from his Church not deny that his body and blood is there received to be our nourishment unto life eternall but we together with our predecessours and the chiefe Prelates of our Religion did and as yet to this day doe deny that the very body of Christ is eaten carnally or that it is present every where corporally and after a naturall manner For we doe openly confesse according to the Scriptures and with all the holy Fathers that Iesus Christ our Lord left this world and went to his Father and that he now sitteth at the right hand of his Father in heavenly glory from whence he shall never descend or be drawne downe into this earthly and transitory world For the true presence of Christ in the Supper is heavenly not earthly or carnall Also we denie that the bread is turned into the body of Christ miraculously so that the bread should become the very body of Christ naturally and substantially yet after a spirituall manner To conclude we denie that the body of Christ is united with the signes by any other then a mysticall meane whereof we have spoken sufficiently in the generall consideration of a Sacrament Seeing therefore we have expressely said and written with the holy Fathers Tertullian Hâ—erome Ambrose and Augustine that the bread is a figure token and signe of the body of Christ and also that by bread and wine the body and blood of the Lord are signified This is it which we would make manifest to wit that the bread is not the very body of the Lord but a token or a Sacrament of his body And yet we do not therefore speake these things as though we did simply deny all kinde of the presence of Christ in the Supper for that kinde of presence which now we have confessed doth remaine true without any prejudice to these kinde of speeches Moreover the word This in this sentence This is my body doth not onely shew bread unto our corporall eyes but therewith also it she weth the very body of Christ unto the eyes of our minde Also we confesse that this use of the Supper is so holy and profitable that whosoever shall worthily that is with a true faith eate of this bread and drinke of this Cup of the Lord he doth receive heavenly gifts from the Lord but Whosoever shall eate of this bread and drinke of this cup unworthily that is without faith by which alone we are made partakers of the Lord and of salvation He doth eate and drinke iudgement unto himselfe as Paul wrote to the Corinthians Wherefore we doe often put this diligently into the heads of our people that they take heed that none of them abuse the Lords table but that every one examine himselfe and then eate of that bread and drinke of that cup. Also the Lords Supper is a badge unto us for as one loafe and one wine are made of many graines and grapes so we being the whole multitude of the faithfull are gathered together to be one bread and one body By this we testifie in an outward profession that we are redeemed by the blood of Christ and made the members of Christ to whom we give thanks in whom we are confederates and doe promise to performe mutuall duties one toward another Out of the Confession of BASILL Of the Supper of the Lord. VVE confesse that the Lord Iesus did institute his holy Supper Artic. 6. that his holy passion might be remembred with thanksgiving his death declared and Christian charitie and unitie with true faith testified And as in Baptisme wherein the washing away of our sins is offered by the Minister of the Church and yet is wrought onely by the Father the Sonne and the holy Ghost true water remaineth so also in the Supper of the Lord wherein together with the bread and wine of the Lord the true body and the true blood of Christ is offered by the Minister of the Church bread and wine remaineth Moreover we doe firmely beleeve that Christ himselfe is the meat of faithfull soules unto life eternall and that our soules by faith in Christ crucified are fed and moistned with the flesh blood of Christ so that we being Joh. 11. Eph. 1. 4. 5. Col. 1. members of his body as of our onely head doe live in him and he in us wherein at the last day through him and in him we shall rise againe to eternall joy and blessednesse And in the marginall note upon these words Our soules For it is a spirituall meate and therefore it is received of a faithfull soule that is the soules are made full strong mightie peaceable quiet merrie and lively to all things as the body is by the corporall meate Also upon those words The members of the head And so man is made a spirituall member of the spirituall bodie of Christ And in the margent upon these words To be present to wit Sacramentally and by a remembrance of faith which lifteth up a mans minde to heaven and doth not pull down Christ according to his humanitie from the right hand of God Now we doe not include into the bread and drinke of the Lord the naturall true and substantiall body
pleasure he doth manifestly and malapertly against our Lord who instituted this Sacrament and committeth a thing cleane contrary to his holy Testament and last will which was declared in his owne words and that expressely Also this Sacrament ought to be received and administred without adoration and without that worship which is due to God alone yet with a due kinde of religion and reverence and chiefly with that which is the chiefest of all namely with faith and examination of himself which in this action is most acceptable to Christ our Lord and most profitable for men which also St. Paul taught the first Church and exhorted it hereunto saying 1 Cor. 11. Let every man trie or examine himselfe and so let him eate of that bread and drinke of that cup. For he that eateth and drinketh unworthily doth eate and drinke his owne iudgement or condemnation because he discerneth not the Lords body And in another place Prove your selves whether ye are in the faith examine your selves 2 Cor. 13. know ye not your owne selves how that Jesus Christ is in you except ye be reprobates Now I pray unto God that ye doe no evill If so be that any man approach to this table without such a tryall and not making himselfe worthy 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 say such a man should greatly prophane and reproach this Sacrament yea the whole institution hereof appointed by Christ For which cause the Ministers of our Churches doe admit none to this Sacrament neither give it unto any but to such as are noted to come unto it seriously and doe so much as in them lyeth prepare themselves hereunto after such a manner as becometh Christian godlinesse Now when the Congregation doth come together to celebrate the use of the Lords Supper and be partakers thereof then according to the example of the Primitive Church our Ministers doe teach in their holy Sermons concerning Christ and concerning the grace which through him and in him is given to sinners and especially concerning his death the sheading of his blood and the redemption and salvation purchased thereby After that the whole Church doth joyne together in faithfull prayers unto God to obtaine this that they may indeed use this Sacrament worthily * Looke the 3. Observat Moreover in the next place absolution from sinnes is lawfully administred the words of the institution are rehearsed and the people by exhortation is stirred up to a reverent consideration of this mysterie and to a cheereful and serious contemplation of the benefits of God the Sacrament is reverently with all godlinesse distributed and the people of the faithfull * Looke the 4. Observat most commonly falling downe on their knees doe receive this Sacrament with thankesgiving with gladnesse with singing of hymnes or holy songs and they shew forth the death of the Lord and admonish themselves of all his benefits to the confirmation of their faith in a true communion with Christ and his bodie And all this we doe according to the meaning of those things which are commanded in the holy Scripture especially according to the saying of Christ Doe this in remembrance Luc. 22. 1 Cor. 11. of me and Paul saith So often as ye shall eat of this bread and drinke of this cup ye shall shew forth the death of the Lord till he come Out of the FRENCH Confession VVE affirme that the holy Supper of the Lord to wit the Artic. 36. other Sacrament is a witnesse to us of our uniting with our Lord Iesus Christ because that he is not onely once dead and raised up againe from the dead for us but also he doth indeed feed us and nourish us with his flesh and bloud that we being made one with him may have our life common with him For although he be now in heaven and shall remaine there till he come to judge the world yet we beleeve that by the secret and incomprehensible vertue of his Spirit he doth nourish * Looke the 1. observation upon this confession and quicken us with the substance of his body and blood being apprehended by faith But we say that this is done spiritually not that we may counterfeit an imagination or thought instead of the efficacie and truth but rather because this mysterie of our union with Christ is so high a thing that it surmounteth all our senses yea and the whole order of nature to conclude because that it being divine and heavenly cannot be perceived nor apprehended but by faith We beleeve as was said before that as well in the Supper as Artic. 37. in Baptisme God doth in deed that is truly and effectually give whatsoever he doth there sacramentally represent and therefore with the signes we joyne the true profession and fruition of that thing which is there offered unto us Therefore we affirme that they which doe bring pure faith as it were a certaine vessell unto the holy Supper of the Lord doe indeed receive that which there the signes doe witnesse namely that the body and bloud of Iesus Christ are no lesse the meate and drinke of the soule then bread and wine are the meate of the body Also out of the 38. Art a little after the beginning And also that that bread and wine which is given us in the Supper is indeed made unto us spirituall nourishment in as much as they doe offer unto our eies to behold that the flesh of Christ is our meate and that his bloud is our drinke Therefore we reject all those phantasticall heads which doe refuse these fignes and tokens seeing that Christ our Lord hath said This is my body and This cup is my bloud Out of the ENGLISH Confession VVE say that Eucharistia that is to say the Supper of the Artic. 12. Lord is a Sacrament that is an evident Representation of the body and blood of Christ wherein is set as it were before our eyes the death of Christ and his Resurrection and whatsoever he did whilest he was in his mortall body to the end we may give him thankes for his death and for our deliverance and that by the often receiving of this Sacrament we may daily renue the remembrance thereof to the intent we being fed with the body and blood of Christ may be brought into the hope of the Resurrection and of everlasting life and may most assuredly beleeve that as our bodies be fed with bread and wine so our soules be fed with the body and blood of Christ To this Chrysost ad Eph. sâ—rm 3. cap. 1. Banquet we thinke the people of God ought to be earnestly bidden that they may all communicate among themselves and openly declare and testifie both the godly society which is among them and also the hope which they have in Christ Jesus For this cause if there had been
intercession of Christ the high Priest Thirdly Christ in the institution of the Lords Supper doth not command the Priests to offer for others either quicke or dead upon what ground then or authoritie was this worship ordained in the Church as an offering for sins without any commandement of God But that is yet more grosse and far from all reason that the Masse should be applied to deliver the soules of such as are dead For the Masse was ordained for a remembrance that is that such as received the Supper of the Lord should stirre up and confirme their faith and comfort their distressed consciences with the remembrance of Christs benefits Neither is the Masse a satisfaction for the punishment but it was instituted for the remission of the fault to wit not that it should bee a satisfaction for the fault but that it might be a Sacrament by the use whereof we might be put in minde of the benefit of Christ and the forgivenesse of the fault Seeing therefore that the applying of the Supper of the Lord for the deliverance of the dead is received without warrant of Scripture yea quite contrarie to Scripture it is to be condemned as a new and ungodly worship or service Fourthly a * Looke the 3. observat upon this confession Ceremonie in the new covenant without faith meriteth nothing neither for him that useth it nor for others For it is a dead work according to the saying of Christ The true worshippers shall worship the Father in spirit and truth The same doth the 11. Chap. to the Heb. throughout prove By faith Abel offered a better offering unto God Also without faith it is impossible to please God Therefore the Masse doth not merit remission of the fault or of the punishment even for the workes sake performed This reason doth evidently overthrow the merit as they call it which ariseth of the very worke that is done Fifthly the applying of the benefit of Christ is by a mans own faith as Paul witnesseth Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood and this applying is made freely And therefore it is not made by another mans work nor for another mans worke For when we use the Sacrament this application is made by our own work and by our own faith and not by another mans work For surely if we could have no remission but by applying of of Masses it should be very uncertain and our faith and trust should be transferred from Christ unto the work of a Priest so is it come to passe as all men see Now faith placed in the work of a man is wholly condemned These arguments with sundry other do witnes for us that the opinion of the merit and applying of the Masse for the quick and the dead was for good causes misliked and reproved Now if we would stand to consider how far this error is spread in the Church how the number of Masses increased and how through this sacrifice forgivenes both of the fault and of the punishment is promised to the quick and the dead it will appear that the Church is disfigured with shameful blots by this prophanation There never fel out a waightier cause in the Church O noble Emperour or more worthy for good learned men to debate of it is the duty of all the godly with most fervent prayers to crave at Gods hand that the Church might be delivered from these foule enormities All Kings and Bishops must with all their might endevour that this whole matter may be rightly laid forth and the Church purged Sixtly the institution of a Sacrament is contrary to that abuse For there is not a word set downe of any oblation for the sinnes of the quick and the dead but a commandement to receive the body and bloud of Christ and to doe it in the remembrance of the benefit of Christ This remembrance doth signifie not a bare representing of the history as it were in a shew as they dreame that are the Patrons of merit by reason of the work wrought but it signifieth by faith to remember the promise and benefit to comfort the conscience and to render thanks for so great a blessing For the principall cause of the institution was that our faith might then be stirred up and exercised when we doe receive this pledge of Gods grace Besides the institution ordaineth that there should be a communication that is that the Ministers of the Church should give unto others the body and blood of the Lord. And this order was observed in the Primitive Church Saint Paul is witnesse to the Corinths when as he commandeth That one should stay for another that there might be a common partaking of the Sacrament Now that the abuses of the private Masse be discovered for as much as they all for the most part were used for the application for the sinnes of other men and doe not agree with the institution of Christ therefore they are left off in our Churches And there is one common Masse appointed according to the institution of Christ wherein the Pastors of the Churches * Looke the 4. Observat upon this confession do consecrate themselves and give unto others the Sacrament of the body and bloud of Christ and this kind of Masse is used every * Looke the 5. observation upon this confession holy day and other daies also if any be desirous to use the Sacrament Yet none are admitted to the communion except they be first tried and examined We adjoyne moreover godly Sermons according as Christ commanded that there should be Sermons when this Ceremonie is used And in such Sermons men are both taught diligently in other Articles and Precepts of the Gospel and also put in minde for what use the Sacrament was instituted to wit not that this Ceremonie could merit for them remission of sinnes by the worke done but that the Sacrament is a testimony and a pledge whereby Christ witnesseth unto us that he performeth his promises And in our Sermons as men are taught diligently concerning other articles and precepts of the Gospel so are they also put in minde for what use the Sacraments were instituted to wit not that the ceremonie should merit remission of sins by the bare work wrought but that the Sacrament should be a testimonie and a pledge whereby Christ doth testifie that he performeth his promise and that his promises pertaine unto us that Christ giveth us his body to testifie that he is effectuall in us as in his members and his blood for a witnesse unto us that we are washed with his blood The Sacrament therefore doth profit them that do repent and seeke comfort therein and being confirmed by that testimonie doe beleeve that remission of sinnes is given them indeed and are thankfull unto Christ for so great a benefit And so the application of the benefit of Christ is not by an other mans worke but by every mans owne
joy of conscience and thanksgiving doe after this sort increase the receiving is profitable Neither are any * Look the 2. Observation admitted to the Communion except they be first heard and absolved of the Pastour or his fellow Ministers In this triall the ruder sort are asked and oftentimes instructed touching the whole doctrine and then is absolution published Also men are taught that Sacraments are actions instituted of God and that without the use whereunto they are ordained the things themselves are not to be accounted for a Sacrament but in the use appointed Christ is present in this communion * Looke the 3 4. Observ truly and substantially and the body and blood of Christ is in deed given to the receivers in that Christ doth witnesse that he is in them and doth make them his members and that he doth wash them in his blood as Hilarie also saith These things being eaten and drunke doe cause both that we may be in Christ and that Christ may be in us Moreover in the ceremonie it selfe we observe the usuall order of the whole ancient Church both Latine and Greeke We use no private Masses that is such wherein the body and blood of Christ was not distributed as also the ancient Church for many yeers after the Apostles times had no such Masses as the the old descriptions which are to be found in Dionysius Epiphanius Ambrose Augustine and others doe shew And Paul 1 Cor. 11. Doth command that the Communion should be celebrated when many do meet together Therefore in the publike congregation and such as is of good behaviour prayers and the creed are rehearsed or sung and * Looke the 5. Observat lessons appointed usually for holy dayes are read After that there is a Sermon of the benefits of the Son of God and of some part of doctrine as the order of time doth minister an argument Then the Pastour doth rehearse a thanksgiving and a prayer for the whole Church for them that are in authoritie and as the present necessitie requireth and he prayeth to God that for his Sons sake whom he would have to be made a sacrifice for us he would forgive us our sins and save us and gather and preserve a Church Then he rehearseth the words of Christ concerning the institution of the Supper and he himselfe taketh and distributeth to the receivers the whole Sacrament who come reverently thereunto being before examined and absolved and there they joyne theirs with the publike prayers In the end they doe againe give thanks All men which are not altogether ignorant of antiquitie doe know that this rite and this Communion doth for the most part agree with the writings of the Apostles and with the custome of the ancient Church even almost to Gregories time which thing being so the custome of our Churches is to be approved not to be disallowed but our Adversaries misliking our custome doe defend many errours some more foule and grosse others coloured with new deceits Many heretofore have written that in the masse there is an oblation made for the quicke and the dead and that it doth deserve remission of sins both for him that maketh it and for others even for the works sake And thus were most of them perswaded and as yet are like unto the Pharisees and the heathen For after the same manner the Pharisees the Heathen did dreame that they for the works sake did deserve for themselves and for others remission of sinnes peace and many other good things Or although those which were not so blind did speake more modestly and said that they did deserve but not without the good intention of the sacrificer yet they imagined that those sacrifices were merits and a ransome By reason of this opinion there were a multitude of sacrifices and the craftie meanes of gaine were increased Such is the merchandise of Masses and the prophanation of the Lords Supper almost throughout the whole world But God will have corrupt kindes of worship to be reproved and abolished Therefore we doe simply and in deed propound the voice of God which doth condemne those errours and with all our heart we affirme before God and the whole Church in heaven and in earth that there was one onely sacrifice propitiatorie or whereby the wrath of the eternall Father against mankinde is pacified to wit the whole obedience of the Sonne of God our Lord Iesus Christ who was crucified and raised up againe This is that onely Lambe which taketh away the sinnes of the world Ioh. 1. Of this onely sacrifice mention is made Heb. 10. By one onely sacrifice he made perfect for ever those that are sanctified And this sacrifice is applied to every one by their owne faith when they heare the Gospell and use the Sacraments as Paul saith Rom. 3. Whom God hath set forth to be a reconciliation through faith in his blood And Habac. 2. The iust shall live by his faith And 1 Pet. 1. Being sanctified in the spirit unto obedience and sprinkling of the blood of Iesus Christ Other Sacraments in the old Testament were typicall whereof we shall speake more at large in their place and they did not deserve any remission of sins and all the righteousnesse of holy men at all times were are and shall be sacrifices of praise which doe not deserve remission either for them that did offer them or for others but they are services which every one ought to performe and are acceptable to God for the Mediatours and our high Priest the Son of God his sake as it is said Heb. 13. By him we offer the sacrifice of praise alwaies to God That this is an unchangeable and eternall truth it is most manifest And whereas certaine fragments which they call the Canons of the Masse are alledged against this so cleare light of the truth it is also manifest that the Greeke and Latine Canons are very unlike the one to the other and that the Greeke Canons doe disagree among themselves in a most wrightie matter and it appeareth that in the Latine Canon many jagges and pieces were by little and little patched together of ignorant authors The ancient Church doth use the names of Sacrifice and oblation but thereby it understandeth the whole action prayers a taking of it a remembrance faith a confession and thankesgiving This whole inward and outward action in every one that is turned to God and in the whole Church is indeed a sacrifice of praise or thankesgiving and a reasonable service And when the Lord saith Ioh. 4. The true worshippers shall worship the Lord in spirit and in truth he affirmeth that in the New Testament outward sacrifices are not commanded which of necessitie should be made although there were no motions of the holy Ghost in the heart as in the law it was necessarie that the ceremonie of the Passeover should be kept But touching the Supper of the Lord it is said 1 Cor. 11. Let every man
examine himselfe c. So the Supper of the Lord doth profit him that useth it when as hee bringeth with him repentance and faith and another mans work doth nothing at all profit him Furthermore concerning the dead it is manifest that all this shew is repugnant to the words of the institution of the Supper wherein it is said Take ye eat ye c. Do ye this in remembrance of me What doth this appertain to the dead or to those that be absent and yet in a great part of Europe many masses are said for the dead also a great number not knowing what they doe doe reade Masses for a reward But seeing that all these things are manifestly wicked to wit to offer as they speak to the end that they may deserve for the quick the dead or for a man to do he knoweth not what they do horribly sin that retain and defend these mischievous deeds And seeing that this ceremony is not to be taken for a Sacrament without the use whereunto it was ordained what manner of Idol worship is there used let godly and learned men consider Also it is a manifest profanation to carry about part of the Supper of the Lord and to worship it where a part is utterly transferred to an use clean contrary to the first institution whereas the Text saith Take eat and this shew is but a thing devised of late To conclude what be the manners of many Priests and Monks in all Europe which have no regard of this saying 1 Cor. 11. Let every man examine himselfe Also Whosoever taketh it unworthily shall be guiltie of the body and blood of the Lord. Every man of him-self doth know these things Now although the chiefe Bishops and hypocrites who seeke delusions to establish these evils doe scoffe at these complaints yet it is most certaine that God is grievously offended with these wicked deeds as he was angry with the people of Israel for their prophanations of the sacrifices And we do see evident examples of wrath to wit the ruines of so many kingdomes the spoile and waste that the Turks do make in the world the confusions of opinions and many most lamentable dissipations of Churches But O Son of God Lord Iesus Christ which wast crucified and raised up again for us thou which art the high Priest of the Church with true sighes we beseech thee that for thine and thy eternall Fathers glory thou wouldest take away idols errours and abominations and as thou thy selfe didst pray Sanctifie us with thy truth and kindle the light of thy Gospel and true invocation in the hearts of many and bowe our hearts to true obedience that we may thankefully praise thee in all eternitie The greatnesse of our sins which the prophanation of the Supper of the Lord these many yeers hath brought forth doth surpasse the eloquence of Angels and men We are herein the shorter seeing that no words can be devised sufficient to set out the greatnesse of this thing and in this great griefe we beseech the Sonne of God that he would amend these evils and also for a further declaration we offer our selves to them that will heare it But in this question we see that to be chiefly done which Salomon saith He that singeth songs to a wicked heart is like him that powreth vineger upon nitre Our Adversaries know that these perswasions of their sacrifice are the sinews of their power and riches therefore they will heare nothing that is said against it Some of them do now learn craftily to mitigate these things and therefore they say The oblation is not a merit but an application they deceive in words and retaine still the same abuses But we said before that every one doth by faith apply the sacrifice of Christ to himselfe both when he heareth the Gospel and then also when he useth the Sacraments and it is written 1 Corinth 11. Let every man examine himselfe Therefore Paul doth not meane that the ceremonie doth profit another that doth not use it And the Son of God himselfe did offer up himselfe going into the holy of holies that is into the secret counsell of the Divinitie seeing the will of the eternall Father and bearing his great wrath and understanding the causes of this wonderfull counsell these weightie things are meant when the text saith Heb. 9. He offered himselfe And when Esay saith Cap. 53. He will make his soule an offering for sin Now therefore what do the Priests meane who say that they offer up Christ and yet antiquitie never spake after this manner But they do most grievously accuse us They say that we do take away the continuall sacrifice as did Antiochus who was a type of Antichrist We answered before that we do retaine the whole ceremonie of the Apostolike Church and this is the continuall sacrifice That the sincere doctrin of the Gospel should be heard that God should be truly invocated to conclude as the Lord saith Joh. 4. It is to worship the Father in spirit and truth we doe also herein comprehend the true use of the Sacraments Seeing that we retaine all these things faithfully we doe with great reverence retaine the continuall sacrifice they doe abolish it who many waies doe corrupt true invocation and the very Supper of the Lord who command us to invocate dead men who set out Masses to sale who boast that by their oblation they doe merit for others who doe mingle many mischievous errours with the doctrine of Repentance and remission of sins who will men to doubt when they repent whether they be in favour who defile the Church of God with filthy lusts and Idols These men be like unto Antiochus and not we who endeavour to obey the Son of God who saith Joh. 4. If any man loveth me he will keepe my word Of the use of the whole Sacrament LEt Sophistrie be remooved from the judgements of the Church All men know that the Supper of the Lord is so instituted that the whole Sacrament may be given to the people as it is written Drinke ye all of this Also the custome of the ancient Church both Greeke and Latine is well knowne Therefore we must confesse that the forbidding of one part is an unjust thing It is great injurie to violate the lawfull Testament of men Why then do the Bishops violate the Testament of the Sonne of God which he hath sealed up with his own blood But it is to be lamented that certaine men should be so impudent as to feigne feigne sophistrie against this so weightie an argument that they may establish their prohibition the refutation of whom the matter being so cleare and evident we doe omit In another place this Article is not distinguished from that which went before but is thus ioyned with it To conclude we must also speake in few things of the use of the whole Sacrament Let sophistrie be remooved c. Out of the Confession of WIRTEMBERGE Of the Eucharist CHAP.
Christ till he come And whereas many doe commonly celebrate the Masses without all regard of godlinesse onely for this cause that they may nourish their bodies our Preachers have shewed that that is so execrable a thing before God that if the Masse of it selfe should nothing at all hinder godlinesse yet worthily and by the commandement of God it were to be abolished the which thing is evident even out of Esay onely For our God is a Spirit and truth and therefore he cannot Isa 2. abide to be worshipped but in Spirit and truth And how grievous a thing this unreasonable selling of the Sacraments is unto the Lord our Preachers would have men thereby to conjecture that Christ did so sharply and altogether against his accustomed manner taking unto himselfe an externall kinde of revengement cast out of the temple those that bought and sold whereas they might seeme to exercise merchandize onely in this respect that they might further those sacrifices which were offered according to the law Therefore seeing that the rite of the Masse which was wont to be celebrated is so many waies contrarie to the Scripture of God as also it is in every respect divers from that which the holy Fathers used it hath beene very vehemently condemned amongst us out of the pulpit and by the word of God it is made so detestable that many of their owne accord have altogether forsaken it and else where by the authoritie of the Magistrate it is abrogated The which thing we have not taken upon us for any other cause then for that throughout the whole Scripture the Spirit of God doth detest nothing so much neither command it so earnestly to be taken away as a feigned and false worship of himselfe Now no man that hath any sparke of religion in him can be ignorant what an inevitable necessitie is laid upon him that feareth God when as he is perswaded that God doth require a thing at his hands For any man may easily foresee how many would take it at our hands that we should change any thing about the holy rite of the Masse neither were there any which would not rather have chosen in this point not onely not to have offended your sacred Majestie but even any Prince of the lowest degree But when as herewithall they did not doubt but by that common rite of the Masse God was most grievously provoked and that his glory for the which we ought to spend our lives was darkened they could not but take it away lest that they also by wincking at it should make themselves partakers with them in diminishing the glory of God Truely if God is to be loved and worshipped above all godly men must beare nothing lesse then that which he doth hate and detest And that this one cause did constraine us to change certaine things in these points we take him to witnesse from whom no secret is hid THE FIFTEENTH SECTION OF ECCLESIASTICALL MEETINGS The latter Confession of HELVETIA Of holy and Ecclesiasticall meetings CHAP. 22. ALthough it be lawfull for all men privately at home to reade the holy Scriptures and by instruction to edifie one another in the true Religion yet that the word of God may be lawfully preached to the people and prayers and supplications publikely made and that the Sacraments may be lawfully ministred that that collection be made for the poore and to defray all necessarie charges of the Church or to supply the wants it is very needfull there should be holy meetings and Ecclesiasticall assemblies For it is manifest that in the Apostolike and Primitive Church there were such assemblies frequented of godly men So many then as doe despise them and separate themselves from them they are contemners of true Religion and are to be compelled by the Pastours and godly Magistrates to surcease stubbornly to separate and absent themselves from sacred assemblies Now Ecclesiasticall assemblies must not be hidden and secret but publique and common except persecution by the enemies of Christ and the Church will not suffer them to be publique For we know what manner assemblies the Primitive Church had heretofore in secret corners being under the tyrannie of Roman Emperours Let those places where the faithfull meet together be decent and in all respects fit for Gods Church Therefore let houses be chosen for that purpose or Churches that are large and faire so that they be purged from all such things as doe not beseeme the Church And let all things be ordered as is most meete for comelinesse necessitie and godly decencie that nothing be wanting which is requisite for rites and orders and the necessarie uses of the Church And as we beleeve that God doth not dwel in temples made with hands so we know that by reason of the word of God and holy exercises therein celebrated places dedicated to God and his worship are not prophane but holy and that therefore such as are conversant in them ought to behave themselves reverently and modestly as they which are in a sacred place in the presence of God and his holy Angels All excesse of apparell therefore is to be abandoned from Churches and places where Christians meet in prayer together with all pride and whatsoever else doth not beseeme Christian humilitie decencie and modestie For the true ornament of Churches doth not consist in Ivorie gold and precious stones but in the sobrietie godlinesse and vertues of those which are in the Church Let all things be done comely and orderly in the Church to conclude Let all things be done to edifying Therefore let all strange tongues keepe silence in the holy assemblies and let all things be uttered in the vulgar tongue which is understood of all men in the company Of prayer singing and Canonicall houres CHAP. 23. TRue it is that a man may lawfully pray privately in any tongue that he doth understand but publique prayers ought in the holy assemblies to be made in the vulgar tongue or such a language as is known to all Let all the prayers of the faithfull be powred forth to God alone through the mediation of Christ only out of a true faith and pure love As for invocation of Saints or using them as intercessors to intreat for us the Priesthood of our Lord Christ and true religion will not permit us 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 any calamity specially in the calamity of the Church prayer must be made both privatly and publikely without ceasing Moreover we must pray willingly and not by constraint nor for any reward neither must we superstitiously tie prayer to any place as though it were not lawfull to pray but in the Church There is no necessity that publike prayers should be in forme and time the same or alike in all Churches Let all Churches use their libertie Socrates in his history saith In any countrey or
merit of Christ applied but that it is a worke and fruit of charitie toward our neighbour by which worke we doe testifie our faith and obedience which we owe unto God Now where faith is there Christ alone is acknowledged to be the purger of sinnes Therefore seeing that almes doth testifie after their manner that Christ doth dwell in the godly it doth also testifie that they have remission of sinnes For except almes be a worke of charitie which may beare witnesse to faith in Christ it is so farre from signifying that man hath remission of sins through Christ that it doth even stinke in the sight of God If I shall distribute saith Paul all my substance that it may be meat for the poore and shall not have love it profiteth me nothing Therefore we teach that good works must be done necessarily that God is to be invocated and that almes is to be given that we may testifie our faith and love and obey the calling of God But in true repentance we teach that we obtaine remission of sins onely for the Son of God our Lord Iesus Christ his sake through faith according to that which Peter saith To him doe all the Prophets beare witnesse that through his name every one that beleeveth in him doth receive remission of sins Of Canonicall houres CHAP. 27. AVgustine writeth in a certaine place that Ambrose the Bishop of Millane did ordaine that the assemblies of the Church should sing Psalmes whereby they might mutually comfort themselves whilest they looked for adversitie and stirre up themselves to beare the crosse lest the people saith he should pine away with the yrkesomnesse of mourning This singing because it was used in a tongue commonly known it had both a godly use and deserved great praise And by the Canonicall decree it appeareth that those houres which they call Canonicall were an appointment of certaine times wherein the whole holy Scripture should be publikely over-run every yeere as in the schooles there be certaine hours appointed for interpreting of authors Such a distribution of houres was peradventure not unprofitable for that time and in it selfe it is not a thing to be condemned But to appoint a speciall kinde of priests to chaunt but those Canonicall hours and to sing them in a strange tongue which commonly is not known to the Church or is not our countrey tongue and that in some place in the night and in the day time without any intermission new singers very often taking one anothers course and to make hereof a worship not to this end that by patience and the comfort of the Scripture we might have hope as Paul saith but that by the merit of this worke a man might mitigate the wrath of God and purge the sinnes of men before God this is it that is contrary to the meaning of that Church which is indeed Catholique 1 Cor. 14. When ye come together according as every one of you hath a Psalme or hath doctrine or hath a tongue or hath revelation or hath interpretation let all things be done unto edifying Hierome upon the Epist to the Ephes Chap. 5. saith Singing and making melody to the Lord in your hearts Let young 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 threat and the iawes are not to be greased with some sweet liquor as they use to doe that play in Tragedies c. Now that which was spoken touching the use of a tongue that is commonly knowne it must be understood not only of the singing of Psalmes but also of all the parts of Ecclesiasticall ministerie For as Sermons and prayers are to be made in a well knowne tongue to the Church so also must the Sacraments be dispensed in a speech that is knowne For although it be lawfull at some time to use a strange tongue by reason of the learned yet the consent of the Catholike Church doth require this that the necessarie ministeries of the Church be executed in our countrey speech 1 Cor. 14. I had rather in the Church to speake five words with my understanding that I may also instruct others then ten thousand words in a strange tongue Innocentius the third De offi Iud. Ord. C. Quoniam saith Because that in many parts within one Citie and Diocesse there be people of divers languages mingled together having under one faith divers rites and customes we doe straitly command that the Bishops of such Cities or Diocesses doe provide fit men who according to the diversitie of ceremonies and language may execute among them the divine duties and minister the Ecclesiasticall Sacraments instructing them both by the word and by their example Therefore they are to be said to doe godly and Catholikely who doe so appoint the dispensation of the Sacraments the singing of Psalmes and the reading of holy Scripture that the Church may understand that which is said read or sung and the spirit may receive fruit thereby to comfort the minde and to confirme the faith and to stirre up love Out of the Confession of SVEVELAND Of the singing and prayers of Ecclesiasticall men CHAP. 21. ANd for that cause to wit that men should not winke at that offending of God which might be committed under a colour of his service then which nothing can offend him more grievously our Ministers have condemned the most of those things which were used in the singings and prayers of Ecclesiasticall men For it is too too manifest that these have degenerated from the first appointment and use of the Fathers For no man which understandeth the writings of the ancient 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 part without understanding and of the reading of the Scripture there be onely the beginnings of Chapters left unto us and innumerable things are taken up one after another which serve rather for superstition then for godlinesse Therefore our Ministers did first of all detest this that many things which were contrary to the Scriptures are mingled with holy prayers and songs as that those things are attributed to Saints which are proper to Christ alone namely to free us from sinne and other discommodities and not so much to obtaine as to give us the favour of God and all kinde of good things Secondly because they are increased so infinitely that they cannot be sung or rehearsed with an attentive minde Now it is nothing but a mocking of God whatsoever we doe in his service without understanding Lastly because that these things also were made meritorious works and to be sold for no small price that we may say nothing hereof that against the expresse commandement of the holy Ghost all things are there said and sung in that tongue which not
towards the end Of comforting and visiting the sicke SEeing that men doe never lye open to more grievous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooveth the Pastours of the Churches to be never more vigilant and carefull for the safetie of the flocke then in such diseases and infirmities Therefore let them visit the sicke betimes and let them be quickly sent for of the sicke if the matter shall so require Let them comfort and confirme them in the true faith Finally let them strengthen them against the dangerous suggestions of Satan In like manner let them pray with the sicke person at home in his house and if need be let them make prayers for the sicke in the publike meeting And let them be carefull that they may have a more happie passage out of this life As for popish visiting with the extreame unction we have said before that we doe not like of it because it hath many absurd things in it and such as be not approved by the Canonicall Scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirits THe Scripture willeth that the bodies of the faithfull as being temples of the holy Ghost which we truly beleeve shall rise againe at the last Day should be honestly without any superstition committed to the earth and besides that we should make honourable mention of them which have godlily died in the Lord and performe all duties of love to such as they leave behind them as their widows and fatherlesse children Other care to be taken for the dead we teach none Therefore we doe greatly mislike the Cynikes who neglected the bodies of the dead or did very carelesly and disdainfully cast them into the earth never spake so much as a good word of the dead nor any whit regarded those whom they left behinde them Again we condemne those which are too much and preposterously officious toward the dead who like Ethnikes doe greatly lament and bewaile their dead we doe not discommend that moderate mourning which the Apostle doth allow 1 Thess 4. but judge it an unnaturall thing to be touched with no sorrow and do sacrifice for the dead and mumble certaine prayers not without their penny for their paines thinking by these their duties to deliver these their friends from torments wherein they being wrapped by death they suppose they may be rid out of them againe by such lamentable songs For we beleeve that the faithfull after the bodily death doe goe directly unto Christ and therefore doe not stand in need of the helpe or prayers for the dead or any other such dutie of them which are alive In like manner we beleeve that the unbeleevers be cast headlong directly into hell from whence there is no returne opened to the wicked by any duties of those which live But as concerning that which some teach concerning the fire of Purgatory it is flat contrary to the Christian faith I beleeve the remission of sins and life everlasting and to the absolute purgation of sins made by Christ and to these sayings of Christ our Lord Verily verily I say unto you he that heareth my word and Iohn 5. beleeveth in him that sent me hath everlasting life and shall not come unto condemnation but hath passed from death unto life Againe He that is washed needeth not save to wash his feet but is Ioh. 13. cleane every whit and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are alive and craving certaine duties of them whereby they may be set free we count those apparitions among the delusions crafts and deceits of the devill who as he can transforme himselfe into an Angel of light so he laboureth tooth and naile either to overthrow the true faith or else to call it into doubt The Lord in the Old Testament forbad to enquire Deut. 18. the truth of the dead and to have any thing to doe with spirits And to the glutton being bound in torments as the truth of the Gospell doth declare is denied any returne to his brethren The Lord by his word pronouncing and saying They have Moses Luk. 16. and the Prophets let them heare them if they heare not Moses and the Prophets neither will they beleeve if one shall arise from the dead Out of the Confession of BASIL THe Church of Christ doth herein labour all that she can to Artic 5. keepe the bonds of peace and love in unitie Therefore she doth by no meanes communicate with sects and the rules of orders devised to make a difference of dayes meats apparell and ceremonies No man can prohibit that which Christ himselfe hath not prohibited Art 10 ss 1. 2. For this cause we know that auricular confession holy dayes dedicated to Saints and such like things had their beginning of men and were not commanded of God as on the other side we know that the marriage of Ministers was not forbidden And againe No man can forbid those things which God hath Art 10. ss 4. c. permitted therefore we thinke that it is not by any means forbidden to receive meats with thanksgiving Out of the Confession of BOHEMIA Hitherto pertaine first those things which are to be found in the 15. Chap. about the middest concerning the keeping of holy dayes and fasts IN like sort many of the ancient ceremonies and such as were brought in by custome so neere as may be are retained among us even at this day * Looke the 1. observation upon this confession of this sort be certain daies appointed for feasts and holy daies the mattens that is morning Sermons evening assemblies the Lords dayes which be holy dayes and speciall feasts dayes added thereunto which are consecrated to the celebrating of the works of Christ as to his Nativitie his Passion Resurrection c. * Looke the 1. observation and such as be dedicated to the remembrance of holy men as of the Virgin Mary of the Apostles and of other Saints and chiefly of those Saints of whom there is mention in the holy Scriptures and all these things be done of us that the word of God may be taught that God may be worshipped and served and that he may be glorified among us That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our Ministers as it is meet for Christian men to doe to the glory and praise of God doe celebrate holy dayes consecrated to the Virgin and the remembrance of her * Looke the 2. observation upon this confession and the whole 2. Sect. wherein is intreated of the lawfull honour of Saints do make and sing godly and Christian songs of her and with pleasure both diligently and that they may confirme
to be any longer defiled with such foilies Out of the Confession of BELGIA IN the meane time we beleeve that it is in deed profitable that Artic. 32. the Elders which doe governe in Churches should appoint some order among themselves so that they doe diligently take heed that in no case they do swarve or decline from those things which Christ himselfe our onely Master hath once appointed Therefore we doe reject all humane inventions and all those laws which were brought in to be a worship of God that mens consciences should any way thereby be snared or bound and we receive those onely which are fit either to cherish or maintaine concord or to keepe us in the obedience of God And hereunto * Looke the 1. observation upon this confâ—ssion excommunication is chiefly necessary being used according to the commandement of the word of God and other additions of Ecclesiasticall discipline annexed thereunto Out of the Confession of AUSPURGE Artic. 15. COncerning Ecclesiasticall rites which are ordained by mans authority they teach that such rites are to be observed as may be kept without sin and do tend to quietnesse and good order in the Church as namely set holidaies certain godly Psalmes and other such like rites But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnesse before God or do deserve remission of sins or are duties necessary unto the righteousnesse revealed in the Gospel But this is to be thought of them that they are indifferent things which without the case of offence may be omitted But such as breake them with offence are faultie as those which do rashly disturbe the peace of the Churches Such traditions therefore as cannot be observed without sinne are rejected of us as the tradition of single life We reject also that impious opinion of traditions and vowes wherein they feigne that worships invented by mans authoritie doe merit remission of sins and are satisfactions for sin c. Of which like false opinions touching vowes and fastings not a few have been spread abroad in the Church by unlearned men This Article is thus to be found in another Edition COncerning Ecclesiasticall rites they teach that those rites are to be observed which may be kept without any sinne and are availeable for quietnesse and good order in the Church such as as are set holydaies feasts and such like Againe out of the 7. Article touching abuses of the same confession These words that follow pertaine to this place and the rest unto the eleventh Section Of the authoritie of the Ministers BEsides these things there is a controversie whether Bishops Here also be many things which might very fitly have been referred to the former Sect. by reason of speciall examples of meats and holy dayes here rehearsed but seeing that the title or this page is generall it could not here be pretermitted or Pastours have power to ordaine ceremonies in the Church and to make laws of meats and holidaies and degrees or orders of Ministers They that ascribe this power to the Bishops alledge this testimonie for it I have yet many things to say unto you but you cannot beare them away now But when that spirit of truth shall come he shall teach you all truth They alledge also the examples of the Apostles which commanded the Christians to abstaine from blood and that which was strangled They alledge the change of the Sabbath into the Lords day contrary as it seemeth to the morall law and they have no examples so oft in their mouthes as the change of the Sabbath They will needs have the Churches power and authoritie to be very great because it hath dispensed with a precept of the morall law But of this question our men doe thus teach that the Bishops have no power to ordaine any thing contrary to the Gospell as was shewed before The same also doe the Canons teach distinct 9. Moreover it is against the Scripture to ordaine or require the observation of any traditions to the end that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christs merit receiveth a blow when as we seeke by such observations to merit remission of sinnes and justification And it is very apparant that through this perswasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnesse of faith was quite smoothered for ever and anone there were new holidaies made new fasts appointed new ceremonies new worships for Saints ordained because that the authors of such geare supposed by these works to merit remission of sinnes and justification After the same manner heretofore did the penitentiall Canons increase whereof we still see some footings in satisfactions Againe many writers imagine that in the New Testament there should be a worship like to the Leviticall worship the appointing whereof God committed to the Apostles and Bishops wherein they seeme to be deceived by the example of the law of Moses as if the righteousnesse of the New Testament were the outward observing of certain rites as the justice of the law was Like as therefore in the law it was a sinne to eate swines flesh c. so in the New Testament they place sinne in meates in daies in apparell and such like things and they hold oppinion that the righteousnesse of the New Testament can not stand without these From hence are those burdens that certaine meats defile the conscience that it is a mortall sinne to omit the canonicall houres that fastings merit remission of sinnes because they be necessary to the righteousnesse of the New Testament that a sin in a case reserved cannot be pardoned but by the authoritie of him that reserved it whereas the Canons speake onely of reserving of Canonicall punishments and not of the reserving of the fault Whence then have the Bishops power and authoritie of imposing these traditions upon the Churches for the burdening of mens consciences For there are divers cleare testimonies which inhibit the making of such traditions either for to deserve remission of sinnes or as things necessarie to the righteousnesse of the New Testament or to salvation Paul to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holy day in the new moone or in the Sabbath Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdâ—ned with traditions as Touch not taste not handle not which all doe perish with the using and are the precepts and doctrines of men which have a shew of wisedome And to Titus he doth plainly forbid traditions For he saith Not listning to Jewish fables and to the precepts of men that abhorre the truth And Christ Matth. 15. saith of them which urge traditions Let
some who for the kingdome of heaven doe abstaine from marriage And holy Paul saith He that giveth not his virgin to be married doth the better For which cause it is taught that all they who of their owne accord doe take and chuse unto themselves this kinde of life ought carefully to have regard hereunto that in such a life they may with a singular and earnest endevour exercise godlinesse and be holy as Paul commandeth as well in body as in spirit and give more light then others by the honesty of their actions by the labours of such trades as beseem a Christian profession by doing all that they can for the benefit of the Church and by yeelding their service to the sick and to other needy members This gift and purpose of such which doe thus in this matter consecrate themselves to God and such an exercise of their godlinesse is commended of our men and they doe faithfully perswade men hereunto but they doe perswade as we said and not compell the which thing Paul also doth who writeth thus Concerning Virgins I have no commandement of the Lord but I deliver 1 Cor 7. my iudgement which have received this mercy of the Lord that I may be faithfull I thinke it good for a man to be such a one and he concludeth after this sort He is more happy in my iudgement if he remaine such a one that is unmarried then if he marry and I thinke that I have the spirit of God In like sort in comparison of others there be bountifull and peculiar promises and singular rewards offered unto those that keep themselves single to wit that their worthy works shall be recompensed with a great reward and Matâ—h 17 that no man shall in vain for sake any thing as house father brother so also his wife c. as the Apostles did for the Lords cause Furthermore it is taught that they which have received this gift of God and being throughly proved and tried in this behalfe doe of their own accord serve the Lord and the Church they are taught I say together with other gifts to make great account of this gift and to keep it diligently lest that by any evill lusts or by any allurements of occasions they doe loose it Yet notwithstanding if any good faithfull and diligent man chance to be assaulted with such a tentation as to feare in himselfe the heat and wicked fact of lust then there is no snare laid for such a one neither is there any danger of entrapping his conscience but he that is in this case let him be put over * Looke the 4. Observat to take counsell of the Elders and governours of the Church who have the spirit of God that all may be done in the Church in order decently with honesty of the example and with the using of all due consideration Then verily if upon these things thus done he doth lawfully change his kinde of life he doth not sinne seeing that he obeyeth the counsell of the holy Ghost and the holy Church ought not for this cause to contemne him nor to make any thing the lesse account of his ministerie Notwithstanding if for this cause he should be contemned which the Church cannot do without sinne it were certainly better for him by this means to preserve his soule although he should be one of the common sort of Christians onely then by persisting in his ministerie with sinne to loose and condemne it But although it seemeth to come neerer to the example of the Primitive Church that worthy and honest married men may be chosen to take the charge of souls in the Church then to give them leave to change their kinde of life who before being unmarried did labour diligently in the ministery of the Lord yet notwithstanding our men doe not ground the worthinesse holinesse and vertue of the Ecclesiastical ministery no more then they do of Christian salvation upon either of these kinds ro wit neither upon the state of single life nor of wedlocke neither is there any other thing sought or looked for as it is before declared more then that onely profit and opportunitie which falleth into a single life and is commended of the holy Ghost After these things they doe thus consequently teach touching wedlocke that such a condition of life though it have many difficulties punishments and curses joyned with it where with after the fall of man both mankinde and this order is oppressed yet that it is in this wise holy and acceptable unto God because that God himselfe did in the beginning ordaine it and afterward Christ our Lord did consecrate it and doth daily consecrate it in those that are his and that in such sort that their children also be holy and that moreover God hath offered unto it peculiarly singular promises and blessings which are contained in the Scriptures Thence therefore must all true Christians know that whosoever doe chuse this kinde of life so as it becometh them and with an upright purpose doe both give themselves thereunto and be conversant therein they doe not onely not sinne but they doe and accomplish that which God would have them to doe and that they leade such a kinde of life as God doth peculiarly call some unto and that they doe serve the selfe same Lord whom the unmarried men doe serve The FRENCH Confession doth condemne Monasticall vowes and the forbidding of Marriage Artic. 24. which we have inserted in the 16. Section  Out of the ENGLISH Confession VVE say that Matrimonie is holy and honourable in all sorts and states of persons as in the Patriarchs in the Prophets in the Apostles in the holy Martyrs in the Ministers of the Church and in Bishops and that it is an honest and lawfull thing as Chrysostome saith for a man living in Matrimonie to take upon In Tit. 1. Hom. 11. Theo. ad Tit. 10. Euseb lib. 10. cap. 5. him therewith the dignitie of a Bishop And as Sozomenus saith of Spiridon and as Nazianzene saith of his owne Father we say that a good and dâ—ligent Bishop doth serve in the Ministery never the worse for that â—e is married but rather the better and with more ablenesse to do good Further we say that the same law which is by constraint taketh away this liberty from men and compelleth them against their wils to live single is the doctrine of devils as Paul saith and that ever since the time of this law a wonderfull uncleannesse of life and manners in Gods Ministers and sundry horrible enormities have followed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as the Tripartite Worke which is annexed to the second Tome of the Councels and some other Champions of the Popes band yea and as the matter it selfe and all Histories doe confesse For it was rightly said by Pius the second Bishop of Rome that he saw many causes why wives should be taken away from Priests but that
impious distinction of Latria dulia and hyperdulia if so be that it be referred to religious worship should here be confirmed For otherwise as for civill honour which is due to the higher powers and to some other for honestie and orders sake we are so farre from rejecting it that we teach that seeing it is commanded of God it cannot be neglected of us without some wound of conscience Vpon the same SHe was made a deare companion of Christ by the holy Ghost Obser 1. pag. â—8 through faith Vnderstand this of that peculiar grace and mercy which was bestowed upon Mary alone whereby she was made the Mother of God that bare him and was also indued with an excellent faith and not as though any duties of the onely Mediatour Christ either of redemption or intercession were to be attributed to her as afterwards in plaine words is expressely declared Vpon the same MVch lesse their images The meaning of this is that we are Obser 3. pag. 2â— bound to honour in the Lord both the Saints that are alive and also the memory of them that are dead But to their Images we are not to give any shew of worship whether religious or civill for as much as that cannot be attempted without abominable superstition Vpon the Confession of Auspurge OFfer up their prayers by the Sonne of God as in the end of the Obser 1 pag. â—7 prayers it is accustomed to be said Through Iesus Christ our Lord c. These words doe not excuse the Popish prayers unto Saints which they conclude with this tearme of words for that he speaketh here of godly prayers unto God and not of idolatrous and superstitious prayers to Saints Vpon the Confession of Saxonie THere is no doubt but such as are in blisse pray for the Church Obser 1. pag. 43. c. Looke the first observation upon this Confession above in the 1. Section Vpon the same VVAsting Gods gifts in vain Concerning wasting and losing Obser 2. pag. 44. of the Spirit and of the gifts of the same look the first Observation upon this Confession in the 4. Sect. following IN THE FOVRTH SECTION Vpon the Confession of Bohemia THey teach also that we must acknowledge our weakenesse The Obser 1 pag. 66. termes of imbecillitie and difficultie which this Confession useth in many places must be referred either to the regenerate in whom the spirit struggling with the flesh can not without a wonderfull conflict get the upper hand or else unto that strife betweene reason and the affections whereof the Philosophers speake in which not the spirit with the flesh for the spirit is through grace in the regenerate onely but the reliques of judgement and conscience that is of the Image of God which for the most part are faulty do strive with the will wholly corrupted according to the saying of the Poet I see the better and like it well but follow the worse c. Which thing is largely and plainly set forth in the latter Confession of Helvetia Vpon the same IT could not rise againe or recover that fall This is thus to be taken Obser 2. pag. 67. not as though the first grace doth finde us onely weake and feeble before regeneration whereas we are rather stark dead in our sins and therefore we must be quickned by the first grace and after we be once quickned by the first be helped by the second following and confirmed and strengthned by the same continuing with us to the end of our race Vpon the Confession of Belgia THerefore whatsoever things are taught as touching mans free Obser 1. pag. 70. will c. This generall word Whatsoever we take to appertaine to those things onely which either the Pelagians or Papists or any other have taught touching this point contrary to the authoritie of the Scripture Vpon the Confession of Auspurge THat which in this Confession is said touching the libertie of Obser 1. pag. 71. mans nature to performe a civill iustice and cited out of the 3. book hypognosticon which is fathered upon Augustine we are taught it out of another place of the same Father namely in his Booke de gratia ad Valentinum Cap. 20. whose words are these The holy Scripture if it be well looked into doth shew that not onely the good wils of men which God maketh good of evill and having made them good doth guide them unto good actions and to eternall life but also those which are for the preservation of the creature in this life are so in Gods power that he maketh them bend when he will and whether he will either to bestow benefits upon some or to inflict punishments upon others according as he doth appoint in his most secret and yet without doubt most iust iudgement Vpon the same THis spirituall iustice is wrought in us when we are helped by Obser 2. pag. 72. and 73. the holy Ghost And a little after In these sure we had need to be guided and helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmities c. Vnderstand this not of any naturall facultie which unto any good thing indeed is none at all but of the will regenerated which is very weake except it be aided by another grace even unto the end And so also must it be understood which is said a little after that The law of God can not be fulfilled by mans nature to wit though it be changed and renued according as we have declared in the former Observations upon the Confession of Bohemia which we advise you to looke over Vpon the same MAns nature can by it selfe performe c. By it selfe that is Obser 3. pag. 73. by it owne proper and inward motion yet so as the working and goodnesse of God who upholdeth the societie of men is not excluded which doth not indeed renue a man but preserveth that reason which is left in him though it be corrupt against the unbridled affections and disperseth the darknesse of the minde lest it overspread the light that remaineth and represseth the disorder of the affections lest they burst forth into act Vpon the Confession of Saxonie THat which is both here and else where in this Confession Obser 1. pag. 7â— and now and then in the Confession of Auspurge repeated touching the shaking off and losing the holy Spirit we take it thus that it is chiefly meant of the gifts which are bestowed even upon those also which pertain nothing to the Church as in Socrates Aristides Cicero and some others there shined certain sparks of excellent vertues Secondly of those gifts also which are bestowed upon those that are so in the Church that yet they are not of the Church nor truly regenerated by the spirit of adoption as may be seene in the examples of Saul Judas and such others For as concerning the spirit of sanctification which is onely in those that are truely regenerated it is
never taken wholly from them but onely the force and working thereof for a time interrupted whilest lusts doe beare sway in the heart even as drunkennesse doth not take away the minde it selfe but onely the use of the minde for a time Vpon the same NOr are sinnes against the Conscience We take the meaning to Obser 2. pag. 78. be this That the elect are said to sinne not against their whole conscience or so as sinne reigneth in them but that albeit they often yeeld and fall downe yet they rush not into sinnes with a full purpose and deliberation and that as yet the spirit though for a time it yeeldeth to the flesh doth wrastle and strive in them till at length by power from above it getteth the upper hand againe IN THE SIXTH SECTION Vpon the latter Confession of Helvetia THis Iesus Christ our Lord is the onely and eternall Saviour of Obser 1. pag. 88. mankinde yea of the whole world This which is said distinctly of saving the whole world we take to be meant of the restoring of the world at the last wherein notwithstanding men must not hearken to vaine speculations which are besides the word of God Vpon the former Confession of Helvetia SImply reiecting all mean Looke the 1. Observation upon this Obser 1. pag. 91. Confession in the 2. Section where these very same words are set downe Vpon the Confession of Bohemia COncerning Christ his presence c. Concerning the presence Obser 1. pag. 94. of Christ in his Church ever since his ascension and so to continue untill his second coming we teach this in plaine and evident words And we doe not thinke that the brethren are of any other minde in this point Namely that the Person of Christ may not be divided but that both the substance of the natures and their essentiall proprieties ought evermore of necessitie to be kept and retained And therefore that Christ according to his deitie is truly and essentially with us in the earth as he is also in heaven not only as filling a place in which manner he is every where but also by his peculiar saving vertue in respect whereof he is said not only to be but also to dwell in the Saints alone and in none else But according to the humane nature being above the heavens he is neither visibly nor invisibly now in the earth but only by his effectuall working and most mightie power when as the Godhead by means of the Communication of his humanitie with us spiritually by faith worketh that in the beleevers which he worketh to their salvation Vpon the Confession of Belgia BVt two natures ioyned together in one person that is united Observ 1. pag. 99. hypostatically or personally Vpon the Confession of Saxonie We doe not see as yet c. To wit plainly and perfectly Observ 1. pag. 103. Vpon the Confession of Wirtemberge TO procure the eternall salvation of mankinde that is to bring Observ 1. pag. 104. to passe IN THE SEVENTH SECTION Vpon the latter Confession of Helvetia THe whole will of God c. Vnderstand as concerning those Observ 1. page 106. Observ 2. page 106. Observ 3. page 106. Observ 4. page 106. Observ 5. page 106. things which men are bound to performe to God and also to their neighbours Any flesh that is any man although he be regenerate The law of God to wit the morall law comprehended in the ten Commandements In the law to wit in the morall law The Scripture of the law to wit the ceremoniall law IN THE EIGHTH SECTION Vpon the Confession of Bohemia MOreover the penitent are taught Vnderstand those penitent Observ 1. page 122. whose sinnes are examined in the Ecclesiasticall judgement who are injoyned to give a testimonie of their repentance till the sentence of absolution be pronounced yet so that every Church may keep her libertie both in this kinde of examination and also in the testimonie of repentance and in the administration of private absolution Vpon the same An externall testimonie of their repentance Looke the observation Obser 2 pag. 123. that doth immediatly goe before this Vpon the Confession of Auspurge THey may finde yea and it may in deed be given to those which Obser 1. pag. 127. doe truly repent Vpon the same And that the Church That is the Presbyterie of the Colledge Obser 2. pag. 127. which doth represent the Church as Matth. 18. 17. Therefore this cannot fitly be understood either of all kinde of sinners or else of private absolution but onely of those which were first bound by the Presbyterie For certainly the whole assembly of the Church cannot be said to absolve the penitent which is a part of the holy Ministery as shall hereafter be made evident in the 11. Section but to gather together those who doe satisfie it so much as in it lyeth to wit by the consent and approbation of it Vpon the same That the calamities of this life may be asswaged by good works Obser 3. pag. 127. yet not so as though any good works did deserve this mitigation but it is of the meere mercie and grace of God Vpon the same They condemne the Anabaptists who deny that they who be once Obser 4. pag. 721 iustified can againe lose the Spirit of God c. We also doe condemne the Anabaptists although we doe deny that they which are once justified doe altogether lose the holy Ghost but yet not so as they doe denie it For they confound the holy Ghost not onely with the spirit of the flesh but also with those Satanicall furies wherewith they be tossed Againe neither doe they know neither will they know what faith is and who are indeed justified But we doe teach that the holy Ghost is to be discerned by the word of God that is by the Propheticall and Apostolicall writings from the Spirit of darknesse although he do transforme himselfe into an Angel of light And we distinguish the gifts of the holy Ghost which are without repentance to wit the Spirit of adoption and an assured perswasion which is proper to the Elect and to those that are truly justified from the temporall gifts of which sort is that counterfeit or resemblance of faith to wit a temporall faith Neither doe we denie that the motions even of those gifts which are without repentance are discontinued and sometimes almost extinguished yet so that the very true root being once planted in those that be truely justified doth persevere in them without repentance even to the end Vpon the same That private absolution is to be retained in the Church c. but Obser 5. pag. 1â—0 also to every one in particular c. How farre and upon what condition private absolution is to be retained in the Church we have declared a little before in the first observation upon the Confession of Bohemia But here it is in deed a miracle to have that applied to
particular cursing to wit of this or that man if the word be taken for a perpetuall and an unrepealable casting out from the Church of God we leave it to God alone and therefore we would not lightly admit it in our Churches For the Church useth onely such a cursing as determineth nothing finally following Saint Paul 1 Cor. 16. 22. Vpon the same Goe and chastise him that is reprove him and admonish him of Observ 4. page 215. his dutie Vpon the confession of Saxonie THe sentence of excommunication c. Looke before in the Observ 1. page 226. 3. Observation upon the Confession of Bohemia in this same Section Vpon the Confession of Wirtemberge HAth authoritie to beare witnesse of the holy Scripture This Observ 1. pag. 228. authoritie and right you must understand in this respect that the true Church of God discerning the Canonicall bookes of the Scripture from all others teacheth and defendeth that nothing is to be added to or taken from the Canon of the old Hebrew or to the new Scripture of the Christians Vpon the same Authoritie to iudge of all doctrines and to interpret Scripture Observ 2. pag. 228. To this we yeeld with these cautions First that in the judging of controversies not any judges whatsoever doe take unto themselves the name of the Church but that as the matter and importance of the cause doth require judges lawfully chosen whether more or fewer whether in an ordinary assembly of a particular Church or in a more generall meeting ordinary or extraordinary provinciall or generall be appointed to judge of the matter Secondly that there be free obedience and free giving of voyces Thirdly that all controversies be determined out of the word of God alone yet so as the fathers judgements be not condemned but laid to the onely rule of Gods word according as they themselves would have us to doe Now the Church is said to judge of doctrine not that it is above the truth of the doctrine or that the doctrine is therefore true because the Church hath so judged but in as much as the Church being taught and confirmed out of the word by the holy Ghost doth acknowledge and hold fast the true doctrine and teach men to hold it fast and condemneth and rejecteth and teacheth to reject all other strange doctrines IN THE ELEVENTH SECTION Vpon the latter Confession of Helvetia ANd such are found among us c. To wit interpreters of the Observ 1. pag. 235. Scriptures that were indued with a speciall gift of the spirit thereunto For as touching the visions of Prophets and those extraordinary motions and inspirations of the holy spirit this gift as also the gift of tongues and of healings being fitted for the confirmation of the Church when it was beginning is now long since ceased after that the whole Counsell of God touching our salvation was plainly revealed howbeit God yet can when he will raise it up againe Vpon the same And were also Preachers of the Gospell Such as the Apostles Observ 2. pag. 235. did joyne unto themselves as helpers and sent them now to this place now to that and these also are no more in use since the Churches were setled in good order Of which sort divers are mentioned in the Acts and in the Epistles of the Apostles Vpon the same Bishops were the overseers and watchmen of the Church which Observ 3. page 235. did distribute c. Taking this name for those which in a more strict signification are called Deacons and are distinguished from them which attend upon the preaching of the word Vpon the same Provide things necessary for it To wit spirituall things by Observ 4. page 235. teaching reproving correcting instructing both all in generall and man by man particularly yet tied to their speciall flocks and charges Vpon the same Now the power given to all the Ministers To wit of the word Observ 5. page 235. that is the Pastours and Doctors whose divers functions are afterward more fully set forth Vpon the former Confession of Helvetia BY the voice of God As namely if at any time the lawfull ordinary Observ 1. pag. 242. vocation being quite abolished as it hath fallen out under the Papacie God by his spirit hath extraordinarily raised up certaine men Which thing when it appeareth by their fruits then the liking and approbation of the Church reformed being added thereunto they are confirmed in their calling For otherwise while the lawfull order of calling standeth in the Church no man may enter into the ministerie but by that doore Vpon the same By the laying on of hands of the Priest By Priest take that they Observ 2. page 242. meane him that is appointed out of the Colledge and companie of the Pastours for to set him that is lawfully chosen as it were into the possession of his ministerie in the sight and presence of the whole Church Now as touching the very rite of this ordination every Church hath it own libertie so that both alike superstition and occasion of superstition be avoided Vpon the Confession of Bohemia BY laying on of hands Looke before the 2. observation upon Observ 1. page 246. the former Confession of Helvetia and looke after in the 14. Chapter of this same Confession and the 1. observation upon this Confession in the 13. Section Vpon the same Hereof speaketh the Author of the Epistle to the Hebrews Yet Obsâ—rv 2. page 246. not properly for he disputeth of the Leviticall Priesthood which was abrogated by Christ and not of the ministerie under Christ Vpon the same Are a long time c. Let the reader thus take these words not Observ 3. page 247. as though this same order were prescribed unto all and singular Churches or were observed of all seeing we neither have any commandement touching that matter neither can it every where be performed But that this is very carefully to be looked unto that none but he that is furnished with learning and an approved integritie and uprightnesse be advanced to any Ecclesiasticall functions Vpon the same And Sodomiticall life That is of an unclean life given to riot Observ 4. page 249. and excesse as Ezech. chap. 16. vers 49. chargeth the inhabitants of Sodome Vpon the same Especially those c. Once againe this is to be taken as that Observ 5. page 249. we must know that this law of working with their owne hands is is not prescribed to the Churches Vpon the same Such as are to lay on hands Touching this rite looke before in Observ 6. page 251. the 2. Obser upon the former Confession of Helvetia Vpon the same To each severall Ecclesiasticall societies That is to Presbyteries Observ 7. pag. 252. or Consistories which stand of Pastours and Elders and unto whom properly the dispensing and ordering of the keies and Ecclesiasticall Censures doe belong As afterward is taught in the fifth Observation
latter Confession of Helvetia But the thing is the communication of the body c. that is the body and blood of Christ communicated to us spiritually by faith to the remission of sinnes and to eternall life Vpon the declaration of the said former Confession of Helvetia Visible shew that is shew by setting forth visible signes Observat 1. pag 276 Observat 2. pag. 277. Vpon the same The Minister doth convert To wit as the instrumentall outward cause which the holy Spirit useth to work those things inwardly which are preached to us outwardly Vpon the Confession of Basil TO testifie our faith Hereunto adde also the other ends and Observat 1. pag 278 effect which are more fully set forth in other Confessions Vpon the Confession of Bohemia EIther entirely Entire that is lawfull libertie such as doth agree Observat 1. pag. 279 with Christ his institution Vpon the same They doe alwaies exercise their vertue This must warily be understood Observa 2. pag. 281. For properly the Sacraments doe witnesse seale or confirme no other thing but grace and salvation The condemnation of such as use them unworthily doth not flow from any vertue or power of the Sacraments which doth availe onely to salvation but onely from the fault of the unworthy themselves whereby it cometh to passe and that by an accident that whilest they receive the signes alone and that unworthily they deprive themselves of the Sacraments and yet for all that they cease not on Gods behalfe to be perfect Sacraments whether they be given to the worthy or to the unworthy touching which point look after in the 14. Section the 1. and 2. Observations upon the Confession of Auspurge IN THE THIRTEENTH SECTION Vpon the latter Confession of Helvetia THat is the most perfect forme of Baptisme c. Vnderstand by Obser 1 pag. 287. forme the externall ceremonie whether it be of dipping or of sprinkling Vpon the same We thinke them nothing necessarie c. Yea we have utterly Obser 2. pag. 288. rejected some of them as meere superstitious some as being manifestly brought by the negligence of Bishops from the Baptisme of those which be of age unto the baptisme of infants and some to be short as altogether unprofitable as it is clearely expounded in the Confession of Wirtemberge Vpon the Confession of Bohemia BY the laying on of hands c. This whole ceremonie is profitably Obser 1. pag. 293. kept in the Churches of Bohemia not as a point of doctrine but as a part of Ecclesiasticall Discipline without any prejudice to the libertie of other Churches seeing that it is no where commanded in the writings of the Apostles neither doth this Confession therefore approve Papistical confirmation which they do falsly call a Sacrament But that which is added that they which are thus baptized are received into the covenant of Baptisme it is well expounded a little after to wit so farre forth as that grace which they received in Baptisme is by this meane made manifest to the Church and to them that are baptized Vpon the Confession of Auspurge THat it is necessary to salvation c. Vnderstand this by those Obser 1. pag. 294. things which afterward were declared in the agreement made at Wirtemberge 1536. the 29. of May where these words be read Master Luther and his fellowes doe agree upon this that by the power of Christ even those which are not Baptized may be saved But it is necessary that these should not contemne Baptisme And hence it is that they will have infants to be batized of necessitie c. Vpon the same And hold that infants are saved c. Looke the former Observation Obser 2. pag. 94. We also condemne the Catabaptists who doe either forbid the baptisme of Infants or else teach that it is by no means necessary Vpon the Confession of Saxonie ANd that the holy Ghost is given in Baptisme c. That is that Obser 1. pag. 296. it is in deed offered indifferently to all but is received onely by faith and not given to wit through faith for the works sake And that it is so received as that neither faith nor the efficacie of faith are necessarily to be referred to that very moment wherin any one is baptized Moreover in the very forme of the administration of baptisme we use in our Churches to declare that baptisme is not onely a pledge of our Renuing but also and that chiefly of the remission of sinnes Vpon the same That Baptisme is necessarie c. Look the 1. Observation upon Obser 2 pag. 296. the Confession of Auspurge Vpon the same And to those onely c. And a little after Because that then Obser 3. pag. â—96 they be grafted into the Church How we understand this grafting Look before in the former Confession of Helvetia Art 21. IN THE FOVRTEENTH SECTION Vpon the latter Confession of Helvetia NOt as they be corporally eaten The Adverb so farre as understand Obser 1. pag. 304. to be used casually for because as if he had said not that they be eaten corporally c. But in this place and other places elsewhere afterward so understand these Adverbs corporally and spiritually that by them not the thing signified which is received but the manner of receiving it is declared namely to be not corporall but spirituall that is not of the externall mouth but of the faithfull minde Vpon the former Confession of Helvetia THese things be holy and to be reverenced c. By holy understand Obser 1 pag. 307. those things which are appointed to a most holy use not those wherein consisteth any inherent holinesse In like manner by reverent understand those things which are to be received with outward comelinesse and in that order which might testifie an internall reverence namely when our mindes are lifted up unto God not that any worship ought to be yeelded to the signes themselves or that those rites which are either in their owne nature superstitious or else may easily be turned into superstition ought to be used in the holy service of the Lord. Vpon the Confession of Bohemia THat which of themselves they doe signifie c. That is to say of the true bread and wine and also of the very body that Obser 1. pag. 3â—3 was given for us and of the very bloud that was shed for us As for that attribution wherein the bread is said to bee the body and wine to be the blood even in this Confession it is evidently set downe that it ought to be interpreted by a sacramentall metonymie Vpon the same And the truth thereof By the word truth in this place understand Obser â— pag. 313. not the fruit of the Sacraments which is received of the faithfull onely neither yet the very body and blood of Christ seeing that they also can not be received but by faith to salvation but the bread and the wine the which
whether worthy or unworthy communicants doe approch are never in respect of God offered to be received without the thing signified because the truth of God dependeth not upon the worthinesse or unworthines of the communicants Yet hereby it cannot be concluded that both of them are received of every one because both of them are alwaies offered by God to all indifferently Concerning which matter look before in the 12. Section and 2. Observation upon the Confession of the Waldenses or Bohemians and also very fully hereafter in the 1. Observation upon the Confession of Auspurge Vpon the same Moreover absolution from sinnes is lawfully administred c. Obser 3. pag. 315. Looke the 8. Section upon the Confession of Bohemia Auspurge and Saxonie Vpon the same Most commonly falling downe on their knees c. In this ritc Obser 4 pag. 31â— also suppose that every Church ought to have her libertie not that we doe utterly in it selfe condemne this manner so that the caution be added whereof we spake of late in the 4. Observation but because that for the rooting of the superstitious worshipping of the bread out of mens mindes it were more expedient that that ceremonie in most places were abolished in the receiving of the signes themselves whereof look before in the 1. Observ upon the former Confession of Helvetia Vpon the French Confession THe substance of his body and blood c. The French Churches Obser 1. pag. 316. have witnessed in generall Synods that they after the example of the ancient Fathers doe use the word substance not as if the very substance of Christ were conveyed into the bread or derived into us any manner of way either corporall or unspeakable or that it were applied to our corporall substance seeing that it verily is now in heaven and no where else unto the last day and we in earth and no where else but to meet with the slander of those men which think that we instead of the very body and blood of Christ do place onely his merits or his spirituall force and operation whereas notwithstanding we doe teach that we though spiritually and mystically yet notwithstanding truly do participate Christ himselfe not that either we should cleave essentially unto him or he unto us but that his life is derived into us Look also concerning this matter in the 1. Observation upon the Confession of Auspurge in this Section Vpon the Confession of Belgia ALl the operations of the holy Ghost are hidden c. That is to Obser 1. pag. â—21 say both when the proper force of the holy spirit which is incomprehensible is regarded seeing that his effects do exceed our senses Both which do come to passe in these mysteries Vpon the same That which is eaten c. Namely by faith as it is often iterated Obser 2. pag. 321. in this Confession that is to say that which is received spiritually by the minde by beleeving as the signe is eaten and drunken corporally I or the words eating and drinking can no otherwise be spoken of the minde and of faith which are the onely instruments of receiving the very body and blood of Christ then metaphorically or metonymically Vpon the same By the eating of his flesh and drinking of his blood c. That is Obser 3 pag. 321. as hath beene said in the former Observation by a spirituall participation the which sometimes by reason of the sacramentall receiving and sometimes by reason of that spirituall life which Christ ingendereth in us is metaphorically signified by the names of eating or drinking Vpon the same Although the sacraments be ioyned to the thing c. Of the sacramentall Obser 4. pag. 32â— union we have spoken before in the second Observation upon the Confession of Bohemia Vpon the Confession of Auspurge THat the body and blood of Christ are there in deed and are distributed Obser 1. pag. 32â— c. We also doe allow of this namely that the word of God is not deceitfull and therefore as often as the holy signes are rightly given that is according to Christ his institution that then also the thing signified by the signe which is the very body of Christ crucified for us and the very bloud of Christ shed for us is also given to be received But we affirme that the thing signified is no otherwise coupled with the signe then sacramentally The truth of which sacramentall conjunction doth not consist in this that wheresoever the signe is there the thing represented by the signe should also be present but in this that that which God promiseth by the signe he also doth offer to be received Therefore we hold that the body of Christ is not really present in with or under the bread otherwise then after this sacramentall manner both because it is a true body being circumscribed in his locall situation and also hath truly ascended from the earth above the heavens that be subject to our sight and shall there remaine from whence he exerciseth a government over all these beneath even as he is man untill he come truly from thence to judge both quick and dead Moreover we doe also avouch that as the signes are offered to the body so the things signified are offered to the minde and therefore that the signes are received of every one with the hand and mouth that come unto the supper the which unto some namely to the worthy receivers doe turne unto salvation but unto others that is the unworthy communicants by reason of the prophanation of the signes and contempt of the thing signified they doe turne to condemnation As for the things signified those we affirme to be truly and effectually apprehended onely of those that be indued with a right minde and a true faith and that alwaies unto salvation whereunto the distance of place is no hinderance by reason of the unspeakable operation of the holy Ghost And yet not so as that the substances should be mingled betwixt themselves or cleave together in any place for Christs flesh abideth in heaven and ours upon the earth but that these things being mystically united which in true distance of situation are separated we might draw from the flesh of Christ all gifts necessary for our salvation and especially that lively juyce whereby we are nourished to eternall life Therefore whatsoever they pretend which are of the contrary judgement the controversie is not either of the signe or of the things signified or of the truth of the Sacraments or of the receiving of them or of the effects but of the onely definition of the sacramentall conjunction and also of the manner of receiving the things signified Both which we contend to be so interpreted by some out of the word of God that if their opinion be once granted both the truth of Christs body his assention into heaven and his second coming is consequently overthrown Looke the exposition of this Article expressed in the divers editions
onely inspiration of the lying spirit Vpon the same Do agree with the Canon law c. We would have it declared Obser 2. pag. 446. unto us what manner of law this Canon law is seeing that there be many things both in certaine ancient and especially in the Canons of the Popes flat repugnant to the word of God and to equitie Vpon the same As mortall sins and such as expell the holy Ghost c. why we Observ 3. 446. do think that this also hath need to be more diligently expounded we have shewed not once before Looke the 4. Sect. observ 1. and 2. upon this same Confess Also Sect. 8. observ 4. upon the Confession of Auspurge Vpon the same Where as the words of Christ did speake c. If so be that we Obser 4. pag. 448. should admit that Gospell according to the Egyptians wherein those words be attributed to Christ Vpon the Confession of Wirtemberge ANnd that it is a mysterie c. to wit a spirituall marriage Observ 1. 451. between Christ and his Church and not this carnall or corporall and humane marriage which is not appointed to represent that other which is spirituall Vpon the same The politique laws which are the ordinances of God c. we Obser 2 pag. 451. also do approve the politique laws touching these things so that the consciences be not snared and that which in this contract is meerely divine be administred according to the true word of God being distinguished from civill controversies which fall out in marriage Looke before observation 1. upon the former Confession of Helvetia IN THE NINETEENTH SECTION Vpon the latter Confession of Helvetia VVIth good laws made according to the word of God that is Obser 1. pag. 458. with such as doe not forbid that which God doth command in the morall law and by the voice of nature it selfe nor command that which he forbiddeth For otherwise by the name of the word of God the Iudaicall civill law might also be understood to the which not withstanding we are not bound in so much as it is civill but onely so farre forth as it is grounded upon a generall and perpetuall rule of justice Vpon the former Confession of Helvetia ACcording to iust and divine Laws c. That is agreeable to Observ 1. pag 400. equitie and righteousnesse and to conclude to the law of nature whereof God himselfe is the Author Vpon the same And the oath which we made to him c. That is an oath whereby Obser 2. pag. 460. subjects are bound to their Magistrates Vpon the Confession of Basil IN the number whereof we also desire to be c. These things are Obser 1. pag. 461. spoken in the person of the Magistrates themselves and not of the Pastours of the Church at Basil in so much as this Confession was published in the name of the Magistrates themselves Vpon the Confession of Bohemia THe people is taught that they ought to obey no man more then Obser 1. pag. 464. God This is so farre to be extended as that we must understand that we ought not to obey any in these things which pertaine to the conscience and to salvation but God alone seeing that the Apostle doth not except so much as the Angels themselves Gal. 1. The end of the Harmonie and of the Observations A GENERALL CONFESSION OF THE TRVE CHRISTIAN FAITH and Religion according to Gods Word and Acts of our Parliaments subscribed by the Kings Majestie and his Houshold with sundry others To the glory of God and good example of all men At Edinborough the 28. day of Ianuary The yeere of our Lord 1581. And in the 14. yeere of His Majesties Raigne WE all and every one of us under written protest that after long and due examination of our owne consciences in matters of true and false Religion are now throughly resolved in the truth by the Word and spirit of God And therefore we beleeve with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole world that this onely is the true Christian faith and religion pleasing God and bringing salvation to man which is now by the mercie of God revealed to the world by the preaching of the blessed Evangell and is received beleeved and defended by many and sundry notable Churches and Realms but chiefly by the Church of Scotland the Kings Majestie and three Estates of this Realm as Gods eternall truth and onely ground of our salvation as more particularly is expressed in the Confession of our Faith established and publikely confirmed by sundry Acts of Parliaments and now of a long time hath been openly professed by the Kings Majestie and whole body of this Realm both in burgh and land To the which confession and form of Religion we willingly agree in our consciences in all points as unto Gods undoubted truth and verity grounded onely upon his written word And therefore we abhorre and detest all contrary religion and doctrin but chiefly all kinde of Papistry in generall and particular heads even as they are now damned and confuted by the word of God and Church of Scotland but especially we detest and refuse the usurped authoritie of that Romane Antichrist upon the Scriptures of God upon the Church the civill Magistrate and conscience of men all his tyrannous Laws made upon indifferent things against our Christian liberty his erronious doctrin against the sufficiencie of the written word the perfection of the law the office of Christ and his blessed Evangell his corrupted doctrin concerning originall sin our naturall inabilitie and rebellion to Gods law our justification by faith onely our imperfect sanctification and obedience to the law the nature number and use of the holy Sacraments his five bastard sacraments with all his rites ceremonies and false doctrin added to the administration of the true Sacraments without the word of God his cruell judgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christs body in the elements and receiving of the same by the wicked or bodies of men his dispensations with solemn oathes perjuries and degrees of marriage forbidden in the word his crueltie against the innocent divorced his devilish Masse his blasphemous Priesthood his prophane sacrifice for the sins of the dead and the quick his Canonization of men calling upon Angels or Saints departed worshipping of Images reliques and crosses dedicating of Churches Altars Daies Vows to creatures his Purgatory prayers for the dead praying or speaking in a strange language with his processions and blasphemous Letany and multitude of Advocates or Mediatours his manifold orders Auricular confession his dispersed uncertain repentance his generall and doubt some faith his satisfactions of men for their sins his justification by works Opus Operatum works of supererogation merits pardons peregrinations and stations his holy