THE CONFESSIONS OF THE FAITH Of all the CHRISTIAN AND Reformed Churches, Which 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 show seem to contradict each other, are plainly and modestly reconciled, and such points as yet hang in suspense, 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 Schisms in these dangerous times. 1 Pet. 3. 15. But sanctify the Lord God in your hearts, and be ready always 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 Paul's Churchyard, near the West end. 1656. A PREFACE IN THE NAME OF THE Churches of France and Belgia, which profess the reformation of the Gospel. AMbrose in a certain place saith notably, There aught to be no strife, but conference, among the servants of Christ. For, seeing the dulness of man's understanding, especially in heavenly matters, is such, that we cannot ofttimes perceive matters otherwise very plain, it can by no means be denied, but that by mutual conference, and friendly, and brotherly debating of the matter, we come to very great light. And that especially seemeth profitable and needful, that some should be set on edge by others, that those things which the Lord hath particularly bestowed upon several 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 Father's wisdom, and the only Master and Teacher of the Church may be heard: and as he is the Prince of peace may so by his spirit join together our minds, that if it be possible, we may all think one and the same thing in the Lord. But to strive, brawl, and fiercely, and frowardly to contend, as fencers do, is so fare from becoming men that are taught of God, as that it is not seemly for modest or civil persons. And if so be that in all, yea even in the very lest affairs of man's life, that rule of modesty is to be kept, what, I pray you, is to be done, when we are in hand with God and God's matters? Surely, holy things are holily and devoutly to be handled, in the fear of God, and love of our neighbour. Who, if he go out of the way, is by the spirit of meekness to be called bacl again: but if he take the right way, he is more and more to be instructed therein, to the end it may appear, that we are not driven by any motion of man, but that in all things our minds are ruled and governed by God. Yet alas, such is the spot and stain of our times, that the evil custom of writing whatsoever, and even of railing, hath seized upon the wits, and minds not of mean men only, but even of those, whom it most of all behoved to do the clean contrary. The rabble of jesuits, and such other like fellows, (whose very reward is the earnest of bondage and cursed speaking) how shamelessly and outrageously they are carried against us and the truth: and with what bitterness they cast out against us such things, as they have been taught in the school of shamelessness, it may be sufficiently perceived of any man. For they, when they feel themselves pressed with most strong reasons, and overcome with express places of Scripture, they run to cavils and slanders, as to the only refuge of their errors. They say we have revolted from the Catholic Church, that we might follow the divers imaginations of men: they cry aloud that we are heretics, schismatics, and sectaries, and they ofttimes in mockage call us Confessionists: and moreover they lay in our dish, that we neither agree with ourselves, 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 seem to procure credit to themselves, and to give a check to the German Churches especially, they bring forth both certain other writings, and especially that Form of Agreement, of late published in Germany, in which there are certain things to be seen fare differing from those ancient Confessions of Faith, which the Churches of the Gospel have even since the beginning given out. But let them so think, that the fault of heresy is not to be laid upon those, whose faith altogether relieth on most sure grounds of Scripture: that they are no schismatics, who entirely cleave to God's Church, such an one as the Prophets and Apostles do describe unto us: nor to be accounted sectaries, who embrace the truth of God, which is one and always like itself. What do they mean, 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 God's glory, and the edifying of the Church shall require; what a wonderful or strange thing ought it to seem, if Cities, if Provinces, if whole kingdoms 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 believing Church? but they will 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 itself. What therefore will they say to our Ancestors, 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 general. Yea surely, but so general, that a great part of the world in those elder times followed the frantic heresies of the Arrians, whom the godly forefathers by setting forth those Creeds desired to bring home into the Church again. The truth, saith Hilary, was by the advice and opinions of Bishops many ways sought, and a reason of that which was meant was rendered by several confessions of faith set down in writing: And a little after. It ought to seem no marvel right wellbeloved brethren, that men's faiths began to be declared so thick: the outrage of heretics layeth this necessity upon us. Thus much said Hilary. What, that Athanasius, Augustine, and many other ancients set forth their Creeds also, that the purity 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 general Council of all those, who profess the reformed Religion, might be holden. But if it once come to pass (and the Lord grant that the Churches may at length enjoy so great a benefit) then there may be one only confession of faith extant, conceived in the same words, if the state of the Churches shall seem to require it. Let them therefore leave of in mockage to term us Confessionists, unless perhaps they look for this answer at our hands, that it is a fare more excellent thing to bear a name of confessing the faith, then of denying the truth. For even as more small streams may flow from one spring, so more confessions of faith, may issue out from one and the same truth of faith. Now to speak somewhat also of those, who while they will seem to embrace the truth of the Gospel, and renounce popish errors, show themselves more unjust towards us, than was meet they should, we are compelled to find want of Christian charity in them. This one thing in deed was remaining, that after so many dangers, losses, banishments, downfalls, woes without number, griefs and torments, we should also be evil entreated by those, of whom some comfort was rather to be looked for. But that ancient enemy of the Church is fare deceived (by whose subtleties this evil is also wrought for us) while he hopeth that we may by his crafts be overwhelmed. But bearing ourselves bold on that love, which the merciful God through jesus Christ our Lord beareth unto us, and who hath planted a love and fear of him in our minds, we leap for joy in these very things, and boast with the Apostle, that it will never be, (the same grace of God always preventing us) that tribulation, anguish, hunger, nakedness, the sword, false accusation, or cursed speaking shall withdraw us from the truth once known and undertaken. For we know that saying of chrysostom to be true, It is not evil, to suffer, but to do evil. Neither are we any whit disgraced hereby, but they whom I know not what distemperature whetteth against us having deserved nothing, and to repay them like for like, quitting railing with railing, far be it from us, whom God vouchsafeth this honour, that being fashioned like to the image his Son we might through good report and evil report walk on, upholden with the stay of a good conscience, yea we have resolved with ourselves not only to abide the open wrongs of our enemies, but even the disdain of our brethren, although never so unjust. And what we furthermore think of the doctrine of our Lord jesus Christ, the confession of our faith, set forth many years ago, hath made it known to the whole world: and we have God, and Angels, together with men, witnesses of that sincere endeavour, by which we laboured, and do as yet, to the uttermost of our power, labour to set up again and maintain the pure worship of God among us on't of Gods word. And, even as we shown ourselves to be ready at all times to render a reason of the hope that is in us: so we thought it a matter worth the pains, to make all men privy to that bond which one our part is very strait with the holy and truly Catholic Church of God, with every Saint and sound member thereof, that so fare as we can, we might deliver, partly ourselves, partly the Churches joined with us from those most grievous crimes, by which some men's speeches and books are laid to our charge. And when we bethought ourselves by what means it might best be done, this especially for the present time seemed a meet way unto us, which would give offence to no man, and might satisfy all that would yield unto reason, namely, to publish this Harmony of confessions, whereby it might sufficiently be understood, how falsely we are charged, as though we, that have rejected popish errors, agreed not at all among ourselves. For (to begin with those stout maintainers of the Romish tyranny, who will yet seem to be defenders of the truth, this conference of confessions will pluck every vizard from their faces, when as it shall plainly appear, that all the opinions in these confessions of faith were in other sundry words so laid down, that yet the same truth always abideth, and there is none at all, or very little difference in the things themselves. And how narrow must they needs perceive the bounds of that their Catholic Church to be, when it shall be openly known, that so many kingdoms, provinces, cities, peoples and nations professing the truth of the Gospel, do with common consent renounce the abuses and orders of the Romish Church? As for those whom (without any desert) it pleaseth to count us among the Arrians and Turks, they shall see also how fare through the benefit of God we be from such heinous and wicked errors. And they also, who accuse us of sedition, shall perceive how reverently we think of the dignity of Kings, and the Magistrates authority, and they to conclude that not being content with those public confessions of the Churches of Germany, may by laying against us that form of new agreement seem worthily more and more to sever themselves from us, and who have already very pithily been refuted by most learned writings, they also shall, if true agreement be earnestly sought, be satisfied with this Harmony. For (that we may freely say as it is indeed) that long rank of names sealed and written at that book is such, that it seemeth rather to stand idly in the field, then to fight manfully. And if it had pleased us to follow this policy, we might have set down the names not of seven or eight thousand mean men (most famous Princes and some other excepted) of whom it may worthily be doubted, whether there ever were any such, or what they were, but also the names of fare more Churches. And this our diligence had been fare more commendable, namely, being bestowed, not in wring out and begging from village to village some hundreds of names, but in laying out the opinions of most gracious Kings, most renowned Princes, of noble nations, and peoples, of most mighty commonwealths and Cities: of which a great part hath not been used to dispute in corners, or to trifle, but hath known these many years how even unto blood to suffer many and grievous things for God's truth sake. But we know that the truth hath not it warrant from men, nor by men: it is simple, it will be simply published and taught. Therefore we are purposed for this time not to deal by any long disputation with any man, but barely to open the meaning of the reformed Churches, to knit all the Churches of Christ together with one bond of brotherly love, to keep peace with all men, and so fare as it ought to be done, to judge well of all men: yea and to entreat those, who think somewhat too hardly of us, that if we disagree from the Confession of no Church that doth truly believe, they would themselves also begin to be of the same mind with us, and quietly, and soberly confer with their brethren, of what things they shall think good, rather than themselves to slander and give the adversaries occasion to rail upon the Gospel. But if they will not do it, let this public and everlasting monument witness to all that come after, that we & all of our side are and shall be free not only from the grievous reproaches, with which we are undeservedly laden, but also without blame of all the hurly burlies and dissensions that have been hitherto, and that (which God forbidden) are peradventure like to be more grievous, unless it be speedily prevented on both sides. And seeing in this Harmony we speak not only with our own, but even with the mouth of all those Nations, whose Confessions we have brought into one form of one and the same doctrine; we hope it will come to pass that not so much the several names of the French, Belgia, and other Confessions shall hereafter be heard, as that one only universal, simple, plain, and absolute Confession of all the Churches (speaking as it were with one and the same tongue of Chanaan) shall be seen: and that they who were thought to be fare wide (as hath hitherto not altogether without desert by reason of over many men's private writings been thought of us and the brethren of the Confession of Auspurge) if so be that men keep within the bounds of the Confessions, and all cavilling and sophistry be laid aside, and as well faithful as favourable exposition be admitted, shall be thought very nearly to agree in all things. And this was the cause why we desired to put the Confession of Auspurge, together also with that of Saxony, and Wirtemberge, in this Harmony, that it might be the more easily kuowne, that both we agree with them in all particular points of faith, and that there are very few matters hanging in controversy between us. For concerning that doubt about the Lords Supper, in the thing, and of the thing itself, there is no strife, we differ in certain adjuncts and circumstances of the thing. In the thing itself, I say, we agree: although as the gifts of God are divers, so some do more plainly, some do not so plainly, and perhaps not so fitly, utter that which they think. For we all acknowledge that the holy signs, have not a bare signification, but that by the ordinance of God they assure our consciences that the things themselves are as truly and certainly given of God to all that come, as the signs themselves are given by God's Minister. But this question remaineth, whether as the sign, so also the present thing itself be given to the body, or rather the present sign be given to the body, but the present thing given only to the mind and faith: Again, whether as both be given to all, so both be received of all, of some unto life, and of other some unto death. In like sort, we all believe the true Communication of the true body and the true blood of our Lord jesus Christ. The controversy standeth in the manner of communicating, but who may therefore of right think, that the holy unity of the Churches is to be plucked asunder? That they of our side were always desirous of peace and agreement, the history of the conference at Marpurge, and such things as were afterward done in the year 1536. do sufficiently witness. Moreover, so often as there appeared any hope of agreement, it is clear, that there was no other cause, but the importunity of some certain men, why new and sudden brawls being raised, the matter could not come, or long continue in that agreement which was hoped for. For that we may let pass very many other things, although in the beginning it were openly known among all, that there was no controversy between us (no not so much as the very Papists excepted) in the opinion about worshipping the mystery of the holy Trinity; lo, about the latter end, that unhappy monster of Ubiquity came forth, which if it be admitted, will quite overthrow the true doctrine of Christ's person, and his Natures. Hence then come the distractions of Churches, hence come so deadly quarrelings. But seeing this whole matter hath been often handled by many learned men, it is no time for us to deal any farther therein. For it is sufficient for us to show in few words, that our men so fare as was possible, always provided for the peace of the Church. Neither truly hath any man cause after the example of certain Moderators (such as not long since have been) why he should persuade himself that we would hear of this hotchpotch of opinions make a certain medley as it were of contrary qualities. But we leave all things whole, that every one may so know his own words being compared with the say of others, that he shall find nothing forged, nothing taken away, nothing put to, or wrested. And to conclude, the form and drift of this whole work, if it be more narrowly viewed, shall not unworthily be judged a sound body of Christian doctrine, framed and allowed by the writings, and as it were by a common council of the godly Churches well nigh of all Europe. For here all the chief points of our Religion, being discussed and approved, are by the public authority of all the chief Nations in Christendom with one consent published and knit together: yet we must confess, as we afore touched, that through the manifold and busy brawlings of private persons, and glosses (as men commonly speak) the matter was brought fare from the grounds thereof to things clean besides the purpose and impertinent. For first there began to be dealing only about the Supper: than it came to Christ's Ascension and sitting in heaven: and within a while after to the personal union of both his natures, and what stay will there be in the end? for many, (by all men's leave be it spoken) seem to be delighted with this continual striving, that howsoever, and whatsoever it might cost them, they might not be unknown. But it becometh the Disciples of Christ to seek peace, and to despise glory. For as Bernard saith, They that despise peace, and seek after glory, they lose both peace and glory. Away therefore with those speeches, I am of Paul, I am of Cephas, and let that one saying be heard, I am Christ's, I am the Churches. There is something that may be misliked, yet there are very many things that may well be liked: the same ground work of faith abideth, let therefore the same love continue: and let us not think much to take them for brethren, whom God vouchsafeth to take for sons: neither let us despise those, for whom Christ despised himself. That thing is assuredly true, and very much liked of us, that nothing in holy doctrine is to be thought of small importance: but rather that even in the least points thereof a certain faith and full assurance is required, flat contrary to the wavering of the academics: yet we cannot like of too too much peevishness, through which some do strait way upon very small occasion call their brethren heretics, schismatics, ungodly, Mahometans: let these speeches be thrown out against Atheists, Epicures Libertines, Arians, Anabaptists, & such like mischevous persons, which desire to have the Lords field utterly destroyed: but let us every day grow in faith & love: and let us teach the flocks committed to our charge, to fear God, to hate vices, and follow after virtues, to deny the world and themselves: obeying the commandment of our Lord and teacher jesus Christ, who biddeth us not to brawl but to love each other. Whose example in governing the Church if we will follow, we shall raise up those that are afflicted, take up those that are fall'n, comfort the feeble, waken the drowsy, and not negligently denounce God's wrath against sins, and shall draw out the sword of the same word which is no blunt one against hypocrites, wolves, dogs, swine, goats, and to conclude against all wicked ones which in our Churches mingle themselves with the true sheep, and which cause the word of God to be evil spoken of. It were a fare better thing surely then that which some do, busying the sharpness of their wit in making of certain trifles, that forsooth the knowledge of such subtleties, may shake out of our minds all conscience. It was justly said that the strength of the Gospel was weakened through the thorny subtleties of schoole-questions: and we through our wayward disputations what else do we, than cause that the authority thereof be not strengthened, but rather weakened, and do even stagger among the wicked. We read it excellently written in Livy, a very grave writer, that not only grudges, but also wars have an end, and that oftentimes deadly foes become faithful confederates, yea and sometimes Citizens: and that by the same speeches of the people of Rome, very bitter or cruel enmities have been taken up between men of great account. And that which these few words wrought with the heathen, shall not godliness toward God obtain at the hands of Christians, of Divines, and of Pastors of Churches? yea of the travel of reading and diligently examining and conferring of this book shall not be irksome, if upright and sincere judgement, if not prejudicated opinions, but the love of one truth shall bear sway in all men's hearts, it will shortly obtain it. That old contention about the celebrating of Easter very hotly tossed to and fro, for two hundred years, or there about, between the Greeks and the Latins, was long since by us thought worthy of laughter: but we must take good heed, lest in a matter not altogether unlike, we seem to be wiser than both, if so be that we desire to have the Church whole, and not to leave it rend unto the posterity, and would have ourselves be counted not foolish among men, and not stubborn in the sight of God. There hath scarce been any age, which hath in such sort seen all Churches following altogether one thing in all points, so as there hath not always been some difference, either in doctrine, or in ceremonies, or in manners: and yet were not Christian Churches through the world therefore cut asunder, unless peradventure then, when the Bishop of Rome broke off all agreement, and tyrannically enjoined to other Churches, not what ought to be done, but what himself would have observed: but the Apostle did not so. Barnabas indeed departed from Paul, and Paul withstood Peter, and surely for no trifle: and yet the one became not more enemy or strange to the other, but the self same spirit, which had coupled them from the beginning, never suffered them to be disjoined from them-selves. It is the fashion of Romists to command, to enforce, to press, to throw, out oursing, and thunder excommunications upon the heads of those that whisper never so little against them: but let us, according to the doctrine of the holy Ghost, suffer, and gently admonish each other: that is, keeping the groundwork of faith, let us build love upon it and let us jointly repair the walls of Zion lying in their ruins. It remaineth, that through the same Lord Christ we beseech our reverend brethren in the Lord, whose Confessions published we set forth, that they take this our pains in good part: and suffer us to lean, as it were, to a certain stay, to the common consent of the reformed Churches, against the accusations and reproaches of the common adversaries of the truth. But it had been to be wished, that we might at once have set out all the Confessions of all the reformed Churches: but because we had them not all, therefore we set out them only, that were come to our hands, to which the rest also, so fare as we suppose, may easily be drawn. And we also could have wished, that the thing might have been made common to all the reformed Churches. But when as the state of our Churches seemed to force the matter, and that they could not abide any longer delay: the right well beloved brethren will pardon us, with whom by reason of the time we could not impart both the Harmony itself, and the Observations, as also the intent of this whole Edition. Whereas moreover we have put to more confessions of one and the same Nation, as of Auspurge, and Saxony, as also the former and latter of Helvetia, that was not done without cause: for besides that one expoundeth another, we thought it good also hereby to rid them from all suspicion of inconstancy and wavering in opinion, which the adversaries are wont to catch at, by such repetitions of Confessions. Yet why we would not add some Confessions of the brethren of Bohemia often repeated, we will strait way show a cause: and we hope that our reason will easily be liked of them. And we have set down every where two, yea & in some places three Editions of Auspurge, for this respect, lest in this diversity we might seem to have picked out that, which rather favoured our side, and to have utterly misliked the other. Wherein notwithstanding we have not every where followed the order of times, in which every of them came to light, but the copy which we had in our hands printed at Wirtemberge 1572. with a double Edition. And we have therefore thought it meet to pass over the Apologies adjoined to the Confessions (as of Auspurge, Bohemia, Sueveland, and England,) as well that the work might not grow to be exceeding big, as also that we might not seem rather to increase disputations and controversies, then to make an Harmony of doctrine. And as for our Observations, our mind was to meet with the cavils of sophisters, who we know well enough will take hold on the least matters, that they may thereby set us on work. Wherefore lest they should charge us to set out a discord rather than a concord of Confessions, we have added in the end very short Observations, in which we lay open those things which might seem some what obscurely spoken, and do favourably and freely, giving them an interpretation, expound those things, which either have, or seem to have any show of repugnancy. And we beseech the brethren to bear with us therein, as the most distressed, and desirous of the peace and agreement of the Churches among those, who in these last times have embraced the truth of the Gospel. For God forbidden, that we should desire to be counted Censurers of others, who are ready rather to be taught of our brethren, and to be strengthened in this race of truth, which is begun. We would therefore have them so to think, that these Observations are laid before them, that they may judge of them, and may, if they shall think it any where needful, better and more fitly declare their own opinion, and in the mean while accept of our pains. YE therefore most gracious Kings, Dukes, Earls, Marquesses, most famous Barons, and noble Lords, ye Cities, and Commonwealths, ye most wise Pastors, Doctors, and, to be short, all Christian people, professing the truth of the Gospel, be present in souls and bodies, suffer not the poison of discord to spread any farther: but kill this hurtful Serpent, and receive with a Christian mind as is meet, and as is offered unto you this most sure token and earnest of the everlasting friendship of the French and Belgian Churches with you, offered to you in the face of the whole world: that we being by a friendly league coupled together in Christ, may vanquish all Antichrists, and may sing that Hymn to the Lord our God, Behold, how good and joyful a thing it is, brethren to dwell together in unity. A CATALOGVE OF THE CONFESSIONS WHEREOF this HARMONY is framed, according to the order of the times, wherein every of them were written and published. I. THE Confession of AUSPURGE was first presented in the German tongue at the City Auspurge, in the year 1530. to Charles the fifth being Emperor, by certain most renowned Princes of Germany, and other States of the sacred Empire, whom they call Protestants. Secondly the self same year it was set out and published at Wirtemberge in Latin, somewhat corrected in certain Articles, with a Preface, and the subscription of the Authors names. II. THat Confession of the four Cities was presented both in the German, and also in the Latin tongue, to the same most sacred Emperor Charles the fifth, in the same assembly held at Auspurge, in the same year, by the Ambassadors of the Cities of Strausbrough, Constance, Meminga, Lindaw: both which we have in certain Articles compared together, that the Readers might have the one made more ample by the other: and we have therefore in the titles called it the Confession of Sueveland, for that those four Cities, by whom it was presented, are commonly counted neighbours to Sueveland. III. THat of Basil about the year 1532. was first written in the German tongue by the Ministers of the Church of Basil, and also by a common subscription allowed of the Pastors of Strausbrough, then again in the year 1561. both recognised and received by the self same Ministers of Basil. Afterward also it was published by the Magistrate of Milan in his own name in the German tongue with a Preface, as though it had been that Churches own Confession. And at the last it was turned into Latin. Which we, as more ancient than the rest of Helvetia, have thought good to be set down here also, and do else where in like sort call it the Confession of Milan. FOUR THe former Confession of Helvetia was written at Basil about the year 1536. in the behalf of all the Churches of Helvetia, and and sent and presented to the Assembly of Divines at Wirtemberge by Master Bucer, and Master Capito: and in the year following 1537. it was again propounded together with the declaration thereof to the assembly at Smalcaldia by B●cer himself, and allowed of that whole assembly, namely, of all the Divines and degrees of Protestants, as Luther his own letters to the Helvetians do testify. And the declaration in Latin was conferred in very many places with the more ample copy written in the German tongue. V THat of Saxony was written in Latin in the year 1551. in the behalf of the Saxon Churches, by Master Philip Melancthon, that it might be presented to the Council of Trenr: to which not only the Saxon and Meisfen Churches, but also very many other did subscribe, as if it had been to the Confession of Auspurge repeated. VI THat of Wertemberge was of the most renowned Prince and Lord, Lord Christopher Duke of Wertemberg and Tecca, Earl of Mountbelgard, by his Ambassadors presented to the assembly of the Tridentine Council the 24. day of the Month of Januarie in the year 1552. VII. THe French Confession was in the year 1559. presented to Francis the second King of France, first at Amboise, in the behalf of all the godly of that kingdom: secondly, in the year 1561. at Poifie. It was presented again in French, to Charles the ninth: and at length also published by the Pastors of the French Churches, with a Preface to all other Evangelicall Pastors, in the year 1566. VIII. THe English Confession was inserted in the general apology written in the year 1562. in the behalf of the English Church. IX. THe latter Confession of Helvetia was written by the Pastors of Zurich, in the year 1566. and approved and subscribed unto, not only of the Tigurines themselves and their confederates of Bern, Scaphusia, Sangallia, Rhetia, Milan, and Bienna: but of all them of Geneva, and of Savoi, of Polony, and likewise by the Churches of Hungary, and Scotland. X. THe Confession of Belgia was published in French in the name of all the Churches of Belgia, in the year 1566. and in the year 1579. in a public Synod held at Belgium, it was repeated, confirmed, and turned into the Belgian tongue. XI. THat of Bohemia being the last of the four former, which were fare more ancient, (which for the largeness we thought good not to be inserted into this Harmony) being recited in the same order of Chapters and Arguments, and somewhat more plainly expressed, and in the year 1573. published in divers places, was also approved by common testimony of the University of Wirtemberge, even as Master Luther, and Melancton had approved the former, published in the year 1532. being altogether the same in doctrine with this, as Luther his Preface witnesseth: and we have called it elsewhere the Confession of the Waldenses, following the common title assigned thereunto by those Churches: which we would have to be spoken without any prejudice to those brethren. AN ADMONITION TO THE GODLY AND GENTLE READER, TOUCHING THE Order and course of this whole HARMONY. THis whole Harmony of Confessions (gentle Reader) is parted into 19 Sections, which we have taken sometimes out of more, sometimes out of fewer Confessions in number, as each seemed every one in his own place to handle one and the same matter or chief point of doctrine. But in rehearsing the context of every Confession, because we were to have regard of the order of things and doctrine, rather than either of the time, or worthiness of the Churches and Authors that wrote them, or other such like circumstance: therefore it seemed good without any envy or prejudice 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 publicly approved and subscribed unto by very many Churches of divers Nations. Farther upon this do the rest fitly follow, to wit, the former Confession of Helvetia, and then all other, without any choice, indifferently, save that we had rather join together the Confessions of Germany, then sever them each from other, according to the argument of every Section. Yet we were enforced to put that Confession of the four Cities, as received somewhat late, in the last place. Which order notwithstanding if it shall not seem 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 adjoined. 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 down the Articles or chief points in the order wherein they were first written, Which we desire every man favourably to interpret, and to enjoy this our labour, rather seeking peace and agreement, then maliciously hunting after occasions of dissensions. PROPER CATALOGVES FOR EVERY 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 Original sin. 8 Free will. 9 The eternal Counsel, touching the restoring of man. 10 jesus Christ, and those benefits which we reap 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 Ecclesiastical power. 16 The choosing of Ministers. 17 The head & shepherd of the Church. 18 The duties of Ministers. 19 Of the force and efficacy of the Sacraments. 20 Baptism. 21 The Eucharist. 22 Holy assemblies. 23 Of Heretics and Schismatics. 24 Of things indifferent. 25 Of the Magistrate. 26 Of holy Wedlock. 27 The Chief 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, Counsels, and Traditions. 2 Of God, his unity and the Trinity. 3 Of Idols, or Images of God, Christ, and Saints. 4 Of the Adoration, worship and Invocation of God, through the only Mediator jesus 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, sin, and the cause of sin. 8 Of free will, and so of man's power and ability. 9 Of the Predestination of God, and Election of the Saints. 10 Of jesus Christ being true God, and man, and the only Saviour of the world. 11 Of the law of God. 12 Of the Gospel of jesus Christ, of the promises, also, of the spirit, and the letter. 13 Of Repentance, and the Conversion of man. 14 Of the true justification of the faithful. 15 Of Faith, and good works, and of their reward, and the merit of man. 16 Of the Catholic and holy Church of God, and of the only 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 Baptism. 20 Of the holy Supper of the Lord. 21 Of holy and Ecclesiastical assemblies. 22 Of the Prayers of the Church, of singing and Canonical hours. 23 Of holy days, fasts, and choice of meats. 24 Of Comforting, or visiting the sick. 25 Of the burial of the faithful, and the care that is to be had for the dead, and of purgatory, and the appearing of Spirits. 26 Of Rites, Ceremonies, and things indifferent. 27 Of the goods of the Church. 28 Of single life, Wedlock, 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 works. 8 Of the last day. 9 Of things commanded, and not commanded. 10 Against the error of the Anabaptistes. 11 The chief points of the Confession of Bohemia. OF the holy Scripture, and of Ecclesiastical writers. 1 Of Christian Catechising. 2 Of the unity of the divine essence, and of the three Persons. 3 Of the knowledge of himself. Also, of sin, the causes and fruits hereof, and of the promises of God. 4 Of repentance. 5 Of Christ the Lord, and of justification through faith in him. 6 Of good works, which be holy actions. 7 Of the holy Catholic 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 general. 11 Of holy Baptism. 12 Of the Supper of the Lord. 13 Of the Keys of Christ. 14 Of things accessary, that is, of rites, or Ecclesiastical ceremonies. 15 Of the politic or civil Magistrate. 16 Of Saints, and their worship. 17 Of fasting. 18 Of single life, and wedlock, or the order of married folk. 19 Of the time of Grace. 20 The Articles of the French Confession. OF God, and his one only essence. 1 Of the knowledge of God. 2 Of the Canonical books of the holy Scripture. 3 Of distinguishing the Canonical book from the Apocryphal. 4 Of the authoritic of the word of God. 5 Of the Trinity of the Persons in one only essence of God. 6 Of the creation of the world. 7 Of the eternal providence of God. 8 Of the fall of man, and his freewill. 9 Of original sin. 10 Of the propagation of original sin, 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 hypostatical 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 sins, and true justification. 18 Of the Intercession, or Mediation of Christ. 19 Of justifying 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 ministry of the Gospel. 25 Of the unity of the Church, and the true notes thereof. 26, 27, 28 Of Ecclesiastical functions. 29 Of the power, and authority of the ministers. 30 Of their lawful calling, & election. 31 Of Ecclesiastical discipline. 32 Of Excommunication, and other Censures. 33 Of the Sacraments in general. 34 Of Baptism. 35 Of the holy Supper of the Lord. 36 Of the efficacy, and true communication of the thing signified by the signs. 37, 38 Of the Magistrate, and politic laws. 39, 40 The Articles of the English Confession. OF one God in three Persons. 1 Of jesus Christ being the true Son of God, and of the Incarnation, and other works of Redemption, and of his two natures being unseperably united and unconfounded. 2 Of his last coming. Of the holy Ghost, and his works in us. 3 Of the Catholic Church, and the one only King, head, and husband thereof. 4 Of the divers degrees of the Church. 5 Of the lawful calling the Antichrist of Rome. 5 Of the lawful calling and Election of Ministers. 6 Of their power, and the use of the Keys. 7 Of marriage and a single life. 8 Of the Canonical Scriptures. 9 Of the Sacraments, and the number thereof. 10 Of Baptism. 11 Of the holy Eucharist. 12 Of the sale of Masses. 13 Of Purgatory. 14 Of Ceremonies, and Ecclesiastical rites 15 Of Prayer in a vulgar tongue. 16 Of the only Intercessor, and Mediator Christ. 17 Of the corruption of man through sin, of his justification through Christ. 18 Of the one only sacrifice of Christ, whereby we are perfectly reconciled to God. 19 Of good works. 20 Of the last resurrection of this flesh. 21 The Articles of the Confession of Belgia. OF the Essence or nature of God. 1 Of the double knowledge of God. 2 Of the beginning, and author of the word of God. 3 Of the Canonical books of the old and new Testament. 4 Of their authority. 5 Of the Apocryphal books. 6 Of the perfection of the Canonical Scripture above all the doctrines of all men. 7 Of three persons in one only essence of God. 8 Of the testimonies of both the Testaments, whereby both the Trinity of the persons, and also their properties may be proved. 9 Of the divine nature, and generation of jesus Christ the Son of God. 10 Of the divine nature of the holy Ghost. 11 Of the creation of the world, and Angels, and the distinguishing of them. 12 Of the Providence of God, and of his just government, both general, and special. 13 Of the creation of man, his fall, corruption, and servile freewill. 14 Of original sin. 15 Of free election, & just reprobation. 16 Of the repairing of man through Christ. 17 Of the first coming of Christ, and his true incarnation of the seed of David. 18 Of his two natures hypostatically united in one only person. 19 Of the cause, or end of his death, and resurrection. 20 Of his only Priesthood, and expiatory sacrifice. 21 Of faith, the only instrument of our justification. 22 Of true justification through Christ. 23 Of regeneration and good works. 24 Of the abrogating of the law and shadows. 25 Of the only Mediator or Intercessor Christ, against the Intercession of Saints. 26 Of the Catholic Church. 27 Of the unity and communion thereof. 28 Of true notes of the true Church. 29 Of the government, and Ecclesiastical functions. 30 Of the Election of Ministers, Elders and Deacons, and of their authority. 31 Of Ecclesiastical traditions. 32 Of the Sacraments, and their number. 33 Of Baptism. 34 Of the Supper of the Lord. 35 Of Magistrates, and their office and power. 36 Of the last judgement. 37 The Articles of the Confession of Auspurge. OF God, and the persons of the divinity. 1 Of original sin. 2 Of the incarnarion of the Son of God. 3 Of justification. 4 Of the Preaching of Repentance, and general Remission. 5 Of the righteousness of good works. 6 Of the Church. 7 Of the Sacraments which are administered by evil men. 8 Of Baptism. 9 Of the Lord's Supper. 10 Of Repentance. 11 Of Confession. 12 Of the use of Sacraments. 13 Of Ecclesiastical order, or degrees. 14 Of Ecclesiastical rites. 15 Of civil ordinances. 16 Of the last judgement. 17 Of freewill. 18 Of the cause of sin. 19 Of good works. 20 Of Invocation. 21 Articles concerning the abuses which are changed in external rites. OF the Mass. 1 Of either kind of the Sacrament. 2 Of Confession. 3 Of the difference of meats, and such like Popish traditions. 4 Of the marriage of the Priests. 5 Of the vows of Monks. 6 Of Ecclesiastical power. 7 The chief points of the Confession of Saxony. OF Doctrine. 1 Of original sin. 2 Of the remission of sins, and of justification. 3 Of freewill. 4 Of new obedience. 5 What works are to be done. 6 How good works may be done. 7 How new obedience doth please God. 8 Of rewards. 9 Of the difference of sins. 10 Of the Church. 11 Of the Sacraments. 12 Of Baptism. 13 Of the Lord's Supper. 14 Of the use of the whole Sacrament. 15 Of Repentance. 16 Of Satisfaction. 17 Of Wedlock. 18 Of Confirmation and anointing. 19 Of traditions or Ecclesiastical rites. 20 Of a Monastical life. 21 Of the invocating of godly men departed out of this life. 22 Of the civil Magistrate. 23 The chief points of the Confession of Wirtemberge. OF God, and three persons in one Godhead. 1 Of the Son of God. 2 Of the holy Ghost. 3 Of sin. 4 Of justification. 5 Of the law. 6 Of good works. 7 Of the Gospel of jesus Christ. 8 Of the Sacraments. 9 Of Baptism. 10 Of Confirmation. 11 Of Repentance. 12 Of Contrition. 13 Of Confession. 14 Of Satisfaction. 15 Of Prayer. 16 Of Fasting. 17 * Of Alms. 18 Of the Eucharist, that is, of the Sacrament of thanksgiving. 19 * Of the Mass. 20 Of holy orders. 21 Of Marriage. 22 * Of extreme Unction. 23 Of the inurcating of Saints. 24 Of the remembrance of the dead. 25 Of Purgatory. 26 * Of Monastical vows. 27 Of Canonical hours. 28 Of Fasting. 29 Of the consecrating of water, salt, wine and other such like things. 30 Of the holy Scripture. 31 * Of the Pope. 32 Of the Church. 33 Of Counsels. 34 Of the Teachers of the Church. 35 Of Ecclesiastical Ceremonies. 36 THE CONTENTS OF THE BOOK FOLLOWING, ACCORDING TO THE SECTIONS, which are in number nineteen and of how many confessions each Section doth consist. THE FIRST SECTION. pag. 1. OF the holy Scripture being the true word of God, and the interpretation thereof. This Section consisteth of ten confessions: to wit. Of the former and latter confessions of Helvetia, of that of Basil or Myllane; of Bohemia or the Waldenses, the French, the English, that of Belgia, Saxony, Wirtemberge, and Sheveland. THE SECOND SECTION. pag. 19 OF God in essence one, in persons three, and of his true worship. This Section consisteth of 11. confessions, to wit, Of the former and latter confession of Helvetia, that of Basil, of Bohemia, or the Waldenses, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, Sueveland. THE THIRD SECTION. pag. 52. OF the eternal providence of God, and the creation of the world. This Section doth consist properly of four Confessions only, to wit, Of the later confession of Helvetia, Basil, the French, and that of Belgia, which alone have express titles of these chief points of doctrine. But these four, to wit, the former confession of Helvetia, the English, that of Auspurge, and Wirtemberge, do by the way make mention, both of the providence of God, and also of the creation of the world, in the Article of God, as is to be seen in the 2. Section. And the others, to wit, those of Bohemia, Saxony, and Sueveland, have altogether omitted this part of doctrine. THE FOURTH SECTION. pag. 58. OF the fall of man, of sin, and of freewill. This Section consisteth of 10. Confessions: to wit, Of the former and latter confessions of Helvetia, of that of Basil, Bohemia or the Waldenses, the French, English, that of Belgia, Auspurge, Saxony, and Wirtemberge. THE FIFTH SECTION. pag. 82. OF eternal Predestination. This Section consisteth of four Confessions only, to wit, Of the latter Confession of Helvetia, that of Basil, the French, and that of Belgia. THE SIXTH SECTION. pag. 85. OF the repairing or deliverance of man from his fall by jesus Christ alone: Also, of his Person, names, office, and the works of Redemption. This Section consisteth of 12. Confessions, to wit, Of the former and latter Confessions of Helvetia, that of Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, Sueveland. THE SEVENTH SECTION. pag. 105. OF the law and the Gospel. This Section consisteth of 7. Confessions only, to wit, Of the former and latter confessions of Helvetia, that of Bohemia, the French, that of Belgia, Saxony, and Wirtemb. THE EIGHTH SECTION. pag. 116. OF Repentance, and the Conversion of man. This Section consisteth of 6. Confessions only, to wit, Of the latter confession of Helvetia, that of Bohemia, Auspurge, Saxony, Wirtemb. and Sueveland THE NINTH SECTION. pag. 144. OF justification by faith, and of good works, and their rewards. This Section consisteth of 11. Confessions, to wit, Of the former and latter confessions of Helvetia, that of Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemb. and Sueveland. THE TENTH SECTION. pag. 204. OF the holy Catholic Church. This Section consisteth of 11. confessions, to wit, Of the former and latter confessions of Helvetia, that of Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE ELEVENTH SECTION. pag. 233. OF the Ministers of the Church, and of their calling, and office. This Section consisteth of 9 Confessions: to wit, Of the former and latter confessions of Helvetia, that of Bohemia, the French, the English, that of Belgia, Auspurge, Wirtemberge, and Sueveland. THE TWELFTH SECTION. pag. 270. OF true and false Sacraments, in general. This Section consisteth of 11. Confessions. Of the former confession of Helvetia, and the declaration thereof, the latter confession of Helvetia, of that Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE THIRTEENTH SECTION. pag. 286. OF the Sacrament of holy Baptism. This Section consisteth of 10. Confessions, to wit, Of the former confession of Helvetia, and the declaration thereof, of the latter confession of Helvetia, that of Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE FOURTEENTH SECTION. pag. 302. OF the holy Supper of the Lord. This Section consisteth of 11. Confessions: to wit, Of the former confession of Helvetia, and the declaration thereof, of the latter confession of Helvetia, that of Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE FIFTEENTH SECTION. pag. 35●. OF Ecclesiastical meetings. This Section consisteth of 8. Confessions: to wit, The former and latter confessions of Helvetia, that of Bohemia, the French, the English, that of Saxony, Wirtemberge, and Sueveland. THE SIXTEENTH SECTION. pag. 366. OF Holy days, fasts, and the choice of meats, and of the visiting of the sick, and the care that is to be had for the dead. This Section consisteth of 9 Confessions, to wit, of the latter confession of Helvetia, that of Basil, Bohemia, the French, the English, that of Auspurge, Saxony, Wirtemberge, and Sueveland. THE SEVENTEENTH SECTION. pag. 400. OF Ceremonies, and rites, which are indifferent in general. This Section consisteth of 11. confessions: to wit, of the former and latter confessions of Helvetia, that of Basil, Bohemia, the French, the English, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE EIGHTEENTH SECTION. pag. 422. OF Wedlock, single life, and Monastical Vows. This Section consisteth of 8. confessions: to wit, of the former and latter confessions of Helvetia, that of Bohemia, the French, the English, that of Auspurge, and Sueveland. THE NINETEENTH SECTION. pag. 458. OF the civil Magistrate. This Section consisteth of 10. confessions: to wit, of the former and latter confessions of Helvetia, that of Basil, Bohemia, the French, that of Belgia, Auspurge, Saxony, Wirtemberge, and Sueveland. THE CHIEF POINTS OF CONFESSIONS BELONGING TO THIS First Section of the holy SCRIPTURE. The latter Confession of HELVETIA touching the holy SCRIPTURE, being the true Word of GOD. CHAP. 1. WE believe and confess the Canonical Scriptures of the holy Prophets and Apostles of both Testaments, to be the very true word of God, and to have sufficient authority of themselves, not of men. For God himself spoke to the Fathers, Prophets, Apostles, and speaketh yet unto us by the holy Scriptures. And in this holy Scripture the universal Church of Christ hath all things fully expounded, whatsoever belong both to a saving faith, and also to the framing of a life acceptable to God: in which respect it is expeffely commanded of God, that nothing be either put to, or taken from the same. We judge therefore that from these Scriptures is to be taken true wisdom and godliness, the reformation and government of Churches, also the instruction in all duties of piety: and to be short, the confirmation of opinions and the confutation of errors, with all exhortations, according to that of the Apostle, All Scripture inspired 2 Tim. 3. of God is profitable for doctrine, for reproof, etc. Again, These things I writ unto thee (saith the Apostle to Timothy. 1. Chap. 3.) that thou mayst know how it behooveth thee to be conversant in the house of God, etc. Again, the self same Apostle to the Thessalonians, When, saith he, ye received the word of 2 Thess. 2. us, ye received not the word of men, but, as it was indeed, the word of God, etc. For the Lord himself hath said in the Gospel, It is not ye that speak, but the spirit of my Father speaketh Matth. 10. Luke 10. John 13. in you: therefore he that heareth you, heareth me, and he that despiseth you, despiseth me. Wherefore when this word of God is now preached in the Church by Preachers lawfully called, we believe that the very word of God is preached, and received of the faithful, and that neither any other word of God is to be feigned, 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 evil and a sinner, nevertheless the word of God abideth true and good. Neither do we think that therefore the outward preaching is to be thought as fruitless, 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 unless he be drawn by the heavenly Father, and be inwardly lightened 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 Ministry of an Angel, without the Ministry of Saint Peter have taught Cornelius in the Acts, but nevertheless he referreth him to Peter: of whom the Angel speaking saith, he shall tell thee what thou must do. For he that illuminated inwardly, by giving men the holy Ghost, the self same by way of commandment said unto his Disciples, Go ye into the whole world, and preach the Gospel 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 woman's heart. And the same Paul upon an elegant gradation fi●ly placed in the 10. to the Romans, at last inferreth: therefore faith is by hearing, and hearing by the word of God. We know in the mean time that God can illuminate whom, and when he will, even without the external Ministry, which is a thing appertaining to his power: but we speak of the usual way of instructing men, delivered unto us of God both by commandment 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 Apocryphal, and of others Ecclesiastical, to wit, such as they would have to be read in the Churches, but not alleged to avouch or confirm the authority of faith by them. As also Austin in his 18 Book De civet. Dei. C. 38. maketh mention, that in the books of the Kings, the names and books of certain Prophets are reckoned: but he addeth, that they are not in the Canon; and that those books which we have, suffice unto godliness. CHAP. II. Of interpreting the holy Scriptures, and of Fathers, Counsels, 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 natural interpretation of the Scriptures, which forsooth the Defenders of the Roman Church do strive to force all men simply to receive: but we acknowledge that interpretation of Scriptures for authentical 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 weighed according to the circumstances, and expounded according to the proportion of places either like or unlike, or of more and plainer) accordeth with the rule of faith and charity, and maketh notably for God's glory and man's salvation. Wherefore we do not contemn the holy Treatises of the Fathers, agreeing with the Scriptures, from whom notwithstanding we do modestly descent, as they are deprehended to set down things merely strange, or altogether contrary to the same. Neither do we think that we do them any wrong in this matter, seeing that they all with one consent will not have their writings matched with the Canonical Scriptures, but bid us allow of them so fare 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 do account of the Decrees or Canons of Counsels. Wherefore we suffer not ourselves in controversies about Religion or matters of faith to be pressed with the bare testimonies of Fathers, or Decrees of Counsels, much less with received customs, or else with multitude of men being of one judgement, or with prescription of long time. Therefore in controversies of religion or matters of faith, we cannot admit any other judge than 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 spiritual men, drawn from the word of God. Certainly jeremy and other Prophets did vehemently condemn the assemblies of Priests, gathered against the Law of God: and diligently forewarned us, that we should not hear 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 Apostolical, by the lively voice of the Apostles, and delivered to the Church, as it were by the hands of Apostolical men, by mean of Bishops succeeding in their rooms: yet being compared with the Scriptures, disagree from them, and by that their disagreement bewray themselves in no wise to be Apostolical. For as the Apostles did not disagree among themselves in doctrine, so the Apostles Scholars 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 expressly, that he taught the same things in all Churches. And again. We, 1 Cor. 4. 2 Cor. 1. saith he, writ no other things unto you, than which ye read, or also acknowledge. Also in another place he witnesseth, that he and his Disciples, to wit Apostolical men, walked in the same 2 Cor. 12. way, and jointly by the same spirit did all things. The jews also in time past had their traditions of Elders, but these traditions were severely confuted by the Lord, showing that the keeping of them hindereth God's Law, and that God is in vain worshipped Mat. 15. Mar. 7. with such. Out of the former Confession of HELVETIA. THe Canonical 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 Philosophy, doth alone perfectly contain all piety and good ordering of life. The interpretation hereof is to be Artic 2. Interpretatio. taken only from herself, that herself may be the interpreter of herself, the rule of charity and faith being her guide. Which kind of interpretation so far forth as the holy Fathers Artic 3. Patres. have followed, we do not only 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 do withdraw or hinder us, as of things unprofitable and hurtful, so we answer with that saying of the Lord, They worship me in vain, teaching the doctrine of men. The drift of the Canonical Scripture is this: that God wisheth well to mankind: and by Christ the Lord his Son hath declared this good will, which is received by faith alone, and faith must be effectual through love, that it may be showed forth by an innocent life. Out of the Confession of BASILL. Of things commanded and not commanded. Artic. 10. WE confess 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 margin. For it is written, hear him. Also section the third, in the same place. And much less can any man licence those things, which God hath forbidden, &c And in the marg. God said, I am jehova your God, Levit. 18. and by Moses, Deut. 10. for jehovah 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 again, no man can forbid those things, which God hath granted, etc. 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 certain, and worthy to be believed, whereunto no other humane writings whatsoever, or of what sort soever they be, may be compared, but that, as man's 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 himself 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 faithful Ministers, who are his chosen instruments. Of which spirit David speaketh, when he saith, The spirit of the Lord spoke by me, & his word was in my tongue: 2 Sam. 22. 2 Pet. 1. and Peter, For prophecy came not in old time by will of man, but holy men of God spoke as they were moved by the holy Ghost: and 2 Tim. 3. Rom. 15. joh. 5. Paul. The whole Scripture given by inspiration of God, is profitable, etc. besides, the Lord himself saith, Search the Scriptures. And again, Ye are deceived, not knowing the Scriptures, Mat 22. Luk. 24. neither do 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 proof of God's good will, which he hath revealed Heb. 11. concerning himself, without which revelation of Scripture, there is no wholesome knowledge, nor faith, nor access to God. For in this, such things as are necessary to doctrine, to discipline and government of the holy Church, for all and singular persons in the ordinary ministry 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 work of the Holy Ghost, comprehended and included, than which no Angel from heaven can bring any thing more certain, and if he should bring any other thing, he ought not to be believed. And this persuasion and belief 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 mean, ordained of God for this purpose. Wherefore every one ought very highly to esteem of the divine writings of the holy Prophets and Apostles, resolutely to believe them, and religiously to yield unto them in all things, diligently to read them, to gather wholesome doctrine out of them, and according to them ought every man to frame and order himself, 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 custom of the Church) those portions of the Gospels in Scripture, which are wont to be read on solemn holy days 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 time's 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 only in those things wherein they agree with the holy Scripture, or are not contrary thereunto, and so fare forth as they give testimony to the excellency thereof, to the information and example of the Apostolic Church, and swerve not from the consent, judgement, and decrees, of the ancient Church (wherein she hath continued unspotted in the truth) after what sort they themselves also have charged men to judge and think 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 believe, when thou hast there found them, immediately believe. But in my writings that which thou knowest not for acertaine truth, unless thou perceive it to be certain, 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 ●ight rule to discern writings by, which so greatly 〈◊〉 the Papists that they have cited it in their decretal distinct. 9 Chap. Notimets verbis, etc. Out of the FRENCH Confession. THis one God hath revealed himself to be such a one unto men, first in the creation, preservation and governing of his works; secondly fare more plainly in his word, which Artic. 2. word in the beginning he revealed to the fathers by certain visions and oracles, and then caused it to be written in these books which we call holy Scripture. All this holy Scripture is contained in the Canonical books Artic 3. of the old and New Testament. The Catalogue whereof is this. The five books of Moses (namely Genesis, Exodus, Leviticus, Numbers, Deuteronomie: josua, Judges, Ruth, two books of Samuel, two books of the Kings, two books of Chronicles, or Paralipomenon, one book of Esdras, Nehemiah, Ester, job, the Psalms, Solomon's Proverbs, Ecclesiastes, the Song of Songs, Esay, jeremy, with the Lamentations, Ezechiel, Daniel, the 12. small Prophets, (namely Ose, joel, Amos, Abdiah, jonah, Michea, Nahum, Abacuc, Sophon, Haggaie, Zacharie, Malachi) the holy Gospel of jesus Christ according to Matthew, Mark, Luke, and john, the Acts of the Apostles, Paul's Epistles (namely one to the Romans, two to the Corinthians, one to the Galathians, one to the Ephesians, one to the Philippians, one to the Collossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, the Epistle to the Hebrews, the Epistle of james, two Epistles of Peter, three Epistles of john, one Epistle of jude, john's Revelation. We acknowledge these books to be Canonical, that is, we Ar●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 testimony and inward persuasion of the Holy Ghost, by whose inspiration we are taught to discern them from other Ecclesiastical books: which howsoever they may be profitable, yet are they not such, that any one article of faith may be builded upon them. We believe 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 sum of all truth, containing whatsoever is required for the worship of God and our salvation, we hold it not lawful for men, no not for the Angels themselves, to add 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 lawful to oppose either antiquity, custom, multitude, man's wisdom and judgement, edicts, or any deerees, or Counsels, 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 do 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. WE receive and embrace all the Canonical Scriptures, Artic. 10. both of the Old and New Testament, giving thanks to our God, who hath raised up unto us that light, which we might ever have before our eyes: lest either by the subtlety of man, or by the snares of the devil, we should be carried away to errors, and lies. Also we profess that these be the heavenly voices, whereby God hath opened unto us his will: and that only in them man's heart can have settled rest: that in them be abundantly, and fully comprehended all things, whatsoever be needful for our help, as Origen, Augustine, chrysostom, 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 do swerve, or err, and whereunto all Ecclesiastical doctrine ought to be called to account: and, that against these Scriptures neither law, nor ordinance, nor any custom, aught to be heard: no though Paul himself, or an Angel from heaven should come and teach the contrary. Out of the Confession of BELGIA. HE hath revealed himself much more plainly in his holy A●tic. 2. Sub fi●em. Word, so fare forth as it is expedient for his own glory, and the salvation of his in this life. We confess 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 God's holy Spirit spoke it, as S. Peter witnesseth: but afterward God himself for that exceeding tender carefulness 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 himself 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 canonical Artic. 4. books: about which there was never any ado. And of them this is the number and also the order, received of the Church of God. The five books of Moses, the book of josua, of the judges, of Ruth, two books of Samuel, two of the Kings, two of the Chronicles, which are called Para●ipomena, the first of Esdras: Nehemiah, Ester, job: also David's Psalms, three books of Solomon, namely the Proverbs, Ecclesiastes, and the Song of Songs: the four great Prophets, Esay, jeremy, Ezekiell, and Daniel: and further more also the 12. small Prophets: moreover the Canonical books of the New Testament are, the four Evangelists, namely Saint Matthew, Mark, Luke, and john, the Acts of the Apostles, the 14. Epistles of Saint Paul, and seven of the other Apostles, the Revelation of Saint john the Apostle. These books alone do we Artic. 5. receive as sacred and canonical, whereupon our faith may rest, be confirmed and established: therefore without any doubt we believe also those things, which are contained in them, and that not so much because the Church receiveth and alloweth them for Canonical, as for that the holy Ghost beareth witness to our consciences that they came from God, and most of all for that they also testify and justify by themselves this their own sacred authority, and sanctity, seeing that even the blind may clearly behold, and as it were feel the fulfilling and accomplishment of all things which were foretold in these writings. We furthermore make a difference between the holy Artic. 6. books, and those which they call Apocryphal: for so much as the Apocryphal may be read in the Church, and it is lawful also so fare to gather instructions out of them, as they agree with the Canonical books, but their authority, and certainty is not such, as that any doctrine touching faith or Christian Religion, may safely be built upon their testimony: so fare off is it, that they can disannul or impair the authority of the other. We believe also that this holy Scripture doth most perfectly Arti●. 7. contain all the will of God, and that in it all things are abundantly taught whatsoever is necessary to be believed of man to attain salvation. Therefore seeing the whole manner of worshipping God, which God requireth at the hands of the faithful, is there most tightly and at large set down, it is lawful for no man, although he have the authority of an Apostle, no not for any Angel sent from heaven, as Saint Paul speaketh, to teach otherwise then we have long since been taught in the holy Scriptures. For seeing it is forbidden that any one should add 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 custom, no multitude, no antiquity, nor prescription of times, nor personal succession, nor any counsels; 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 God's truth excelleth all things. For all men of their own nature are liars, and lighter than vanity itself: therefore we do utterly refuse whatsoever things agree not with this most certain rule, as we have been taught by the Apostles, when they say: Try the spirits whether they be of God. And, If any come unto you, and bring not this doctrine, receive him not to house, etc. Out of the SAXONS Confession. Of Doctrine. SEeing it is most undoubtedly true, that God out of mankind doth gather together unto himself a Church unto eternal life for and by his Son, through preaching of that doctrine which is written in the books of the Prophets and Apostles, we plainly avouch before God and the whole Church in heaven and in earth, that we do with a true faith embrace all the writings of the Prophets and Apostles, and that in that very natural meaning, which is set down in the Creeds of the Apostles, of Nice, and of Athanasius. And these self same Creeds, and the natural meaning of them we have always constantly embraced without corruption, and will by Gods help always embrace: and in this faith do we call upon the true God, who sending his Son, and giving clear testimonies, hath revealed himself in his Church: joining our prayer with all Saints in heaven and in earth: and our Vide obseru. 1. adhaac confess. tum in hac s●ct. tum in s●ct. secunda. declarations upon the Creeds are abroad, containing the whole body and ground of doctrine, which show that this our protestation is most true, We do also very resolutely condemn all brainsick fantasies, which are against the Creeds: as are the monstrous opinions of heathen men, of the jews, of the Mahometists, of Martion, 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 Canonical books of the Vide obseru 1. in hanc Confess. old and new Testament, of whose authority there was never doubt made in the Church. This Scripture we believe and confess 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 think, 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 lieth so in the power of chief Bishops, that what they according to their own 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 righteousness, that the man of God may be perfect, being throughly prepared to every good work. And john 15. I have called you friends, for all things that I have heard of my father, have I made known 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 posterity. It is a plain case therefore that all things which are needful to be known to salvation, are contained in the Prophets Chrysost. ad Titum. hom. ●. and Apostles writings. He hath revealed his own 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 jointly comprised in this one word preaching. Again, Jerome ad Tit. Cap. 1. August. super Joan. Cap. 11. Tract. 40. Without authority of the Scriptures, babbling hath no credit. For seeing the Lord jesus did many things, all are not written, as the same holy Evangelist himself 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 believe. For whereas they say that the right of expounding the Scripture lieth in the power of chief Bishops, it is evident, that the gift of expounding the scripture is not of man's wisdom, but of the holy Ghost. To every man, saith Paul, is given the manifestation of the spirit to profit withal: for to one is given by the spirit the word of wisdom, etc. But the holy Ghost is altogether at liberty, 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 prophesy, and that the Lord would put his spirit upon them. Deborah a woman jud. 4. the wife of Lapidoth is raised up to be a Prophetess. Again, I am Amos. 7. no Prophet, nor Prophet's son, but I am a heard man, and a gatherer of wild 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 witness that chief Bishops have been often and very foully deceived: wherefore 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 itself, and among those, that being raised by the spirit of God, expound Scripture by Scripture. CHAP. XXXIIII. Of Counsels. WE confess that Counsels ought to have their judgements in the Church concerning the holy doctrine of Religion, and that the authority of lawful Counsels is great: but the authority of God's Word must needs be the greatest. For although the Church have a sure promise of Christ's continual presence, and be governed by the holy Ghost, yet not every assembly of men may be taken for the true Church: and albeit never so many seem often times to come together in the name of Christ, yet few are chosen, and all have not faith. And as it is wont to fall out in civil meetings, so doth it also in meetings of the Church, that for the most part the greater side overcommeth the better. Hitherto may be added, that the holy Ghost doth not make men in this life not subject to sin, but leaveth in them many and sundry infirmities. Examples also witness, that not only the Popes, but also Counsels have been deceived. Wherefore seeing that the doctrine of the Apostles and Prophets is confirmed of God, the sentence of no one man, nor of any assembly of men, is to be received simply without trial, for the Oracle of the holy Ghost: but it is to be laid to the rule of the Prophets and Apostles doctrine, that that which agreeth therewith may be acknowledged, and that which is contrary thereunto may be confuted. If we or an Angel from heaven Gal. 1. preach unto you a Gospel beside that, which we have preached unto you, let him be accursed. And, believe ye not every spirit, 1 joh. 4. but try the spirits whether they be of God. Again, 1 Thess. 5. Try all things, and keep that which is good. Augustine against Maximius a Bishop of the Arrians in his 3. book, Chap. 14. saith, But now am I neither to cite the Council of Nice, nor you the Council of Arimine, as it were to prejudice the matter, neither am I bound by the authority of the one, nor you by the authority of the other: with authorities of Scripture, which are witnesses not proper to any one, but common to us both, let matter with matter, cause with cause, reason with reason, etc. And Panormitane in the Chapter significasti. Extr. de electio. In things concerning faith, even the verdict of one private man were to be perferred before the Popes, if he were lead with better warrants of the old and new Testament then the Pope, And Gerson in the first part about trial of doctrines. The first truth should stand, that if there a plain private man sufficiently instructed in holy Scripture more credit were to be given in a case of doctrine to his assertion, then to the Pope's definitive sentence. For it is plain, that the Gospel is more to be believed then the Pope. If then a man so leaned teach any truth to be contained in the Gospel, where the Pope were either ignorant, or willingly deceived, it is clear whose judgement were to be preferred. And a little after. Such a learned man ought in that case, while a general Council were holden, at which he himself were present, to set himself against it, if he should perceive the greater part of malice or ignorance to incline to that which is contrary to the Gospel. Of Ecclesiastical Writers. CHAP. 34. RIse up before an whore head, saith the Scripture, and reverence the person of an old man. We do therefore reverence the grey hairs of our ancestors, who even since the Gospel began to be revealed and published have in the world taken upon them the travel of furthering the Church, not only by preaching, but also by public writings that the posterity might from the Apostles, even unto this time, have manifest and certain testimonies of the holy doctrine. And we so embrace their writings, as both the holy Scripture alloweth us to use man's authority, and as themselves would have their writings acknowledged. (You my friends say) that in the ancient job 12. is wisdom, and in the length of days is understanding (but I say unto you) that with him, to wit, with the Lord our God is wisdom and strength he hath council and understanding. And 1 Corinth. 4. Let the Prophets speak two or three, and let the rest judge. And, Try all things, and keep that which is good. 1 Thess. 5. It is not lawful for us to bring in any thing of our own Tertut Lib de scrip. haeret. head, no not so much as to take that which any man hath brought in of his own head. We have the Apostles of the Lord for Authors, who chose nothing of their own heads which they might bring in; but the discipline which they received of Christ, they faithfully delivered to all nations. And Augustine saith, Neither Epist ad F●●●unat. Dist. 8. ought we to esteem of the writings of any men, although they be Catholic and commendable persons, as of the Canonical Scriptures, as though it were not lawful (yielding them that reverence which is due unto such men) to disallow and refuse something in their writings, if perchance we find that they have thought otherwise then the truth is understood either of others, or of ourselves, through the gift of God. Such am I in other men's writings, In Proe. in Lib. 3. de Trinie. as I would have them construers of mine. Again, Be thou not tied to my writings as it were to the Canonical Scriptures: but in the Canonical Scriptures, that which thou didst not believe, when thou hast found it, believe it incontinently: but in mine that which thou thoughtest to be undoubtedly true, unless thou perceive it to be true indeed, hold it not resolutely. And again, I neither can nor aught to deny, that as in those who have gone before, Ad Vincent. Lio. so also in so many slender works of mine there are many things, which may with upright judgement and no rashness be blamed. And again, I have learned to give this reverence to In Epist. a● jerom. these Writers alone, which are now called Canonical. Again, But I so read others, that be they never so holy, or never so learned, I do not therefore think it true, because they have so thought, but because they could persuade me by other Author, or by Canonical, or at least by probable reasons, which disagree not from the truth. And in another place, Who knoweth not that holy Scripture, De unico baptismo in Epist. ad Vincent. etc. And, Do not brother against so many divine, etc. For these places are known even out of the Popes own Decree. Out of the Confession of SUEVELAND. Art. 1. ss. 1. Whence Sermons are to be taken. FIrst, a controversy being raised amongst the learned, about certain Articles of Christian doctrine, when as the people with us were dangerously divided by reason of contra●y preach, we charged our Preachers, that they should henceforth broach nothing to the people in any Sermon, which either is not taught in the Scriptures of God, or hath not sure ground thereout: as it was openly Decreed in the Assembly holden at Norimberge in the 22 year after the smaller account: which moreover is also the opinion of all the holy Fathers. For seeing Saint Paul 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 work, we could not determine any otherwise, but that it was meet, that we also being in danger of schism should fly to that holy Scripture, to which in times passed not only the holy Fathers, Bishops, and Princes, but also the children of God every where in such extremity have always 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 scholar Timothy, 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 believed, except he had thereout approved them. And surely seeing Saint Paul doth plainly testify, that by the holy Scripture the man of God is made absolute and perfect to every good work, no part of Christian truth and sound doctrine 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 Unity, and the Trinity. CHAP. 3. WE believe and teach, that God is one in Essence or nature, subsisting by himself, all sufficient in himself, invisible, without a body, infinite, eternal, the Creator of all things both visible and invisible, the chiefest good, living, quickening and preserving all things, Almighty, and exceeding wise, gentle or merciful, just and true. And we detest the multitude of Gods, because it is expressly 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 just God, and a Saviour, there Isa. 54. is none beside me. I the Lord, Jehovah, the merciful God, gracious, and long suffering, and abundant in goodness and truth, etc. Exod. 34. We nevertheless believe 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, consubstantial, coeternal, and coequal, distinct, as touching their persons, and in order one going before another, yet without any inequality. For as touching their nature or essence they are so * Vide observ. 1 In hanc confess. joined 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 Baptism of Christ a voice was heard from heaven, saying, This is my beloved Son. The holy Matth. 3. john 1. Ghost also appeared in the likeness of a Dove. And when the Lord himself commanded to baptise, he commanded To baptise in the Matth. 28. name of the Father, and of the Son, and of the holy Ghost. In like sort else where in the Gospel he said, The Father will send the holy john 14. 15. Ghost in my name. Again 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 bear witness of me, etc. To be short, we receive the Apostles Creed, because it delivereth unto us the true faith. We therefore condemn the jews and the Mahometists, and all those that blaspheme this Trinity, that is sacred, and only to be adored. We also condemn all heresies and heretics, which teach that the Son and the holy Ghost are God only in name, also that there is in the Trinity some thing created, and that serveth and ministereth unto an other: finally, that there is in it some thing unequal, greater or less, corporal, or corporally fashioned, in manners or in will divers, either confounded, or sole by itself: 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 fear not with the Scripture to term the Images of God mere lies. We do therefore reject not only the Idols of the Gentiles, but also the images of Christians. For although Christ took upon him man's nature, yet he did not therefore take it, that he might set forth a pattern for Carvers and Painters. He denied 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 believe 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 spoke against images, who can think 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 mind of heavenly things, and of their own salvation, the Lord commanded To preach the Gospel, not to paint, and instruct the Mark. 16. Laiety by pictures: he also instituted Sacraments, but he not where appointed Images. Furthermore, in every place, which way soever we turn our eyes, we may see the lively and true creatures of God, which if they be marked, as is meet, they do much more effectually move the beholder, than all the Images, or vain, unmooveable, rotten, and dead pictures of all men whatsoever, of which the Prophet spoke truly, They have eyes, and see not, etc. Psal. 115. Therefore we approve the judgement of Lactantius an ancient writer, who saith, Undoubtedly there is no religion, wheresoever there is a picture. And we affirm that the blessed Bishop Epiphanius did well, who finding on the Church doors a veil, that had painted in it the picture as it might be of Christ, or of some other Saint, he cut and took it away: For that contrary to the authority of the Scriptures he had seen the picture of a man to hang in the Church of Christ: and therefore he charged that from thence forth nosuch veils, 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 faithful people. Moreover we approve 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 only Mediator Jesus Christ. CHAP. V. WE teach men to adore and worship the true God alone: this honour we impart to none, according to the commandment of the Lord, thou shalt adore the Lord thy God, and Matth. 4. him alone shalt thou worship, or, him only 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 only true God. But we teach that God is to be adored and worshipped, as himself hath taught us to worship him, to weete, in spirit and truth, not with any superstition, but with sincerity, john 5. Isa. 66. jer. 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 worshipped with man's hands, as though he needed any thing, etc. We in all dangers, and casualties of our life, call on him alone, and that by the mediation of the only Mediator, and our intercessor jesus Christ. For it is expressly commanded us, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Psal. 50. Moreover, the Lord hath made a most large promise, saying, whatsoever ye shall ask of my Father, he shall give it you. And again, john 16. Matth. 11. Come unto me all ye that labour and are heavy laden, and I will refresh you. And seeing it is written, How shall they call upon him, in Rom. 10. whom they have not believed? and we do believe in God alone, therefore we call upon him only, and that through Christ. For there is one God (saith the Apostle) and one Mediator between 1 Tim. 2. 1 john 2. God and men, Christ jesus. Again, If any man sin, we have an advocate with the Father, jesus Christ the righteous, etc. Therefore we do neither adore, worship, nor pray unto the Saints in heaven, or to other Gods neither do we acknowledge them for our intercessors or Mediators, before the Father in heaven. For God and the Mediator Christ do suffice us, neither do we impart unto others the honour due to God alone and to his Son, 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 doubtless they that rest by faith, do not seek any thing without Christ. Yet for all that we do neither despise the Saints, nor think 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 do imitate them. For we desire with most earnest affections and prayers to be followers of their faith and virtues, to be partakers also with them of everlasting salvation, to dwell together with them everlastingly with God, and to rejoice with them in Christ. And in this point we approve that saying of Saint Augustine, in his book 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 seek such honours, but they will have us to worship him, by whose illumination, they rejoice that we are fellow servants, as touching the reward. They are therefore to be honoured for imitation, not to be worshipped for religions sake, etc. And, we much less believe that the relics 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 soul was gone up into heaven: and they thought that the most noble relics of their ancestors were, their virtues, doctrine, and faith: which as they commended with the praise of the dead, so they did endeavour to express the same so long as they lived upon earth. Those ancient men did not swear by the name of the only jehova, as it is commanded by the Law of God. Therefore as we are forbidden To swear by the name of strange Gods, so we do not swear by Deut. 10. Exod. 23. Saints, although we be requested thereunto. We therefore in all these things do reject that doctrine which giveth too much unto the Saints in heaven. Out of the former Confession of HELVETIA. WE thus think of God, that he is one in substance, three in Artic. 6. persons, and almighty. Who as he hath by the word, that is, his Son, made all things of nothing, so by his spirit and providence, he doth justly, truly, and most wisely govern, preserve, and cherish all things. Who as he is the only Mediator, intercessor, and sacrifice, Artic. 11. also our high Priest, Lord, and King, so we acknowledge, and with the whole heart believe, that he alone is our atonement, redemption, satisfaction, expiation, wisdom, protection, and deliverance, simply rejecting herein all means of life and salvation, besides this Christ alone. Out of the Confession of BASILL. WE believe in God the Father, in God the Son, in God Artic. 1. the holy Ghost, the holy divine Trinity: three Persons, and one eternal, Almighty God, in essence and substance, and not three Gods. And in the marginal 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 the same place in the marginal note upon the word Saints. Nevertheless we confess that they serve in God's presence, and that they reign with Christ everlastingly because they acknowledged Christ, and both in deed and word confessed him to be their Saviour, redemption, and righteousness, without any addition of man's merit. For this cause do we praise and commend them, as those who have obtained grace at God's hand, and are now made heirs of the everlasting kingdom: Yet do we ascribe all this to the glory of God and of Christ. We plainly protest that we condemn and renounce, all strange Artic. 11. and erroneous doctrines, which the spirits of errors bring forth, etc. And ss. 2. Of the self same article: We condemn that doctrine which saith, that we may in no case swear, although God's glory and the love of our neighbour require it. And in the marginal note upon the word Swear. It is lawful 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 swear. Out of the Confession of BOHEMIA or the WALDENSES. Of the unity of the divine Essence, and of the three Persons. CHAP. 3. Out of this fountain 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 confess, that the holy Trinity, to wit God the Father, the Son, and the holy Ghost, are three distinct Persons: but in essence one only true, alone, eternal, almighty, and incomprehensible God: of one equal indivisible divine essence, Of whom, through whom, and in whom are all things: Rom. 11. Exod. 20. who loveth and rewardeth righteousness and virtue, but hateth and punisheth all iniquity and sin. According to this faith men are taught, to acknowledge the wonderful works of God, and those properties which are peculiar to each person of the holy Trinity, and of the Divine Unity, and to acknowledge the sovereign and infinite power, wisdom, and goodness of the one only 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 works or properties of the three persons of the Godhead (by which they are discerned one from the other) are the inward, eternal, and hypostatical proprieties, which always remain immutable, and are only apprehended by the eyes of faith, and are these. That the father, as the fountain and wellspring of the Godhead, from all eternity begetteth the Son, equal to himself, and that himself remaineth not begotten, neither yet is he the person of the Son, seeing he is a person begetting not begotten. The Son is begotten of the eternal. Father from all eternity true God of God: and as he is a person, he is not the Father, but the Son begotten of the essence or nature of the Father, and consubstantial with him: which Son in the fullness of time, which he had before appointed for this purpose, himself alone (as he is the Son) took unto him our nature of the blessed Virgin Mary, and united it into one person with the godhead, whereof we shall speak afterward. But the holy Ghost proceedeth from the Father and the Son, and so he is neither the Father, nor the Son, but a person distinct from them eternal; and the substantial love of the Father and of the Son, surpassing all admiration: these three persons are one true God, as is aforesaid. The other kind of works in these persons, and in the unity 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 wonderful work of Creation, which the Creeds do attribute to the Father. The second is the work of Redemption, which is proper to Christ. The third is the work 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 works of one true God, and that of him alone, and none other: to wit, the Father, the Son, 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 Catholic and Apostolical Creed, and in the decree of the Nicene Council, agreeing therewith, and in many other sound decrees, and also in Athanasius his confession. All which we judge and profess to be true. But it hath everlasting and sure grounds on which it relieth, and most weighty reasons, by which it is out of the holy Scripture convinced to be true: as by that manifestation wherein the whole Trinity shown itself, when Christ the Lord was baptised in jordane: by the commandment Matt. 3. Matt. 28. of Christ, because in the name of the persons of the same holy Trinity all people must be baptised and instructed in the faith. Also by Christ's words, when he saith, the holy Ghost the Comforter whom the Father will send in my name, shall teach you all these john 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 only true God, one in essence and in divine nature, and three in persons, is above all to be honoured with high worship, as chief Lord and King, who ruleth and reigneth always and for ever, and especially after this sort, that we look unto him above all, and put all our confidence in him alone, and offering unto him all subjection, obedience, fear, all faith, love, and generally the service of the whole inward and outward divine worship, do indeed sacrifice and perform it, under pain of losing everlasting salvation: as it is written: Thou shalt worship the Lord thy God, and him only shalt thou serve: and again, Thou shalt love the Lord thy God Deut. 6. Matt. 22. Mar. 12. Luk. 10. with all thy heart, with all thy soul, with all thy mind, and to be short, with all thy might, as well of the inward as outward powers, to whom be 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 works or holy actions: according to the saying of Moses, the faithful servant of the Lord, when he cried out unto the Lord, O Lord in thy sight no man Exod. 34. job. 15. is innocent, that is, perfectly holy. And in the book of job it is written, What is man, that he should be undefiled, and he that is borne of a woman, that he should appear just? (to wit, before God.) Behold among his Saints, none is immutable, and the heavens are not clean in his sight: how much more abominable and unprofitable man, who drinketh in iniquity as water? And the holy Scripture plainly witnesseth throughout all the books thereof, that all men Ephes. 2. Psal. 14. even from their birth are by nature sinners, and that there neither is, nor hath been any one, who of himself and by himself 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 worthiness or merit of theirs, by him, who alone is holy. God himself, of the mere grace, and unspeakable riches of his goodness hath ordained, and brought them to that estate, that they be blessed, and called redeemed by Christ, cleansed and consecrated by his blood, anointed of the holy Ghost, made righteous and holy by faith in Christ, and adorned with commendable virtues and good deeds or works, which beseem a Christian profession: Of whom many having finished their life and course in such works, have now received and do enjoy by grace eternal felicity in heaven, where God crowneth those that be his. Some of them also God hath endued uviht a certain peculiar grace of his, and with divine gifts, unto the ministry, and to the public and common good of the Church, such as were the patriarchs, Prophets, and other holy fathers, also Apostles, Evangelists, Bishops, and many Doctors and Pastors: and also other famous men, and of rare excellency, 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 until this day in the holy Scriptures and in the Church. But especially it is both believed, and by open confession made known, as touching the holy Virgin Mary, that she was a daughter of the blood royal, of the house and family of David that dear 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 sex: and also replenished with wonderful grace and power of God to this end, that she might become the true mother of our Lord jesus 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 Virgin: and that by her best beloved Son, the Son also of the living God, through the price of his death, and the effusion of his most holy blood, she was dear redeemed and sanctified, as also made one of the dear partakers of Christ by the holy Ghost through faith, being adorned with excellent gifts, noble virtues, and fruits of good works, renowned as happy before all others, and made most assuredly a joint heir 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 less their Images, or to reverence them with that worship and affection of mind which only are due to God alone. And, to be short, by no means 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. Again a Esa 42. 48. little after. But even as that thing is gainsaid, that the honour due to God should be given to Saints, so it is by no means to be suffered, that the honour of the Lamb 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, intercessors, and Mediators in heaven, or that we should invocate them, and not them only, but not so much as the holy Angels, seeing they are not God. For there is one only 1 Tim. 2. Hebr. 9 1 Tim. 2. 1 Jo●. 2. Redeemer, who being once delivered to death, sacrificed himself both in his body and in his blood: there is also one only Advocate, the most merciful Lord of us all. And they are not only to be reputed and taken for Saints, who are gone before us, and are fallen a sleep in the Lord, and dwell now in joys, but also they, who (as there have always been some upon earth) so do likewise live now on the earth: such are all true and godly Christians, in what place or country soever, here or there, and among what people soever they lead their life: who by being baptised in the name of the Lord may be sanctified, and being endued with true faith in the Son of God, and set on fire, are mutually inflamed with affection of divine charity and love: who also acknowledging the justification of Christ, do use both it and absolution from their sins, and the communion of the Sacrament of the body and blood of Christ, and diligently apply themselves to all holy exercises of piety beseeming a Christian profession: as also the Apostles call such believers in Christ, (which as yet like strangers are conversant here on earth according to the state of mortal men) Saints. As for example, Ye are 1 Pet 2. 2 Cor. 1●. Heb. 1●. a chosen generation, a royal Priesthood, an holy nation, a peculiar people. Again all the Saints greet you. In like manner, Salute all those that have the oversight of you, and all the Saints, that is, all faithful Christians. For this cause it is taught that we ought, with entire 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 help them: further, that we ought to maintain the society 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 Christ's sake, to give unto Rom 12 Gal 6. 1 Cor 12. them due reverence from the affection of Christian love, and to study in procuring all good by our duty and service to pleasure them, and finally to desire their prayers for us. And that Christians going astray, and entangled with sins, are lovingly and gently to be brought to amendment: that compassion is to be had on them, that they are with a quiet mind in love, so as becometh, to be borne withal, that prayer is to be made unto God for them, that he would bring them again into the way of salvation, to the end that the holy Gospel may be spread farther abroad, and Christ's glory may be made known and enlarged among all men. Out of the FRENCH Confession. WE believe and acknowledge one only God, who is one only and simple essence, spiritual, eternal, invisible, immutable, infinite, incomprehensible, unspeakable, almighty, most wise, good, just, and merciful. The holy Scripture teacheth us that in that one and simple divine essence, there be three persons subsisting, the Father, the Son, and the holy Ghost. The Father, to wit, the first cause in order, and the beginning of all things: the Son, his wisdom and everlasting word: the holy Ghost, his virtue, power, and efficacy: the Son begotten of the Father from everlasting, the holy Ghost from everlasting proceeding from the Father and the Son: which three persons are not confounded but distinct, and yet not divided, but coessential, coeternal, and coequal. And to conclude, in this mystery we allow of that which those four ancient Counsels have decreed: and we detest all sects condemned by those holy ancient Doctors, Athanasius, hilary, Cyrill, Ambrose, and such as are condemned by others agreeably to God's word, Hitherto also belongeth the 2. Art. This one God hath revealed himself unto men to be such a one, first by the creation, preservation, and government of his works, then much more clearly in his word, etc. Seek the rest in the 3. division. We believe, that we by this one means obtain liberty of praying Artic. 19 to God with a sure confidence, and that it will come to pass that he will show himself a Father unto us. For we have no entrance to the Father, but by this Mediator. We believe because jesus Christ is the only Advocate given Artic. 24. unto us, who also commandeth us to come boldly unto the Father in his name, that it is not lawful for us to make our prayers in any other form, but in that which God hath set us down in his word: and that whatsoever men have forged of the intercession of Saints departed, is nothing but the deceits and sleights of Satan, that he might withdraw men from the right manner of praying. We also reject all other means whatsoever men have devised to exempt themselves from the wrath of God. So much as is given unto them, so much is derogated from the sacrifice and death of Christ. Out of the ENGLISH Confession. WE believe, that there is one certain nature and divine Artic. 1. power, which we call God: and that the same is divided into three equal persons, into the Father, into the Son, and into the holy Ghost: and that they all be of one power, of one majesty, of one eternity, of one Godhead, and one substance. And although these three persons be so divided, that neither the Father is the Son, nor the Son is the holy Ghost, or the Father, yet nevertheless we believe, that there is but one very God: And that the same one God hath created heaven, and earth, and all things contained under heaven. We believe, that jesus Christ the only Son of the eternal Artic 2. Father, etc. The rest of this article you shall find in the 6. section, whereunto those things do properly pertain, which are contained in this second article, of the Person and Office of Christ. We believe that the holy Ghost, who is the third person in the Artic 3. Trinity, is very God, not made, not created, not begotten, but proceeding both from the Father and the Son, by a certain mean unknown unto man, and unspeakable: and that it is his very property to mollify and soften the hardness of man's heart, when he is once received into the hearts of men, either by the wholesome preaching of the Gospel, or by any other way: that he doth give other men light, and guide them unto the knowledge of God, to all way of truth, to newness of life, and to everlasting hope of salvation. Neither have we any other Mediator, and Intercessor, by Artic 3. whom we may have access to God the Father, than jesus Christ, in whose only name all things are obtained at his Father's hand. But it is a shameful part, and full of infidelity, that we see every where used in the Churches of our adversaries, not only in that they will have innumerable sorts of Mediators, and that utterly without the authority of God's word, (so that as, jeremy saith, the the Saints be now as many in number, or rather above the number of the Cities: And poor men cannot tell, to which Saint it were best to turn them first: and though there be so many, as they cannot be told, yet every of them hath his peculiar duty and office assigned unto him by these folks, what to give, and what to bring to pass) But besides this also, in that they do not only wickedly, but also shamefully call upon the Blessed Virgin Christ's Mother, to have her remember, that she is the Mother. And to Command her Son, and to use a Mother's authority over him. Out of the Confession of BELGIA. WE believe in heart, and confess with the mouth, that Ar●●● ●. there is one only and simple spiritual essence which we call God, eternal, incomprehensible, invisible immutable; infinite, who is wholly wise, and a most plentiful wellspring of all good things. We know God by two means: first by the creation, and preservation Artic. 2. and government of the whole world. For it is unto our eyes as a most excellent book, wherein all creatures from the least to the greatest as it were certain characters and letters are written, By which the invisible things of God may be seen and known unto us, Namely his everlasting power and Godhead, as Paul the Apostle speaketh, Rom. 1. ●0. which knowledge sufficeth to convince all men and make them without excuse. But much more clearly and plainly he afterward revealed himself unto us in his holy and heavenly word, so far forth as it is expedient for his own glory, and the salvation of his in this life. According to this truth and word of God we believe in one only God (who is one essence, truly distinguished into three persons from everlasting by mean of the incommunicable properties) to wit, in the Father, in the Son, and in the holy Ghost. For the Father is the cause, fountain, and beginning of all things visible, and invisible: the Son is the Word, wisdom, and Image of the Father, the holy Ghost is the might and power which proceedeth from the Father and the Son. Yet so, that this distinction doth not make God as it were divided into three parts: seeing the Scripture teacheth, that the Father, and the Son, and the holy Ghost, have a distinct person or subsisting in their properties, yet so, that these three persons be one only God. Therefore it is certain, that neither the Father is the Son, nor the Son the Father, nor the holy Ghost either the Father, or the Son. Nevertheless these persons thus distinguished, are neither divided, nor confounded, nor mingled. For neither the Father nor the holy Ghost have taken unto them man's nature, but the Son alone. The Father was never without his Son, nor without his holy Ghost, because every one in one and the same essence is of the same eternity. For none of these is either first or last, because all three are one, both in truth and power, and also in goodness and mercy. And all these things we know as well by the Testimonies of holy Scripture, as by the effects: and chief those which we feel in our own selves, and the testimonies of holy Scripture, which teach us to believe this holy Trinity, are very common in the old Testament: which are not so much to be reckoned up, as with sound judgement to be selected, such as are in these: in the first of Genesis God saith, Let us make man according to our Image and likeness, etc. and strait after: Therefore God made man according to his own Image and likeness, male, I say, and female created he them. Again, Behold the man is become as one of us. For by that which is said, Let us make man after our own likeness, it appeareth that there are more persons in the godhead. But when it is said, God created, etc. the unity of the godhead is signified. For although it be not here expressly set down how many persons there are, yet that which was obscurely delivered in the old Testament, in the new is made clearer unto us then the noon day. For when our Lord jesus Christ was baptised in jordan, the voice of the Father was heard, saying, This is my beloved Son: and the Son himself was seen in the waters, and the holy Ghost appeared in the likeness of a Dove. Therefore we are also commanded in the common baptism of all the faithful to use this form, Baptise ye all nations in the name of the Father, and the Son, and the holy Ghost. Lo also in Luke, the Angel Gabriel speaketh to Mary the Mother of our lord The holy Ghost shall come upon thee, and the power of the highest shall over shadow thee, therefore that holy thing which shall be borne of thee, shall be called the Son of God. In like manner, The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost be with you. Again, There are three that bear witness in heaven, the Father, the Word, and the holy Ghost, which three are one. By all which places we are fully taught, that in one only God there are three persons. And although this doctrine pass all the reach of man's wit, yet we now steadfastly believe it out of the Word of God, looking when we shall enjoy the full knowledge thereof in heaven. The offices also and effects of these three persons, which every of them showeth towards us, are to be marked. For the Father by reason of his power is called our Creator: the Son our Saviour and Redeemer, because he hath redeemed us by his blood: the holy Ghost is called our Sanctifier, because he dwelleth in our hearts. And the true Church hath always even from the Apostles age until these times kept this holy doctrine of the blessed Trinity, and maintaineth it against jews, mahometans, and other false Christians, and heretics, such as were Martion, Manes, Praxeas, Sabellius, Samosatenus, and the like: all which were worthily condemned by the fathers of most sound judgement. Therefore we do here willingly admit those three Creeds: namely that of the Apostles, of Nice, and Athanasius, and whatsoever things they, according to the meaning of those Creeds, have set down, concerning this point of doctrine. We believe that jesus Christ in respect of his divine nature is Artic. 10. the only Son of God, begotten from everlasting, not made or created (for then he should be a creature) but of the same essence with the Father, and coeternal with him: who also is the true Image of the Father's substance, and the brightness of his glory, in all things equal unto him. But he is the Son of God, not only since the time he took upon him our nature, but from everlasting, as these testimonies being laid together teach us. Moses saith, that God created the world: but Saint john saith, That all things were made by the word, which he calleth God: so the Apostle to the Hebrews avoucheth, that God made all things by his Son jesus Christ. It followeth therefore, that he who is called both God, and the Word, and the Son, and jesus Christ had his being even then, when all things were made by him. Therefore Micheah the Prophet saith, His going out hath been from the beginning, from the days of eternity: again, He is without beginning of days, and without end of life. He is therefore that true God, eternal, Almighty, whom we pray unto, worship, and serve. We believe also and confess, that the holy Ghost proceedeth Artic. 11. from the Father and the Son from everlasting, and that therefore he was neither made, nor created, nor begotten, but only proceeding from them both, who is in order the third person of the Trinity, of the same essence, glory and majesty with the Father and the Son, and therefore he also is true and everlasting God, as the holy Scriptures teach us. Artic. 26. We also believe that we have no access to God, but by that one only Mediator and Advocate jesus Christ the righteous, who was therefore made man (uniting the humanity to the Divine nature) that there might be an entrance made for us miserable men to the Majesty of God: which had otherwise been shut up against us for ever. Yet the Majesty and power of this Mediator (whom the Father had set between himself and us) ought in no case so much to fray us, that we should therefore think another is to be sought at our own pleasure. For there is none either among the heavenly or earthly creatures, who doth more entirely love us then Christ himself, who when he was in the shape of God, humbled himself by taking upon him the shape of a servant, and for our sakes became like unto his brethren in all points, and if we were to seek an other Mediator, who would vouchsafe us some good will, whom I pray you, could we find, that would love us more earnestly than he, who willingly laid his life down for us, when as yet we were his enemies? If moreover we were to seek another that excelleth both in sovereign authority and also power, who ever obtained so great power, as he himself, who sitteth at the right hand of God the Father, and to whom all power is given in heaven and in earth? To conclude, who was more likely to be heard of God, then that only begotten and dear beloved Son of God? therefore nothing but distrust brought in this custom, whereby we rather dishonour the Saints (whom we think to honour) in doing these things, which they in their life time were ever so fare from doing, that they rather constantly and according to their duty abhorred them, as their own writings bear witness. Neither is our own unworthiness here to be alleged for excuse of so great ungodliness. For we at no hand offer up our prayers trusting to our own worthiness, but resting upon the only worthiness and excellency of the Lord jesus Christ, whose righteousness is ours by faith, whereupon the Apostle for good cause to exempt us from this vain fear (or rather distrust) saith, that Christ was in all things made like unto his brethren, that he might be a merciful and faithful high Priest in those things that were to be done with God for the cleansing of the people's 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 entered the heavens, even jesus 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 boldness approach unto the throne of grace, that we may obtain mercy and find grace to help in time of need. The same Apostle saith, that we have liberty to enter into the holy place through the blood of jesus. Let us therefore draw near with a constant persuasion of faith, &c, And again, 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 truth, and the life. No man cometh to the father but by me. Why should we seek unto ourselves 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 continual seeking we never find any other. For God undoubtedlie knew, when he gave him unto us, that we were miserable sinners. Whereupon it is, that according to Christ's own commandment, we only call upon the heavenly Father, by the self same jesus Christ our only Mediator, even as he himself also hath taught us in the Lord's Prayer. For we are sure that we shall obtain all those things, which we ask of the Father in his name. Out of the Confession of AUSPURGE. CHAP. 3. THE Churches with common consent among us do teach, Artic. 1. that the Decree of the Nicene Council, concerning the unity of the Divine Essence, and of the three persons, is true, and without all doubt to be believed: To wit, that there is one Divine Essence, which is called, and is God, eternal, without body, indivisible, of infinite power, wisdom, goodness, 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 coeternal, the Father, the Son, and the holy Ghost. And they use the name of person in that signification, in which the Ecclesiastical Writers have used it in this cause to signify not a part or quality in another, but that which properly subsisteth. They condemn all heresies sprung up against this Article, as the Manichees, who set down two beginnings, Good and Evil: they do 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 vocal word, and the Spirit a motion created in things. Artic. 21. We have found this 21. Article set forth three divers ways. The first Edition 1559. goeth thus. INvocation is an honour, which is to be given only to God Almighty, that is, to the eternal Father, and to his Son our Saviour jesus Christ, and to the holy Ghost. And God hath proposed his Son jesus Christ for a Mediator, 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 ask the Father in my name, he shall give it to you. Again, There is one Mediator between 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 jesus Christ, etc. These things are needful to be taught concerning Invocation, as our men have elsewhere more at large written of Invocation. But contrariwise the custom of invocating Saints that are departed out of this life is to be reproved and quite thrown out of the Church, because this custom transferreth the glory due to God alone unto men, it ascribeth unto the dead an Omnipotency, in that Saints should see the motions of men's hearts, yea it ascribeth unto the dead the office of Christ the Mediator, and without all doubt obscureth the glory of Christ. Therefore we condemn the whole custom of invocating Saints departed, and think it is to be avoided. Notwithstanding it profiteth to recite the true Histories of holy men, because their examples do profitably instruct, if they be rightly propounded. When we hear that David's fall was forgiven him, faith is confirmed in us also. The constancy of the ancient Martyrs doth now likewise strengthen the minds 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 fare as every man's calling requireth, as the Emperor may follow David's example in making war to beat bacl 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 mercy in the Saints of his Church, and that he hath adorned his Church with most excellent gifts and virtues 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 ask help of Saints, but layeth only Christ before us for a Mediator, Propitiatour, high Priest and Intercessor. Concerning him we have commandments and promises, that we invocate him, and should be resolved that our prayers are heard, when we fly to this high Priest and Intercessor, as john saith, Chap. 16. Whatsoever ye shall ask the Father in my name, he will give it you, etc. and john 14. Whatsoever ye shall ask in my name, that I will do. These testimonies bid us fly unto Christ, they command us to believe that Christ is the Intercessor and Peace maker, they bid us trust assuredly that we are heard of the Father for Christ's sake. But as touching the Saints, there are neither commandments, nor promises, nor examples for this purpose in the Scriptures. And Christ's office and honour is obscured, when men fly to Saints, and take them for Mediators, and invocate them, and frame unto themselves an opinion, that the Saints are more gracious and so transfer the confidence due to Christ unto Saints. But Paul saith, There is one Mediator between God and men. Therefore Christ especially requireth this worship, that we should believe that he is to be sought unto, that he is the Intercessor, for whose sake we are sure to be heard, etc. In the third Edition these things are thus found. Artic. 21. TOuching the worship of Saints they teach, that the memory of Saints may be set before us, that we may follow their faith and good works according to our calling, as the Emperor may follow David's example in making war to drive away the Turks from his country: for either of them is a King. But the Scripture teacheth not invocate Saints, or to ask help of Saints, because it propoundeth unto us one Christ the Mediator, Propitiatour, high Priest, and intercessor. This Christ is to be invocated, and he hath promised that he will hear our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions, 1 joh. 2. If any man sin, we have an Advocate with God, etc. Out of the Confession of SAXONY. Of invocating godly men that are departed out of this life. Artic. 22. IN the 42. Chapter of Esay it is written, I am the Lord, this is my name, I will not give my glory to another: Invocation is a glory most properly belonging to God, as the Lord saith, Matth. 4. Thou shalt worship the Lord thy God, and him only shalt thou serve. And it is an immooveable and eternal Decree of the first Commandment, Thou shalt have no strange Gods. It is necessary therefore that the doctrine touching Invocation should be most purely upholden in the Church, for the corrupting of which the devil, even since the beginning of mankind, hath and will divers ways scatter seeds. Wherefore we ought to be the more watchful, and with greater care to retain the manner of invocation or adoration set down in God's word, according to that saying, Whatsoever ye shall ask the Father in my name, he will do it. In these words there is an order established, which we ought most constantly to maintain, not to mingle therewith other means contrary to God's word, or which are warranted by no example approved in the Scriptures. There is no greater virtue, no comfort more effectual, then true invocation. They therefore must needs be reproved, who either neglect true invocation or corrupt it, as there be divers corruptions. Many do not discern their own invocation from that which is heathenish, neither indeed consider what it is which they speak unto. Of these the Lord saith, john Chapter 4. Ye worship ye know not what. He will have the Church to consider whereto it speaketh, saying, We worship that we know. Many consider not whether or wherefore they shall be heard. They recite prayers, and yet they doubt although it be written, Let him ask in faith without wavering. Of these matters we will speak elsewhere. In this place we reproove this heathenish corruption, whereby the custom of those that ca●● upon men departed out of this life, is defended, and help or intercession is sought for at their hands. Such invocation swarveth from God, and giveth unto creatures virtue, help, or intercession. For they that speak some what modestly, speak of intercession alone. But humane superstition goeth on farther, and giveth virtue to them, as many public songs declare. O Marry Mother of grace, defend thou us from the enemy, and receive us in the hour of death. These short verses have we heard a Monk of their divinity say before one that lay a dying and often repeating them, whereas he made no mention of Christ: and many such examples might be rehearsed. There are yet also other brainsick opinions. Some are thought to be more gracious with such or such images: these frantic imaginations seeing they are at the first sight like heathenish conceits, do undoubtedly both greatly provoke the wrath of God, and are to be reproved by the Teachers, and sharply to be punished by Godly Magistrates, which reproof containeth these three manifest reasons: To ascribe unto creatures omnipotency, is impiety. Invocation of a creature, which is departed from the society of this life, ascribeth unto it Omnipotency, because it is a confession, that it beholdeth all men's hearts, and discerneth the true sighs thereof from feigned and hypocritical. These are only to be given to the eternal Father, to his Son our Lord jesus Christ; and to the holy Ghost. Invocation therefore is not to be made to men that are departed out of this life. It is to be lamented that these evils are not perceived: but look to thyself, and weigh what thou dost: in this invocation thou forsakest God, and dost not consider what thou dost invocate, and thou knowest that those patroness which thou seekest, as A●ne and George, see not the motion of thy heart, who if they know themselves to be invocated, they would even tremble, and would not have this honour 〈◊〉 to God, given to any creatures. But what kind of invocation is there of the deaf? Albeit we know what answer the Adversaries make (for they have coined cavils to delude the truth) yet Gods testimonies are wanting to their answer, and prayer which is without faith (that is, when thou canst not be resolved whether God allow and admit such kind of praying) is in vain. We remember that Luther often said, that in the old Testament it is a clear testimony of the Messiah his Godhead, which affirmeth that he is to be invocated, and by this property is the Messiah there distinguished from other Prophets: he complained that that most weighty testimony was obscured and weakened by transferring prayer to other men. And for this only cause he said, that the custom of praying to other was to be misliked. The second reason is, Invocation is vain without faith, and no worship is to be brought into the Church without God's commandment: but there is no one sentence to be seen, which showeth that this prayer made to men, which they maintain, pleaseth God, and is effectual: the prayer therefore is vain. For what kind of praying is it, in this sort to come unto Anne or George? I pray unto thee, but I doubt whether thy intercession do me good, I doubt whether thou hearest me, or helpest me. If men understood these hid sins, they woudl curse such kind of prayers, as they are indeed to be cursed, and are heathenish. Afterward of such faults what outrages ensue? flocking and praying to particular images, craving certain benefits of every one; of Anne, riches are begged, as of juno, of George, conquests, as of Mars, of Sebastian and Paul, freedom from the Plague, of Anthony, safeguard for swine, although the adversaries say they like not these things, yet they keep them still for gain sake, as plainly appeareth. Now let us add the third reason: it is expressly written, there is one Mediator between God and men, the man Christ jesus, 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 Mediator, who together maketh request for us, as himself saith. No man cometh to the Father, but by the Son. And he biddeth us fly unto himself, saying. Come unto me all ye that labour and are heavy loaden, and I will refresh you: and he himself teacheth the manner of Invocation, when he saith, Whatsoever ye shall ask 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 mayst consider him to be the true God, who by sending his Son, hath revealed himself, that thy mind may not wander, as the heathenish woman in the tragedy speaketh, I pray un-unto thee, O God, whatsoever thou art, etc. But that thou mayst know him to be the true God, who by the sending, crucifying, and and raising up again of his Son hath revealed himself, and mayest know him to be such a one as he hath revealed himself. Secondly, that thou mayest know, that he doth so for a certainty receive and hear us, making our prayers when we fly to his Son the Mediator, crucified and raised up again 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 means. Neither is the praying uncertain, 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 ask in my name, that is, acknowledging, and naming or calling upon me as the Redeemer, high Priest, and Intercessor: this high Priest alone goeth into the holiest place, that is, into the secret counsel of the Deity, and seethe the mind of the eternal Father, and maketh request for us, and searching our hearts presenteth our sorrows, sighs, and prayers unto him. It is plain that this doctrine of the Mediator was obscured and corrupted, when men went to the Mother Virgin, as more merciful, and others sought other Mediators, And it is plain that there is no example to be seen in the Prophets or Apostles, where prayer is made unto men, hear me Abraham, or hear me O God for Abraham's sake: but prayer is made unto God, who hath revealed himself, to wit, to the eternal Father, to the Son our Lord jesus Christ, and to the holy Ghost, that he would receive, hear and save us for the Son's sake. It is also expressly made to the Son, as 2 Thess. 2 Our Lord jesus Christ himself, and God and our Father, who hath loved us, strengthen you, etc. And Gen. 48. jacob nameth God, and the Son the Mediator, when he saith, God before whom my fathers walked, and the Angel that delivered me out of all troubles (that is the promised Saviour) bless these children. Therefore we use these forms of Invocation. I call upon thee O Almighty God, eternal Father of our Lord jesus Christ, maker of heaven an earth, together with thy Son our Lord jesus Christ, and thy holy Spirit, O wise, true, good, righteous, most free, chaste, and merciful God, have mercy upon me, and for jesus Christ's sake, thy Son, crucified for us, and raised up again, hear and sanctify me with thy holy Spirit. I call upon thee O jesus Christ, the son of God, crucified for us, and raised up again: have mercy on me, pray for me unto the everlasting Father, and sanctify me with thy holy Spirit. In these forms we know what we pray unto. And seeing there are testimonies of God's word to be seen, which show 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 show that the Saints in heaven have care of humane affairs. This may more plainly be showed by Moses and Elias talking with Christ. And there is no doubt but that such as are in happiness 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 means known unto all, by what testimonies the Church is called together and founded, and how it is preserved, and what kind of doctrine hath been published by the fathers, Prophets, Apostles, and Martyrs. In these histories we command all to give thanks unto God, for that he hath revealed himself, that he hath gathered together his Church by his Son, that he hath delivered this doctrine unto us, and hath sent teachers, and hath showed in them the witnesses of himself: we command all to consider of this doctrine, and to strengthen their faith by those testimonies, which God hath showed in them. That they like wise consider the examples of judgement and punishments, that the fear of God may be stirred up in them: we command them to follow their faith, patience, and other virtues, that they learn 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 thief on the Cross. We also teach how these examples are to be followed of every man in his vocation: because error in imitation, and preposterous zeal 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 vain. And to conclude, they that are most fools 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. WE believe and confess that there is one only God, true, eternal, and infinite, almighty, maker of all things visible and invisible, and that in this one and eternal Godhead there are three properties or persons of themselves subsisting, the Father, the Son, and the holy Ghost. As the Prophetical and Apostolical Scriptures teach, and the Creeds of the Apostles of Nice and of Athanasius declare. Of the Son of God. CHAP. 2. WE believe and confess that the Son of God our Lord jesus Christ, was begotten of his Father from everlasting, true and everlasting God, consubstantial with his Father, etc. Look the rest in the 6. division. Of the holy Ghost. CHAP. 3. WE believe and confess that the holy Ghost proceedeth from God the Father, from everlasting, that he is true and eternal God, of the same essence, and majesty, and glory with the Father, and the Son, as the holy Fathers, by authority of the holy Scripture, well declared in the Council of Constantinople against Macedonius. Of Invocation of Saints. CHAP. 23. THere is no doubt but the memory of those Saints, who when they were in this bodily life furthered the Church either by doctrine or writings, or by miracles, or by examples, and have either witnessed the truth of the Gospel by Martyrdom, or by a quiet kind of death fallen on sleep in Christ, aught to be sacred with all the godly: and they are to be commended to the Church, that by their doctrine and examples, we may be strengthened in true faith, and inflamed to follow true godliness. We confess also, that the Saints in heaven do after their certain manner pray for us before God, as the Angels also are careful * Vide observ. 1. ad confess. Saxon. sect. 1. for us, and all the creatures do after a certain heavenly manner groan for our salvation, and travel together with us, as Paul speaketh. But as the worship of invocation of creatures is not to be instituted upon their groan, so upon the prayer of Saints in heaven, we may not allow the invocation of Saints. For touching the invocating of them, there is no commandment, nor example in the holy Scriptures. For seeing all hope of our salvation is to be put, not in the Saints, but in our Lord God alone, through his Son our Lord jesus Christ, it is clear, that not the Saints, but God alone is to be prayed unto. How shall they call on him, saith Paul, in whom they believe not? but we must not believe in the Saints: how then shall we pray unto them? And seeing it must needs be, that he who is prayed unto be a searcher of the heart, the Saints ought not to be prayed unto, because they are no searchers of the heart. Epiphanius saith, Mary's body was holy indeed, but yet not God, Contra Collyidia eos. she was indeed a Virgin, and honourable, but she was not propounded for adoration, but herself worshipped him, who as concerning his flesh was borne of her. Austin saith Let not the worship of dead men be De vera relig. cap. ult. any religion unto us, because if they have lived holily, they are not so to be accounted of, as that they should seek such honour, but rather they will have him to be worshipped of us, by whom themselves being illuminated rejoice, that we should be fellow servants of their reward. Ibidem. They are therefore to be honoured for imitation not to be worshipped for Religion sake. And again in the same place. We honour them with love, not with service. Neither do we erect temples unot them, for they will not have themselves so to be honoured of us, because they know that we ourselves being good, are the Temples of the high God. And again, Neither do we consecrate temples, Priesthoods, holy De civet Dcil 8 cap 27 rites, ceremonies, and sacrifices unto the same Martyrs, seeing not they, but their God, is our God, etc. We neither ordain Priests for our Martyrs, nor offer sacrifices. Ambrose upon the Romans, Chap. 1. They are wont to use a miserable excuse, saying, that by these, men may have access unto God, as to a King by Earls. Go to, is any man so mad, I pray you, that being forgetful of his own salvation, he will challenge, as fit for an Earl, the royalty of a King? And straight after. These men think them not guilty, that give the honour of God's name to a creature, and leaving the Lord, worship their fellow servants. But we, say they, worship not the Saints, but only desire to be helped afore God by their prayers. But so to desire, as the service of Litanies showeth, and is commonly used, is nothing else but to call upon and worship Saints: for such desiring requireth, that he who is desired, be every where present and hear the petition. But this Majesty agreeth to God alone, and if it be given to the creature, the creature is worshipped. Some men feign that the Saints see in God's Word, what things God promiseth, and what things seem profitable for us: which thing although it be not impossible to the Majesty of God, yet Esay plainly avoucheth. That Abraham knoweth us not, and Israel is ignorant of us: where the ordinary gloss citeth Augustine, saying, that the dead, even Saints, know not what the living do, etc. For that the ancient writers often times in their prayers turn themselves to Saints, they either simply without exact judgement followed the error of the common people, or used such manner of speaking, not as divine honour, but as a figure of Grammar, which they call Prosopopaeia: Whereby godly and learned men do not mean that they worship and pray to Saints, but do set out the unspeakable groaning of the Saints, and of all creatures, for our salvation: and signify that the godly prayers, which Saints through the holy Ghost poured out in this world before God, do as yet ring in God's ears, as also the blood of Abel after his death still cried before God: and in the Revelation, the souls of the Saints that were killed cry, that their blood may be revenged: not that they now resting in the Lord, are desirous of revenge, after the manner of men, but because the Lord even after their death, is mindful of the prayers, which while they yet lived on earth, they poured out of their own and the whole Church's deliverance. Epiphanius himself against Aerius, doth also somewhat stick in the common error, yet he teacheth plainly, that the Saints are mentioned in the Church, not that they should be prayed unto, but rather that they should not be prayed unto, nor matched in honour with Christ. We saith he, make mention of the righteous Fathers, patriarchs, Prophets, Apostles, Evangelists, Martyrs, Confessors, Bishops, Anachoretes, and the whole company, that we may single out the Lord jesus Christ, from that company of men, by the honour which we give unto him, and that we may give him such worship, as by which we may signify that we think, that the Lord is not to be made equal with any among men, although every of them were a thousand times, and above, more righteous than they are. Out of the Confession of SUEVELAND. Artic. 1. ss. 7. SInce Sermons began with us to be taken out of the holy Scriptures of God, and those deadly contentions ceased, so many as were led with any desire of true Godliness, have obtained a fare more certain knowledge of Christ's doctrine, and fare more fervently expressed it in the conversation of their life. And even as they declined from those things, which had perversely 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 believed touching the holy Trinity: to wit, that God the Father, the Son, and the holy Ghost are one essence and three persons, and admit no other division or difference, than the distinction of persons Of Invocating and worshipping of Saints. Artic. 11. MOreover, that abuse also was reproved and confuted, by which some think they can so, by fastings and prayers, win and bind 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 soul as of body, and be enriched with all kind of good things. For our Preachers have taught by the commandment 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 ask of him through his Son. And seeing the Scripture itself setteth before us one only Mediator between God and men, to wit, the man jesus Christ, 1 Tim. 2. who both loveth us more entirely, and can by authority do more with the Father then any other, they rightly think, that this only intercessor and advocate ought to suffice us. Yet they do therewithal 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 study to be conversant in those things, to which they especially gave themselves (namely, to innocence and sanctification,) and of which they set before us so worthy examples. For sigh they with all their heart and soul, and with all their strength do love God, we can in nothing please them better, then if we also with them love God from the heart, and by all means possible to make ourselves conformable to him, so fare off are they from ascribing their own 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 Son of God, who loved me, and gave himself for me. For I despise not the grace of God. Seeing therefore they themselves attribute whatsoever they either be or have to the goodness of God and to the redemption of the Lord jesus 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 Book, 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 express commandment of God. Secondly, that so great cost is bestowed for their worship and ornament: by which rather the hungry, thirsty, naked, fatherless, sick, and those that are in bonds for Christ, aught to have been relieved. Lastly, because the most part are so persuaded, that with such worship and cost bestowed upon Images, (both which things God abhorreth) they deserve much at God's hands, and that they obtain special help by this means. Contrariwise the same men do teach, that the ancient writers (so long as Christian faith remained some what pure) understood the Scriptures, which forbidden 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 external things, so likewise in Images. For they nothing doubted but that it was flat contrary both to the commandments 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 himself in an Epistle to John Bishop of jerusalem, which also Saint Jerome turned out of Greek into Latin, 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 custom 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 veil hanging at the entry of the same Church, stained and painted, and having the Image as it might be of Christ or some Saint, (for I do not well remember whose picture it was) when therefore I had seen this in Christ's Church contrary to the commandment of the scripture, that there hung a man's picture, I cut it: and moreover I counselled the keepers of that place that they should wind and bury some poor body in it. And a little after, when he had brought an excuse for his delay in sending another veil that he had promised, he addeth, And now I have sent that I could find, and I pray th●e bid the Elders of the same place take the veil, that we have sent▪ of the bearer, and bid that henceforth such veils as be contrary to our religion be not hanged up in the Church of Christ. Lo this godly Bishop writeth, that it is against the holy Scriptures, and Christian Religion to have even Christ's own picture in the Church: and that in so plain words, that it may appear to them, that as well the Bishop of jerusalem himself, and Jerome, as all other men of that age throughout the same, and that that faith and custom of detesting Images hath been always 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 pomp and superstition rather than for any other use. Secondly, neither is that reason very sound. For although the Lord would instruct and bring to the knowledge of his goodness the jews (fare more dull than becometh Christians to be) by divers outward ceremonies and pedagogies, yet he was so fare from thinking that the use of Images, was fit and convenient for that purpose, that he did even by name forbidden 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 works 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 form of God's creatures altered by man's cunning, and so shapen, that stones, trees, metals, and other like matter do 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 do him no good. Yea it is certain, that by the workmanship of such Images men are more withdrawn from the view of God's works to their own works, or to men's inventions: so that they do not every where think alike of God, but keep in religious cogitations until such time as they light upon some Image. But surely if a man mark 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 maintain their Idols, but the holy fathers rested not in such excuses. (Of which matter Lactantius teacheth at large in his second book 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 took 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 control in these words: Go 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 form imprinted in that matter. If the m●●ter ser●e the turn, what need is there I pray you of the form? For God himself shineth forth even in the matter, before that any thing be framed thereof by man's hands, for all things show forth God's glory. But if the form itself, which is fitted to the matter, giveth occasion to know. God what need such Images? might not God be known fare more excellently by the things themselves, whereof Images be made? surely the glory of God might much more visibly be seen, 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 think they may come to the knowledge of God, but we are to think otherwise of the Images of our Lord jesus Christ, and other Saints. Let him in like sort think that God did many external works in Israel, of which he commandeth them to be mindful 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 memorial of them by such Images: that he might give no occasion of backsliding or Apostasy, 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 been afore showed. To be short, our Preachers confess 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 always 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 certain use of edifying. Seeing then it plainly appeareth what grievous offences Images ●n times past brought forth, and do as yet bring forth; and seeing it cannot be showed, what profit can be hoped for thereof (unless 〈◊〉 adventure we will be counted quicker sighted than God himself, and the ancient Christians that were truly godly, who were so fare 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 workmanship of the Cherubins upon the Ark 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 expressly commanded the Cherubins to be made, but he would not have them seen of the people. And all the other things were ordained rather for the beauty of the Temple, then to learn any knowledge of God thereby: although from them (as from all the rest of God's works) they which were spiritual, might take occasion to meditate upon the goodness of God. But it is requisite also to call this to mind, that we are much more bound to worship God in spirit and in truth than they of old time were: for that we are more plentifully enriched with Christ's spirit, if we truly believe in him. THE THIRD SECTION OF THE ETERNAL Providence of God, and the Creation of the World. The latter Confession of HELVETIA. Of the providence of God. CHAP. 6. WE believe that all things, both in heaven and in earth, and in all creatures are sustained and governed by the providence of this wise, eternal, 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 himself, to behold the things that are in heaven and earth? Again he saith, Thou hast foreseen all my ways. For there is not a won Psal 139. 3. in my tongue, which thou knowest not wholly, O Lord etc. 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 truly and according to the Scripture said in his book De ago Christi, cap. 8. The Lord said, Are not two sparrows 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 whatsoever men count most vile, that also is governed by the almighty power of God. For the truth which said, that all the hairs of our heads are numbered, saith also that the birds of the air are fed by him, and the lilies of the field are clothed by him. We therefore condemn the Epicures who deny the providence of God, and all those, who blasphemously affirm, that God is occupied about the poles of heaven, and that he neither seethe or regardeth us nor our affairs. 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 jacob regard it. Understand ye unwise among the people, and ye fools when will ye be wise. He that hath planted the ear, shall he not hear, and he that hath form the eye, how should he not see? Notwithstanding we do not contemn the means whereby the providence of God worketh, as though they were unprofitable, but we teach, that we must apply ourselves unto them, so fare as they are commended 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, than all our studies and endeavours 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 careful or to be taught in any matter. For though Paul did confess that he did sail by the providence of God, who had said to him, Thou must testify of me also Acts 23. 11. at Rome, who moreover promised and said, There shall not so much as one soul perish. Neither shall an hair fall from your heads. Yet the mariners devising how they might find a way to escape, the same Paul saith to the Centurion, and to the soldiers, Unless Acts 27. 34. these remain 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 means by which we must attain unto the end. The heathens ascribe things to blind fortune and uncertain chance, but Saint James would not have us say, To day or tomorrow we will james 4. go 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 do this or that. And Augustine saith, All those things which seem to vain men to be done unadvisedly in the world, they do but accomplish his word, because they are not done, but by his commandment. And in his exposition on the 148. Psal. It seemed to be done by chance, that Saul seeking his father's 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, etc. Of the Creation of all things, of the Angels, the Devil, and Man. CHAP. 7. THis good and Almighty God created all things both visible and invisible by his eternal word, and preserveth the same also by his eternal 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 do proceed from one beginning: and therefore we detest the Manichees and Marcionites, who did wickedly imagine two substances and natures, the one of good, the other of evil; and also two beginnings, and two Gods, one contrary to the other, a good, and an evil. 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 Angel's spirits, and his Ministers a flame of fore. Also, Are they not ministering spirits sent forth to minister for their sakes, which shall be the heirs of salvation? And, the Lord jesus himself testifieth of the Devil saying, He hath been a murderer 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 faithful service of God and men, and that other some fell of their own accord, and ran headlong into destruction, and so became enemies to all good, and to all the faithful, etc. Now touching man, the Spirit saith, that in the beginning he was created good according to the image, and likeness 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 soul immortal (as that which being separated from his body, doth neither sleep, nor die) and a body mortal, which notwithstanding at the last judgement shall be raised again from the dead, that from thenceforth the whole man may continue for ever, in life or in death. We condemn all those, which mock at, or by subtle disputations call into doubt the immortality of the soul, or say that the soul sleepeth, or that it is a part of God. To be short, we condemn all opinions of all men whatsoever, which think otherwise of the creation of Angels, Devils, and Men, then is delivered unto us by the Scriptures in the Apostolic Church of Christ. Out of the Confession of BASILL. WE also believe, that God made all things by his everlasting Artic. 2. word: that is, by his only begotten Son: and and that he upholdeth and worketh all things by his Spirit, that is, by his own power. And therefore that God, as he hath created, so he forseeth 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 mankind. The Patriarches, the promises before and after the Flood, likewise the Law of God given by Moses and the holy Prophets, do witness this thing. Out of the FRENCH Confession. THis one only God hath revealed himself unto men: first, Artic. 2. both in the Creation, and also in the Preservation, and government of his works, etc. Look the rest in the first Section, of the Scripture, and the second Section, of God. We believe that God, the three persons working together, by Artic. 7. his virtue, wisdom, and incomprehensible goodness hath made all things, that is, not only 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 own malice corrupted, are perpetual enemies to all good, and therefore to the whole Church: but that these, preserved by the mere grace of God, are ministers for his glory, and for the salvation of the Elect. We believe that God hath not only 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 evil, or that any blame of things done amiss, can be laid upon him, seeing his will is the sovereign and most certain rule of all righteousness, but he hath wonderful rather then explicable means, by which he so useth all the devils and sinful men as instruments, that whatsoever they do evilly, that he as he hath justly ordained, so he also turneth it to good. Therefore while we confess that nothing at all is to be done, but by the means of his providence and appointment, we do in all humility adore his secrets that are hid from us, neither do we search into those things which be without the reach of our capacity. Nay rather we apply to our own use that which the Scripture teacheth for our quietness and contentation sake, to wit, that God, to whom all things are subject, with a fatherly care watcheth for us, so that not so much as a hair of our head falleth to the ground, without his will: and that he hath Satan and all our adversaries so fast bound, that unless leave be given them, they cannot do us any little harm. Out of the Confession of BELGIA WE know God by two manner of ways, first by the making, Artic. 2. preserving, and governing of this whole world. For that to our eyes is as a most excellent book, in which all creatures from the least to the greatest are graven, as it were characters, and certain letters, by which the invisible things of God may be seen and known of us: namely his everlasting power and Godhead, as Paul the Apostle speaketh, Rom. 1. Chap. 10. which knowledge sufficeth to convince and make all men without excuse, etc. Look for the rest in the first Section, of the Scripture, and in the second Section, of God. Artic. 12. WE believe that the Father by his word, that is, by the Son, made heaven, earth, and all other creatures of nothing, when he saw it fit and convenient, and gave to every one his being, form, and divers offices, that they might serve their Creator, and that he doth now cherish, uphold, and govern them all, according to his everlasting providence and infinite power: and that to this end, that they might serve man, and man might serve his God. He also made the Angels, all good by nature that they might be his Ministers, and might also attend upon the Elect: of which notwithstanding some fell from that excellent nature in which God had created them, into everlasting destruction: but some by the singular grace of God abode in the first State of theirs: but the Devils and those wicked spirits, are so corrupted and defiled, that they be sworn enemies to good and all goodness, which as thiefs out of a watch tower lie in wait for the Church and all the members thereof, that by their juggle and deceits they may destroy and lay waste all things. Therefore being through their own malice addicted to everlasting condemnation, they look every day for the dreadful punishments of their mischiefs. We therefore in this place reject the error of the Saducees, who denied that there were any spirits or Angels, as also the error of the Manichees, who hold that the Devils have their beginning of themselves, and of their own nature evil, and not corrupted by wilful disobedience. We believe that this most gracious and mighty God, after he had made all things, left them not to be ruled after the will of chance or fortune, but himself doth so continually rule and govern them, according to the prescript rule of his holy will, that nothing can happen in this world without his Decree and Ordinance, and yet God cannot be said to be either the author, or guilty of the evils that happen in this world. For both his infinite and incomprehensible power and goodness stretcheth so fare, that even then he decreeth and executeth his works and deeds justly and holily, when as both the devil and the wicked do unjustly. And whatsoever things he doth passing the reach of man's capacity, we will not curiously and above our capacity inquire into them: Nay, rather we humbly and reverently adore the secret, yet just judgements of God. For it sufficeth us (as being Christ's Disciples) to learn only those things which he himself teacheth in his word, neither do we think it lawful to pass these bounds. And this doctrine affordeth us exceeding great comfort. For by it we know that nothing befalleth us by chance, but all by the will of our heavenly Father, who watcheth over us with a Fatherly care indeed, having all things in subjection to himself, so that not a hair of our head (which are every one numbered) can be plucked away, nor the least sparrow light on the ground, without the will of our Father. In these things therefore do we wholly rest, acknowledging that God holdeth the Devils and all our enemies so bridled as it were with snaffles, that without his will and good leave they are not able to hurt any of us: and in this place we reject the detestable opinion of the Epicures, who feigned God to be idle, to do nothing, and to commit all things to chance. THE FOURTH SECTION. OF MAN'S FALL, SIN, AND . The latter Confession of HELVETIA. Of man's fall, fin, and the cause of sin. CHAP. 8. MAN was from the beginning created of God after the Image of God, in righteousness and true holiness, good, and upright: but by the instinct of the Serpent and his own fault, falling from goodness and uprightness, became subject to sin, death, and divers calamities, and such an one as he became by his fall, such are all his offspring, even subject to sin, death, and sundry calamities. And we take sin to be that natural corruption of man, derived or spread from those our first parents unto us all, through which we being drowned in evil concupiscences, and clean turned away from God, but prone to all evil, full of all wickedness, distrust, contempt, and hatred of God, can do no good of ourselves, no not so much as think of any. And that more is, even as Matth. 12. we do grow in years, so by wicked thoughts, words, and deeds committed against the law of God, we bring forth corrupt fruits, worthy of an evil tree: in which respect, we through our own desert, being subject to the wrath of God are in danger of just punishments: so that we had all been cast away from God, had not Christ the Deliverer brought us back again. By death therefore, we understand not only bodily death, which is once to be suffered of all us for sins, but also everlasting punishments due to our corruption and to our sins. For the Apostle Eph. 2. saith, We were dead in trespasses and sins, and were by nature the children of wrath, as well as others. But God which is rich in mercy, even when we were dead by sins, quickened us together in Christ. Again, As by one man sin entered into the world, and by sin death, and Rom. 5. so death went over all men, for as much as all men have sinned, etc. We therefore acknowledge that original sin is in all men: we acknowledge, that all other sins, which spring here out, are both called, and are in deed sins, by what name soever they be termed, whether mortal or venial, or also that which is called sin against the holy Ghost, which is never forgiven: we also confess that sins are not equal, although they spring from the same fountain Mar. 3. 1 Joh. 5. Matth. 10. 11. of corruption and unbelief, but that some are more grievous than other, even as the Lord hath said, that It shall be easier for Sodom, then for the City that despiseth the word of the Gospel: we therefore condemn all those that have taught things contrary to these, but especially Pelagius and all the Pelagians, together with the Jovinianists, who with the Stoics count all sins equal, we in this matter agree fully with S. Augustine, who produced and maintained his say out of the holy Scriptures. Moreover we condemn Florinus and Blastus (against whom also Iraeneus wrote) and all those that make God the author of sin: seeing it is expressly written, Thou art not a God that loveth wickedness, Psal. 84. 4. thou hatest all them that work iniquity, and wilt destroy all that speak lies. And again, When the Devil speaketh a lie, he speaketh of his own, because he is a liar, and the father of lying. Yea there is john. 8. 44. even in ourselves sin and corruption enough, so that there is no need that God should infuse into us either a new or greater measure of wickedness. Therefore when God is said 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 do some evil, it is not thereby meant, that man doth not commit evil, 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 evil of men, as he did in the sins of josephs' brethren: or because himself ruleth sins, that they break not out and rage more violently than is meet. Saint Augustine in his Enchiridion saith, After a wonderful 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 evil to be done, unless being also Almighty he could make good of evil. Thus fare 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, (unless perchance the frowardness of heretics, or of men otherwise importunate, do compel 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 eat of the forbidden fruit, and punished his transgression: and also that the things done are not evil in respect of the providence, will, and power of God, but in respect of Satan, and our will resisting the will of God. Of freewill, and so of man's power and ability. CHAP. 9 WE 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 goodness, and decline to evil: but he declined to evil, and hath wrapped both himself and all mankind in sin and death, as hath been showed 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 stock. Nevertheless, these things are so altered in man, that they are not able to do that now, which they could not do before his fall. For his understanding is darkened, 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 evil or sin, man doth evil, not compelled either by God or the Devil, but of his own accord: and in this respect he hath a most free will: but whereas we see, that often times the most evil deeds and counsels of man are hindered by God, that they cannot attain to their end, this doth not take from man liberty in evil, but God by his power doth prevent that, which man otherwise purposed freely: as, josephs' brethren did freely purpose to slay Joseph: but they were not able to do it, because it seemed otherwise good to God in his secret counsel. But as touching goodness and virtues, man's understanding doth not of itself judge aright of heavenly things. For the Evangelicall and Apostolic 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 natural 1 Cor. 2. 2 Cor. 3. man perceiveth not the things which are of the spirit, etc. The same Paul else where denieth, That we are fit of ourselves, to think any good. Now it is evident, that the mind or understanding, is the guide of the will: and seeing the guide is blind, it is easy to be seen how fare the will can reach. Therefore man not as yet regenerate hath no free will to good, no strength to perform that which is good. The Lord saith in the Gospel, Verily, verily I say john 8. unto you, that every one that committeth sin, is the servant of sin. And Paul the Apostle saith, The wisdom of the flesh is enmity 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 mercy left him wit, though much differing from that which was in him before his fall, God commandeth us to garnish our wit, and therewithal he giveth gifts and also the increase thereof. And it is a clear case, that we can profit very little in all Arts without the blessing of God. The Scripture doubtless referreth all Arts to God. Yea and the Ethnics also did ascribe the beginnings of Arts to the Gods, as to the Authors thereof. Lastly, we are to consider, whether the regenerate have freewill, and how fare 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 itself is not only changed by the Spirit, but is also endued with faculties, that of it own accord it may both will and do good. Unless we grant this, we shall deny Christian liberty, and bring in the bondage of the law. Besides, the Prophet bringeth in God speaking thus, I will jere. 3. Ezech. 31. put my laws in their minds, 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, Unto you it is given, for john 7. Christ not only to believe in him, but also to suffer for his sake. And Phil. 1. Phillip 2. again, I am persuaded that he that began this good work in you, will perform it until the day of the Lord jesus: Also, It is God that worketh in you the will and the deed. Where nevertheless 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 only work passively, but actively. For they are moved of God, that themselves may do that which they do. And Augustine doth truly allege 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 infirmity. For seeing that sinned welleth in us, and that flesh in the regenerate striveth against the spirit, even to our lives end, they do not readily perform in every point that which they had purposed. These things are confirmed by the Apostle, Rom. 7. Gal. 5. Therefore, our freewill is weak, by reason of the relics of the old Adam remaining in us so long as we live, and of the humane corruption, which so nearly cleaveth to them. In the mean while because that the strength of the flesh and relics of the old man are not of such great force that they can wholly quench the work of the spirit, therefore the faithful are called free, yet so, that they do acknowledge their infirmity, and glory no whit at all of their freewill. For that which S. Augustine doth repeat so often out of the Apostle, ought always to be kept in mind by the faithful: What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast, as though thou hadst not received it? Hitherto may be added, that that cometh not strait way to pass, 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 journey. Wherefore in this respect also freewill is very weak. But in outward things no man denieth but that both the regenerate and unregenerate have their freewill. For man hath this constitution common with other creatures (to whom he is not inferior) to will some things, and to nill other things. So he may speak, or keep silence, go out of his house or abide within. Although herein also God's power is evermore to be marked, Numb. 24. Luke 1. which brought to pass that Balaam could not go so fare 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 evil unto man, being good, came from his freewill. We condemn also the Pelagians, who affirm that an evil man hath freewill sufficiently to perform 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 mortal, that immortal, after he was made holy of the Lord, he by his own fault falling into sin, drew whole mankind with him into the same fall, and made him subject to the same calamity. And this infection, which men term Original, hath so invaded Artic. 8. the whole stock, that the child of wrath and the enemy of God, can by none other, then by the divine help of Christ, be cured. For if there be any spark of good fruit remaining here, it being weakened daily by our sins, declineth to the worse. For the force of evil doth get the upper hand, neither doth it suffer reason to bear the sway, nor the most divine faculty of the mind to have the pre-eminence. Whereupon we do so attribute freewill to man, as that knowing Artic. 9 and having a will to do good and evil, we find notwithstanding by experience, that of our own accord we may do evil, but Gen. 1. we can neither embrace nor follow any good thing, except, being illuminated by the grace of Christ, we be stirred up and effectually moved thereunto. For God is he which worketh in us both to will, Eph. 4. and to bring to pass, according to his good will. And, Salvation is of the Lord, destruction of ourselves. 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. joh. 3. Rom. 3. WE confess that in the beginning man was made of God, in righteousness and true holiness, after the true Image of God: but he fell into sin of his own accord, by the which fall whole mankind 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 renewed 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 man's 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 innocence, or void of all fault, that is, of his nature being perfect, from whence he fell: Secondly, the knowledge of Gen. 1. his sin and mortality, into which he fell. The estate and condition of his innocence and righteousness consisteth in these points: that the Lord in the beginning made man after his own Image and likeness, and adorned him with the gifts of his grace or bounty: that he engrafted in him righteousness and his spirit, a soul and a body, together with all the faculties and powers thereof, and so made him holy, just, wise, immortal, and a most pleasant temple for his heavenly spirit, in the mind, will, memory, and judgement, and bestowed upon him clear light of understanding, integrity, and a very ordinate or lawful love towards God and all his creatures: also a full and absolute obedience, or hability to obey God, the true fear of God, and a sincere Eccles. ●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 freewill, so that if he would, he was able to fulfil that commandment which God gave him, and thereby to retain righteousness both for himself and for all his posterity after him, and every way to enjoy a spirit, soul, body, and an estate most Eccles. 15. blessed; and further also to make a way unto a fare more excellent glory, by considering that fire and water, life and death, were set before him: which if he would not consider, nor do his endeavour therein, by choosing of evil, he might lose all those good gifts. The second part of the knowledge of a man's self (namely before justification) standeth in this, that a man acknowledge a right the state of this fall, sin, and mortality. For that free liberty of choice which God permitted to the will of man, he abused and kept not the law of his justice, but swerved therefrom, and therein transgressed the commandment of God, insomuch as he obeyed the devil and those lying speeches of his, and gave credit unto them, and performed to the devil such faith and obedience as was due to God alone: whereby he stripped and bereft himself and his posterity of the state of perfection and goodness of nature: and the grace of God, and those good gifts of justice, and the Image of God, which in his creation were engrafted in him, he partly lost them, and partly, corrupted and defiled them, as if with horrible poison one should corrupt pure wine, and by this means he cast headlong both himself and all his offspring into sin, death, and all kind of miseries in this life, and into punishments eternal after this life. Wherefore the spring and principal author of all evil is that cruel and detestable devil, the tempter, liar, and manslayer: and next the free will of man, which notwithstanding being converted to evil, through lust and naughty desires and by perverse concupiscence, chooseth that which is evil. Hereby, sins according to these degrees and after this order may be considered and judged of. The first and weightiest or most grievous sin of all was without doubt after that sin of Adam, which the Apostle calleth Disobedience, for the which death reigneth Rom. 5. over all, even over those also, which have not sinned with like transgression as did Adam. A second kind is original sin, naturally engendered in us and hereditary, wherein we are all conceived and borne into this world. Behold, saith David, I was borne in iniquity, Psal. 51. Ephes. 2. and in sin hath my mother conceived me. And Paul, We are by nature the children of wrath. Let the force of this hereditary destruction be acknowledged & judged of by the guilt and fault, by our proneness and declination, by our evil nature, and by the punishment which is laid upon it. The third kind of sins are those which are called Actual, which are the fruits of Original sin, and do burst out within, without, privily and openly, by the powers of man, that is, by all that ever man is able to do, and by his members, transgressing all those things which God commandeth and forbiddeth, and also running into blindness and errors worthy to be punished with all kind of damnation. This doctrine of the true knowledge of sin, is of our men diligently handled and urged: and to this end were the first and second Tables of the Law delivered to Moses of God, that men especially might know themselves, that they are conceived and borne in sin, and that forthwith, even from their birth, and by nature, they are sinners, full of lusts, and evil inclinations. For hereof it cometh, that strait even from the beginning of our age, and so forth in the whole course of our life, being stained and overcome with many sins, men do in heart, thoughts, and evil deeds break and transgress the commandments of God, as it is written, The Lord looked down from heaven to behold the children Psal. 14. Rom. 3. of men, to see if there were any that would understand, and seek God: all are gone out of the way, they have been made altogether unprofitable, there is none that doth good, no not one. And again, When the Lord saw that the wickedness of man was great in the Gen. 6. earth, and all the cogitations of his heart were only evil continually. And again, The Lord said, the imagination of man's heart is evil Gen. 8. even from his youth. And Saint Paul saith, We were by nature the children of wrath as well as others. Ephes. 2. Here withal this is also taught, that by reason of that corruption and depravation common to all mankind, and for the the sin, transgressions, and injustice, which ensued thereof, all men ought to acknowledge, according to the holy Scripture, their own just condemnation, and the horrible and severe vengeance of God, and consequently the most deserved punishment of death, and eternal torments in hell: whereof Paul teacheth us, when he saith, The wages of sin is death: And our Lord Christ, They which have Rom. 6. John 5. done evil, shall go into the resurrection of condemnation, that is, into pains eternal, Where shall be wailing and gnashing of teeth. They teach also that we must acknowledge * Look the first observat. upon this confession. our weakness, and that great misery which is engendered in us, as also those difficulties from which no man can ever deliver or rid himself by any means, or justify himself (that is, procure or get righteousness to himself) by any kind of works, deeds, or exercises, seem they never so glorious. For that will of man which before was free, is now so corrupted, troubled, and weakened, that now from henceforth of itself, and without the grace of God, it cannot choose, judge, or wish fully, nay it hath no desire, nor inclination, much less any ability, to choose that good wherewith God is pleased. For albeit it fell willingly and of it own accord, yet by itself, and by it own strength it could not * Look the second observat. upon this confession. rise again, or recover that fall, neither to this day, without the merciful help of God, is it able to do any thing at all. And a little after. Neither can he which is man only, and hath nothing above the reach of this our nature, help an other in this point. For since that original sin proceeding by inheritance possesseth the whole nature, and doth furiously rage therein, and seeing that all men are sinners, and do want the grace and justice Rom. 3. of God, therefore saith God by the mouth of the Prophet Esaias, Put me in remembrance, Let us be judged together, count thou if Esa. 43. thou have any thing that thou mayest be justified: thy first father hath sinned, and thy interpreters (that is, they which teach thee justice) have transgressed against me, and a little before, speaking of works in the service of God after the invention of man, he saith: Thou hast not offered unto me the Ram of the offerings, neither haste thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with incense. And unto the Hebrews it is written: Sacrifice, and offering, and Heb 10. burnt offerings, and sin offerings thou wouldst not have. Neither did dost thou approve those things, which were offered according to the Law. This also must we know, that the Lord God for sin doth permit and bring all kinds of afflictions, miseries, and vexations of mind in this life, upon all men, such as are heat, cold, hunger, thirst, care, and anguish, sore labours, calamity, adversity, doleful times, sword, fire, diseases, griefs, and at the last also that intolerable and bitter death, whereby nature is overthrown, as it is written, Thou shalt die the death. Again, Cursed is the earth for thy sake, Gen. 2. Gen. 3. in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee. And yet it is taught, that men must and aught to bear all these punishments patiently, seeing that they own unto God, and have deserved a fare more cruel punishment. Yet they must not be so persuaded as though they deserved any thing by suffering this punishment, or should receive from God any grace or reward in recompense for the merit of these punishments, seeing that Paul speaking of a much more worthy cross and sufferings which the true believers, take upon them for Christ's sake, saith, that they be not comparable to the glory, which shall be showed unto us: And these punishments are laid upon us, and are patiently to be borne, that we may acknowledge the greatness of our sin and how grievous a thing it is, and there withal our own weakness, needs, and misery, and that by experience we may know how wicked, foul, and bitter a thing it is, even above all that we are able to conceive, for a man to forsake the Lord his God, as saith the Prophet. And moreover that they which being plunged in these miseries, and oppressed with these burdens, may again be stirred up to repentance, and to seek for favour and help from God, which is a Father full of mercy and compassion. Howbeit this is also expressly added, that the labours and torments which holy men do suffer for the name of Christ, that is, in the cause of eternal salvation, for the holy truth of Christ, are an acceptable and pleasant sacrifice to God, and have great and large promises, especially in the life to come: the which thing also did even so fall out with Christ our Head, of whom the Epistle to the Hebrews speaketh thus, that for the joy that was set before him, he endured the cross: who also by himself consecrated and hallowed the cross to them, even to this end, that those sufferings which we endure for Christ his name's sake, might be pleasant and acceptable unto God. Out of the FRENCH Confession. WE believe that man being created pure and upright, and Artic. 9 conformable to the image of God, through his own fault fell from that grace which he had received, and thereby did so estrange himself from God the fountain of all righteousness and of all good things that his nature is become altogether defiled, and being blind in spirit, and corrupt in heart, hath utterly lost all that integrity. For although he can somewhat discern between good and evil, yet we affirm that whatsoever light he hath, it straightways becometh darkness, when the question is of seeking God, so that by his understanding and reason he can never come to God. Also, although he be endued with will, whereby he is moved to this or that, yet insomuch as that is altogether captivated under sin, it hath no liberty at all to desire good, but such as it hath received by grace and of the gift of God. We believe Artic. 10. that all the offspring of Adam is infected with this contagion, which we call Original sin, that is, a stain spreading itself by propagation, and nor by imitation only, as the Pelagians thought, all whose errors we do detest. Neither do we think it necessary to search, how this sin may be derived from one unto another. For it is sufficient that those things which God gave unto Adam, were not given to him alone, but also to all his posterity: and therefore we in his person being deprived of all those good gifts, are fallen into all this misery and curse. We believe that this stain is indeed sin, because that it maketh Artic. 11. all and every man (not so much as those little ones excepted, which as yet lie hid in their Mother's womb) guilty of eternal death before God. We also affirm, that this stain, even after baptism, is in nature sin, as concerning the fault: howbeit they which are the children of God, shall not therefore be condemned, because that God of his gracious free goodness and mercy, doth not impute it to them. Moreover we say, that this frowardness of nature doth always bring forth some fruits of malice and rebellion, in such sort, that even they which are most holy; although they resist it, yet are they defiled with many infirmities and offences, so long as they live in this world. Out of the ENGLISH Confession. WE say also, that every person is borne in sin, and leadeth Artic. 18. his life in sin: that no body is able truly to say, His heart is clean. That the most righteous person is but an unprofitable servant: That the Law of God is perfect, and requireth of us, perfect, and full Obedience: That we are able by no means to fulfil that Law in this worldly life, that there is no mortal creature, which can be justified by his own deserts in God's sight. Ou of the Confession of BELGIA. WE believe that God of the slime of the earth created man, Artic. 14. Gen. 1. 26. Ephes. 4. 24. after his Image, that is to say, good, just, and holy, who had power by his own free will, to frame and conform his will unto the will of God. But when he was advanced to honour he knew not, neither did he well understand his excellent state, but wittingly and willingly did make himself subject to sin, and so Gen. 3. 17. consequently unto eternal death and malediction, whilst that giving ear to the words and subtleties of the devil, he did transgress that commandment of life, which he had received of the Lord, and so did withdraw and alienate himself from God (his true life) his nature being altogether defiled and corrupted by sin, Rom. 5. 12. whereby it came to pass, that he made himself subject both to corporal and to spiritual death. Wherefore being made wicked, and perverse, and also corrupt in all his ways and endeavours, he lost those excellent gifts wherewith the Lord had adorned him, so that there were but a few little sparks and small steps of those gracesleft in him, the which notwithstanding are sufficient to leave men without excuse because that what light soever we Acts 14. 16. Rom. 1. 20, 21 Joh. 1. 5. have, is turned into palpable darkness, even as the Scripture itself teacheth, saying, The light shined in darkness, and the darkness comprehended it not: For there john doth manifestly call men darkness. Therefore * Look the 1. observ. upon this Confession. Joh. 3. 27. whatsoever things are taught, as touching man's free will, we do worthily reject them, seeing that man is the servant of sin, neither can he do any thing of himself, but as it is given him from heaven: For who is so bold as to brag that he is able to perform whatsoever he listeth, when as Christ himself saith, No man can come unto me, except my Father, which Joh. 6. 44. hath sent me, do 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 natural man cannot perceive the things of the spirit of God? To conclude, who is he that dare bring forth any one cogitation of his own, which understandeth this, that we are not Able of ourselves to think any thing, but That we are sufficient, it is altogether 2 Cor. 3. 5. of God? Therefore that saying of the Apostle must needs remain firm and steadfast, It is God which worketh in us both to will, and P●il. 2. 12. to do, even of his good pleasure. For no man's mind, no man's will is able to rest in the will of God, wherein Christ himself hath wrought nothing before. The which also he doth teach us, saying Without me ye can do nothing. Joh. 15. 5. We believe, that through the disobedience of Adam, the sin, Artic. 15. that is called Original, hath been spread and poured into all mankind. Now Original sin, is a corruption of the whole nature, and an hereditary evil, wherewith even the very infants in their Psal. 51. Rom. 3. Gen. 6. Joh. 3. Rom. 5. Eph. 1. Mother's womb are polluted: the which also as a most noisome root doth branch out most abundantly all kind of sin in man, and is so filthy and abominable in the sight of God, that it alone is sufficient to the condemnation of all mankind. Neither are we to believe that this sin is by baptism utterly extinguishet or plucked up by the roots, seeing that out of it, as out of a corrupt fountain, continual floods and rivers of iniquity do 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 mere favour and mercy of God it is remitted unto them, not to this end, that they trusting unto this remission should be rocked a sleep in security, but that it may stir up often sighs in the faithful 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 do condemn the error of the Pelagians, which affirm, that this Original sin is nothing else but a certain kind 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 natural manner, have original sin even when they are borne. We mean by original sin that which the holy fathers, and all of sound judgement and learning in the Church do so call, namely that guilt, whereby all that come into the world, are through Adam's fall subject to God's wrath and eternal death, and that very corruption of man's nature derived from Adam. And this corruption of man's nature comprehendeth both the defect of original justice, integrity, or obedience, and also concupiscence. This defect is horrible blindness, and disobedience, that is to wit, to want that light and knowledge of God, which should have been in our nature being perfect, and to want that uprightness, that is, that perpetual obedience, that true, pure, and chief love of God, and those other gifts of perfect nature. Wherefore those defects and this concupiscence are things damnable, and of their own nature worthy of death. And this original blot is sin indeed, condemning, and bringing eternal death, even now also, upon them, which are not borne again by baptism and the holy Ghost. They condemn the Pelagians, who deny Original sin, and think that those defects or this concupiscence are things indifferent, or punishments only, and not of their own nature damnable, and dream that man may satisfy 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 Adam's fall all men begotten after Artic. the common course of nature are borne with sin, that is, without the fear of God, without trust in him, and with concupiscence, And that this disease or Original blot is sin indeed, condemning and bringing eternal death even now upon all that are not born again by baptism and the holy Ghost. They condemn the Pelagians and others, that deny this Original blot to be sin indeed, and that they may extenuate the glory of the merit and benefits of Christ, they do reason that a man may by the strength of his own reason, be justified before God. Concerning free will, they do teach, that man's will hath some Artic. 18. freedom to * Look the 1. observat. upon this confession. perform a civil justice, and to make choice of things that are within the reach of reason: but it hath no power to perform a spiritual justice, without the holy Spirit, because Paul saith, The natural man perceiveth not the things which are of the spirit of God: and Christ saith, without me ye can do nothing. Now this spiritual justice is wrought in us, when we are * Look 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 terrors 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 confess that there is in all men a free will which hath indeed the judgement of reason, not that it is thereby apt without God either to begin, or to perform any thing, in matters pertaining to God, but only in works belonging to this present life, whether they be good, or evil. In good works I affirm those to be, which arise of the goodness of nature, as to be willing to labour in the field, to desire meat or drink to desire to have a friend, to desire apparel, to desire to build an house, to marry a wife, to nourish cattles, to learn the art of divers good things, to desire any good thing pertaining to this present life, all which are not without God's government, yea they now are, and had their beginning from God In evil 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 plain difference between civil discipline or the exercises of humane reason, and spiritual motions, true fear, patience, constancy, faith, invocation in most sharp tentations, in the midst of Satan's subtle assaults, in the terrors of sin. In these surely we had great need to be guided and * Look the 2. observar. helped of the holy Spirit, according to that saying of Paul, The Spirit helpeth our infirmity. We condemn the Pelagians and all such as they are, who teach that by the only powers of nature without the holy Spirit, we may love God above all, and fulfil the Law of God, as touching the substance of our actions. We do freely and necessarily mislike these dreams: for they do obscure the benefits of Christ. For therefore is Christ the Mediator set forth, and mercy promised in the Gospel, because that the Law cannot be satisfied by man's nature, as Paul witnesseth, when he saith, Rom. 8. The wisdom of the flesh is enmity against God. For it is not subject to the Law of God, neither indeed can be. For albeit that man's nature by itself can after some sort * Look the 3. observat. upon this confession. perform external works (for it can contain the hands from theft and murder) yet can it not make those inward motions, as true fear, true faith, patience, and chastity unless the holy Ghost do govern and help our hearts. And yet in this place also do we teach, that it is also the commandment of God, that the carnal motions should be restrained by the industry of reason and by civil discipline, as Paul saith, The law is schoolmaster to Christ: Also, The law is given to the unjust. These things are thus found in another edition. As touching free will they teach, that man's will hath some Artic. 18. liberty to work a civil justice, and to choose such things as reason can reach unto. But that it hath no power to work the righteousness of God, or a spiritual justice, without the spirit of God: Because that the natural man perceiveth not the things that are of the spirit of God. But this power is wrought in the heart, when as men do receive the spirit of God through the word. These things are in as many words affirmed by Saint Augustine, Lib. 3. Hypognost: etc. as before. They condemn the Pelagians, and others, who teach, that only by the power of nature, without the Spirit of God, we are able to love God above all, also to perform the commandments of God, as touching the substance of our actions. For although that nature be able in some sort to do the external works (for it is able to withhold the hands from theft and murder) yet it cannot work the inward motions, as the fear of God, trust in God, chastity, patience. Touching the cause of sin, they teach, that albeit God doth create and preserve nature, yet the cause of sin is the will of the wicked, to wit, of the Devil, and of ungodly men, which turneth itself from God unto other things, against the commandments of God: when he speaketh a lie, he speaketh of his own. This is found thus in an other edition. TOuching the cause of sin, they teach, that albeit God doth create and preserve our nature, yet the cause of sin is the will of the wicked, to wit, of the Devil, and of ungodly men: which will being destitute of God's help, turneth itself from God, as Christ saith, joan. 8. When he speaketh a lie, he speaketh of his own. Out of the Confession of SAXONY. ANd seeing the controversies, which are sprung up, do chief pertain unto two articles of the Creed, namely to the article, I believe the remission of sins, and I believe the Catholic Church, we will show the fountains of these controversies, which being well weighed, men may easily understand, that our expositions are the very voice of the Gospel, and that our adversaries have sowed corruptions in the Church. And first of the Article. I believe the remission of sins. HEre many and great corruptions are devised of our adversaries. I believe, nay, say they, I doubt: also, Then I will believe, when I shall have merits enough. Also, they do not say, I believe certainly that remission is given freely for the Son of God, not for any merits of ours, or any worthiness of ours. Also, They do not rightly show what sin is, and feign that man is able to satisfy the Law of God, and that by the fulfilling of the Law, he becometh just before God, in this life. Therefore first, as touching sin, and the cause thereof, we do faithfully retain the doctrine of the true Church of God. Seeing that God in essence is one, the eternal Father, the coeternal Son, being the image of the Father, and the coeternal holy Ghost, proceeding from the Father and the Son, of infinite wisdom, power, and goodness, true, just, bountiful, chaste, most free, as he describeth himself in his Law; and seeing he hath therefore made the Angels and men, that being from all eternity he might impart unto them his light, wisdom, and goodness, 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 mind and will of God, and pleasing him. He also gave them a clear 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 Psalm: Thou art not a God that loveth wickedness. But the devils and men abused the liberty of their will, swarved from God, and by this disobedience they were made subject to the wrath of God, and lost that uprightness, wherein they were created. Therefore free will in the devil and in men was the cause of that fall, not the will of God, who neither willeth sin, nor alloweth it, nor furthereth it, as it is written, When the Devil speaketh a lie, he speaketh of his own, and he is the father of lying. And 1 John 3. He that committeth sin, is of the devil, because the devil sinneth from the beginning. Now sin, is that, whatsoever is contrary to the justice of God, which is an order in the mind of God (which he did afterward manifest by his own voice in the Law and in the Gospel) whether it be original disobedience, or actual, for the which the person is both guilty, and condemned with everlasting punishment, except he obtain remission in this life, for the Son the Mediators sake. We do also condemn the madness of Martion, the Manichees, and such like, which are repugnant in this whole question to the true consent of the Church of God. Of Original sin. Artic. 2. AS touching original sin, we do plainly affirm, that we do retain the consent of the true Church of God, delivered unto us from the first Fathers, Prophets, Apostles and the Apostles scholars, even unto Augustine, and after his time: and we do expressly condemn 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, do together with their birth bring with them Original sin, as Paul saith, Rom. 5. By one man sin entered into the world, and by sin death. And Ephes. 2. We were by nature the children of wrath as well as others. Neither do we dislike that usual definition, if it be well understood; Original sin is a want of Original justice which ought to be in us: Because that Original justice was not only an acceptation of mankind before God, but in the very nature of man a light in the mind, whereby he might assuredly believe 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 mind: and, as we said before, man was the temple of God, That Original justice doth comprehend all these things, it may beunderstood by this saying. Man was created after the Image and likeness of God, which Paul doth thus interpret, Ephes. 4. Put ye on the new man, which after God is created in righteousness and true holiness, where undoubtedly by true holiness he understandeth all those virtues, which shine in our nature, and are given by God, not ascited by art, or gotten by instruction (as now those shadows of virtues, such as they are in men, be ascited) because that then God dwelling in man did govern him. And when we consider what Original justice doth signify, than the privation opposite thereunto is less obscure. Therefore Original sin 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 obtain remission for the Mediators 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 stubbornness of the heart resisting the law of the mind, as Paul speaketh; and, that man is not the temple of God, but a miserable Mass, without God, and without justice. These wants, and this whole corruption, we say to be sin, not only a punishment of sin, and a thing indifferent, as many of the Sententiaries do say, That these evils are only a punishment, and a thing indifferent, but not sin. And they do extenuate this Original evil, and then they feign that men may satisfy the law of God, and by their own fulfilling of the Law become just. The Church must avoid ambiguities. Therefore we do expressly name these evils, Corruption, which is often named of the ancient writers, Evil concupiscence. But we distinguish those desires which were created in our nature, from that confusion of order which happened after our fall, as it is said, jer. 10 The heart of man is wicked. And Paul saith, The wisdom of the flesh is omnit is against God. This evil Concupiscence we say to be sin, and we affirm, that this whole doctrine of sin, as it is propounded and taught in our Churches, is the perpetual consent of the true Church of God. Of Free Will. Artic. 4. NOw let us make manifest also the doctrine of free will Men truly instructed in the Church have always distinguished between discipline, and the newness of the spirit, which in the beginning of life eternal: and they have taught, that in man there is such freedom of will, to govern the outward motions of the members, that thereby even the unregenerate may after a sort perform that outward discipline, which is an external obedience according to the Law. But man by his natural strength is not able to free himself from sin and eternal death: but this freedom and conversion of man unto God, and this spiritual newness wrought by the Son of God, quickening 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 thanks for this unspeakable benefit, that, for the Son his sake and through him he giveth us the holy Ghost, and doth govern is by his Spirit. And we condemn the Pelagians, and the Manichces, as we have at large declared in an other place. Of the difference of sin Artic. 10. SEeing it is said, that sins remain in the regenerate, it is necessary to have a difference of sins delivered unto us. For out of that saying, Luk. 11. He went and took unto him seven other spirits worse than himself, and they enter in, and dwelled there, etc. And of such like say it is manifest, that some, who are regenerate, do grieve and * Look the 1. Observer upon this confession. shake off the holy Ghost, and are again rejected of God, and made subject to the wrath of God and eternal punishments. And Ezech. 18. it is written, when the righteous man shall turn from his righteousness, and commit iniquity, he shall die therein: and, when the wicked man shall turn from his wickedness, and do judgement and justice, he shall live therein. Therefore it is necessary that those sins, which remain in holy men in this mortal life, and yet do not shake off the holy Ghost, be distinguished from other sins, for the which man is again made subject to the wrath of God, and to eternal punishments. So Paul, Rom. 5. distinguisheth between sin that reigneth, and sin that reigneth not. And Rom. 8. he saith, If ye live after the flesh, ye shall die: but if ye mortify 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 keep the faith, but either wittingly, or by some error looseth some part of the foundation, that is, some article of faith, or alloweth Idols (as many do, which are deceived with false opinions, or do not uphold themselves by the comfort of faith, but are overcome by doubting or by despair, or against their conscience do break any commandment of God) he doth shake off the holy Ghost, and is made again 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, etc. shall inherit the kingdom of God. And that the oath, Ezech. 18. doth clearly 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 joined together, conversion, and life. God doth desire, and that with an oath, the conversion of man: therefore they do not please him, which retain a purpose to sin. Now in this number we comprise both the sins of affectate omission (that is, affectate negligence in a duty, which is contrary to that saying, This is required, that we be faithful.) And also affectate ignorance, such as is Pharisaical, and is to be seen in an infinite multitude, which endeavoureth not to search out the doctrine of the Church, and ignorantly retaineth Idols, or doth also further the rage which is used in the defence of Idols. Thus much of those falls, whereby the holy Ghost is shaken off. There be also other sins in the regenerate, who keep faith and a good conscience, which do not corrupt the foundation, * Look the 2. Observat. upon this confession. neither are sins against the conscience, but are the relics of Original sin, as, darkness, doubting, carnal security, wand'ring flames of vicious affections, and omissions, or ignorances' not affected. Some extenuate these evils, and name them deformities beside the Law of God. But this blindness is greatly to be reproved, and we must consider both the greatness of the evil in this whole pollution, which is contrary to the Law and will of God, and also the greatness of the mercy and benefit of the Son of God, who covereth these great and lamentable wounds in this miserable nature. And Paul commandeth us to Resist those evils by the spirit: that is, Atticus and Scipio do bridle their corrupt affections by reason, but Joseph and Paul do bridle them by the spirit, that is, by the motions of the holy Ghost, by true grief, true faith, fear of God, and invocation. Paul, feeling in himself doubts and other wand'ring motions, is sorrowful, and by faith persuaded, that this pollution is covered by the Mediator, and by the fear of God doth stay himself, that he give no place to anger, or to other wand'ring motions: and there withal he doth invocate God, and desire his help, saying, O Lord create in me a new heart. When we do after this sort withstand that corruption, which as yet remaineth in the regenerate, these evils are covered, and it is called sin that doth not reign, or venial sin, and the holy Ghost is not shaken off. It is evident that this doctrine concerning the difference of sins, is true, plain, and necessary for the Church. And yet many know, what manner of intricate disputations are to be found in the books of our adversaries touching the same, etc. Having thus briefly declared the sum of the doctrine of justification, we should now also declare and confute the arguments, which are objected against this judgement of ours; but because divers men do object divers things, we have only recited our confession, and offer ourselves to larger declarations in every member of the confession. Out of the Confession of WIRTEMBERGE. Of Sinne. CHAP. 4. WE believe and confess that in the beginning man was created of God, just, wise, endued with free will, adorned with the holy Ghost, and happy: but afterward for his disobedience he was deprived of the holy Ghost, and made the bondman of Satan, and subject both to corporal and eternal damnation: and that evil did not stay in one only Adam, but was derived into all the posterity. And whereas some affirm, that so much integrity of mind was left to man after his fall, that by his natural strength and good works he is able to convert and prepare himself to faith and the invocating of God, it is flatly contrary to the Apostolic doctrine and the true consent of the Catholic Church, Rom. 5. By one man's trespass evil was derived into all men to condemnation, Eph. 2. When ye were dead in trespasses and sins, wherein in times past ye walked according to the course of this world, and after the Prince, etc. And a little after, We were by nature the children of wrath as well as others. He saith, Dead in sins, and, the children of wrath, that is, strangers from the grace of God. But as a man being corporally dead, is not able by his own strength to prepare or convert himself to receive corporal life, so he which is spiritually dead is not able by his own power to convert himself, to receive spiritual life. Augustine saith, The Lord, that he might answer Pelagius to come, doth noth not say, without me Tom 7. contra du●● epist. Pelag ad Bonifacium lib. 2. cap. 8. ye can hardly do any thing, but he saith, without me ye can do nothing. And that he might also answer these men that were to come, in the very same sentence of the Gospel, he doth not say, without me ye can not perfect, but without me ye can not do any thing. For if he had said, ye cannot perfect, than these men might say, we have need of the help of God, not to begin to do good, for we have that of ourselves, but to perfect it. And a little after, The preparation of the heart is in man, but the answer of the tongue is of the Lord. Men not well understanding this, are deceived, thinking that it appertaineth to man to prepare the heart, that is, to begin any good thing without the help of the grace of God. But fare be it from the children of promise so to understand it, as when they heard the Lord saying, without me ye can do nothing, they should as it were reprove him, and say, Behold, without thee we are able to prepare our hearts, or when they hear Paul the Apostle saying, Not that we are fit to think any thing, as of ourselves, they should also reprove him and say, Behold, we are fit of ourselves, to prepare our hearts, and so consequently to think some good thing. And again, Let no man deceive himself: it is of his Tom. 9 in Io. tract. 49. own, that he is Satan, it is of God, that he is happy. For what is that, of his own, but of his sin? take away sin, which is thy own, and righteousness, saith he, is of me. For what hast thou, that thou hast not received? Ambrose saith, Although it be in man, to will that which is evil, yet he hath not power, to will that which is good, De invocat. agent. l. 1. c. 9 Hom. 1. de annuntiat. beatae Mariae. except it be given him. Bernard saith, If humane nature, when it was perfect, could not stand, how much less is it able of itself to rise up again, being now corrupt? THE FIFTH SECTION. OF ETERNAL PREDESTINATION. The latter Confession of HELVETIA. Of the Predestination of God, and the election of the Saints. CHAP. 10. GOD hath from the beginning freely, and of his mere grace, without any respect of men predestinated or elected the Saints, whom he will save in Christ, according to the saying of the Apostle, And Ephes. 1. 4. he hath chosen us in him before the foundation of the world. And again. Who hath saved us, and called us with an holy 2 Tim. 1 9 calling, not according to our works, but according to his own purpose and grace, which was given unto us through jesus Christ before the world was, but is made manifest by the appearance of our Saviour Jesus Christ. Therefore though not for any merit of ours, yet not without a means, but in Christ, and for Christ did God choose us, and they who are now engrafted into Christ by faith, the same also were elected. But such as are without Christ, were rejected, according to that of the Apostle, Prove yourselves whether you be 1 Cor. 13. 5. in the faith. Know you not your own selves how that jesus Christ is in you? except you be reprobates. To conclude, the Saints are chosen in Christ by God unto a sure end, which end the Apostle declareth, when he saith, He hath chosen us in him, that we should Ephes. 1. 4. be holy, and without blame before him through love, who hath predestinated us to be adopted through jesus Christ unto himself, for the praise of his glorious grace. And although God knoweth who are his, and now and then mention is made of the small number of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate: for Paul saith, to the Philippians, I Phil. 1. 3. etc. think my God for you all (Now he speaketh of the whole Church of the Philippians) that you are come into the fellowship of the Gospel, and I am persuaded, that he that hath begun this work in you, will perform it, as it becometh me to judge of you all. And when the Lord was demanded, whether there were few that should be saved? he doth not answer and tell them, that few or more should be saved, or damned, but rather he exhorteth every man, to Strive Luke 13. to enter in at the straight gate. As if he should say, it is not for you rashly to inquire of these matters, but rather to endeavour that you may enter into heaven, by the straight way. Wherefore we do not allow of the wicked speeches of some, who say, Few are chosen, and seeing. I know not whether I am in the number of those few, I will not defraud my nature of her desires. Others there are which say, If I be predestinate and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time. But if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God cannot be changed. Therefore all teachings and admonitions are to no purpose. Now against these men, the saying of the Apostle maketh much. The servants of 2 Tim. 2. 24, etc. God must be apt to teach, instructing them that are contrary minded, proving if God at any time will give them repentance that they may come to amendmennt out of the snare of the devil, which are taken of him at his pleasure. Beside Augustine also teacheth, Lib. de beno perseverantiae. Cap. 14. that both the grace of free election and predestination, and also wholesome admonitions and doctrines are to be preached. We therefore condemn those, who seek other where, then in Christ, whether they be chosen from all eternity, and what God hath decreed of them before all beginning. For men must hear the Gospel preached, and believe it: If thou believe, and be in Christ, thou mayest undoubtedly reckon of it, that thou art elected. For the Father hath revealed unto us in Christ his eternal sentence of predestination, as we even now showed out of the Apostle, 2 Tim. 1. This is therefore above all to be taught and well weighed, what great love of the Father towards us in Christ is revealed: we must hear what the Lord doth daily preach unto us in his Gospel, how he calleth, and saith, Come unto me all ye Matth. 11. 18. john 3. 10. that labour and are burdened, and I will refresh you. And, So God loved the world, that he gave his only begotten Son for it, that all which believe in him should not perish, but have life everlasting. Also, Matth. 18. 14. It is not the will of the Father, that any of these little ones should perish. Let Christ therefore be our looking glass, in whom we may behold our predestination We shall have a most evident and sure testimony that we are written in the book of life, if we communicate with Christ, and he be ours, and we his by a true faith. Let this comfort us in the temptation touching predestination, than which there is none more dangerous, that the promises of God are general to the faithful, in that he saith, Ask, and ye Luk. 11. shall receive: Every one that asketh, receiveth: and to conclude, in that we pray with all the Church of God, Our Father which art in heaven: and for that in baptism we are engrafted into the body of Christ, and are fed in his Church, oftentimes with his flesh and blood unto everlasting life. Thereby we being strengthened, we are commanded to work our salvation with fear and trembling, according to that precept of Paul. Out of the Confession of BASILL. HEreupon we confess, that God, before he had created the Artic. 1 ss. 3. world, had chosen all those, to whom he would freely give the inheritance of eternal blessedness. Out of the FRENCH Confession. WE believe that out of this universal corruption and damnation, wherein by nature are men are drowned, God did deliver and preserve some, whom by his eternal and immutable counsel, of his own goodness and mercy, without any respect of their works, he did choose in Christ jesus, and others he left in that corruption and damnation, in whom he might as well make manifest his justice, by condemning them justly in their time, as also declare the riches of his mercy in the others. For some are not better than others, till such time as the Lord doth make a difference, according to that immutable counsel, which he had decreed in Christ jesus before the creation of the world: neither was any man able by his own strength to make an entrance for himself to that good, seeing that of our nature we can not have so much as one right motion, affection, or thought, till God do freely prevent us, and fashion us to uprightness. Out of the Confession of BELGIA. WE believe that God (after that the whole offspring of Artic. 16. Adam was cast headlong into perdition and destruction, through the default of the first man) hath declared and shown himself to be such a one, as he is indeed, namely, both merciful and just. Merciful by delivering and saving those from condemnation and from death, whom in his eternal counsel, of his own free goodness, he hath chosen in jesus Christ our Lord, without any regard at all of their works: but Just, in leaving others in that their fall and perdition, whereinto they had thrown themselves headlong. Out of the Confession of AUSPURGE. THe Confession of Auspurge doth so mention predestination in the 20. Article, the title whereof is, De fide, Of faith, that it affirmeth it to be a needless thing, to dispute of predestination in the doctrine of justification by faith. Which in what sort it may be said, we have declared in the 6. Observation in this Confession, sect. 9 where these words of the Confession are rehearsed. Also the SAXON CONFESSION Doth in the same sense, by the way make mention of Predestination and Election, about the end of the third Article, where it treateth of faith, which part we have therefore placed in the 9 Section. THE SIXTH SECTION. OF THE REPAIRING OR Deliverance of Man from his Fall, by jesus Christ alone: and of his Pesron, Natures, Office, and the works of REDEMPTION. The former Confession of HELVETIA. Of Jesus Christ, being true God and man, and the only Saviour of the World. CHAP. II. MOreover we believe and teach, that the Son of God, our Lord jesus Christ, was from all eternity predestinated and fore-ordained of the Father to be the Saviour of the world. And we believe that he was begotten, not only then, when he took flesh of the Virgin Mary, nor yet a little before the foundations of the world were laid, but before all eternity, and that of the Father, after an unspeakable manner. For Isaiah saith, Who can tell Isa. 35. Mich 5. 2: joh. 1. 1. Phil. 2. 6 his generation? And Micheah saith, Whose egress hath been from everlasting. For John saith, In the beginning was the word, and the word was with God, and God was the word, etc. Therefore the Son is coequal and consubstantial with the Father, as touching his divinity, true God, not by name only, or by adoption, or by special favour, but in substance and nature. Even as the Apostle 1 john 5. 18. saith elsewhere, This is the true God, and life everlasting. Paul also saith, He hath made his Son the heir of all things, by whom also he Heb. 12. made the world: The same is the brightness of his glory, and the ingraved form of his person, bearing up all things by his mighty word. Likewise in the Gospel the Lord himself saith, Father glorify john 17. 5. thou me with thyself, with the glory which I had with thee before john. 5. 18. the world was. Also elsewhere it is written in the Gospel, The jews sought how to kill jesus, because he said that God was his Father, making himself equal with God. We therefore do abhor the blasphemous doctrine of Arrius, and all the Arrians uttered against the Son of God. And especially the blasphemies of Michael Servetus the Spaniard, and of his complices, which Satan by them hath as it were drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God. We teach also and believe, that the eternal Son of the eternal Matth. 1. God was made the Son of man, of the seed of Abraham and David, not by the mean of any man, as Hebion affirmed, but that he was most purely conceived by the holy Ghost, and was borne of Mary, who was always a Virgin, even as the history of the Gospel doth declare. And Paul saith, He took in no sort the Heb. 2. 16. Angels, but the seed of Abraham. And john the Apostle saith, He that believeth not that jesus Christ is come in the flesh, is not of God. The flesh of Christ therefore was neither flesh in show only, nor yet flesh brought from heaven, as Valentine and Martion dreamt. Moreover our Lord jesus Christ had not a soul without sense and reason, as Apollinaris thought: nor flesh without a soul, as Eunomius did teach; but a soul with it reason and flesh with it senses, by which senses he felt true griefs in the time of his passion, even as he himself witnesseth when he said, My soul is heavy Matth. 26. john. 12. even to death. And, My soul is troubled, etc. We acknowledge therefore that there be in one and the same jesus Christ our Lord, two natures, the divine, and the humane nature: and we say that these two are so conjoined or united, that they are not swallowed up, confounded, or mingled together, but rather united or joined together in one person, the proprieties of each nature being safe and remaining still: so that we do worship one Christ our Lord, and not two, I say, one, true, God and man, as touching his divine nature, of the same substance with the Father, & as touching his humane nature of the same substance with us, & Like unto us in all things, sin only excepted. As therefore we detest the heresy of Nestorius, which maketh two Christ's of one, & dissolveth the union of the Person, so do we curse the madness of Eutiches, and of the Monophelites, or Monophysicks, who overthrow the propriety of the humane nature. Therefore we do not teach that the divine nature in Christ did suffer, or that Christ according to his humane nature is yet in the world, and even in every place. For we do neither think nor teach, that the body of Christ ceased to be a true body after his glorifying, or that it was deified, and so deified, that it put off it properties, as touching body and soul, and became altogether a divine nature, and began to be one substance alone: And therefore we do not allow or receive the unwittie subtleties, and the intricate, obscure and inconstant disputations of Schucnkfeildius, and such other vain janglers about this matter. Neither are we Schuenkfeildians. Moreover, we believe, that our Lord jesus Christ did truly suffer and die for us in the flesh, as Peter saith. We abhor the most horrible madness 1 Pet. 4. 1. of the jacobites and the Turks, which abandon the passion of our Lord. Yet we deny not but that the Lord of glory (according to the saying of Paul,) was crucified for us. For we do reverently 1 Cor. 2. 8. and religiously receive and use the communication of proprieties drawn from the Scriptures, and used of all antiquity in expounding and reconciling places of Scripture, which at the first sight seem to disagree one from another. We believe and teach that the same Lord jesus Christ, in that true flesh, in which he was crucified and died, risen again from the dead, and that he did not raise up another flesh in stead of that which was buried, nor took a spirit in stead of flesh, but retained a true body: Therefore whilst that his disciples thought that they did see the spirit of their Lord Christ, he shown them his hands and feet, which were marked with the prints of the nails and wounds, saying, Behold my hands and my feet, for I am he indeed: Luke 24. 39 Handle me and see, for a spirit hath not flesh and bones, as ye see me have. We believe that our Lord jesus Christ in the same his flesh did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father, * Look the 1. Observation on this Confession. john. 14. Act. 3. which although it do signify an equal participation of glory and majesty, yet it is also taken for a certain place, of which the Lord speaking in the Gospel, saith, That he will go and prepare a place for his. Also the Apostle Peter saith, The heavens must contain Christ, until the time of restoring of all things. And out of heaven the same Christ will return unto judgement, even then, when wickedness shall chief reign in the world, and when Antichrist having corrupted true religion shall fill all things with superstition and impiety, and shall most cruelly destroy the Church with fire and bloodshed. Now Christ shall return to redeem his, and to abolish Antichrist by his coming, and to judge the quick and the dead. For the dead shall arise, and those which shall be found alive in that day Acts 17. (which is unknown unto all creatures) shall be changed in the twinkling of an eye, and all the faithful shall be taken up to meet Christ in the air, that thenceforth they may enter with him into heaven there to live for ever. But the unbelievers or ungodly 1 Cor. 15. Matth 25. 41. 2 Tim. 2. shall descend with the devils into hell, there to burn for ever, and never to be delivered out of torments. We therefore condemn all those which deny the true resurrection of the flesh, and those which think amiss of the glorified bodies, as did joannes Hiercsolymitanus, against whom Jerome wrote. We also condemn those, which thought both the devils and all the wicked shall at the length be saved, and have an end of their torments. For the Lord himself hath absolutely set it down, that, Their fire is never Mar. 9 quenched, and their worm never dyeth. Moreover we condemn the jewish dreams, that before the day of judgement there shall be a golden world in the earth: and that the godly shall possess the kingdoms of the world, their wicked enemies being troad under foot. For the Evangelicall truth, Matth. 24 and 25. and Luke 18. and the Apostolic doctrine in the 2 to the Thessalonians, 2. and in the 2 to Tim. 3. and 4 are found to teach fare otherwise. Furthermore by his passion or death, and by all those things Rom. 14. 5. which he did and suffered for our sakes, from the time of his coming in the flesh, our Lord reconciled his heavenly Father unto all the faithful, purged their sin, spoiled death, broke in sunder condemnation and hell, and by his resurrection from the dead he brought again and restored life, and immortality. For he is our righteousness, life, and resurrection, and to be short, he is the fullness and perfection, the salvation and most abundant sufficiency of all the faithful. For the Apostle saith, So it pleaseth the Father that all fullness should dwell in him. And, In him ye are complete, Coloss. 1. and 2. For we teach and believe that this jesus Christ our Lord is the only and eternal Saviour of * Look the 1. Observation on this Confession. mankind, yea and of the whole world, in whom are saved by faith all that ever were saved before the Law, under the Law, and in the time of the Gospel, and so many as shall yet be saved to the end of the world. For the Lord himself in the Gospel saith, He that entereth not in by the door unto the sheepfold, but climbeth up an other way, he Joh. 10. is a thief and a robber. I am the door of the sheep. And also in another place of the same Gospel he saith, Abraham saw my days, John 8. Acts 4. and rejoiced And the Apostle Peter saith, Neither is there salvation in any other, but in Christ: for among men there is given no other name under heaven whereby they might be saved. We believe therefore that through the grace of our Lord Christ we shall be saved, even as our fathers were. For Paul saith, That all our fathers 1 Cor. 10. did eat the same spiritual meat, and drank the same spiritual drink, for they drank of the spiritual rock, that followed them, and that rock was Christ. And therefore we read that John said, That Christ was that Lamb which was slain from the beginning Apoc. 15. John 1. of the world. And that John Baptist witnesseth, That Christ is that Lamb of God, that taketh away the sins of the world. Wherefore we do plainly and openly profess and preach, that jesus Christ is the only Redeemer and Saviour of the world, the King and high Priest, the true and looked for Messiah, that holy and blessed one (I say) whom all the shadows of the Law, and the Prophecies of the Prophets did prefigure and promise, and that God did perform and send him unto us, so that now we are not to look for any other. And now there remaineth nothing, but that we all should give all glory to him believe in him, and rest in him only, contemning and rejecting all other aids of our life. For they are fallen from the grace of God, and make Christ of no value unto themselves, whosoever they be that seek salvation in any other things besides Christ alone. And to speak many things in few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the holy Scriptures, and comprehended in the Creeds, and in the Decrees of those four first and most excellent Counsels holden at Nice, Constantinople, Ephesus, and Chalcedon, together with blessed Athanasius his Creed, and all other Creeds like to these, touching the mystery of the Incarnation of our Lord jesus Christ: and we condemn all things contrary to the same. And thus do we retain the Christian, sound, and Catholic faith, wholly and inviolable, knowing that nothing is contained in the foresaid Creeds, which is not agreeable to the Word of God, and maketh wholly for the sincere declaration of faith. Out of the former Confession of HELVETIA. The eternal Counsel of the restoring of man. ANd though man by this fault was deputed to damnation Artic. 10. and had incurred most just wrath, yet God the Father never ceased to have a care over him, the which is manifest by the first promises, by the whole Law (which as it is holy, and good, teaching us the will of God, righteousness, and truth, so doth it work anger, and stir up, not extinguish, sins in us, not through it own fault, but by ours) and by Christ, ordained and exhibited for this purpose. jesus Christ and those benefits which we reap by him. THis Christ the true Son of God, being true God and true Artic. 11. man, was made our brother, when, according tot the time appointed, he had taken upon him whole man (that is, consisting of soul and body) and in one indivisible person united two natures (yet were not these natures confounded) that he might restore us being dead to life, and make us fellow heirs with himself. He taking flesh of the most pure Virgin Mary, the holy Ghost working together, flesh, I say, being sacred by the union of the Godhead, and like unto ours in all things, sin only excepted (because it behoved our sacrifice to be unspotted) gave the same flesh to death, for the purgation of all sin. The same Christ as he is to us a full and perfect hope and trust of our immortality, so he placed his flesh, being raised up from death into heaven, at the right hand of his Almighty Father. This Conqueror, having triumphed over death, sin, and all the infernal devils, sitting as our Captain, Head, and chief high Priest, doth defend and plead our cause continually, till he do reform us to that Image after which we were created, and bring us to the fruition of life everlasting, we look for him to come in the end of the world, a true and upright judge, and to give sentence upon all flesh (being first raised up to that judgement) and to advance the godly above the sky, and to condemn the wicked, both in soul and body, to eternal destruction. Who, as he is the only Mediator, Intercessor, Sacrifice, and also our high Priest, Lord, and King, so we do acknowledge, and with the whole heart believe, that he alone is our atonement, redemption, sanctification, expiation, wisdom, protection, and deliverance, simply herein rejecting all mean of our life and salvation, beside this Christ alone. The laetter part of this Article we placed also in the second section, which entreateth of the only Mediator. Out of the Confession of BASILL. Of Christ, being true God and true man. WE believe and confess constantly, that Christ in the time hereunto appointed, according to the promise of God, was given to us of the Father, and that so the eternal word of God was made flesh, that is, that this Son of God, being united to our nature in one person, was made our brother, that we through him might be made partakers of the inheritance of God. We believe that this jesus Christ was conceived of the holy Ghost, borne of the pure and undefiled Virgin Mary, suffered under Pontius Pilate, crucified, and dead for our sins: and so by the one oblation of himself, he did satisfy God our heavenly Father for us, and reconcile us to him, and so by his death he did triumph, and overcame the world, death, and hell. Moreover, according to the flesh he was buried, descended into hell, and the third day he risen again from the dead. These things being sufficiently approved, he in his soul and body ascended into heaven, and sitteth there at the right hand, that is, in the glory of God the Father Almighty: from thence he shall come to judge the quick and the dead. Moreover, he sent to his disciples, according to his promise, the holy Ghost, in whom we believe, even as we do believe in the Father, and in the Son. We believe that the last judgement shall be, wherein our flesh shall rise again, and every man, according as he hath done in this life, shall receive of Christ Rom. 2. 2 Cor. 5. Joa. 5. the judge: to wit, eternal life, if he hath showed forth the fruits of faith, which are the works of righteousness, by a true faith, and unfeigned love: and eternal fire, if he hath committed good or evil, without faith or love. Out of the Confession of BOHEMIA. CHAP. 4. Towards the middle. NEither hath any man, of all things whatsoever, any thing at all whereby he may deliver, set free, or redeem himself from his sins and condemnation, without Christ, by whom alone, John 15. they which truly believe, are freed from sin, from the tyranny and prison of the devil, from the wrath of God, and from death and everlasting torments. And a little after towards the end of the said fourth Chapter. Together with this point, and after it, considering that both the matter itself, and order of teaching so requireth, the Ministers of the Church teach us after our fall to acknowledge the promise of God, the true word of grace, and the holy Gospel, brought to us from the privy counsel of the holy Trinity, concerning our Lord Christ, and our whole salvation purchased by him. Of these promises there be three principal, wherein all the rest are contained. The first was made in Paradise in these words, I will put enmity between thee and the woman, and between thy seed Gen. 3. and her seed. He shall break thine head, and thou shalt bruise his heel. The second was made to Abraham, which afterwards jacob also and Moses did renew. The third to David, which the Prophets recited and expounded. In these promises are described and painted forth those most excellent and principal works of 2 King 7. 23. Christ our Lord, which are the very groundwork whereon our salvation standeth, by which he is our Mediator and Saviour: Psal. 131. 89 namely, his conception in the womb of the Virgin Mary, and his birth of her also, for he was made the seed of the woman: also Isa. 9 11. his afflictions, his rising again from death, his sitting at the right hand of God, where he hath obtained the dignity of a Priest and King: of which thing the whole life of David was a certain type, for which cause the Lord calleth himself another David, Eph. 3. 4. and a Shepherd. And this was the Gospel of those holy men before the Law was given, and since. And Chapter the 6. a little from the beginning. For this is very certain, that after the fall of Adam no man was able to set himself at liberty out of the bondage of sin, death, and condemnation, or come to be truly reconciled unto God, but only by that one Mediator between God and man, Christ jesus (through a lively faith in him) who alone by his death, and bloodshedding, took from us that image of sin and death, and put upon us by faith the image of righteousness and life. For he made unto us of God, wisdom, righteousness, sanctification, 1 Cor. 2. and redemption. But first men are taught, that these things are to be believed concerning Christ: namely, that he is eternal, and of the nature of his heavenly Father, the only begotten Son, begotten from everlasting, and so together with the Father and the holy Ghost John 1. Heb. 1. Coloss. 1. one, true, and indivisible God, the eternal, not created word, the brightness and the Image or engraven form of the person of his Father, by whom all things, as well those things which may be seen, as those which can not be seen, and those things which are in heaven, and those which are in the earth, were made and created. Moreover, that he is also a true and natural man, our brother in very deed, who hath a soul and a body, that is, true and perfect humane nature, which, by the power of the holy Ghost, he took, without all sin, of Mary a pure Virgin: 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 wonderful communication thereof, there is made one indivisible person, one Christ, Immanuel, our King and Priest, our Redeemer, our Mediator, and perfect Reconciler, full of grace and truth, so that of his fullness we all do take grace for grace: For the Law was given by Moses, but grace and truth, was given and exhibited, by jesus 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 wonderful works or affections of Christ, which, according to the meaning of the holy Scripture, are by a steadfast faith to be believed and professed: such as are his coming down from heaven, his conception, birth, torments, death, burial, resurrection, ascension unto heaven, sitting at the right hand of God, and his coming again from thence to judge both the quick and the dead. In these principal affections, as in a chest wherein treasure is kept, are all those wholesome fruits of our true justification laid up, & are taken out from thence for the Elect and those which do believe, that in spirit and conscience they may be partakers thereof through faith: which all hereafter, at the day of our joyful 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 avoid many pernicious and Antichristian deceits, it is taught concerning Christ his * Look the first obs●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 mortality, and wherein he was betrayed, and circumcised, nor yet in the form 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 profess him to be the Lord, and every faithful one of Christ must believe that he is there, and worship him there, according to the Scriptures, as also that part of the Catholic Christian faith doth expressly witness, which is this, He ascended into heaven, he sitteth at the right hand of God the Father Almighty: Also that other Article: from thence shall he come (that is from an higher place, out of heaven with his Angels) to judge both the quick and 1 Thes. 4. the dead. So doth Paul also say, The Lord himself shall descend from heaven with a shout, and with the voice of an Archangel, and with the trumpet of God. And Saint Peter saith, Whom heaven must contain, Act 3. Mar. 16. until the time that all things be restored. And the Evangelist Mark: But wh●n the Lord had spoken with them, he was taken up again 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 jesus which is taken up from you into heaven, shall so come again, as you have seen him go into heaven. Furthermore, this also do our men teach, that the self same Christ, very God and very man, is also with us here in this world, but after a divers manner from that kind of presence which we named before, that is, after a certain spiritual 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 himself 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) he promised that he would send unto his Church, and that he would still abide with it by the same spirit in virtue, grace, and his wholesome truth, at all times, even until the end of the world, when he said thus: It is good for you that I go Matth. 28. john 16. john 14. hence, for except I go hence, the Comforter will not come unto you: but if I go away, I will send him unto you. And again, I will pray the Father, and he shall give you another Comforter, (that is, another kind of comforter than I am) that he may abide in you for ever, even the spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth in you, and shall be in you. I will not leave you comfortless, but I will come to you, namely, by the self same spirit of truth. Now then even as our Lord Christ by his latter kind of presence being not visible, but spiritual, is present in the Ministers of the Church, in the Word, and in the Sacraments; even so also by the self same Ministers, Word, and Sacraments he is present with his Church, and by these means do the Elect receive him through inward faith in their heart, and do therefore join themselves together with him, that he may dwell in them, and they in him, after such a sort, as is not apparent, 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 again unto john 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 plain 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 until the end of the world, but the I● Io. Tract. 30. truth of the Lord is here also: for the body of the Lord, wherein he risen again, must of necessity be in one place, but his truth is dispersed every where. Out of the FRENCH Confession. WE believe, that whatsoever is requisite to our salvation, Artic. 13. is offered and communicated unto us now at length in that one jesus Christ, as he who being given to save us, is also made unto us wisdom, righteousness, sanctification, and redemption, in so much as whosoever doth swarve from him, doth renounce the mercy of the Father, that is, our only refuge. We believe that jesus Christ, being the wisdom, and eternal Artic. 14. Son of the Father, took upon him our nature, so that he is one person, God and man. Man, I say, that might suffer both in soul and also in body, and made like unto us in all things, sin only excepted, for that his flesh was indeed the seed of Abraham and David, howbeit by the secret and incomprehensible power of the holy Ghost, it was conceived in due time in the womb of that blessed Virgin. And therefore we detest, as contrary to that truth, all those heresies wherewith the Churches were troubled in times past: and namely, we detest those devilish imaginations of Servetus, who gave to our Lord jesus Christ, an imaginary Deity, whom he said to be the Idea and pattern of all things, and the counterfeit or figurative Son of God: to conclude he framed him a body compacted of three elements uncreated, and therefore he did mingle and overthrow both his natures. We believe that in one and the same person, which is jesus Artic. 15. Christ, those two natures are truly and inseparably so conjoined, that they be also united, either of those natures nevertheless retaining it distinct propriety, so, that even as in this divine conjunction the nature of the word retaining it proprieties, remained uncreate, infinite, and filling all places; so also the humane nature remained, and shall remain for ever, finite, having it natural form, dimension, and also propriety, as from the which the resurrection and glorification, or taking up to the right hand of the Father, hath not taken away the truth of the humane nature. Therefore we do so consider Christ in his Deity, that we do not spoil him of his humanity. We believe that God did declare his infinite love and goodness Artic. 16. towards us in this, that he hath sent his Son, who should die, and rise again, and fulfil all righteousness, that he might purchase eternal life for us. We believe that by that only sacrifice, which jesus Christ offered Artic. 17. on the cross, we are reconciled to God, that we may be taken for just before him, because we cannot be acceptable to him, nor enjoy the fruit of our adoption, but so fare forth, as he doth forgive us our sins. Therefore we affirm, that jesus Christ is our entire and perfect washing, in whose death we obtain full satisfaction, whereby we are delivered from all those sins whereof we are guilty, and from the which we could not be acquitted by any other remedy. Out of the ENGLISH Confession. WE believe, that jesus Christ the only Son of the eternal Artic. 2. Father (as long before it was determined before all beginnings) when the fullness of time was come, did take of that blessed and pure Virgin, both flesh, and all the nature of man, that he might declare to the world the secret and hid will of his Father: which will had been laid up from before all ages and generations: and that he might finish in his humane body the mystery of our redemption, and might fasten our sins to the cross, and also that hand-writing, which was made against us. We believe that for our sakes he died, and was buried, descended into hell, the third day, by the power of his Godhead, returned to life and rose again, and that the fourth day after his resurrection, whiles his disciples beheld and looked upon him, he ascended into heaven, to fulfil all things, and did place in Majesty and glory the self same body, where with he was borne, wherein he lived on earth, wherein he was jested at, wherein he had suffered most painful torments, and cruel kind of death, wherein he risen again, and wherein he ascended to the right hand of the Father, above all rule, above all power, all force, all Dominion, and above every name, that is named, not only in this world, but also in the world to come: And that there he now sitteth, and shall sit; till all things be fully perfected. And although the Majesty, and Godhead of Christ be every where abundantly dispersed, yet we believe, that his body, as S. Augustine saith, must need be still in one place: and that Christ hath given Majesty unto his body, but yet hath not taken away from it the nature of a body, and that we must not so affirm Christ to be God, that we deny him to be man: and as the Martyr Vigilius saith, That Christ hath left in, touching his humane nature, but hath not left us, touching his Divine nature: and that the same Christ, though he be absent from us, concerning his manhood, yet is ever present with us, concerning his Godhead. From that place also we believe that Christ shall come again to execute that general judgement, as well of them whom be shall find alive in the body, as of them that shall be ready dead. And therefore that our only succour, and refuge is to fly to the Artic. 18. mercy of our Father by jesus Christ, and assuredly to persuade our minds, that he is the Obtainer of forgiveness for our sins: And, that by his blood, all our spots of sin, be washed clean: That he hath pacified, and set at one, all things by the blood of his cross: That he by the same one only sacrifice, which he once offered upon the Cross, hath brought to effect, and fulfilled all things, and that for that cause he said, when he gave up the Ghost, It is finished, as though he would signify, that the price, and ransom was now fully paid for the sin of mankind. If there be any, that think this sacrifice not sufficient, let them Artic. 19 go in God's name and seek a better. We verily, because we know this to be the Only sacrifice, are well content with it alone, and look for none other: and, forasmuch as it was to be offered but once, we command it not to be renewed again: and, because it was full, and perfect in all points, and parts, we do not ordain in place thereof any continual succession of offerings. To conclude, we believe that this ourself same flesh, wherein Artic. 21. we live, although it die, and come to dust, yet at the last shall return again unto life, by the means of Christ's spirit, which dwelleth in us: and that then verily, whatsoever we suffer here in the mean while for his sake, Christ will wipe away all tears and heaviness from our eyes: and that we through him shall enjoy everlasting life, and shall for ever be with him in glory. So be it. Out of the Confession of BELGIA. WE believe that our most mighty and graci●us God Artic. 17. (when he saw that man had thus thrown himself into the damnation both of spiritual and corporal death, and was made altogether miserable and accursed) by his wonderful wisdom: and goodness, was induced both to seek him, when through fear he had fled from his presence, and also most lovingly to comfort him, giving unto him the promise of his own Son to be bo●● of a woman, which should break the head of the Serpent, and restore him to felicity and happiness. Moreover we confess, that God did then at the length fulfil his Artic. 18. promise made unto the Fathers, by the mouth of his holy Prephets, when in his appointed time he sent his only and eternal Son into the world, who took upon him the form of a servant, being made like unto men, and did truly take unto him the nature of man, with all infirmities belonging thereunto (sin only excepted) when he was conceived in the womb of the blessed Virgin Mary, by the power of the holy Ghost, without any means of man. The which nature of man he put upon him, not only in respect of the body, but also in respect of the soul: for he had also a true soul, to the intent he might be true and perfect man. For seeing that as well the soul, as the body of man, was subject to condemnation, it was necessary that Christ should take upon him as well the soul, as the body, that he might save them both together. Therefore contrary to the heresy of the Anabaptists, which deny that Christ did take upon him the flesh of man, we confess that Christ was partaker of flesh and blood, as the rest of his brethren were, that he came from the loins of David, according to the flesh, I say, that he was made of the seed of David according to the same flesh, and that he is a fruit of the Virgin's womb, borne of a woman, the branch of David, a flower of the root of jesse, coming of the tribe of juda, and of the jews themselves, according to the flesh: and to conclude, the true seed of Abraham and David, the which seed of Abraham he took upon him, being made in all things like unto his brethren, sin only excepted, as hath been said before, so that he is indeed our true Emmanuel, that is, God with us. We believe also that the person of the Son was by this conception Artic. 19 inseparably united and coupled with the humane nature, yet so, that there be not two Sons of God, nor two persons, but two natures joined together in one person: both which natures do still retain their own proprieties. So that, as the divine nature hath remained always uncreated, without the beginning of days, and term of life, filling both heaven and earth: so the humane nature hath not lost his proprieties, but hath remained still a creature, having both beginning of days and a finite nature. For whatsoever doth agree unto a true body, that it still retaineth, and although Christ by his resurrection hath bestowed immortality upon it, yet notwithstanding he hath neither taken away the truth of the humane nature, nor altered it. For both our salvation, and also our resurrection dependeth upon the truth of Christ's body. Yet these two natures are so united and coupled in one person, that they could not, no not in his death, be separated the one from the other. Wherefore that, which in his death he commended unto his Father, was indeed a humane spirit, departing out of his body: but in the mean season the divine nature did always remain joined to the humane, even then when he lay in the grave: so that his Deity was no less in him at that time, then when as yet he was an infant, although for a small season it did not show forth itself. Wherefore we confess that he is true God, and true man: true God, that by his power he might overcome death: and true man, that in the infirmity of his flesh he might die for us. We believe that God, which is both perfectly merciful, and Artic. 20. perfectly just, did send his Son to take upon him that nature, which through disobedience had offended, that in the self same nature he might satisfy for sin, and by his bitter death and passion pay the punishment that was due unto sin. God therefore hath declared and manifested his justice in his own Son being loaden with our iniquities: but hath most mercifully poured forth and declared his gracious goodness unto us guilty wretches, and worthy of condemnation, whilst that in his incomprehensible love towards us, he delivered up his Son unto death for our sins, and raised him up again from death for our justification, that by him we might obtain immortality and life everlasting. We believe that jesus Christ is that high Priest, appointed to Artic. 21. that office eternally, by the oath of his Father, according to the order of Melchisedech, which offered himself in our name before his Father with a full satisfaction for the pacifying of his wrath, laying himself upon the altar of the cross, and hath shed his blood for the cleansing of our sins, as the Prophets had foretold. For it is written, that the chastisement of our peace was laid upon the Son of God, and by his wounds we are healed. Also that he was carried as a sheep unto the slaughter, reputed amongst sinners and unjust, and condemned of Pontius Pilate, as a malefactor, though before he had pronounced him guiltless. Therefore he paid that which he had not taken, and being just, suffered in soul and body for the unjust, in such sort, that feeling the horror of those punishments that were due unto our sins, he did sweat water and blood, and at length cried out, My God, my God, why hast thou forsaken me? All which he suffered for the remission of our sins. Wherefore we do not without just cause profess with Paul, that we know nothing out jesus Christ, and him crucified, and that we do account all things as dung, in respect of the excellent knowledge of jesus Christ our Lord, finding in his wounds and stripes all manner of comfort, that can be deserved. Wherefore there is no need, that either we should wish for any other means, or devise any of our own brains, whereby we might be reconciled unto God besides this one oblation once offered, by the which all the faithful, which are sanctified, are consecrated, or perfected for ever. And this is the cause, why he was called the Angel Jesus, that is to say, a Saviour, because he shall save his people from their sins. Last of all we do believe out of the word of God, that out Artic. 37. Lord jesus Christ (when the time appointed by God, but unto all creatures unknown, shall come, and the number of the elect shall be accomplished) shall come again from heaven, and that after a corporal and visible manner, as heretofore he hath ascended, being adorned with great glory and majesty, that he may appear as judge of the quick and the dead, the old world being kindled with fire and flame, and purified by it. Then * Look the second observat. upon this confession. all creatures, and as well men, as women, and children, as many as have been from the beginning, and shall be to the end of the world, shall appear before this high judge, being summoned thither by the voice of Archangels, and the trumpet of God. For all that have been dead shall then rise out of the earth, the soul and spirit of every one being joined and coupled together again 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 books shall be opened, namely the books of every man's conscience, and the dead shall be judged according to those things which they have done in this world, either good or evil. Moreover, then shall men render an account of every idle word which they have spoken, although the world do now make but a sport and a jest at them. Finally, all the hypocrisy of men, and the deepest secrets of their hearts shall be made manifest unto all, so that worthily the only remembrance of this judgement shall be terrible and fearful 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 than shall their redemption be fully perfited and they shall reap most sweet fruit and commodity of all those labours and sorrows, which they have suffered in this world. Then, I say, their innocence 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 kinds of torments and crosses. Furthermore the wicked being convinced by the peculiar testimony of their own conscience, shall indeed be made immortal, but with this condition, that they shall burn for ever in that eternal fire, which is prepared for the devil. On the contrary side the elect and faithful shall be crowned with the crown of glory and honour, whose names the Son of God shall confess before his Father and the Angels, and then shall all tears be wiped from their eyes. Then their cause, which now is condemned of heresy and impiety by the Magistrates and judges 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 man's mind is able to conceive. Therefore we do 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 jesus 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 Son of God took unto him man's nature in the womb of the blessed Virgin Mary, so that the two natures, the divine and the humane, inseparably joined together in the unity of one person, are one Christ, true God and true man: who was borne of the Virgin Mary, did truly suffer, was crucified, dead, and buried, that he might reconcile his Father unto us, and might be a sacrifice, not only for the Original sin, but also for all actual sins of men. The same also descended into hell, and did truly rise again the third day. Afterward he ascended into heaven, that he might sit at the right hand of the Father, and reign for ever, and have dominion over all the creatures, sanctify those that believe 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 again, to judge them that are found alive, and the dead raised up again, according to the Creed 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 reign, comfort, and quicken them, and defend them against the Devil, and the power of sin. The same Christ shall openly come again, to judge the quick and the dead, etc. according to the Creed of the Apostles. Also they teach, that in the end of the world Christ shall appear to judgement, and shall raise up all the dead, and shall give unto men (to wit, to the godly and elect) eternal life, and everlasting joys, but the ungodly and the devils shall he condemn unto endless torments. Also we condemn the Origenists, who imagined, that the devil and the damned creatures should one day have an end of their pains. After the first period of this Article, this is thus found elsewhere. THey condemn the Anabaptists, that are of opinion, that the damned men and the devils shall have an end of their torments. They condemn others also, which now adays do spread abroad jewish opinions, that before the resurrection of the dead, the gody shall get the sovereignty in the world, and the wicked be brought under in every place. Out of the Confession of SAXONY. Hitherto pertaineth a part of the third Article. THE Son of God, our Lord jesus Christ, who is the Image of the eternal Father, is appointed our Mediator, Reconciler, Redeemer, justifier, 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 Bulls should take away sins. But he offering a sacrifice for sins, sitteth for ever at the right hand of God, etc. And although we do not see as yet, * Look the first observat. upon this confession. in this our infirmity, the causes of this wonderful counsel, why mankind was to be redeemed after this sort, but we shall learn them hereafter in all eternity, yet these principles are now to be learned. In this sacrifice there are to be seen, justice in the wrath of God against sin, infinite mercy towards us, and love in his Son towards mankind. The severity of his justice was so great, that there be no reconciliation, before the punishment was accomplished. His mercy was so great, that his Son was given for us. There was so great love in the Son towards us, that he derived unto himself 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. WE believe and confess, that the Son of God, our Lord jesus Christ, begotten of his eternal Father, is true and eternal God, consubstantial with his Father, and that in the fullness of time he was made man, to purge our sins, and * Look the 1. Observat. upon this confession. to procure the eternal salvation of mankind: that Christ jesus, being very God, and very man, is one person only, and not two, and that in this one person there be two natures, not one only, as by testimonies of the holy Scripture, the holy Fathers have declared, in the Counsels held at Nice, Ephesus, and Chalcedon. Therefore we detest every heresy which is repugnant to this doctrine of the Son of God. Out of the Confession of SUEVELAND. ALso we believe that our Saviour jesus Christ, being true God, was also made true man, his natures not being confounded, but so united in one and the same person, that they shall never hereafter be dissolved. Neither do we differ any thing in those points, which the Church being taught out of the holy Gospels, doth believe, concerning our Saviour jesus Christ, conceived of the holy Ghost, born of the Virgin Mary, and who at the length, after he had discharged the office of preaching the Gospel, died on the cross, and was buried, and descended into hell, and the third day he was called bacl from the dead unto life eternal: the which life when he had by divers arguments proved unto witnesses, hereunto appointed, he was carried up into heaven to the right hand of his Father, from whence we look that he should come to judge the quick and the dead. In the mean time let us acknowledge that he is nevertheless present with his Church, that he doth renew, and sanctify it, and as his only beloved Spouse, beautify it with all sorts of ornaments of virtues: and in these things we do nothing from the Fathers, nor from the common consent of Christians: we think it sufficient, after this sort to testify our faith. THE SEVENTH SECTION. OF THE LAW AND THE GOSPEL. The latter Confession of HELVETIA. Of the Law of God. CHAP. 12. WE teach, that the will of God is set down unto us in the Law of God, to wit, what he would have us to do, or not to do, what is good and just, or what is evil and unjust. We therefore confess that the Law is good and holy, and that this Law is by the finger of God either either written in the hearts of men, and so is called the law of nature, or engraven in the two Tables of Exod 20. Deut. 5. stone, and more largely expounded in the books of Moses. For plainness sake, we divide it unto the moral law, which is contained in the commandments or the two tables expounded in the books of Moses, and into the ceremonial, which doth appoint ceremonies and the worship of God, and into the judicial law, which is occupied about political and domestical affairs. We believe that the * Look the 1. Observat. upon this confession. Deut. 4. & 12. whole will of God and all necessary precepts for every part of this life is fully delivered in this law. For otherwise the Lord would not have forbidden, That any thing should by either added or taken away from this law. Neither would he have commanded us to go strait forward in this, and Notto decline out of the way either to the right hand or to the left. We teach that this law was not given to men that we should be justified by keeping it, but that by the knowledge thereof we might rather acknowledge our infirmity, sin, and condemnation, and so despairing of our own strength might turn unto Christ by faith. For the Apostle saith plainly, The law worketh Rom. 3. 4. Gal. 3. wrath, and, by the law cometh knowledge of sin. And, If there had been a law given, which could have justified and given us life, surely righteousness should have been by the law. But the spirit (to wit of the law) hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe. Therefore the law was our Schoolmaster to Christ, that we might be justified by faith. For neither could there ever, neither at this day can * Look the second observat. upon this confession. Rom. 8. any flesh satisfy the law of God, and fulfil it, by reason of the weakness in our flesh, which remaineth and sticketh fast in us, even to our last breath. For the Apostle saith again, That which the law could not perform, in as much as it was weak through the flesh, that did God perform, sending his own Son in similitude of fl●sh, subject to sin. Therefore Christ is the perfecty of the law, and our fulfilling of it, who as he took away the curse of the law, when he was made a curse for us, so doth he communicate unto Gal. 3. us by faith his fulfilling thereof, and his righteousness and obedience is imputed unto us. The law of God therefore is * Look the 3. Observation on this Confession. thus fare abrogated, as that it doth not henceforth condemn us, neither work wrath in us. For we are under grace, and not under the law. Moreover Christ did fulfil all the figures of the law. Wherefore the shadow ceased, when the body came: so that in Christ we have now all truth and fullness. Yet we do not therefore disdain or reject the law. We remember the words of the Lord, saying, I came not to destroy the Law and the Prophets, but to fulfil them. We know that * Look the 4. Observat. in the law are described unto us the kinds of virtues and vices. We know that the Scripture of the law * Look the 5. Observat. , if it be expounded by the Gospel, is very profitable to the Church, and that therefore the reading of it is not to be banished out of the Church. For although the countenance of Moses was covered with a veil, yet the Apostle affirmeth, that the veil is taken away and abolished by Christ. We condemn all things which the old or new heretics have taught against the law of God. Of the Gospel of Jesus Christ, and also of promises: of the spirit and of the letter. CHAP. 13. THe Gospel indeed is opposed to the law: for the law worketh wrath, and doth denounce a curse: but the Gospel doth preach grace and a blessing, john saith also, The law was given by john 2. Moses, but grace and truth came by jesus Christ. Yet notwithstanding it is most certain, that they which were before the law, and under the law, were not altogether destiture of the Gospel: For they had notable Evangelicall promises, such as these are: The seed of the woman shall bruise the Serpent's head. In thy seed Gen. 3. Gen. 22. Gen. 49. Deut. 18. Acts. 3. shall all the nations of the earth be blessed. The sceptre shall not be taken from juda, until Silocome. The Lord shall raise up a Prophet from amongst his own brethren, etc. And we do acknowledge that the fathers had two kind of promises revealed unto them, even as we have. For some of them were of present and transitory things, such as were the promises of the land of Canaan, and of victories, and such as are now a days, concerning our daily bread. Othersome there were then, and also are now, of heavenly and everlasting things, as of God's favour, remission of sins, and life everlasting, through faith in jesus Christ. Now the fathers had not only outward or earthly, but spiritual 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 than 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 happy tidings, wherein first by john Baptist, then by Christ the Lord himself, and afterward by the Apostles and their successors, 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 only Son, and in him reconciliation with the Father, remission of sins, all fullness, and everlasting life. The history therefore set down by the four Evangelists, declaring how these things were done or fulfilled of Christ, and what he taught and did, and that they which believed in him had all fullness, this, I say, is truly called the Gospel. The preaching also and Scripture of the Apostles, in which they expound unto us how the Son was given us of the Father, and in him all things pertaining to life and salvation, is truly 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 termed the spirit, and the ministry of the spirit, because it is living, and 2 Cor. 3. working through faith in the ears, yea in the hearts of the faithful through the illumination of the holy Spirit. For the letter, which is opposed unto the spirit, doth indeed signify every outward thing, but more specially the doctrine of the Law, which without the spirit and faith worketh wrath, and stirreth up sin in the minds of them, that do not truly believe. For which cause it is called by the Apostle, the ministry 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 heretic: and the Nazarites, which before time were called Myneans. All which we do condemn, sincerely preaching the word, and teaching, that the believers are justified by the spirit only, 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 seem (when it was first preached by Christ) to be a new doctrine, the which thing also jeremy prophesied of the New Testament, yet indeed it not only was, and as yet is (though the Papists call it new, in regard of Popish doctrine, which hath of long time been received) an ancient doctrine, but also the most ancient in the world. For God 2 Tim. 1. from all eternity fore-ordained to save the world by Christ: and this his predestination and eternal counsel 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 err foully, and speak things unworthy the eternal counsel of God, who term the Evangelicall doctrine and religion, a new start up faith scarce thirty years old: to whom that saying of Isaiah doth very well agree, Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour. Out of the former Confession of HELVETIA. THerefore in the whole Evangelicall doctrine, this aught first and chief to be urged, that we are saved by the only mercy and grace of God, and by Christ his merits: whereof that men may know how much they stand in need, their sins must be very clearly 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. knowledge, 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 ministry of grace, instituted and commanded of Christ our Lord, wherein the full and perfect will of God, touching eternal reconciliation, necessary 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, Go ye into all the world, Mark. 16. and preach the Gospel to every creature. This doctrine doth Peter profess before Cornelius, when he saith, He commanded us to Acts 20. preach unto the people, and to testify that this is he, that is ordained of God to be the judge of the quick and the dead. To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. This ministry is more honourable, greater, and more necessary 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 Baptise (that is, not chief to do this) but to preach the Gospel. For only 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 seek 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 necessity, that the preaching of the Gospel go before the receiving of the Sacraments. Whereof we may see an evident proof in those three thousand which were converted by Peter: Acts 2. Acts 8. also in Cornelius, and in the Chamberlain we may see, that, according to the example of Philip, the question is thus to be made. Dost thou believe 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, which is the saving power of God, no man shall Rom 1. wittingly attain 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 again, How shall they believe in him, of whom they have not heard? Therefore herein our Preachers endeavour themselves most earnestly, that in our Ecclesiastical meetings they may propound unto the people the sincere word of God, without all mixture or inventions of men. For which cause also they do, by an ancient custom, recite in the mother and vulgar tongue, which may be understood of all, not only those Chapters which are appointed to be read out of the Gospel at certain times, but also all other parts of holy Scripture, and do exhort the people with an earnest desire to hear the word of God, and to frequent those Ecclesiastical 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 means prepare them to the right receiving of the Sacraments: and afterwards also, both whilst the Sacraments be administered, and after they be administered, they do conveniently instruct them in all those things which the Lord commanded, and chief in those things which do appertain 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 work of the law, and betwixt the word and force of the holy Gospel. The word or ministry of the law and of the old Testament, is the word of death, fear, 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 ministry of saith, and the spirit of clearness, or glory through our Lord jesus 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 quickeneth. And Christ saith, The words which I speak, are spirit and life. Also there is mention made of the use of the moral law, in the fourth Chapter of this Confession (beginning with these words This doctrine of the true knowledge of sin, &c) as is to be seen before 2 Cor. 3. john 6. in the fourth Section, whereunto all that Chapter appertaineth. Out of the FRENCH Confession. WE believe 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. WE believe that all the ceremonies, figures, and shadows 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 mean time, the truth and substance of them doth remain to us in Christ, in whom they are all fulfilled. And therefore we do still use the testimonies of the Law and the Prophets, to confirm ourselves in the doctrine of the Gospel, and to lead an honest life, unto God's glory, according to his will. THE CONFESSION OF AUSPURGE 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 justification, and remission of sins by faith in Christ, is handled. Out of the Confession of SAXONY. ANd that the benefits of this Mediator might be known unto mankind, and applied unto us, there was a promise given strait in the beginning after the fall of our first parents, and afterwards often times repeated, and by voice of the Prophets declared; but most clearly was it recited by the very Son, and after wards by the Apostles: And there was a ministry instituted to teach, and to spread abroad that promise, also there was a Church made, and often renewed by the same very voice, touching the Son of God our atonement. By this Ministry the Son of God always was, is, and shall be effectual in the believers, as it is said, Rom. 1. The Gospel is the power of God unto salvation to every one that believeth. And he doth renew this ministry, when he saith, As my Father sent me, so do I send you also. Go and preach repentance and remission of sins in my name. He will that sin should be reproved in all mankind, as he saith, The spirit shall reprove the world of sin, because they believe not in me. And Rom. 1. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. God will have his wrath to be acknowledged against all sin, and chief against the contempt of the Son, as he saith in the Psalm, Kiss the Son, lest he be angry, and so ye perish from the way, etc. He will have us truly to be put in great fear, by the knowledge of our darkness, of our horrible wickedness, and our stubbornness. And truly God himself doth amaze our hearts with the sense of his anger, as Ezekiah saith, Like a Lion he broke all my bones. And to this judgement he doth not only use the voice of the ministry of the Law and of the Gospel, but also all calamities be as it were the voice of the law, admonishing us of the wrath of God, and calling us to repentance. Now when the mind is terrified by this voice that reproveth sins, then let it hear the peculiar promise of the Gospel, touching the Son of God, and let him be assured that his sins are freely remitted for the Son of God his sake, our Lord jesus Christ, who is our atonement, and that of mercy, not for any contrition or love of ours. Out of the Confession of WIRTEMBERGE. Of the Law. CHAP. 6. WE acknowledge that the Law of God (whereof the Ten Commandments are an abridgement) doth command the best, the most just, and most perfect works, and that man is not only bound to obey the moral precepts of the Law, but also if he should do the works of the Ten Commandments, in such perfection and integrity as the Law requireth, that he should indeed be counted just before God for his works, and should obtain eternal salvation by his merits. But whereas some men do think, that man can come to that state in this life, as to be able by his works not only to fulfil the ten Commandments, but also to do more and greater works, then are commanded in the law, which they call the works of supererrogation, it is contrary to the doctrine of the Prophets and Apostles, and it is repugnant to the judgement of the true Catholic Church. For the law was not given to this end, to signify, that man might perfectly fulfil the Commandments thereof in this life, but to show to man his imperfection, and to testify of the unrighteousness of man, and of the wrath of God against all men, and to stir them up to seek remission of their sins, righteousness, and salvation by faith in the only Son of God, our Lord jesus Christ, Rom. 3. By the law cometh the knowledge of sin. And Rom. 7. The law is spiritual, but I am carnal, sold under sin. And Rom. 8. The wisdom of the flesh is enmity against God. For it is not subject to the law of God, neither indeed can be, And Gal. 3. Cursed is every man, that continueth not in all things which are written in the book of the law, to do them. Augustine saith, This De Spiritu & litera. cap. 36. first commandment of justice, wherein we are commanded to love the Lord with all our heart, with all our soul, and with all our mind, whereupon followeth that other commandment, of loving our neighbour, we shalt fulfil in that Life, where we shall see him face to face. But therefore it is even now also commanded unto us, that we might be admonished, what is behoveth us to riquire by faith, whither to send our hope before hand, and by forgetting those things which are behind, what fore things we should stretch ourselves unto. And hereby, so fare as I can judge, he hath profited much in this life, in that righteousness which is to be perfited, who by profiting doth know, how fare he is from the perfection of righteousness. And again, Charity is a virtue, whereby that is loved which is to be beloved. This is in some greater, in others lesser, and in some none at August. Icronim. Epist. 29. all. But the most absolute love, which now cannot be increased, so long as a man liveth here, is not to be found in any man For so long as it may be increased, that which is less than it ought to be, cometh of our corruption: by reason of which corruption there is not a just man in the earth, that doth good and sinneth not: by reason of which corruption no flesh living shall be justified in the sight of God: for which corruptions sake, If we say that we have no sin, we deceive ourselves, and the truth is not in us: for the which also, though we profit never so much, yet it is necessary for us to say, Forgive us on debts, although all our words, deeds, and thoughts are already forgiven us in baptism. And again, All the Commandments of God Lib. 1. Retract. cap. 19 are counted as done, when as whatsoever is not done, is notwithstanding pardoned. And Jerome saith, This is only perfection unto men, if they know that they are perfect. This is the true wisdom of man, to know that he is imperfect and (that I may so speak) the perfection of all just men in the flesh, is imperfect. Of the Gospel of Christ. CHAP. 8. ALthough many precepts of the law of God be contained in the writings of the Evangelists and Apostles, and Christ himself doth teach, that we must not render evil for evil, nor lock upon a woman want only, and such like: yet we must not think that the Gospel of Christ is a new law: whereby, as the fathers in times past were saved under the Old Testament by the old law, so men now under the New Testament should be saved by a new law. For except a man take the name of the law generally for doctrine, as the Prophets now and then do use the name of the law, certainly the Gospel of Christ, is not properly a law, as Paul doth commonly use the name of the law, but it is a good and joyful message, touching the sionne of God, our Lord jesus Christ, that he only is the purger of our sins, the appeaser of the wrath of God, and our Redeemer and Saviour. Neither are the commandments of the law, which are contained in the Apostles writings, any new law, but they are an interpretation of the old law, according to the judgement of the holy Ghost, which also were to be seen before, and that not obscurely, in the writings of the Prophets. But they are repeated in the preaching of the Gospel of Christ, that the severity of the law of God, and the corruption of our nature being declared, we might be stirred up to seek and embrace Christ revealed in his Gospel, and that we may know after what rule we are to frame our life through faith in Christ. Wherefore if we will speak properly of the law of God, and Gospel of Christ, as of Christ we are not to make a new lawgiver, seeing that he neither hath made a new law, nor instituted a new politic kingdom in this earth, so must we not make a new law of the Gospel, which by more hard and severe commandments doth bring eternal salvation to the doers thereof. But we think it to be most certain, that the natural or moral law of the old and new Testament is one and the same, and that neither the men which lived under the old Testament, nor those which lived under the new Testament, do obtain eternal salvation, for the merit of the works of the law, but only for the merit of our Lord jesus Christ, through faith. Christ out of Isaiah doth recite his office, for the which he was sent into the earth: The Spirit of the Lord, saith he, is upon me, b●cause Luke 4. he hath anointed me: he hath sent me to preach the Gospel to the poor, etc. Here Christ teacheth that his proper office is, not to make a new law, which should terrify and kill miserable sinners, but to preach the Gospel, which might comfort and quicken sinners. Gal. 4. When the fullness of time was come, God sent his Son made of a woman, and made under the law, that he might redeem them which were under the law, and that we by adoption might receive the right of sons. And Acts 15. it is said, Why tempt ye God, to lay an yoke on the Disciples necks, which neither our fathers, nor we, were able to bear? but we believe through the grace of our Lord Jesus Christ to be saved, even as they; etc. And Augustine saith, That people which received the old Testament, was Contra Adimantum Manichaei discipulum cap. 3 held under certain shadows and figures of things before the coming of the Lord, according to the wonderful and most orderly division of times. Yet therein was so great preaching and foretelling of the new Testament, that in the Evangelicall and Apostolic discipline (though it be painful and divine) no commandments or promises can be found, which are wanting even in those old boookes. THE EIGHT SECTION, OF REPENTANCE AND THE CONVERSION OF MAN. The latter Confession of HELVETIA CHAP. 14. THe Gospel hath the doctrine of repentance joined with it: for so said the Lord in the Gospel, In my name must repentance and remission of sins be preached Luke 24 among all nations. By repentance we understand the change of the mind in a sinful man stirred up by the preaching of the Gospel and by the holy spirit, received by a true faith, by which a sinful man dothest 'zounds acknowledge his natural corruption and all his sins, seeing them convinced by the word of God, and is hearty grieved for them, and doth not only be wail and freely confess them before God with shame, but also doth loath and abhor them with indignation, thinketh seriously of present amendment, and of a continual care of innocence and virtues, wherein to exercise himself holily all the rest of his life. And surely this is true repentance, namely an unfeigned turning unto God and to all goodness, and a serious return from the devil and from all evil. Now we do expressly say that this repentance is the mere gift of God, and not the work of our own strength. For the Apostle doth will the faithful 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 sinful woman in the Gospel, which washed Christ's feet with her tears, and Peter which bitterly wept and be wailed his denial of his Master, do manifestly show, what mind the penitent man should have, to wit, very earnestly lamenting his sins committed. Moreover the Prodigal son, and the Publican in the Gospel that is compared with the Pharisee, doth set forth unto us a most fit patteme of confessing our sins to God. The Prodigal son said, Father, I have sinned against heaven, and against thee, I am not worthy to be called thy son, make me as one of thy hiped servants. The Publican also not daring to lift up his eyes to heaven, but knocking his breast, he cried, God be merciful unto me a sinner. And we doubt not but the Lord received them to mercy. For john the Apostle 1 john 2. saith: If we confess our sins, he is faithful and just to forgive us our sins, and to purge us from all iniquity. If we say we have not sinned, we make him a liar, and his word is not in us. We believe that this sincere confession which is made to God alone, either privately between God and the sinner, or openly in the Church, where that general confession of sins is rehearsed, is sufficient, and that it is not necessary for the obtaining of remission of sins, that any man should confess his sins unto the Priest, whispering them into his cares, that the Priest laying his hands on his head, he might receive absolution, because that we find no commandment nor example thereof in the holy Scripture. David protesteth and saith, I made my fault known to thee, Psal. 32. and my unrighteousness did I not hid from thee. I said, I will confess my wickedness to the Lord against myself, and thou hast forgiven the heinousness of my sin. Yea and the Lord teaching us to pray, and also to confess our sins, said, So shall you pray, Our Father Matth. 6. which art in heaven, forgive us our debts, even as we forgive our debtors. It is requisite therefore that we should confess our sins unto God, and be reconciled with our neighbour, if we have offended him. And the Apostle James speaking generally of confession, saith, Confess each of you your sins one to another. If so james 5. be that any man being overwhelmed with the burden of his sins and trouble some temptations will privately ask counsel, instruction, or comfort, either of a Minister of the Church, or of any other brother that is learned in the law of God, we do not mislike it. Like as also we do fully allow that general and public confession, which is wont to be reheatsed in the Church and in holy meetings (whereof we spoke before) being as it is agreeable with the Scripture. As concerning the keys of the kingdom of heaven, which the All these things which are spoken of the keys, do properly pertain to the 10. Sect. Lord committed to his Apostles, they prate many strange things, and of these keys they make swords, spears, sceptres, and crowns, and full power over mighty kingdoms, yea and over men's souls and bodies. But we judging uprightly according to the word of God, do say that all Ministers truly called, have and exercise the keys, or the use of them, when as they preach the Gospel, that is to say, when they do teach, exhort, reprove, and keep in order the people committed to their charge. For so do they open the kingdom of God to the obedient, and shut it against the disobedient. These keys did the Lord promise to the Apostles, in the 16. Chapter of Matthew, and delivered them in John 20. Chapter, Mark 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 sins. The Apostle in the Epistle to the Corinthians, saith, That the Lord gave to his Ministers the ministry of reconciliaiton. 2 Cor. 5. And what this was, he strait way maketh plain, 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 go an embassage in Christ name, as if God himself should by his Ministers exhort the people to be reconciled to God, to wit, by faithful obedience. They use the keys therefore, when as they persuade to faith and repentance. Thus do they reconcile men to God, thus they forgive sins thus do they open the kingdomne of heaven, and bring in the believers: much differing herein from those, of whom the Lord spoke in the Gospel, Woe be unto you Lawyers, for ye have taken away the key of knowledge. You have not entered in yourselves, and those that would have entered, ye forbade. Rightly therefore and effectually do Ministers absolve, when as they preach the Gospel of Christ, and thereby remission of sins, which is promised to every one that believeth, even as every one is baptised, and do testify of it, that it doth particularly appertain to all. Neither do we imagine that this absolution is made any whit more effectual, for that which is mumbled into some priest's care, or upon some man's head particularly: yet we judge that men must be taught diligently, to seek remission of sins in the blood of Christ, and that every one is to be put in mind, that forgiveness of sins doth belong unto him. But how diligent and careful every penitent man ought to be in the endeavour of a new life, and in slaying the old man, and raising up the new man, the examples in the Gospel do teach us. For the Lord saith to him, whom he had healed of the palsy, Behold thou art made whole, sin no more, lest a worse thing come unto thee. Likewise to the adulteress john 5. john 8. woman, which was delivered, he said, go thy way, and sin no more. By which words he did not mean that any man could be free from sin, whiles he lived in this flesh, but he doth commend unto us diligence and an earnest care, that we (I say) should endeavour by all means, and beg of God by prayer, that we might not fall again into sin, out of which we are risen after a manner, and that we may not be overcome of the flesh the world, or the devil. Zacheus the Publican, being received into favour by the Lord, he cryeth out in the Gospel. Behold Lord, the half of my goods I give Luke 9 to the poor, and if I have taken from any man any thing by forged cavillation, I restore him four fold. After the same manner we preach that restitution and mercy, yea and giving of alms, are necessary for them which do truly repent. And generally out of the Apostles words we exhort men, saying, Let not sin reign in Rom. 6. your mertall body, that you should obey it through the lusts thereof. Neither give ye your members as weapons of unrighteousness to sin: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. Wherefore we condemn all the ungodly speeches of certain, which abuse the preaching of the Gospel, and say, To return unto God, is very easy, for Christ hath purged all our sins. For givenesse of sins is easily obtained: What therefore will it hurt to sin? And, we need not take any great care for repentance, etc. Notwithstanding we always teach, that an entrance unto God is open for all sinners, and that this God doth forgive all the sins of the faithful, only that one sin excepted, which is committed against Mar. 3. the holy Ghost. And therefore we condemn the old and new Novatians and Catharines', and especially we condemn the Pope's gainful doctrine of penance, and against his Simony and Simonaical indulgences we use that sentence of Simon Peter, Thy Acts 8. money perish with thee, because thou thoughtest that the gift of God might be bought with money. Thou hast no part or fellowship in this matter for thy heart is not upright before God. We also disallow those, that think that themselves by their own satisfactions can make recompende for their sins committed. For we teach that Christ alone by his death, and passion, is the satisfaction, propitiation, and purging of all sins. Nevertheless we cease not to urge, as was before said, the mortification of the flesh, and yet we add further, that it must not be proudly thrust upon God, for a satisfaction Isa 53. 1 Cor. 1. for our sins, but must humbly, as it becometh the sons of God, be performed, as a new obedience, to shaw thankful minds for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God. Out of the Confession of BOHEMIA. CHAP. 5. NOw that we know what sin is, in the next place we are taught concerning holy repentance: which doctrine doth bring great comfort to all sinners, and generally, it is very profitable and necessary to salvation, for all men, as well for Christians which begin to learn, as for those which have profited, yea even for sinners that have fallen, yet such which by the grace of God being converted, do repent. Of this repentance john Baptist did preach, and after him Christ, in these words, Repent, for the kingdom Matth 3. Mar. 1. of God is at hand. Afterward also the Apostles preached thereof throughout the whole world, for so it is written, And thus it behoved, that repentance and remission of sins should be preached Luke 24. in his name among all nations. Now this repentance doth wholly arise out of a true knowledge of sin, and the wrath of God: And to attain unto this knowledge, we must use the full and entire help of the Ministry, by preaching to lay open unto us both the doctrine of repentance or the law, touching that righteousness which is due unto God, and the sentence of God pronounced against sin, and also of faith in Christ jesus, and of that holy satisfaction, which he hath made for us, by suffering most grievous torments. This repentance and saving conversion doth our merciful God, by his peculiar gift, offer and bestow, and he writeth the same in the hearts of the faithful, even as he saith, I will give you Ezech. 36. Heb. 8. Ezech. 36. jerem. 31. a new heart, and I will put nay spirit in the midst of you, & I will cause you to walk in my ways: Again That you may repent of your sins, and of your Idolatry. And again, When I was converted, I did repent. This saving repentance (which doth differ very much from the repentance of Esau and Judas) taketh it true and right beginning from this gift of God, who bestoweth it, and from the Sermons of the word of God, whereby sin is reproved: and it hath this in order first, that it is a fear and terror of the secret heart before God, and that by repenting and sorrowing it doth tremble at this just and severe judgement and revengement, whereupon ariseth a heavy, trembling, and unquiet conscience, a troubled mind, a heart so sorrowful, careful, and bruised, that a man can have no comfort with himself and of himself, but his soul is full of all grief, sadness, anguish, and terror, whereby he is much troubled, because of the fear of that burning wrath, which he seethe in the severe countenance of God. We have an example in David, when he saith, There is nothing sound in my flesh, because Psal. 38. of thine anger, neither is there rest in my bones, because of my sins. I am become miserable, and crooked very sore: I go mourning all the day. Such a terror and true sense of sin doth work in the faithful an inward change of the mind and the soul, and a constant detesting of sin and the causes and occasions thereof. Hereunto it is straight way added, by ditigent teaching of the troubled, terrified, and repentant, that such men ought, in a sincere affection of the heart, with repentance, and an humble submission of the mind, by their confession and invocation to turn unto the Lord, and by faith in jesus Christ our Lord to conceive sure and undoubted trust in his mercy, to hold fast the apprehended promise, and to rely wholly thereon; and seeing they have no righteousness of themselves, earnestly and faithfully to desire of the Divine grace, that God would have mercy on them, and vouchsafe of his grace to forgive them their sins, for the Son, and his precious merits sake, who was made an atonement or reconciliation for sin, 1 Joh. 2. Gal. 3. yea also a curse, that he might make or consecrate us as holy unto God. For to such men (that they may be stirred up to the greater confidence) that sure and precious promise is propounded, and by preaching aught to be propounded, whereby the Lord doth say, Call upon me in the day of trouble, and I will deliver thee: and this Psal. 50. they ought to do, as often as they have need, and so long as they live. Hereof the judgement of St. Augustine is extant, Lib. 1. de Penitentia. Cap. 1. No man can well meditate of repentance, except he be persuaded of the mercy of God toward him, or, as he saith, but he that shall hope for indulgence. Now all men, which do truly repent them of their sins, and in regard thereof are sorrowful, and mislike themselves, aught to cease from the committing of evil, and learn to do that which is Isa. 1. good: for so writeth Esay in that place, wherein he exhorteth to repentance. And John Baptist in the like sort admonishing the people, saith, See that you bring forth, or do, the fruits worthy of Luk. 3. Coloss. 3. Ephes. 4. repentance: which doth chief consist in mortification or putting off the old man, and in putting on the new man, which after God is created righteousness, etc. as the Apostolic doctrine doth signify. Moreover, the penitent are taught, * Look the first observat. upon this confession. to come to the Physicians of their souls, and before them to confess their sins to God, yet no man is commanded or urged to tell and reckon up his sins, but this thing is therefore used, that by this means every one may declare their grief, wherewith they be troubled, and how much they mislike themselves for their sins, and may peculiarly desire and know that they obtain of their God counsel and doctrine, how they may hereafter avoid them, and get instruction and comfort for their troubled consciences, and absolution by the power of the Keys, and remission of sins, by the ministry of the Gospel instituted of Christ: and when these things are performed to them of the Ministers, they ought to receive them at their hands with confidence, as a thing appointed of God, to profit and to do service unto them for their saving health, and without doubting to enjoy the remission of their sins, according to the word of the Lord, whose sins you remit, they are remitted. And Joh. 20. they relying upon this undoubted faith, aught to be certain and of a resolute mind, that through the ministry of those Keys, concerning the power of Christ, and his word, all their sins be forgiven them. And therefore they which by this means and order obtain a quiet and joyful conscience, aught to show themselves thankful for this heavenly bountifulness in Christ, neither must they receive it in vain, or return again to their sins according to that faithful exhortation of Christ, wherein he commandeth us to take heed: Behold thou art made whole, sin no more, lest Joh. 5. Joh. 8. a worse thing happen unto the. And, see that thou sin no more. Now the foundation, whereon the whole virtue and efficacy of this saving repentance doth stay itself, is the merit of the torments of the death, and resurrection of our Lord and Saviour, whereof he himself saith, These things it behoved Christ to suffer, and to rise again the third day, and that repentance and remission Luk. 24. of sins should be preached in his name to all people. And again, Repent, Mark. 1. and believe the Gospel. Also they teach, that they, whose sin is public, and therefore a public offence, aught to give an * Look the second observat. upon this confession. external testimony of their repentance, when God doth give them the spirit of repentance, and that for this cause, that it may be an argument and testimony, whereby it may be proved or made evident, that the sinners which have fallen, and do repent, do truly convert themselves: Mark. 5. and 18. 1 Tim. 5. also that it may be a token of their reconciliation with the Church and their neighbour, and an example unto others, which they may fear and reverence. Last of all, the whole matter is shut up with this or such like clause of admonition, That every one shall be condemned whosoever he be, which in this life doth not repent in the name of our Lord jesus Christ, according to that sentence pronounced by Christ, Except ye repent, ye shall all in like sort perish, as they did, who were slain with the fall of the tower of Silo. Hither to also pertain th' that part of the same confession, which treateth. Of the time of grace. CHAP. 20. furthermore among all other things they teach, concerning the time of grace, and the fatherly visitation, that men may learn to consider, that all that time of age, they lead in this life, is given them of God to be a time of grace, in the which they may seek their Lord and God his grace and mercy, and that they may be loved of him, and by this means obtain here their salvation in Christ; whereof the Apostle also made mention in his Sermon, which he preached at Athens, saying, God hath assigned unto man the times, which were ordained before, and the bands of their habitations, Act. 17. that they should seek the Lord, if so be they might have groped after him, and found him. And by the Prophet Esay the Lord saith, In an acceptable time have I heard thee, and in the day of salvation Isa. 49. 2 Cor 6. have I helped thee. Behold now, saith Saint Paul, is the acceptable time, now is the day of salvation. Therefore at all times the people be admonished, that whilst they live on the earth, and are in good health and have in their hands, and do presently enjoy the time of grace offered by God, they would truly repent, and begin the amendment of their life, and reconcile themselves to God: that they would stir up their conscience by faith in Christ, and quiet it by the ministry of the Gospel in the Church, and herein confirm themselves, that God is merciful unto them, and remitteth all their sins for Christ his sake. Therefore when they are confirmed in this grace which is offered them to establish and confirm their calling, and do faithfully exercise themselves in good works, then at the length they are also in an assured hope to look for a comfortable end, and they must certainly persuade themselves, that they shall assuredly be carried by the Angels into heaven, and eternal rest, as was the soul of that godly Lazarus, that they may be there, where their Lord and redeemer jesus Luk. 16. Joan. 12. and 14. and 17. Christ is, and that afterward in the day of resurrection this soul shall be joined again with the body, to take full possession of that joy and eternal glory, which cannot be expressed in words. For they shall not come into condemnation, but by making a way through Joan. 5. it, they shall pass from death into life. The Epistle to the Hebrews to stir us up to use such exhortations, saith, Exhort yourselves among yourselves, exhort ye one Heb. 4. another daily, so long as it is said to day. Let no man among you be hardened by the deceit of sin. For we enter into the rest, which have believed, that is, which have obeyed the voice of God, while we had time given us. On the other side we must also hold this most assuredly, that if any man, being polluted with sins, and filthy deeds manifestly contrary to virtue, do in dying depart out of this world without true repentance and faith, that his soul shall certainly go into hell, as did the soul of that rich man, who wanted faith, in the bottomless pit whereof there is no drop of grace, and that in the day of judgement that most terrible voice of the Son of God sounding in his ears shall be heard, wherein he shall say, Depart from me ye cursed into everlasting fire, which is prepared Matth. 29. Joh. 5. for the Devil and his Angels: for they which have done evil, shall come forth to the resurrection of judgement. Therefore in teaching they do continually urge this, that no man defer repentance and turning unto God, till he come to be old, or till he lieth sick in his bed, and in the mean time do boldly practise his wantonness in sins, and in the desires of the flesh and the world, because it is written, Do not say, The abundant mercy of the Lord will purgo my sins: for mercy and wrath do basten with him, and his indignation shall lie upon the sinners. Make no tarrying to turn unto the Lord, & put not off from day to day. For suddenly shall the wrath of the Lord brea●e forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. But that especially is a most dangerous thing, if any man, after he hath received the gift of the grace of God (and that in the testimony of a good conscience) doth of set purpose, and wantonly sin, and contemn, and make no account of all those exhortations and allurements, proceeding out of a loving heart, and that to this end, that he may in time think on that which is for his health, and repent, and moreover doth persist in a bold and blind persuasion of the mercy of God, and trusting thereto, doth sin, and doth confidently abuse it, and goeth forward in that sort without repentance, even unto the last pinch, and then beginneth, being forced thereunto by the terrors of death and the fear of infernal punishments, so late to convert himself, and to call for the mercy of the Lord, as when the severe and intolerable anger of the Lord waxeth hot, and punishments rush and break forth, as doth the great violence of floods, which cannot be resisted Therefore of such a man, (which thing we speak with sorrow) it is hard to believe that he can truly repent, and therefore it is to be doubted, lest that be fulfilled in him, which the Lord doth threaten by the Prophet Micheas, That instead of grace he shall feel the wrath of God, and that it will come to pass that the wrath of God shall slay him. For in a fearful speech doth he say thus, Then shall they cry unto the Lord, but Mich. 3. he will not hear them, but he will hid his face from them at that time, because they have continually lived wickedly. Yea the Lord himself saith, Although they cry in mine ears with a loud Ezech. 8. jer. 7. and 11. Isa. 65. and 66. voice, yet will I not hear them, seeing they would not hear my voice, when as all the day long I spread out my hands unto them, and gave them large time and space for grace. For the which cause the holy Ghost cryeth out, and saith, To day if ye will hear his Psal 95. Heb. 3. voice, harden not your hearts, as in the grieving in the day of that tentation in the wilderness. Therefore according to all these things, our men do diligently, and out of the grounds of the Scripture, exhort, that every man do in time use and follow this faithful counsel, and necessary doctrine, that so he may turn away the fear of this most heavy danger, yea that he do not betray the health of his own soul. For undoubtedly this horrible danger is greatly to be feared, lest whatsoever he be that doth rashly or stubbornly condemn or neglect this time of grace, so lovingly granted of the Lord, he do receive, and that worthily, that reward of eternal punishment, which is due thereunto: even as Saint Ambrose also, amongst many other things, which he handleth diversely to this Lib 3. de poenit qui Augustini esse putatur. purpose, doth thus write, and in these words: If any man at the very point of death shall repent, and be absolved (foe this could not be denied unto him) and so departing out of this life dieth, I dare not say, that he departeth hence in good case, I do not affirm it, neither dare I affirm or promise it to any man, because I would deceive no man, seeing I have no certainty of him. Do I therefore say that he shall be damned? neither do I say that he shall be delivered. For what other thing I should say, I know not. Let him be commended to God. Wilt thou then, O brother, be freed from doubting? repent whiles thou art in health. If thou wilt repent, when thou canst not sin, thy sins have left thee, and not thou thy sins. Yet that no man may despair, they teach this also, that if any man, in the last hour of his life, show our signs of true repentance, which thing doth fall out very seldom (for that is certainly true which is written in the Epistle to the Hebrews, And this will we also do, so that God Heb. 6. give us leave to do it) that such a one is not to be deprived of instruction, comfort, absolution, or remission of sins. For the time of grace doth last so long as this life doth last: wherefore, so long as we live here, it is meet that we should think of that Prophetical and Apostolical sentence, To day, seeing ye have heard his Heb 3. voice, harden not your hearts. Now herein do our men labour, and endeavour themselves most earnestly, that all men may obey this loving commandment and counsel, and that they speedily repent, before the Sun be darkened after a strange manner, and the hills be overwhelmed with darkness, and that laying sin aside, they would turn themselves to God, by flying unto him in true confidence, and with a constant invocation, from the bottom of the heart, and that they do their faithful endeavour, that they be not repelled from the glory of eternal life, but that they may live with Christ and his Church in this life for a time, and in the other life for ever, Amen. Out of the Confession of AUSPURGE. TOuching Repentance they teach, that such as have fallen after Baptism may find remission, at what time they return again. And that the Church is bound to give absolution unto such, as return by repentance. Now repentance or the conversion of the ungodly standeth properly of these two parts. The one is contrition, that is, a teriour stricken into the conscience through the acknowledgement of sin, wherein we do both perceive God's displeasure, and are grieved that we have sinned, and do abhor and eschew sin, according as joel preacheth, Rend your hearts, and not your garments, and turn unto the Lord your God, etc. The other part is faith, which is begotten in us, by the Gospel or by absolution, and doth believe that the sins are undoubtedly forgiven for Christ sake, and doth comfort the conscience, freeing it from fears. Of which faith spoke Saint Paul when he saith, Being lustified by faith we have peace with God. Afterward there must follow the good fruits of repentance, that is, obedience unto God, according to that saying, We are debtors not to the flesh to live after the flesh. For if ye live after the flesh, ye shall die. But if by the spirit ye mortify the works of the flesh, ye shall live. They condemn the Novatians which would not absolve them which have fallen after Baptism returned to repentance. They condemn also those that teach not that remission of sins cometh freely by faith for Christ sake, but labour to prove that remission of sins cometh by the worthiness of contrition, of charity, or of some other works, and would have men's consciences in time of repentance to doubt, whether they may obtain remission, and do say plainly, that this doubting is no sin. Likewise they condemn those which teach that Canonical satisfactions are necessary to redeem eternal pains or the pains of Purgatory. Though * Look the 3. Observat. we are of that mind that the calamities of this life may be assuaged by good works, as Esay teacheth Chap. 58. Break thy bread unto the hungry, and the Lord shall give thee rest continually. Besides they condemn * Look the 4. Observat. the Anabaptists, who deny that they that are once justified can again lcose the spirit of God. Also they condemn those that stiffly hold, that some may attain to such a perfection in this life, as that they cannot sinne any more. This eleventh Article we find in some Editions placed in the twelfth place, and after the first period we find these words. Now repentance consisteth properly of these two parts, one is contrition or terrors, stricken into the conscience through the sight of sin: The other is faith, which is conceived by the Gospel or by absolution, and doth believe that for Christ sake the sins be forgiven, and comforteth the conscience, and freeth it from terrors. Then there must follow good works, which are fruits of repentance. They condemn the Anabaptists, who deny that men once justified can lose the spirit of God, and do stiffly hold that some men may attain to such a perfection in this life, that they can sin no more. In like case the Novatians are condemned, which would not absolve such as had fallen after Baptism, though they returned to repentance. They also that teach that remission of sins is obtained for our own love or good works, and such as teach that Canonical satisfactions are necessary to redeem everlasting or purgatory pains, are wholly misliked of us. Concerning confession of sins they teach, that private absolution is to be retained still in Churches, though it be a needless thing in confession to make a rehearsal of the sins. For it is an impossible thing to reckon up all a man's offences, according as the Psalmist saith, Who doth understand his faults, etc. This twelfth Article we find in the place of the eleventh, in some Editions, and it is word for word the same, but that the last words are thus set down, Though a reckoning up of all sins be not necessary. For it is impossible, as the Psalmist saith, etc. Art. 3. Of abuses. Of Confession. THE Divines and Canonists have cast a great mist of darkness chief upon this point of Christian doctrine touching repentance: as not only their books do testify, but also the consciences of all the godly, which do confess that the intricate and endless disputations of the Divines, and the infinite traditions about the matter of repentance, was even a fearful racking of their consciences. For they do no where teach any certainty, how remission of sins is obtained. And as for faith, there is no word amongst them. Yea they bid men to be always in doubt of remission of sins. Afterward they torment men's consciences, with a harsh reckoning up of their faults, and with satisfactions. For what a snare unto a man's conscience was the tradition, which requireth them to reckon up all their sins? As for satisfactions, they did obscure and darken the benefit of Christ, because that even the learned among them did imagine that eternal death was recompensed by them. But the unlearned were persuaded that forgiveness of the fault was purchased by such deeds. What that their services for the most part were not commanded of God? as babbling of prayers, invocation of Saints, Pilgrimages, and such like stuff. Thus was the pure doctrine of repentance overwhelmed with an huge heap of unprofitable and evil opinions. And it is manifest that the godly in many ages past have greatly wished that this doctrine had been more purely taught. Furthermore, it is especially needful that the doctrine of repentance should be taught in the Church most purely and sincerely. Therefore our Divines have laboured to clear this point as much as might be. And surely they have so opened and cleared it, that the soundest even amongst our adversaries do confess, that in this matter they have well deserved of the Church. For we do simply and plainly without any Sophistry lay forth that, which though Gospel teacheth touching repentance, that men may perceive how they must return unto Christ, by what means remission of sins is obtained, what worship and what works do please God. First we teach that Contrition is requisite, that is, the true terrors and sorrows of the mind, which feeleth the wrath of God, is grieved for sin committed, and ceaseth to do evil. And though these sorrows be requisite, yet must we know that remission of sins is not granted for the worthiness of contrition, or of these sorrows, but we must join faith with them, that is, a trust and confidence of mercy promised for Christ's sake, and we hold, that our sins are freely forgiven for Christ's sake. When we once are comforted in these terrors by faith, we do undoubtedly obtain remission of sins, as we have said before. And this faith our minds do conceive by the Gospel; also by the absolution, which preacheth and applieth the Gospel unto the distressed consciences. And for this cause do our Divines teach, * Look the 5. Observat. that private Absolution is to be retained in the Church, and they set out the dignity of it, and the power of the Keys, with true and very large commendations: namely, because the power of the Keys doth dispense the Gospel not only to all in general, but also to every * one in particular: as Christ saith, Thou hast won thy brother, etc. and because we must believe the voice of the Gospel, which is dispensed unto us in absolution by the ministry of the Church, no otherwise then a voice sounding from heaven. This whole benefit of absolution and of this ministry hath heretofore been wholly obseured with the false opinions of such, as taught, that absolution was naught worth, without sufficient contrition, and did afterwards will men to misdoubt of absolution, because no man knew whether his contrition were sufficient or not. What else was this but quite to take away from all consciences the comfort of the Gospel, and to remove out of the Church and clean to abolish the ministry of the Gospel or the power of the Keys? Who doth not see that these pernicious errors are worthily reproved? Now seeing that confession yields a place where to bestow absolution in private, and this custom doth uphold the understanding of the power of the Keys, and remission of sins, among the people; besides, seeing that this conference availeth much for admonishing and instructing of men, therefore we do duly retain Confession in our Churches, yet so, as that we teach that reckoning up of the faults is not necessary by God's Law, and that men's consciences are not to be clogged with it. For there is no commandment in all the Apostles Writings sounding that way. Again, this rehearsing of all ones sins is a thing impossible, according to that in the Psalm, Who can understand his faults. And Jeremy saith, The heart of man is corrupt and unsearchable. But if no sins could be forgiven, but such as are reckoned up, men's consciences could never be at rest, because they neither see, nor can call to mind the greatest number of them. Whereby it may easily be gathered, that the ministry of absolution and remission of sins doth not depend upon the condition of numbering them up all. The ancient Writers also do testify that this counting of sins by tale is a thing needless. chrysostom on the Epistle to the Hebrews saith, Let us reckon of it, that we have sins, and let not the tongue alone utter it, but the conscience within us also. And let us not barely say we are sinners, but let us reckon up our sins particularly, I do not bid thee to bewray thyself openly, nor to accuse thyself to other, but to follow the saying of the Prophet, Lay open thy ways before the Lord confess thy sins before God, utter thy sins with prayer before the true judge, not remembering them with the tongue, but with the conscience, and then indeed mayst thou hope to find mercy. That Sermon of Chrysostom's, teacheth not only what is to be thought of reckoning up of sins, but doth also very wisely join contrition and faith together, as they are joined by us. First, he will have us acknowledge our sins unfeignedly, and abhor them from our hearts: In the next place he teacheth to add thereunto prayer and faith, which may assure us that we are forgiven. Else where he saith, Acknowledge thy sins that thou mayst do them away. If thou art ashamed to show thy sins to any man, then utter them every day in thy heart: I say not, go, confess thy sins to thy fellow servant, that may upbraid thee with them, but confess them unto God that is able to cure them. The Gloss upon the Decrees touching Penance, the 5. distinct. granteth that Confession was ordained of the Church, and is not commanded in the Scriptures of the Old and New Testament: of the same judgement are many of the Doctors. Wherefore our judgement touching the Doctrine of Confession is neither new nor without reason. Lastly, there is most need of all that the godly should be admonished, touching satisfactions. For there was more hurt and danger in them, then in numbering up of sins, in as much as they darkened the benefit of Christ: because that the unlearned thought they did obtain remission of the guilt of sin for their own works sake: and besides men's consciences were much distressed if aught were omitted that was enjoined for satisfaction. Again, ceremonies and pilgrimages, and such like fruitless works, were thought meet for satisfaction, rather than things commanded of God. And forsooth their teachers themselves dreamt that eternal death was fully redeemed by them. Therefore we thought it needful that godly minds should be set free from such errors, and we teach that their Canonical satisfactions, which they call works not due, etc. are neither available for the remission either of the fault or everlasting punishment, nor yet necessary. It was a custom long since in the Church, that in public penance such as had fallen and did return to the Church again, should not be received without some punishment laid upon them for examples sake from which custom these satisfactions did spring. But the futhers' mind was by such examples to fray the people from sins: they did not account that Ceremony to be a just recompense for the fault, or for eternal death, or for purgatory pains. These things were after wards coined by ignorant and unlearned men. But those ancient customs * Look the 6. Observat. were in time worn out of use, and laid aside. As for us, we do not but then men's consciences with satisfactions: but this we teach, that the fruits of repentance are necessary, and that obedience, the fear of God, faith, love, chastity, and the whole renewing of the spirit ought to increase in us. We give men warning * Look the 7. Observation. of this also, that sins are eftsoons punished even by temporal punishments in this life, as David, Manasses, and many others were punished, and we teach that these punishments may be mitigated by good works, and the whole practice of repentance, as Paul declareth, If we would ●udge ourselves we should not be judged of the Lord. And repentance deserved (that is, obtained) that God should alter his purpose, touching the destruction of Ninive. Thus whereas before the disputations were intricate and endless, and full of gross opinions, now that doctrine being purged is delivered to the people so, as it may be understood, and avails much unto godliness. We do still hold and set forth the true parts of Repentance, Contrition, Faith, Absolution, Remission of sins, Amendment of the whole life, Mitigation of present punishments: and we are in good hope, that the godly will not only not reprehend any thing in this place, but also will give them thanks which have purged this point of Christian doctrine, which is requisite and profitable in all Churches to be expounded most plainly and set out most clearly. Christ faith, that the Angels in heaven do rejoice whensoever they see a sinner repem. And therefore the Churches, and the Angels themselves do rejoice at the pure doctrine of repentance thus set down. Out of the Confession of SAXONY. Hitherto pertain the first two last clauses of the third Article. Of the remission of sins, etc. Which are thus set down. IT is most certain, that the preaching of Repentance doth pertain to all men, and accuse all men. So also the promise is general, and offereth remission of sins to all, according to those general speeches, Matth. 11. Come unto me all ye that labour, and are heavy loaden, and I will refresh you. Also, joh. 3. That every one, which believeth in him should not perish. Rom. 10. Every one that believeth in him, shall not be confounded. Again, He that is Lord over all, is rich unto all, that call on him. Rom. 11. The Lord hath shut up all under disobedience, that he might have mercy on all, Let every one comprise himself in this general promise, and not give himself to distrust, but let them strive, that they may assent to the word of God, and obey the holy Ghost, and desire that they may be helped, as it is said, Luk. 11. How much more will he give the holy Ghost to them that ask it? Of Repentance. Artic. 16. BY the mercy of God this part of Doctrine specially is declared in our Churches with great perspicuity, whereas the Sententiaries have wrapped it in most intricate Labyrinths. First, we do openly condemn the catharans, and the Novatians, who feigned that neither the elect could fall into sins against their conscience, neither that they who had fallen after their amendment were to be received again, and our confutations of these furies are extant. Neither do we go about to make brawlings about the word Repentance: if any man like it better, let him use the word Conversion, which word the Prophets also have often used. Moreover, we do willingly retain the word Contrition, and we say that the first part of Repentance or Conversion is Contrition, which is, truly to tremble through the knowledge of the wrath of God against sins, and to be sorry that we have offended God: and we say, that there must needs be some such great fear and griefs in those that are converted, and that they do not repent, which remain secure and without grief, as it is said, 2 Cor. 7. Ye sorrowed to repentance: And, Ezech. 20. And ye shall mislike your selves in your own sight, and acknowledge yourselves to be worthy of punishment and destruction. And these true griefs are a feeling of the wrath of God, as is declared more at large in another place. But here we reproove our adversaries, who feign that Contrition doth deserve Remission of sins, and that Contrition must be sufficient. In either error there be great mists. For remission is given freely for the Mediators sake, and what contrition can be sufficient? Yea rather the more the sorrow increaseth without assurance of mercy, so much the more men's hearts do fly from God, and no creature is able to sustain the greatness of this sorrow, whereof Esay speaketh, Chap. 38. He broke all my bones, like a Lion. But those idle dreams of the Writers do declare, that they lead a careless life, and that they are unskilful in the Gospel. Now these true sorrows do arise, when the sin of the contempt of the Son of God (as is declared in the Gospel) is reproved The spirit shall reproove the world of sin, because they believe not in me. joh. 16. And by the voice of the Moral law other sins are reproved, as Paul saith, Rom. 3. By the law came the knowledge of sin. As touching private confession, to be made unto the Pastors, we affirm, that the ceremony of * Look the first observat. upon this confession. private absolution is to be retained in the Church, and we do constantly retain it for many weighty causes: yet withal we do teach, that men must neither command; nor require the recital of offences in that private talk, because that recital of offences is neither commanded of God, nor a thing possible, and it maketh godly minds to doubt, and it maketh faith faint. And this we do much more reprehend, that in the doctrine of Repentance or Conversion, our adversaries do no where make mention of justifying faith, (whereof we have spoken before) by which alone Remission of sins is truly received, the heart is lifted up even when it hath a feeling of the wrath of God; and we are freed from the sorrows of hell, as it is written. Rom. 5. Being justified by faith, we have peace. Without this faith sorrows are no better than the repentance of Saul, Judas, Orestes, and such like, as are mentioned in Tragedies. Neither do our adversaries teach the Gospel, but the Law, and humane traditions, either omitting this faith, else fight against it. But seeing that in a true Conversion there must be these changes, a mortification, and a quickening, as it is said, Rom. 6. and in divers other places, for doctrines sake we do divide conversion or repentance into three parts, into contrition, faith, and new obedience: these things doth true conversion comprehend, as the voice of God, and the true experience of the Church do declare. Yet do we not make contention either about the manner of speaking, or about the number of the parts, but we wish that all men may see those things which are necessary. And it is most necessary for the Church, that there should be a true, plain, and most clear doctrine, touching the whole conversion, which also is very often repeated in those Sermons, which are set down in the Scriptures, and that with great perspicuity, and without any intricate labyrinths, as the Baptist and Christ say, Matth. 3. Repent, and believe the Gospel. Again, Repent: Behold the Lamb of God, that taketh away the sins of the world. And Paul saith, Rom. 3. All men are deprived of the glory of God. Here he speaketh of contrition, afterward of remission: But we are justified freely by his grace, through redemption that is in Christ jesus by faith. Therefore it is necessary, that in the doctrine of conversion or repentance there should mention be made of faith. Neither is it sufficient that our adversaries say, that they also do speak of faith, and that faith doth go before repentance. For they speak of the doctrine of knowledge, I believe the forgiveness of sins, to wit, that they be forgiven to others, even as the devils do know the Creed: but the Gospel doth require this true faith, which is an assurance of the mercy of God, promised for the Son of God his sake, and resting in the Son of God, which faith, I believe that remission of sins is given unto me also, and that freely, not for any Contrition, not for any my merits, but for the Son of God, who by the infinite goodness and wisdom of the Godhead is appointed a Mediator and Redeemer. I know that the commandment of God is immutable, so that every one may determine in these griefs, 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 bosom of the eternal Father, and is sealed up by his blood and resurrection. Not to assent to this Will and Decree, is to contemn the Son of God: and concerning this sin, John saith, cap. 3. He that believeth not the Son, the wrath of God abideth on him. But he that believeth that his sins be forgiven for this Mediators sake, he doth now certainly receive remission of his sins for Christ his sake, which is effectual in him, and quickeneth and sanctifieth him by his holy Spirit: and being now reconciled, he is undoubtedly accounted just, for the Mediators sake, and is heir of eternal 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 confirm it, as David was confirmed, when he heard this absolution, 2 Reg. 12. The Lord hath taken away thy sin. So know thou that the voice of the Gospel doth declare remission unto thee also, the which remission is namely propounded to thee in absolution. Do not thou feign, that the Gospel doth nothing at all pertain to thee, but know that it was therefore published, that by this means men embracing the Gospel might be saved, and that it is the eternal and immutable commandment of God, that thou shouldest believe it. He that doth not by this faith embrace the Gospel, but is still doubting, he doth in vain hear the absolution. When as by this comfort the hearts are quickened, 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 return to wicked deeds, is to shake off God, and again to lose that righteousness and life, as john saith, 1 joh. 3. He that doth righteousness, is righteous, he that committeth sin, is of the devil. But we have before rehearsed the sum of the doctrine of new obedience. Of Satisfaction. Artic. 17. NOw what a confusion there is in their doctrine of Satisfactions, which they term works not due, enjoined 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 truly and clearly expounded in our Churches. It was a custom among our first fathers, that they which defled themselves with murder, Idols, or filthy lusts, should be barred their company, and chief from their sacrifices. This custom both the Synagogue retained, and other nations also, which were not altogether savage, in Asia and in Greece. In the mean time they which were defiled, wandered up and down, being branded with the marks of their guiltiness, as Orestes, Adrastus, and many others. This custom in the beginning did the Church also keep. Those that were defiled, it severed from the mutual society, afterward it did not suddenly receive those again that did repent, that it might be known that they did unfeignedly ask pardon, and for examples it might profit others, but for certain days absolution was deferred, that they might be seen to ask pardon publicly. So was that incestuous Corinthian debarred, and afterward received again, not without deliberation, 1 Cor. 5. This whole custom was appointed * Look the 4. observation. for examples sake, and is political, 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 enjoined for many years. When these burdens had increased too much, the Bishops did release them again, and this release of such rites was called Indulgence. The Monks not considering the history of these things, feigned that eternal punishment might be recompensed by the punishments of Purgatory, or other punishments of this life: and they added, that Satisfactions were enjoined of the Church, that those punishments might be mitigated: and that satisfactions should be works not due by the law of God. We reject these Monkish fables, which even they themselves do not understand, and we retain most sure rules, to wit, That eternal punishments are remitted together with the fault, for the Son 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 justified by faith, we have peace. Secondly we say that these not due works, whereof these men speak, are not any worship of God, or satisfactions, but that they do pertain to this saying, Matth. 15. They do in vain worship me with the commandments of men. And * Look the fifth observat. upon this confession. certainly the power of the keys hath no commandment to enjoin such punishments. Also we fear 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 appertain to those satisfactions whereof the Monks do speak. Now it is another thing to speak of satisfaction which is due, as of the restoring of theft, of that which hath been gotten by usury, of another man's wife, or his good name. This restitution is a work that is due, pertaining to new obedience, as Paul saith, Ephes. 4. Let him that hath stolen steal no more. He that withholdeth another man's wise, hath neither contrition, faith, nor new obedience. Neither are the commandments of God, touching due satisfaction, which we say aught to be made, to be mingled with those trifling songs of Popish satisfactions. Also this we confess, that in this life many horrible punishments are spread over the Church, over Empires, and over families, for certain sins of many men, yea even of the Elect: as the sedition that was raised up against David, did not lightly afflict that whole civil regiment, and many holy families. Therefore we distinguish betwixt eternal punishment, and the punishment of this life: and we say, that eternal punishment is remitted only for the Son of God his sake, when we are justified and quickened by faith. And albeit that even temporal punishments * Lock the 6. Observat. are chief mitigated for the Son of God his sake, who is the harbour for the Church, because this weak nature cannot sustain the greatness of the wrath of God, as Daniel prayeth, Chap. 9 For the Lords sake hear thou us, and have an eye unto our help, etc. Yet we teach this also, that even for the very conversions sake our punishments are mitigated, because that in the Saints the legal promises being added to their works, are not without their effect, but have their rewards: Such a promise is this: Give, and it shall be given unto you. And when Paul saith, 1 Cor. 11. If we would judge ourselves, we should not be judged, he speaketh of whole repentance, not of those most vain shadows, which they reason to prevail, although a man fall again into mortal sin. And in this matter they have devised new juggling tricks. They confess that these satisfactions are not recompenses, but they say, that we must admit such satisfactions as chastisements, as Paul doth punish the Corinthian, 1 Cor. 5. That chastisement was excommunication: and we confess, that they which are guilty of manifest heinous deeds, are by a lawful judgement and order to be excommunicated, neither is just excommunication a vain lightning. Yet notwithstanding the power of the Church doth not punish by corporal force, as by prison, or by hunger, but it doth only * Look the 7. Obs●rvat. pronounce this sentence; The prison and common punishments do pertain to civil governor's. But such is the frowardness of certain men, that although they see themselves convinced by the evidence of truth, yet they seek to dally by sophistry, lest if they should give place, they should be thought to have betrayed their fellows. God, which seethe the heart, knoweth, that with a simple endeavour, we have sought out the truth. Out of the Confession of WIRTEMBERGH. Of Repentance. CHAP. 12. SEeing that we must always acknowledge our sins, and believe that they be forgiven for Christ his sake, we think it also meet that men should always repent in this life. But divers men expound repentance diversely; commonly they make three parts of repentance, Contrition, Confession, and Satisfaction. We will severally and briefly run over these parts, that we may declare what we may think to be in deed Catholic and Apostolic, in this doctrine of Repentance. Of Contrition. CHAP. 13. WE call Contrition a feeling of the wrath of God, or a sorrow and great fear of the mind, raised by the knowledge of the greatness of our sins, and the weightiness of the wrath of God. And we think that such a Contrition, as the law of God doth use to stir up in man, is necessarily required in true repentance: but to teach that it doth deserve remission of sins, or that it is a purging of our sins before God, we think in contrary to the Apostolic doctrine. God truly doth not despise a contrite and an humble heart, as the Psalm saith: but therefore he doth not despise it, because the Son of God our Lord jesus Christ took upon him a contrite and humble heart, by whose only contrition and humiliation our sins are purged before God, and his wrath is pacified. Now we are made partakers of this pacification, when with a contrite and humble heart we believe, that jesus Christ alone is our reconciler with the heavenly Father, Isa. 53. He was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and by his stripes we are healed. 1 john 2. He is the propitiation for our sins. Act. 10. To him give all the Prophet's witness, that through his name, all that believe in him, shall have remission of their sins. Also the examples of Cain, Esau, Saul, Judas Iscarioth, and such like, do witness, that Contrition is not a merit of remission of sins. For these men, although they had so great contrition, that it seemed to them a thing more tolerable to dispatch their life either by strangling, or by thrusting themselves in with swords, rather than to suffer those horrible griefs, yet could they not obtain remission of their sins. The Gloss saith, If we look narrowly to the matter, remission of sins is to be attributed to the grace of God, not to contrition. Wherefore we confess, that to show forth true repentance, Contrition is necessary, yet not to this end, that it should be any merit or purging of our sins before God: but that man, acknowledging the greatness of his sins, should be stirred up to seek remission of sins and salvation, in the only free clemency and mercy of God, and that only for jesus Christ our Lord his sake, by faith. Of Confession. CHAP. 14. THey call Confession a reckoning up of sins before a Priest. Therefore such confession as hath hitherto been used, as it was not commanded of God, so it is manifest, that the ancient Church did not exact it with such severity, as if it had been necessary to obtain eternal salvation. And it is not to be doubted, but that we ought to acknowledge ourselves before God to be sinners, and to confess our sins to God, yea the ancient Ecclesiastical writers do grant, that it is free for any one to reckon up his sins before man, unless, in some matter man be offended, and the truth, by lawful and divine calling, is to be declared. chrysostom saith, I will thee, not to bewray thyself openly, nor to accuse Chrysost. in cap. 12. ad Heb. in hom. 31. In Psal. Miserere. August. lib. 10. Confess. cap. 3. thyself before others: but I counsel thee to obey the Prophet, saying, Open thy way unto the Lord. And again, If thou art ashamed to show thy sins to any man, then utter them every day in thine heart: I say not, go, confess th● sins, to thy fellow servant, that may upbraid thee with them, but confess them unto God, that is able to cure them. Now although these words of chrysostom use to be expounded of those sins, which were before confessed to a Priest, yet is this exposition a manifest wresting of the meaning of chrysostom: and the Eecclesiasticall history doth evidently witness, that this custom of confessing unto a Priest was abrogated in the Church of Constantinople. Augustine saith, What have I to do with men, that they should hear my confessions, as if they were able Ambr. super Luc. de poeniten. Dist. 1. Cap. Petrus. to heal all my griefs? They are very curious to know an other man's life, and very slow in amending of their own. Ambrose saith, Peter sorrowed and wept, because he erred as man: I do not find what he said, I know that he wept: I read of his tears, I do not read of his satisfaction. And although * Look the first observat. upon this confession. we think, that it is not necessary to salvation, to reckon up sins before a Priest, and that it is not any merit of of remission of sins: yet we endeavour, that a general confession of sins, so fare as may be, and is lawful, may be retained in our Churches, and that for two causes. One is, that by this private conference, the ignorant may be admonished and instructed in necessary matters: the other, that by this occasion, the Gospel of Christ, touching remission of sins, may be heard privately (the which Gospel is the true Key of the Kingdom of heaven, and absolution from sin) and that by the hearing of the Gospel, or absolution, faith may be either conceived, or confirmed. For, that we may truly repent, we think that there is nothing more sure and certain, then that of necessity we should have faith, to this end, that as the Gospel of Christ doth declare it, so we may assuredly believe that our sins are freely pardoned and forgiven for our Lord jesus Christ his sake. We are not ignorant, if we look unto our works, that we are not only to doubt, but also to despair of our salvation, because that our works, seem they never so good, cannot stand upright before the severe tribunal seat of God. Neither are we ignorant, that some doubt of the mercy and favour of God doth always cleave to our flesh, so long as we live in the body. But seeing that God doth promise unto us his free mercy for Christ his Son's sake, and doth require of us, that we do obediently believe the Gospel of his Son, he there with also doth require, that we mortify the doubting of the flesh, and have a most assured affiance in his mercy, that we do not accuse his promise to be so full of deceit, as we are of doubting. And that we may conceive sure confidence therein, he placed our salvation, not in the merits of our righteousness, which is unperfect, but only in the merits of his Son our Lord jesus Christ: whose righteousness, as it is most perfect, so it is most firm and constant in the judgement of God, Mar. 1. Repent, and believe the Gospel. He commandeth us to believe the Gospel, which declareth unto us the certain favour of God toward us for Christ his sake: therefore he will not have us to doubt of his favour towards us, but that we may conceive sure confidence thereof, john 6. This is the work of God, that ye believe in him, whom the Father hath sent. If God require of us, that we believe in his Son, certainly he would not have us to doubt, but that we put our sure confidence in him. Jam. 1. If any of you want wisdom, let him ask of him which giveth it, namely of God, who giveth, I say, to all men without exception, and upbraideth not, and it shall be given him, but let him ask with confidence nothing doubting. Hilary saith, The kingdom of heaven, In Mat. cap. 5. which the Prophets foreshowed, john preached, and our Lord professed to consist in himself, he will have us to hope for, without any doubting of a wavering will. Otherwise justification through faith is none In Manueli cap. 23. at all, if faith itself be doubtful. And Augustine saith, He that doth despair of the pardon of his sins, doth deny that God is morcifull: he that doth distrust of the mercy of God, doth great injury unto God, and, as much as in him lieth, he denieth that God hath love, truth, and power, in which things all our hope doth consist. Sixtus Sixtus Pontifex. Tom. 1. Epist. Sixti Pont sicis. saith, He which is doubtful in faith, is an infidel. Wherefore we think that they, who counsel us to doubt of the favour of God towards us, do not only descent from the true judgement of the Catholic Church, but also provide very ill for the salvation of the Church. Of Satisfaction. CHAP. 15. AS touching satisfaction, we believe and confess, that the alone passion and death of the only begotten Son of God our Lord jesus Christ is a satisfaction for our sins, and that this satisfaction of Christ is offered and applied to us by the ministry of the Gospel, and is received of us by faith. We also confess that after the satisfaction of Christ is applied, and by faith received, we ought necessarily to do those good works, which God hath commanded: not that by them we might purge our sins before God, but that we might bring forth good fruits of repentance, and testify our thankfulness. For, as touching prayer, fasting, giving of alms, and such like works, we think that they are diligently to be performed, yet that they have a fare other use, then that they should by their merits either satisfy God for our sins or apply unto us the merit of Christ. Out of the Confession of SVEVELAND. Of Confession. CHAP. 20. SEeing that true confession of sins, and such as hath it beginning from godliness, can be performed of no man, whom his repentance and true sorrow of mind doth not force thereunto, it cannot be wrested out by any precept. Wherefore neither Christ himself, nor the Apostles would command it. Therefore for this cause our Preachers do exhort men to confess their sins, and there withal they show what fruit ariseth hereof, that a man should secretly seek for comfort, counsel, doctrine, instruction, and at the hands of a man, that is a Christian, and wise, yet by commandment they urge no man, but do rather affirm, that such commandments do hinder godliness. For that constitution of confessing sins unto a Priest, hath driven infinite souls unto desperation, and is subject to so many corruptions, that of late it ought to have been abrogated, and without doubt had been abrogated, if the governor's of Churches of late time had burned with so great a zeal to remove away stumbling blocks, as in times past Nestorius the Bishop of Constantinople did burn, who did utterly abolish secret confession in his Church, because that a certain noble woman, going often to Church, under pretence of doing the works of repentance, was deprehended to have to do with a Deacon. Infinite such undoubted sins were committed every where. Moreover the Pontifical laws do require that the hearer and judge of confession should be so holy, learned, wise, merciful, that a man can hardly find out, especially among those that are commonly appointed to hear confessions, to whom he might confess himself. And now the Schoolmen do think, that it is better to confess sins to a lay man, then to that Priest, by whom we may not look to be edified in godliness. This is the sum: That confession bringeth more hurt than profit, which sound repentance and true sorrow of the mind for sins committed doth not wring out. Therefore seeing this is the gift of God alone, that we may repent of our sins, and be truly sorrowful for that we have sinned, nothing, that may turn to salvation, can be done in this matter by commandments, as hath hitherto been too too manifest even by experience. THE NINTH SECTION. OF JUSTIFICATION BY FAITH, AND OF GOOD Works, and their Rewards. The latter Confession of HELVETIA. Of the true Justification of the faithful. CHAP. 15. TO justify, in the Apostles disputation touching justification, doth signify to remit sins, to absolve from the fault, and the punishment thereof, to receive into favour, to pronounce a man just. For the Apostle faith to the Romans, God is he that justifieth, Rom. 8. who is he that can condemn? Where to justify, and to condemn, are opposed. And in the Acts of the Apostles, the Apostle saith, Through Christ is preached unto you forgiveness of sins, Acts 13. and from all things (from which ye could not be justified by the law of Moses) by him, every one that believeth, is justified. For in the Law also and in the Prophets we read: that If a controversy were risen amongst any, and they came to judgement, the judge should Deut. 2. 5. judge them that is, justify the righteous, and make wicked, or condemn the wicked. And in the 5. Chapter of Isaiah, Woe to them which justify the wicked for rewards. Now it is most certain, that we are all by nature sinners, and before the judgement seat of God convicted of ungodliness, and guilty of death. But we are justified, that is, acquitted from sin and death by God the judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul saith? All have sinned, and are destitute of the glory of God, and are justified Rom. 3. freely by his grace, through the redemption which is in Christ jesus. For Christ took upon himself and bore the sins of the world, and did satisfy the justice of God. God therefore is merciful unto our sins for Christ alone that suffered and risen again, and doth not impute them unto us. But he imputeth the justice of Christ unto us for our own: so that now we are not only cleansed 2 Cor. 3. from sin, and purged, and holy, but also endued with the righteousness of Christ, yea and acquitted from sin, death and condemnation: finally, we are righteous, and heirs of eternal life. Rom. 4. To speak properly then, it is God alone that justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ's righteousness unto us. But because we do receive this justification, not by any works, but by faith in the mercy of God and in Christ: therefore we teach and believe with the Apostle that sinful man is justified only by faith in Christ, not by the law, or by any works. For the Apostle saith, We conclude that man is justified by faith without the Rom. 3. Rom. 4. Gen. 15. works of the law. If Abraham was justified by works, he hath whereof to boast, but not with God. For what saith the Scripture? Abraham believed God, and it was imputed to him for righteousness. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And again, You are saved by grace through faith, and that not of yourselves: Eph. 2. it is the gift of God. Not by works, lest any might have cause to boast, etc. Therefore because faith doth apprehend Christ our righteousness, and doth attribute all to the praise of God in Christ, in this respect justification is attributed to faith chief because of Christ, whom it receiveth, and not because it is a work of ours. For it is the gift of God. Now, that we do receive Christ by faith, the Lord showeth at large, John 6. where he putteth eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ. Therefore we do not part the benefit of justification, giving part to the grace of God or to Christ, and a part to ourselves, our charity, works, or merit, but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity 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 do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God, who doth not impute unto us our sins, but imputeth unto us the righteousness of Christ, yea and our faith in Christ he imputeth for righteousness unto us. Moreover the Apostle doth plainly derive love from faith, saying, The end of the commandment is love, proceeding 1 Tim. 1. from a pure heart, a good conscience, and a faith unfeigned. Wherefore in this matter we speak not of a feigned; vain, or dead faith, but of a lively, & quickening 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 itself to be lively, by lively works. And therefore James doth speak nothing contrary to this our doctrine, for he speaketh of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith. And James also saith, that works do justify, yet he is not contrary james 2. to Saint Paul (for then he were to be rejected) but he showeth that Abraham did show his lively and justifying faith by works. And so do all the godly; who yet trust in Christ alone, not to their own works. For the Apostle said again, 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 Son of God, who loved me, and gave himself for me. I do not despise the grace of God, for if righteousness be by the law, than Christ died in vain, etc. Of faith and good works: Of their reward and of man's merit. CHAP. 16. CHristian faith is not an opinion or humane persuasion, but a sure trust, and an evident and steadfast assent of the mind, to be brief, a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles Creed, yea and of God himself, the chief blessedness, and especially of God's promise, and of Christ, who is the consummation of all the promises. And this faith is the mere 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 means of preaching the Gospel, and of faithful prayer. This faith hath also her increases, which unless 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 down: for Paul saith, Faith is the ground or sure subsistence Heb. 11. of things hopeed for, and the evidence or clear and certain comprehension of things which are not seen. And again 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 believe in Christ. And also, God doth distribute unto Rom. 12. 2 Thess. 2 and 3. every man a measure of faith. And again, All men have not faith, and all do not obey the Gospel. Besides Luke witnesseth and saith. As many as were ordained to life, believed. And therefore he also calleth faith, The faith of Gods elect. And again, 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, Powerful, Tit. 1. Galat. 5. and that showeth itself by love. This faith doth pacify the conscience, and doth open unto us a free access unto God, that with confidence we may come unto him, and may obtain at his hands whatsoever is profitable and necessary. The same faith doth keep us in our duty which we own to God and to our neighbour, and doth fortify our patience in adversity, it doth frame and make a true confession, and (in a word) it doth bring forth good fruit of all sorts, and good works which are good indeed do proceed from a lively faith, by the holy Ghost, and are done of the faithful according to the will or rule of God's word. For Peter the Apostle saith, Therefore giving all diligence thereunto, join moreover virtue with your faith, and with virtue knowledge, and with knowledge temperance, etc. It was said before that the law of God, which is the will of God, did prescribe unto us the pattern of good works. And the Apostle saith, This is the will of God, even your sanctisication, that 1 Thess. 4. you abstain from all uncleanness, and that no man oppress or deceive his brother in any matter. But as for such works and worships of God as are taken up upon our own 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 vain, teaching Matth. 15. for doctrine the precepts of men: We therefore disallow all such manner of works, and we approve and urge men unto such as 〈◊〉 according to the will and commandment of God: Yea and these same works, that are agreeable to Gods will, must be done, not to the end to merit eternal 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 yield thankfulness unto God, and also for the profit of our neighbours. For the Lord saith again in the Gospel, Let your light so shine before men, that they may see your Mat. 5. good works, and glrifie your Father which is in heaven. Likewise the Apostle Paul saith, Walk worthy of your calling: Al●o, Whatsoever Ephes. 4. Coloss. 3. you do, faith he, either in word, or indeed, do all in the name of the Lord jesus, giving thanks to God the Father by him. Let no man seek his own but every man his brothers. And, Let ours also learn to show forth good works 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 works, yet we do not lightly esteem or condemn 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 do those things which are good and profitable. For in the Gospel the Lord saith, A good tree bringeth forth good fruit. And again, Whosoever abideth in me, bringeth forth good fruit. And lastly the Apostle saith, We are the workmanship of God, Matth. 12. john ●5. Ephes. 2. Tit. 2. created in Christ Jesus to good works, which God hath prepared, that we should walk in them. And again, Who gave himself for us, that he might deliver us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works. We therefore condemn all those, which do contemn good works, and do babble that they are needless, and not, to be regarded. Nevertheless, as was said before, we do not think, that we are saved by good works, 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. Works do necessarily proceed 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, than not of works: for then grace were no Rom. 11. more grace: But if of works, then is it not of grace: for then works were no more works. Now the works which we do are accepted and allowed of God through faith, because they which do them please God by faith in Christ, and also the works 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 righteousness, is Act. 10. Coloss. 1. accepted with him. And Paul also, We cease not to pray for you, that you may walk worthy of the Lord, and in all things please him, being fruitful in every good work. Here therefore we diligently teach not false and Philosophical, but true virtues, true good works, and the true duties of a Christian man. And this we do, with all diligence and earnestness that we can, inculcate and beat into men's minds, sharply reproving the slothfulness and hypocrisy of all those, who with their mouths praise and profess the Gospel, and yet with their shameful life do dishonour the same, setting before their eyes in this case God's horrible threaten, large promises, and bountiful rewards, and that by exhorting, comforting, and rebuking. For we teach, that God doth bestow great rewards on them that do good, according to that saying of the Prophet, Refrain thy voice from weeping, because thy work Isa. 4. Mar. 5. & 10. shall have a reward. In the Gospel also the Lord said, Rejoice, 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 lose his reward: Yet we do not attribute this reward, which God giveth, to the merit of the man that receiveth it, but to the goodness or liberality, and truth of God, which promiseth and giveth it: who although he own nothing unto any, yet he hath promised to give a reward to those that faithfully worship him, notwithstanding that he do also give them grace to worship him. Besides there are many things unworthy the majesty of God, and many unperfect things are found in the works even of the Saints, and yet because God doth receive into favour, and embrace the works of them for Christ's sake, therefore he performeth unto them the promised reward. For otherwise, our righteousnesses are compared to a menstruous Isa. 64. cloth, 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 do we have done. So that though we teach that God doth give a reward to our good deeds, yet withal we teach with Augustine, that God doth crown in us, not our deserts, but his own gifts. And therefore whatsoever reward we receive, we say that it is a grace, and rather a grace then a reward: because those good things which we do, we do them rather by God, then by ourselves: and because Paul saith, What hast thou, that 1 Cor 4. thou hast not received? If thou hast received it, Why dost thou boast, as though thou hadst not received it. And that which the blessed Martyr Cyprian doth gather out of this place, That we must not boast of any thing, seeing nothing is our own. We therefore condemn those who defend the merits of men, that they may make frustrate the grace of God. Out of the former Confession of HELVETIA. NOw we attain unto these so divine benefits, and the true sanctification of the spirit of God, by Faith (which is the mere gift of God, not by any either our strength, or merits:) which faith being a sure and undoubted substance, and laying hold on things to be hoped for from the good will of God, doth send out of itself charity, and then very excellent fruits of all virtues: yet do we not attribute any thing to these works, although they be the works of godly men, but that salvation which we have obtained, we do wholly attribute to the very grace of God. And this is indeed the only true worship of God, to wit, a faith most fruitful of good works, and yet not putting any confidence in works. Out of the Confession of BASILL. WE confess the remission of sins through faith in Christ crucified: and though this faith doth without intermission exercise, and show forth itself in the works of charity, and by this means is tried, yet we do not attribute righteousness and satisfaction for our sins unto works, which are fruits of faith, but only to a true confidence and faith in the blood of the Lamb of God shed for us. For we do unfeignedly profess, that all things are given us freely in Christ, who is our righteousness, holidesse, redemption, way, truth, wisdom, and life. Therefore the faithful do work, not to satisfy for their sins, but only that they may in some sort show themselves thankful unto God our Lord for great benefits bestowed upon us in Christ. And in the Margin upon the word Thankful. Thankfulness consisteth in requiting of benefits received: but we can requite nothing to God, because he wanteth nothing. Therefore we have an eye to those things which herequireth of us: and those are, faith, and the works of charity: he requireth faith toward himself, Charity toward our neighbour. Out of the Confession of BOHEMIA. Of Christ our Lord, and of justification by Faith. CHAP. 6. THe sixth point of Christian doctrien in our Churches is, as touching sound and lively faith in jesus Christ our Lord, and of true justification by this faith. And a little after, Our men are taught to acknowledge this grace and truth, and in all the saving and wonderful works which Christ brought to effect, by faith to behold those things, which, according to the meaning of the holy Scripture, are in a steadfast faith to be believed and professed: such are these, The coming of Christ from heaven, his conception, nativity, torments, death, burial, resurrection, ascending into heaven, his sitting at the right hand of God, and his coming again from thence to judge the quick and the dead. In these principal effects, as in a chest wherein treasure is kept, are all those saving fruits of true justification laid up, and from thence they are taken for the Elect and faithful, that in spirit and conscience by faith they may be made partakers thereof, all which shall hereafter be perfectly and fully given unto them, in the day of that joyful resurrection. These things are also found in the sixth Section, so fare forth as they describe the works of Christ, and the fruits thereof. Out of this foundation, of this justifying faith, and of true and perfect justification thereby, according to evident and clear testimonies in the Scriptures, we are further taught; First, that no man by his own strength, or by the power of his own will, or of flesh and blood, can attain unto, or have this saving or justifying faith, except God of his grace, by the holy Ghost, and by the ministry of the Gospel preached, do plant it in the heart of whom he list, and when he list: so that that heart may receive all Rom. 10. 2 Theff. 3. things, which are offered to salvation, and made known touching the same, by the public preaching of the word, and by the sacraments instituted of Christ. Hereof holy john Baptist saith, Man john 3. can take nothing to himself, except it be given him from above. Also our Lord Christ himself saith, No man cometh to me except the Father john 6. which sent me, do draw him. And a little after, Except it be given him of my Father, that is, from above, by the holy Ghost. And to Peter Christ said, Flesh and blood hath not revealed this unto thee. Matth. 16. Now this faith properly is an assent of a willing heart to the whole truth delivered in the Gospel, whereby man is lightened in his mind and soul, that he may rightly acknowledge and receive for his only Saviour, his God, and Lord jesus Christ, and upon him, as on a true rock, he may build his whole salvation, love, follow, and enjoy him, and repose all his hope and confidence in him: and by this valiant confidence he may lift up himself, and trust, that for him and his only merit, God is become to him, loving, gentle, bountiful, and also that in him and for him he assiredly hath, and shall have for ever, eternal life, according to his true promise, which he confirmed with an oath, saying, Verily I say un●o you, he that believeth in me hath john 6. eternal life. And, This is the will of him that sent me, that he which seethe the Son, and believeth in him, shall have eternal life, and I will raise him up in the last day. Also, This is life eternal, that they know thee the true God and whom thou hast sent, Jesus Christ. And Isaiah, saith, By his knowledge shall my righteous servant justify many. This faith alone, and this inward confidence of the heart in jesus Christ our Lord doth justify, or make a just before God, without any works which he may add, or any merit of his: of which Saint Paul saith, But to him that worketh not at all, but believeth in him Rom. 4. that justifieth the wicked man, his faith is imputed for righteousness. And before he said But now is the righteousness of God made manifest Rom. 3. without the law, having witness of the law and of the Prophets: to wit, the righteousness of God, by the faith of jesus Christ, unto all, and upon all that believe. And in another place, He that believeth Acts 13. in him, is made righteous. And this righteousness or justification is the remission of sins, the taking away of eternal punishment, which the severe justice of God doth require, and to be clothed with Christ's righteousness, 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 heirs of eternal 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, blood shedding, and his resurrection. All these things hath Paul described very excellently in his Epistle to the Romans, where he bringeth in Rom. 4. Psal. 32. David speaking in this wise, Blessed are they whose iniquity 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 sons, God hath sent forth the spirit of his Son, crying in your hearts, Abba, Father. For, whomsoever God doth justify, 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 midst of them, that as before sin had reigned in them to death, so also then grace might reign by righteousness unto eternal life through jesus Christ. And this is the communion or participation of the grace of God the Father, of the merit of jesus 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 jesus 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 do draw, have and do receive salvation, or remission of their sins by faith in the most comfortable promise of the Gospel: and do apply, and approper it as peculiar to themselves, only for the sole death of Christ, and his bloodshedding, to the full and perfect abolishing of their sins, and the cleansing from them all, whereof we have many testimonies in the Scripture. Holy Peter before the whole country at Jerusalem, doth prove by sound arguments, that Salvation is not to be found in any other, then in Act. 4. Christ jesus 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 voices and testimonies of all the Prophets, who spoke with one mind, and by one spirit, as it were by one mouth: and thus he said, As touching this jesus, Act. 10. all the Prophets bear witness, that through his name, all that believe in him, shall receive remission of sins. And to the Hebrews it is written, He hath by himself purged our sins: and again, We Heb. 1. Eph. 1. 1 J●h. 2. have redemption through his blood, even the remission of sins. And St. John saith, We have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation or atonement for our sins, and not for ours only, but also for the sins of the whole world. And again to the Hebrews, We are sanctified by the offering of the body Heb. 10. of jesus 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 aught to fly incontinently through their whole life to our Lord jesus 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 jesus the Son of God, which is entered into heaven, let us hold fast this profession, which is concerning Christ our Lord: and straightway he addeth, Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. Also Christ himself crying out, saith, He that thirsteth, let him come to Joh. 7. me, and drink. And in another place, He that cometh unto me, shall not hunger: and he that believeth in me, shall never thirst. Now they Joh. 6. that attain to this justification by Christ our Lord, are taught, to take unto themselves true and assured comfort, out of this grace and bounty of God, to enjoy a good and quiet conscience before God, to be certain of their own 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 heirs. In the mean 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 cheerfully to look 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 sum of the Gospel doth consist, Christianity is founded, and the precious and most noble treasure of eternal salvation, and the only and lively comfort proceeding from God, is comprehended. Therefore herein our Preachers do labour especially, that they may well instruct the hearts of men in this point of doctrine, and so sow it, that it may take deep 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 jesus, and that by the grace of God without any merits, aught in the whole course of their life that followeth both altogether jointly, and every one particularly, according as the order, condition, age, & place of every one doth require, to perform 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 certain affections devised of flesh and blood (for such the Lord forbiddeth) but they are expressly showed and propounded unto us by the spirit of God, to do the which God doth bind us, the rule and chief square whereof God himself is in his word: for so he saith by the Prophet, Walk not in the Ezech. 20. commandments of your Fathers, and keep no: their judgements, and defile not yourselves with their Idols: I am jehovah your God, walk ye in my commandments, and keep my judgements, and do them. Likewise Christ saith, Teach them those things, which I have Matth 18. commanded you. Therefore the ten commandments, and love, which by faith worketh righteousness, on the right hand, and on the left hand, as well toward God as toward our neighbour, is a certain sum, a most straight square, and a most artificial shaping or description of all good works. Now an example of this square is the most holy life of Christ, whereof he himself saith, Learn of me; because I am meek and humble in heart. And Matth. 11. what other thing would he teach, by uttering those eight sentences of happiness, then to show 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 known 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 do otherwise, and in the Pharisees, saying, Why do you transgress Matth. 15. the commandments of God for your traditions? And again, In vain do they worship me, seeing they do only teach the commandments of men. * Look the first observat. upon this confession. Mark. 7. Isa 29. Isa. 1. & 6●. But such works as are taught of men, what show soever they have even of goodness, 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 filthiness before the face of God. Now all good works are divided, first, generally, into those which pertain to all true Christians, according to the unity of faith and Catholic salvation. Secondly, they are divided 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 do please God. Truly, they please God no otherwise, then in the only name of our Lord jesus 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 do in words and in deeds, do all in the Coliss. 3. 1 Cor. 10. Joh. 15. name of our Lord jesus. And the Lord himself saith, Without me ye can do nothing, that is, nothing that may please God, and be for your salvation. Now to do good works in the name of Christ, is to do 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 again love him and our neighbour. For the holy Ghost doth sanctify, move, and kindle the hearts of them which are justified, to do these holy actions, as the Lord saith, He shall be in you: And the Apostle, The Joh. 14. 1 Joh. 2. anointing of God teacheth you. These two, Faith and Love, are the fountain and square of all virtues and good works, according to the testimony of the Apostle, The end of the commandment is 1 Tim. 1. H●b. 11. 1 Cor. 13. love out of a pure heart and a good conscience, and faith not feigned. And again, 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 pertain to Christian godliness, aught to be done, to wit, not in this respect, that men by these works should obtain justification or salvation, and remission of sins (for Christ saith, When you have done all those things which were commanded Luk. 1●. you, say, we are unprofitable servants. Also Paul saith, Not for the Tit. 3. works of righteousness, which we have done, but through his mercy hath he saved us: wherewith all those words of David agree, when he prayeth, Lord enter not into judgement with thy servant, Psal. 143. because that in thy sight shall no flesh living be justified.) But Christians are to exercise themselves in good works, for these causes following. First, that by this mean, they may prove 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 lieth 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 Son of God. And truly it cannot be otherwise, but that as sin 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 charity. Secondly, we must therefore do good works, that Christians might confirm and build up their Election and Vocation in themselves, and preserve it * Look the ●. observation upon this confession. 2 Pet. 1. by taking heed that they fall not in mortal sins, even as Saint Peter teacheth, among other things writing thus: Wherefore brethren endeavour rather to make your Election and Vocation sure, or to confirm it. And how this may be done, he doth briefly declare a little before. Therefore giving all diligence thereunto, join virtue with your faith: and with virtue, knowledge: and with knowledge, temperance: and with temperance, patience: and with patience, godliness: and with godliness, brotherly kindness: and with brotherly kindness, love. For if these things be among you, and abound in you, they will make you that you neither shall be idle, nor unfruitful in the knowledge of our Lord jesus Christ. In which place Saint Peter doth evidently show, that we must endeavour to exercise ourselves in good works, * Look 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. 1●. the holy Ghost doth fly from Idolaters, and departeth from profane men, and the evil and unpure spirit doth return into an empty and idle house. Also, whosoever doth either lose, or defile a good conscience, what commendable thing, or what work can he do that is precious and acceptable to God? how shall he give himself to prayer?) Secondly, for this cause, that we may profit and increase more and more in this grace, and that we may gain unto the Lord, by occupying those talents which are committed to our trust: whereof Saint Paul saith, Now we 2 Cor. 3. all beholding, as in a mirror, the glory of the Lord with open face, are changed into the same Image from glory to glory: that is, we behold Christ, who is the Image and glory of the Father, and herein we endeavour, that we may be conformed to the likeness of this Image, by the holy Ghost, which doth kindle us thereunto, till this Image doth get her perfection, by the blessed resurrection. Thirdly, we must do and exercise ourselves in good works, as well for the promises of this life, as also for the reward of eternal life (whereof mention is made very often and at large in the holy Scripture) and that by faith in Christ we may have a more easy entrance to the attaining of those rewards, and to the eternal kingdom of heaven, as Saint Peter testifieth, saying, If 2 Pet. ●. ye do these things, ye shall never fall. For by this means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ. But chiefly we must do the works of mercy, whereby we may benefit our neighbour, whereby we provide and do for him and whereof he standeth in need, such as these be, to give alms, to visit the sick, to have a care of them, or to be at hand to do them service, to teach the simple, by counsel and labour to help others, to pardon offences, and such like, which all have the promises of the bountifulness of God and of rewards, to do the which Christ our Lord doth exhort in these words, Be ye merciful, as your Father is merciful. Give, and it shall be given to you; forgive, and ye shall Luk. 6. be forgiven. And in another place, Sell your goods, and give alms: Luk 12. get you bags, which wax not old, a treasure that cannot fail in heaven, where ●o thief cometh, and where the moth corrupteth nothing. Also, When thou makest a feast, call the poor, the maimed, the lame, the blind, ●nd thou shall be blessed, because they cannot recompense Luk. 14. thee, for thou shalt be recompensed at the resurrection of the just. Also, I was an hungered, I thirsted, I was a stranger, naked, sick, and in prison, and in all things ye helped me by your service: Verily I say unto you, In as much as you did these things to one of the least of my brethren, ye did them to me. Come hither, ye blessed of my Father, inherit the king doom prepared for you before the beginning of the world. By these it is plain and manifest, that those works which proceed of faith, do please God, and are rewarded with abundant grace, to wit, with the recompense of all kind of good things and blessings, both in this life, and in the life to come. Lastly, this doctrine is shut up with this or such like exhortation, that no man can perfectly do these works of Christian godliness, or fully perform the commandments of God, and that no man can be found, who doth not fail in any part hereof, and who is clean without sin: as it is written, There is not a man Eccles. 7. so just on the earth, who doth uprightly, and not sin: and that therefore every one ought to seek and to enjoy his perfection, in Christ jesus, in his grace, precious sacrifice and merit, by that faith and his justification, which consisteth in the remission of sins, if he will not have any thing in himself that may deserve damnation. For Christ alone is our perfection, and fulfilling of the law, our life and righteousness, and whosoever receive him by faith, and do wholly trust in him, these men have all their sins washed away in the blood of Christ, so that afterward they need not to fear condemnation. For thus Paul writeth, Therefore now there is no condemnation to them which are in Christ jesus, which do not Rom. 8. walk according to the flesh, but according to the spirit. For to these men Christ is made of Godwisdome, righteousness, sanctification, 1 Cor. 1. and redemption. Out of the FRENCH Confession. WE believe that our whole righteousness doth consist in Artic. 13. the remission of our sins, which is also, as David doth testify, our only felicity. Therefore we do utterly reject all other means, whereby men do think that they may be justified before God, and casting away all opinion of virtues and merits, we do altogether rest in the only obedience of jesus Christ, which is imputed to us, both that all our sins may be covered, and also that we may obtain grace before God. To conclude, we believe that we cannot find where to rest ourselves, if we decline never so little from this foundation, but rather we shall be always unquiet, because we are not at peace with God, till we be certainly persuaded, that we are loved in jesus Christ, because that in ourselves we are worthy of all hatred. We believe that by faith alone we are made partakers of this Artic. 10. righteousness, as it is written, He suffered, to purchase salvation for us, That whosoever believeth in him should not perish. And this is therefore done, because the promises of life offered to us in him, are then applied to our use, and made effectual to us, when we do embrace them, nothing doubting but that we shall enjoy those things, whereof the Lord by his own mouth hath assured us. Therefore that righteousness, which we obtain by faith, doth depend upon free promises, whereby the Lord doth declare and testify, that we are beloved of him. We believe, that by the secret grace of the holy Ghost we Artic. 21. are endued with the light of faith, which is the free gift of God, and is proper to them alone, to whom it pleased God to give it, so that the faithful have not whereof to boast in themselves, seeing that rather they are more than double debtors, because they are preferred before others. And further we believe, that faith is given to the Elect, not that they might once only be brought into the right way, but rather that they may go forward therein unto the end, because that as the beginning is of God, so is also the accomplishment. We believe, that we, who by nature are the servants of sin, Artic. 22. are regenerated unto a new life, by means of this same faith: and by this faith we receive grace to live holily, whiles we do embrace that Evangelicall promise, that the Lord will give unto us the holy Ghost. Therefore it is so fare, that faith should extinguish the desire to live well and holily, that it doth rather increase and kindle it in us: whereupon good works do necessarily follow. Nevertheless, although God, that he may fully save us, do regenerate us, and frame us to a holy life; yet we confess, that the good works which we do, by the direction of his spirit, are not so regarded of God, as that we should be justified thereby, or deserve to be counted the children of God, because we should waver with a perpetual doubting and trembling, unless we should rely upon that only satisfaction, whereby Christ jesus 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 own 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 enough for a Christian, to be Baptised only, and to believe: 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 wantonness, but as Saint Paul saith, Unto good works to walk in them: That we are delivered from the power of darkness, to the end that we should serve the living God: to cut away all the remnants of sin, and to work our salvation in fear, and trembling, that it may appear that the spirit of sanctification is in our bodies, and that Christ himself dwelleth in our hearts. Out of the Confession of BELGIA. WE believe that the holy Ghost, dwelling in out hearts; doth Artic. 22. bestow upon us true faith, that we may attain unto the knowledge of this so great a mystery. The which faith doth embrace jesus Christ with all his merits, doth challenge him unto itself as proper and peculiar, and doth seek for nothing besides him. For it is necessary 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 jesus Christ, hath also perfect salvation. Therefore it is an horrible blasphemy against God, to affirm that Christ is not sufficient, but that we have need of other means besides him. For there upon it should follow, that Christ is only in part our Saviour. Wherefore we do justly say with Saint Paul, that we are justified by faith alone, or by faith without the works of the law. Yet to speak properly, we do not mean, that faith by itself, or of itself doth justify us, which is but only as an instrument, whereby we apprehend Christ, which is our justice. Christ therefore himself is our righteousness, 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 sins. We believe that all our felicity doth consist in the remission of Artic. 23. our sins, which we have by jesus Christ, and that in it alone all our righteousness before God is contained, as S. Paul teacheth, out of the Prophet David, who declareth the happiness of those men to whom God imputeth righteousness without works. And the Rom. 4. Psal. 32. Rom. 3 same Apostle saith, that we are justified by the redemption made in Christ jesus. We therefore leanning upon this, as a sure foundation, do yield all glory unto God, having a most base and humble opinion of ourselves, knowing full well who and what manner of creatures we be in deed. Therefore we do not presume of ourselves, or of any of our own merits, but being upholden by the only obedience of Christ crucified, we do rest altogether in it▪ and to the intent it may become ours, we believe in him. This righteousness 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 fear, all horror and dread, whereby we might be hindered from approaching to God, and need not to imitate the example of our first father, who for fear flying from the presence of God, went about to hid and cover himself with fig-leaves. And truly if we trusting unto ourselves never so little, or to any other creature, should present ourselves before the Majesty of God, it is certain 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 judgement with thy servant, for in thy sight shall no man living be justified. We believe, 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 newness of life, and setting us free from the bondage of sin. Wherefore this justifying faith is so fare from withdrawing men from a right and holy kind of living, or from making them more faint in godliness, that on the contrary side no man, without it can perform any good thing, to this end, that God may have the glory, but men do all things, either in regard of themselves, or else for fear of just condemnation. Therefore it cannot be, that this holy faith should be idle in a man. Neither do we speak of a vain and dead faith, but only of that, which in the Scripture is said, to work by love, and which moveth a man to exercise himself in those works, which God himself 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 justify us. For we are justified by saith in Christ, yea even before such time, as we could bring forth any good work, for our works before faith can no more be good, than the fruit of a good tree, before that the tree itself be good. Therefore we do 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 do (if we do any) are more bound unto God, than God unto us: For God is he, which worketh in us both the will and the deed, of his own free mercy. Whereupon it is our duties always 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 do. Furthermore, we do not hereupon deny, that God doth recompense good works in those that be his, but we affirm that this recompense cometh of his mere grace, because he crowneth his own gifts in us. Yea although we do good works, yet we do not put any hope of salvation in them. For we are not 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 sins were sufficient to remove that work out of the sight of God. Therefore we should always stand in doubt, staggering as it were this way, and that way, and our miserable consciences should be in continual torment, unless they should rely upon the only merit of our Saviour Christ his death and passion, and rest in it alone. Out of the Confession of AUSPURGE. THat we might obtain these benefits of Christ's, namely, remission of sins, justification, and life everlasting, Christ hath given his Gospel: wherein these benefits are laid forth unto us, as it is written in the last of Luke, that repentance should be preached and remission of sins in his name among all nations. For whereas all men borne after a natural manner have sin in them, and cannot truly satisfy the Law of God, * Lock the 1. Observat. upon this confession. the Gospel bewrayeth our sin, and showeth us Christ the Mediator, and so instructeth us touching remission of sins. When as the Gospel doth convict us of sin, our hearts thereby terrified must firmly believe, that there is given unto us freely for Christ's sake, that remission of sins, and justification by faith, by the which we must believe and confess, that these things are given us for Christ's sake, who was made an oblation, and hath appeased the Father's wrath for us. Notwithstanding therefore that the Gospel do require repentance, yet to the end that the remission of our sins 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 own worthiness, nor is given for any works that went before, nor for the worthiness of such as follow after. For than should remission be uncertain, if we should think, that then only, we obtain remission of sins, when we had deserved it by our former works, or when our repentance were well worthy of it. For in true terrors the conscience findeth no work which it may oppose against God's 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. Again, Therefore by faith, freely, that the promise might be sure, that is, thus shall remission be certain, when we know that it dependeth not upon the condition of our unworthiness, but is given us for Christ his sake. This is a sure and necessary comfort to all godly minds, that are terrified with the conscience of their sins. And thus do the holy fathers teach, and there is a notable sentence in Saint Ambrose, worthy the remembering, in these words. This God hath appointed, that he which believeth in Christ, should be saved, without any work, by faith alone, receiving the remission of sins. Now this word Faith, doth not only signify a knowledge of the History of Christ, but also to believe and assent unto this promise, that is proper unto the Gospel, wherein remission of sins, justification, and life everlasting are promised untous for Christ's fake. For this promise also doth pertain to the History of Christ, even as in the Creed unto the History is added this article, I believe 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 History: 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 own power, merits, or works, but are justified for Christ's sake through faith, when they believe 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 righteousness unto them before himself, Rom. 3. and 4. For this cause Christ hath appointed the ministry of teaching Artic. 5. the Gospel, which preacheth repentance and remission of sins: and the preaching of either of these is general, and layeth open the sins of all men, and promiseth remission of them unto all that believe: for to the end that remission might not be doubted of, out that all distressed minds might know that they ought to believe, that remission of sins is undoubtedly granted unto them for Christ, and not for their own merits or worthiness. All these do certainly obtain remission of sins. And when as we do in this sort comfort ourselves by the promise of the Gospel, and do raise up ourselves by saith, therewithal is the holy spirit given unto us. For the holy spirit is given, and is effectual, by the word of God and by the Sacraments. When as we do hear or meditate of the Gospel, or do receive the Sacraments, and comfort ourselves by faith, therewithal the spirit of God is effectual, according to that of Saint Paul, Gal. 3. That the promise by the faith of jesus Christ might be given to them that believe. And to the Corinthians. The Gospel is the ministry of the spirit. And to the Romans, Faith cometh by hearing. When as then we do comfort ourselves by faith, and are freed from the terrors of sin by the holy spirit, our hearts do conceive the other virtues, acknowledge truly the mercy of God, and conceive the true love and the true fear of God, trust, and hope of God's help, prayer, and such like fruits of the spirit. Such therefore as teach nothing concerning this faith, whereby we receive remission of sins, but will have men's consciences stand in doubt, whether they obtain remission or no, and do add further, that this doubting is no sin, are justly condemned. And these also do teach, that men may obtain remission of sins for their own worthiness: but they do not teach to believe, that remission of sins is given freely for Christ sake. Here also are condemned those fantastical spirits, which dream that the holy Ghost is given, or is effectual without the word of God. Which maketh them contemn the ministry 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 men's minds from the word of God unto their own opinions, which is a thing very pernicious and hurtful. Such were in old time the Manichees, and Enthusiasts. And such are the Anabaptists now adays. These and such like frenzies we do most constantly condemn. For they abolish the true use of God's 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 are found thus in another Edition. FOr the obtaining of this faith the ministry of teaching the Gospel Artic. 5. and ministering of the sacraments was ordained. For by the word and Sacraments, as by certain instruments, the holy Ghost is given, who worketh faith, where, and when it pleaseth God, in those that hear the Gospel; faith I say, to believe, that God, not for our own merits, but for Christ, doth justify such as believe, that they are received into favour for Christ's sake They condemn the Anabaptists and others, who are of opinion, that the holy Ghost is given unto men without the outward word, through their preparations and works. Also they teach, that when we are reconciled by faith, the righteousness Artic. 6. of good works, which God hath commanded, must follow of necessity: even as Christ hath also commanded: If thou wilt enter into life, keep the Commandments. But for so much as the infirmity of man's nature is so great, that no man can satisfy the law, it is needful that men should be taught, not only that they must obey the law, but also how their obedience pleaseth God, lest that their consciences sink down into despair, when they see that they do not satisfy the law. This obedience therefore pleaseth God, not because it satisfieth the law, but because the person that performeth it, is reconciled by Christ, through faith, and believeth that the relics of sin which remaineth in him be pardoned. Wherefore we must always hold that we do obtain remission of sins, and that a man is pronounced just, freely, for Christ, through faith. And afterward that this obedience towards the law doth also please God, and is accounted a kind of justice and * Look the 2. observation upon this confession. deserveth rewards. For the conscience cannot oppose it own cleanness or works unto the judgement of God, as the Psal. witnesseth. Enter not into judgement with thy servant, for no man shall be justified in thy sight: And John saith, If we say that we have no sin, we deceive ourselves: If we confess our sins, he is faithful and just to forgive our sins. And Christ saith, When ye have done all that ye can, say ye, we are unprofitable servants. After that the person is reconciled and become just by faith, that is, acceptable to God, his obedience pleaseth God, and is accounted for a kind of justice, as Joh. saith, Every one that abideth in him, sinneth not, and 2 Cor. 1. Our rejoicing is this, the witness of our conscience. This obedience must strive against evil desires, and daily by spiritual exercises become more pure, always watching and careful to do nothing against conscience, according to that saying, The sum of the law is love out of a pure heart, and a good conscience, and faith unfeigned. But they which obey their wicked lusts, and do against their own consciences, * Look the 3. & 4 Obser. living in mortal sin, do neither retain or hold the righteousness of faith, * nor the righteousness of good works, according to the saying of Paul, they which do such things shall not enjoy the kingdom of God. These things are thus set down in another Edition. ALso they teach, that this faith must bring forth good fruits, and that it is behooveful to do the good works commanded of God, because God requireth them, and not upon any hope to merit justification by them. For remission of sins and justification is apprehended by faith, as Christ himself witnesseth, When you have done all these things, say, we are unprofitable servants, the same also do the ancient Writers of the Church teach; for Ambrose saith: This is ordained of God, that he that believeth in Christ, shall be saved, without work, by faith alone, freely, receiving remission of sins. Hitherto also appertaineth the 20. Article. THat our adversaries do accuse us to neglect the doctrine of good works, it is a manifest slander; for the books of our Divines are extant, wherein they do godly and profitably teach, touching good works, what works in every calling do please God. And whereas in most Churches there hath been of a long time no word of the most special works, namely, of the exercises of faith, and of the praise of such works as pertain to Civil government, but for the most part they spent all their Sermons in setting forth praises of humane traditions, and in commending holy days, fastings, the state of Monks. Fraternities, Pilgrimages, the worship of Saints, Rosiers, and other unprofitable services, now by the goodness of God the Church is reclaimed unto the true & profitable worship, which God doth require & approve. The Prophets do bewail this calamity of the Church in very vehement Sermons, that the true worship of God being forgotten, men's ceremonies and a wicked confidence in ceremonies should have place the chief in the Church. From this error they revoke the Church unto the true service of God, and unto good works in deed. What can be more forceably spoken, than that Sermon in the 49 Psalm. The God of Gods, the Lord hath spoken, and called the earth. Here God doth preach unto all mankind, condemning their vain trust in ceremonies, and propoundeth another worship, giving them to understand, that he is highly displeased with them, that in tho Church do so preach ceremonies, that they overturn the true worship of God. Many such like Sermons are to be found in the Prophets, as Esay, Cap. 58. and Zachar. 7. Michah. Cap. 6. and Hosea cryeth, I will have mercy, and not sacrifice: and the knowledge of God, rather than offerings. And it is not unknown that many godly and learned men, have heretofore greatly wished, that the doctrine touching the comfort of consciences, and the difference of works, had been more sound. For both these parts of doctrine ought always to be in the Church, namely, the Gospel of faith, for to instruct and comfort the consciences, and also the doctrine that declareth which are good works indeed, and which is the true worship of God. As for our adversaries, seeing that they do corrupt the doctrine of faith, they cannot afford any sound comfort to the consciences: for they will have men to stand in doubt of the remission of their sins and yet afterwards they bid men seek remission of sin by their own works: they devise Monkeries, and other such works, and then they abolish the true worship of God: for prayer and other spiritual exercises are laid aside, when men's minds are not established in a sure trust in Christ. Moreover, their works of the second table cannot please God, except faith go with them. For this obedience that is but begun, and is unperfect, doth please God for Christ sake alone. Thirdly, they debase the works commanded of God, and prefer man's traditions fare before them. These they set out with most goodly titles, calling them the perfection of the Gospel: but in the mean time, they speak so coldly of the duty of a man's calling, of magistracy, of marriage, etc. that many grave men have doubted, whether these states of life did please God or no. Therefore our Preachers have with great care and study set forth these both kinds of doctrine, teaching the Gospel concerning faith, and adjoining therewith a pure and holy doctrine of works. Of Faith. FIrst, touching Faith and justification, they teach thus. Christ hath fitly set down the sum of the Gospel, when as in the last of Luke he willeth, that repentance and remission of sins should be preached in his name. For the Gospel * Look the 5. observation upon this confession. reproveth and convinceth sins, and requireth repentance, and withal offereth remission of sins for Christ sake, freely, not for our own worthiness. And like as the preaching of repentance is general, even so the promise of grace is general, and willeth all men to believe and to receive the benefit of Christ, as Christ himself saith, Come unto me all ye that are laden. And Saint Paul saith, He is rich towards all, etc. Albeit therefore that contrition in repentance be necessary, yet we must know that remission of sins was given unto us, and that we are made just of unjust, that is, reconciled or acceptable, and the sons of God, freely, for Christ, and not for the worthiness of our Contrition, or of any other works, which either go before, or follow after. But this same benefit must be received by faith, whereby we must believe that remission of sins and justification is given us for Christ's sake. This knowledge and judgement bringeth sure consolation unto troubled minds, and how necessary it is for the Church, consciences that have had experience can easily judge. There is in it no absurdity, no difficulty, no crafty deceit. * Look the sixth observat. upon this confession. Here needeth no disputations of predestination, or such like: for the promise is general, and detracteth nothing from good works, yea rather it doth stir up men unto faith and unto true good works. For remission of sins is removed from our works, and attributed unto mercy, that it might be an undoubted benefit, not that we should be idle, but much more, that we should know how greatly our obedience doth please God even in this our so great infirmity. Now for any man to despise or mislike this doctrine, whereby both the honour of Christ is extolled, and most sweet and sure comfort offered unto godly minds, and which containeth the true knowledge of God's mercy, and bringeth forth the true worship of God and eternal life, it is more than Pharisaical blindness. Before time when as this doctrine was not set forth, many fearful consciences assayed to ease themselves by works, some fled to a monastical life, others did choose out other works, whereby to merit remission of sins and justification. But there is no sure comfort without this doctrine of the Gospel, which willeth men to believe, that remission of sins and justification are freely given unto us for Christ's sake, and this whole doctrine is appointed for the true conflict of a terrified conscience. But we will add some testimonies, Paul, Rom. 3. We are justified freely, by his grace, through redemption that is in Christ jesus, whom God hath set forth, to be a reconciliation through faith in his blood. Rom. 4. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Ephes. 2. By grace ye are saved, through faith, not of yourselves. In these and such like sentences Paul doth plainly teach, that remission of sins and justification are given us freely, and not for the worthiness of our works. And in the 4. to the Romans, he disputeth at large, why this consolation is needful for us, for if the promise did depend upon the worthiness of our works, it should be uncertain. Wherefore to the end that we may have sure and firm comfort against the fears of sin and death, and that our faith may stand fast, it is needful, that it lean only upon the mercy of God, and not upon our worthiness. Therefore Paul saith, Therefore it is by faith, according to grace, that the promise might be sure. For our works cannot be set against the judgement of God, according to that saying, If thou markest our iniquities, who shall endure it. And therefore Christ is given for a Mediator to us, and this honour is not to be transferred unto our works. When therefore we do say, that we are justified by faith, we do not mean, that we are just for the worthiness of that virtue, but this is our meaning, that we do obtain remission of sins, and imputation of righteousness by mercy shown us for Christ's sake. But now this mercy cannot be received, but by faith. And Faith doth not here signify only a knowledge of the history, but it signifieth a belief of the promise of mercy which is granted us through our Mediator Christ jesus. And seeing that faith is in this sort understood of a confidence or trust of mercy, Saint Paul, and Saint James, do not disagree. For where James saith, The Devils believe, and tremble, he speaketh of an historical faith, now this faith doth not justify. For the wicked and the devil are cunning in the history. But Paul when he saith, Faith is reckoned for righteousness, he speaketh of a trust and confidence of mercy, promised for Christ's sake: and his meaning is, that men are pronounced righteous, that is reconciled through mercy promised for Christ's sake, whom we must receive by faith. Now this novelty of this figurative speech of Saint Paul, We are justified by faith, will not offend holy minds, if they understand that it is spoken properly of mercy, and that herein mercy is adorned with true and due praises. For what can be more acceptable to an afflicted and fearful conscience in great griefs, then to hear that this is the commandment of God, and the voice of the Bridegroom Christ jesus, that they should undoubtedly believe, that remission of sins or reconciliation is given unto them, not for their own worthiness, but freely through mercy, for Christ's sake, that the benefit might be certain? Now justification in these say of Saint Paul doth signify remission of sins, or reconciliation, or imputation of righteousness, that is, an accepting of the person. And herein we do not bring in a new found opinion into the Church of God. For the Scripture doth set down at large this doctrine touching faith, and Saint Paul doth especially handle this point in some of his Epistles: the holy Fathers do also teach the same. For so saith Ambrose in his book de vocat. Gent. If so be that Justification, which is by grace, were due unto former merits, so that it should not be a gift of the giver, but a reward of the worker, the redemption by the blood of Christ would grow to be of small account, and the prerogative of man's works would not yield unto the mercies of God. And of this matter there be many disputations in Saint Augustine, And these are his words. Forsomuch as by the law God showeth to man his infirmity, that flying unto his mercy by faith he might be saved. For it is said, that he carrieth both the law and mercy in his mouth. The law to convict the proud: and mercy, to justify those that are humbled. Therefore the righteousness of God through faith in Christ is revealed upon all that believe. And the Milevitan Synole writeth. Is not this sufficiently declared, that the law worketh this, that sin should be known, and so against the victory of sin, men should fly to the mercy of God, which is set forth in his promises, that the promises of God, that is the grace of God, might be sought unto for deliverance, and man might begin to have a righteousness, howbeit not his own, but Gods? Of good works. When as we do teach in our Churches the most necessary doctrine, and comfort of faith, we join there with the doctrine of good works, to wit, that obedience unto the law of God is requisite in them that be reconciled. For the Gospel preacheth newness of life, according to that saying, I will put my laws in their hearts: This new life therefore must be an obedience towards God. The Gospel also preacheth repentance, and faith cannot be, but only in them, that do repent, because that faith doth comfort the hearts in contrition and in the fears of sin, as Paul saith, Being justified by faith, we have peace. And of repentance he saith, Rom. 6. Our old man is crucified, that the body of sin might be abolished, that we might no more serve sin. And Isaiah saith, Where will the Lord dwell? In a contrite and humbled spirit, etc. Secondly, among good works, the chiefest, and that which is the chiefest worship of God, is faith, which doth bring forth many other virtues, which could never be in men, except their hearts had first received to believe. How shall they call on him, in whom they do not believe? So long as men's minds are in doubt, whether God heareth them or not, so long as ever they think that God hath rejected them, they do never truly call upon God. But when as once we do acknowledge his mercy through faith, than we fly unto God, we love him, we call upon him, hope in him, look for his help, obey him in afflictions, because we do now know ourselves to be the sons of God, and that this our sacrifice, that is, our afflictions, doth please God. These services doth Faith bring forth. Very well therefore said Ambrose, Faith is the mother of a good will, and of just dealing. Our Adversaries will seem very honourably to set out the doctrine of good works, and yet concerning these spiritual works, to wit, faith, and the exercises of faith in prayer, and in all matters, counsels, and dangers of this life, they speak never a word. And indeed none can ever speak well of these exercises if the consciences be left in doubt, and if they know not that God requireth faith as a special worship of his. And when as that huge show of outward works is cast (as a mist) before men's eyes, the minds, especially such as be not well instructed, are led away from beholding these inward exercises. Now it is very requisite, that men should be taught and instructed, concerning these inward works and fruits of the spirit. For these they be that make a difference between the godly and hypocrites. As for exernal worship, external ceremonies, and other outward works, the very hypocrites can perform them. But these services and duties belong only to the true Church, true repentance, fear, faith, prayer, etc. These kinds of worship are especially required, and commended in the Scripture, Psal. 49. Offer unto God the sacrifice of praise: and, Call on me in the day of trouble, etc. Thirdly, by this faith, which doth comfort the heart in repentance, we do receive the Spirit of God, who is given us to be our governor and helper, that we should resist sin and the devil, and more and more acknowledge our own weakness, and that the knowledge and fear of God, and faith may increase in us: wherefore our obedience to God and a new life ought to increase in us, as Saint Paul saith, We must be renewed to the knowledge of God, that the new law may be wrought in us, and his Image, which hath created us, be renewed, etc. Fourthly, we teach also how this obedience, which is but begun only and not perfect, doth please God. For in this so great infirmity, and uncleanness of nature, the Saints do not satisfy the law of God. The faithful therefore have need of comfort, that they may know how their slender and imperfect obedience doth please God. It doth not please him, as satisfying his law, but because the persons themselves are reconciled and made righteous through Christ, and do believe that their weakness is forgiven them, as Paul teacheth, There is now no condemnation to them which are in Christ, etc. Albeit then that this new obedience is fare from the perfection of the law, yet it is righteousness, and is worthy of a reward, even because that the persons are reconciled. And thus we must judge of those works, which are indeed highly to be commended, namely * Look the 7. Observation. that they be necessary, that they be the service of God, and spiritual sacrifices, and do deserve a reward: Nevertheless this confolation is first to be held touching the person, which is very necessary in the conflict of the confcience, to wit, that we have remission of sins freely by faith, and that the person is just, that is, reconciled, and an heir of eternal life through Christ, and then our obedience doth please God, according to that saying, Now ye are not under the Law, but under grace. For our works may not be set against the wrath and judgement of God: But the terrors of sin and death must be overcome by faith and trust in the Mediator Christ, as it is written. O death, I will be thy death. And john 6. Christ saith, This is the will of the Father, which sent me, that every one which seethe the Son, and believeth in him, should have life everlasting. And Saint Paul, Being justified by faith, we have peace with God. And the Church always prayed, for give us our trespasses. And thus do the Fathers teach, concerning the weakness of the Saints, and concerning Faith, Augustine in his exposition of the 30. Psalm, saith, Deliver me in thy righteousness. For there is a righteousness of God, which is made ours, when it is given unto us. But therefore it is called the righteousness of God, lest man should think that he had a righteousness of himself. For, as the Apostle Paul saith, To him that believeth in him that justifieth the wicked, that is, that of a wicked maketh a righteous man, If God should deal by the rule of the law, which is set forth unto us, he must needs be condemned: If God should as it were deal by the rule propounded in the law, whom should he deliver? for he findeth 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 need of God's glory? That he should deliver thee, and not thou thyself. For thou canst not deliver thyself: Thou hast need of a Saviour. Why dost thou vaunt thyself? what maketh thee to presume of the law and of righteousness? Seest thou not that which doth sight within thee? dost thou not bear one that striveth, and confesseth his weakness, and desireth aid in the battle? O miserable man that I am? etc. Now it may easily be perceived, how needful this doctrine is for the Church, that men may know, that they do not satisfy the law of God and yet may have true comfort, knowing how their imperfect obedience doth please God. This doctrine hath been horribly darkened, and suppressed heretofore by certain fond persuasions, wherein unlearned men have imagined against the authority of the Scripture that they can fulfil the law of God, and that they are just through the fulfilling of the law, etc. And that Monks are perfect, and do perform more notable and worthy works, than the law doth require. In the mean while there is not a word, how the Mediator Christ is to be apprehended by faith: but they willed man to doubt, or else to trust in his own works. But as touching this obedience, we do teach, * Look the third observat. upon this confession. that they which commit mortal sins are not just, because God requireth this obedience that we should resist sinful lusts. They then which strive not against them, but obey them, contrary to the commandment of God, and do things against their consciences, they are unrighteous, and do neither retain the holy spirit, nor faith, that is, confidence and trust of God's mercy. For confidence, which seeketh remission of sins, cannot so much as be in such, as are delighted with their sins, and remain without repentance. Fifthly, this point is needful also to be taught, by what means men may do good works. We shown a little before how our works do please God. In this place we add how they may be done. * Look the 8. Observation. Albeit that men by their own strength be able to do out ward honest deeds in some sort, and must also perform this civil obedience, yet so long as men are void of Faith, they are in the power of the devil, who driveth them to shameful sins, occupieth their minds with wicked and blasphemous opinions, for that is the kingdom and tyranny of the Devil. * Look the 9 Observat. Moreover, nature by itself is weak, and cannot without Gods help, strengthen itself to the performance of any spiritual works. And for that cause are men taught, that in the Gospel the holy Spirit is promised, who shall aid and govern the minds of them, who do repent and believe the Gospel. Wherefore in so great infirmity of nature, in the midst 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 always in the faith, and in our obedience towards God. Therefore Zacharie, saith, I will pour 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 confirm and comfort troubled minds, and beareth record, that God is pleased with us. He calleth him the spirit of prayer, to the end we 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 virtues are the gifts of God, such as are, faith, clearness of judgement in discerning of points of religion, courage of mind, such as is requisite in them which teach and profess the Gospel, true care and pains in governing of Churches, true humility, not to hunt after preferment, not to be puffed up with popular praise, nor cast down with their disliking and ill will, true charity, etc. These Princely virtues Paul calleth God's 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, etc. Unto these gifts we must join 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 works 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 cross, and to the death of the body, therefore many rewards are deferred until the life to come, which though it be undoubtedly bestowed through mercy for Christ's sake on those which are justified by the faith of Christ, yet there is also a rewarding of good works, according to that saying, Your reward is great it heaven. By this it is evident, that the doctrine of good works, is through the goodness of God purely and truly taught in our Churches. How full of obscurity and confusion the doctrine of good works was in former times, all godly minds know full well. There was none that put men in mind of the difference of man's traditions and the law of God: none that taught, how good works did please God, in this so great infirmity of ours. To be brief, there was not one word of faith, which is most needful unto remission of sins. But now that these matters be opened and unfolded, godly consciences lay hold of comfort, and of certain hope of salvation, and do 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 down in another Edition. Our Divines are falsely accused to forbid good works. For their writings extant upon the ten Commandments, and others of the like argument, do bear witness, that they have to good purpose taught, concerning every kind of life and duties, what trade's of life, and what works in every Calling do please God. Of which things Preachers in former times taught little or nothing, only they did urge certain childish and needless works. As keeping of holy days, set fasts, fraternities, pilgrimages, worshipping of Saints, Friaries, Monkeries, and such trash: whereof our adversaries having had warning, they do now forget them, and do not preach so concerning these unprofitable works, as they were went to do. Besides they begin now to make mention of Faith, which they were wont to pass 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 sins, by their works, and teach not that we do by faith alone undoubtedly receive remission of sins for Christ's sake. When as therefore the doctrine of faith, which should be especially above others taught in the Church, hath been so long unknown, as all men must needs grant, that there was not a word of the righteousness of faith in all their Sermons, and that the doctrine of works only was usual in the Churches, for this cause our Divines did thus admonish the Churches. First that our works cannot reconcile God unto us, or deserve remission of sins, grace, and justification, at his hands. But this we must obtain by faith whiles we believe that we are received into favour for Christ's sake who alone is appointed the Mediator and Intercessor by whom the Father is reconciled to us. He therefore that trusteth by his works to merit grace, doth despise the merit and grace of Christ, and seeketh by his own power, without Christ, to come unto the Father, whereas Christ hath said expressly of himself, 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 yourselves, it is the gift of God, not of works, etc. And lest any here should cavil, 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 righteousness of faith against the merit of works. 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 man's works would not give place to the mercy of God, if the justification which is by grace, were due to merits going before, so as it should not be the liberality of the giver, but the wages or hire of the labourer. This doctrine though it be contemned of the unskilful sort, yet the godly and fearful conscience doth find by experience, that it bringeth very great comfort: because that the consciences cannot be quieted by any works, but by faith alone, when as they believe assuredly, that God is appeased towards them for Christ's sake, as Paul teacheth, Rom. 5. Being justified 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 profane men, which dream that Christian righteousness is naught else, but a civil and philosophical justice, are evil judges of this matter. In former ages men's consciences were vexed with the doctrine of works, they never heard any comfort out of the Gospel. Whereupon conscience drove some into Monasteries, hoping there to merit favour by a monastical life. Others found out other works, whereby to merit favour, and to satisfy for sin. There was very great need therefore to teach this doctrine of faith in Christ, and after so long time to renew it, to the end that fearful consciences might not want comfort, but might know, that grace and forgiveness of sins 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 only signify a bare knowledge of the history, which may be in the wicked, and as in the Devil, but it signifieth a faith, which believeth, not only the history, but also the effect of the history, to wit, the article of remission of sins, namely, that by Christ we have grace, righteousness, and remission of sins. Now he that knoweth, that the father is merciful to him through Christ, this man knoweth God truly: 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 believe this article of the remission of sins. And therefore they hate God as their enemy, they call not upon him, they look 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 cheer up disquieted minds. Moreover, our Divines do teach, that it is requisite to do good works, not for to hope to deserve grace by them, but because it is the will of God that we should do them. And because that the holy spirit is received by faith our hearts are presently renewed, and do put on new affections, so as they are able to bring forth good works. For so saith Ambrose, Faith is the breeder of a good will and of good actions. For man's powers, without the holy spirit, are full of wicked affections, and are weaker than that they can do any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into very heinous crimes. As was to be seen in the Philosophers, who assaying to live an honest life, could not attain unto it, but defiled themselves with open and gross faults. Such is the weakness of man, when he is without faith and the holy Spirit, and hath no other guide, but the natural 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 commended, because it showeth after what sort we must do good works. For without faith the nature of man can by no means perform the works of the first and second table. Without faith it cannot call upon God, hope in God, bear the cross, but seeketh help from man, and trusteth in man's help. So it cometh to pass that all lusts and desires, and all humane devises and counsels do bear sway, so long as faith and trust in God is absent. Wherefore Christ saith, Without me ye can do nothing. john 15. and the Church singeth, Without thy power there is naught in man, and there is nothing but that which is hurtful. Out of the Confession of SAXONY. Of the remission of sins, and of justification. WE said before that these controversies do pertain to the interpreting of two Articles of the Creed, I believe the remission of sins, and, I believe the holy Catholic Church. Neither do we speak of not necessary or light things. It is most necessary, that in the Church the doctrine touching sin should be propounded, and that men should know what sin is, and that there should be an evident difference between political judgements, and the judgement of God. But seeing our adversaries do not teach aright, what sin is, they confirm in men an evil security, and many false opinions. Again, what can be more miserable, then either to obscure, or to be ignorant of this great benefit, namely the remission of sins, and deliverance from eternal death? seeing that there is no difference betwixt the Church and other men, when as the light is extinguished, concerning free remission of sins, for the Son's sake, and concerning Faith, whereby remission must be received: neither is there any other comfort drawing us bacl from eternal death, neither can there be any true Invocation, without this comfort: and God himself hath so often commanded, that his Son should be heard, and the Gospel kept, which is a wonderful decree brought forth out of the secret counsel of the Godhead, when it was hid from all creatures; therefore it is most necessary, that the true doctrine, touching remission of sins, should be kept undefiled. But in all ages, even from our first father's time, the devils have scattered subtle delusions, against the true doctrine, concerning the Son of God, and especially in this article, whom notwithstanding God hath oftentimes refuted good teachers being again raised up, that the Church might not utterly perish. Adam, Seth, No, Sem, Abraham, Isaac, jacob, and others after them, did show the true difference, betwixt the Church of God and other men, and taught that to the Church was given the promise, touching the Mediator the Son of God, and touching remission of sins, and that this remission is to be received freely, for the Mediators sake: And they tied Invocation to this God, which had manifested himself by giving a promise, concerning the Mediator, and they had external rites given them of God, which were signs of the promise, and the sinews of the public Congregation. These rites did a great part of the multitude imitate, omitting the doctrine of the promises and faith: and when they had devised this persuasion, that men by observing these rites might deserve remission of sins, they heaped up many ceremonies, and by little and little boldness went so far (as commonly it cometh to pass) that divers men devised divers gods. So the heathen departed from the true Church of God, and from the knowledge of the true God, and the promise of the Redeemer. The same thing also happened after Moses his time. Ceremonies were appointed for this cause, that they should be admonitions of the Mediator, of the Doctrine of Faith, of free remission for the Mediators sake. But they feigned that sins were forgiven for those rites and sacrifices, and by this superstition they heaped up sacrifices, and forgot the Mediator, and were without true comfort, and without true invocation. The same thing happened also after the Apostles time, the light of the Gospel being lost, wherein is propounded free remission for the Mediators sake, and that to be received by Faith. They sought remission by Monastical exercises, by single life, by divers observations, by the offering in the Mass, by the intercession of dead men, and many monstrous superstitions were devised, as the histories of the whole Church which succeeded the Apostles do declare. Against these errors the infinite mercy of God hath oftentimes restored the voice of the Gospel: And as among the people of Israel he did often raise up Prophets, which should purge the doctrine diligently; so in the Church, after the Apostles time, when the writings of Origen and Pelagius, and the superstition of the people had corrupted the purity of the Gospel, yet notwithstanding, as in a mist, the light of the Gospel was again kindled by Augustine, and him followed Prosper, Maximus, and others, who reproved the false opinions touching this Article. Afterward when the Monks were sprung up, and that opinion, which feigneth men to merit by their works, was a fresh spread abroad, yet there was some of a better judgement, although they added stubble to the foundation: as Huge, Bernard, Gilbert, William of Paris, Tauler, Ambrose, Wesell, and others in other places. And now by the voice of Luther, the doctrine of the Gospel is more cleared, and more evidently restored, and the Lamb shown unto us, as the Baptist saith, Behold the Lamb of God, that taketh away the sins of the World. He that believeth in the Son, hath eternal life: he that believeth not, the wrath of God abideth on him. The same voice of the Gospel our Churches do publish, and that without corruption: and we do discern that discipline, or righteousness, which a man not regenerate may perform, from the righteousness of faith, and that newness, whereof the Gospel doth preach. We say that all men are to be restrained by discipline, that is, by that righteousness, which even the unregenerate aught, & after a sort may perform, which is an obedience in external actions, according to all the commandments of God appertaining to all men. * Look the 1. observation upon this confession. Because that God left this liberty in man after his fall, that the outward members might after a sort obey reason and the will, in stirring up or omitting outward motions: as, Achilles may draw his sword, or put it up into the sheath: Scipio may restrain his members, so that he meddle not with another man's wife, as in their place these things are truly and copiously declared. Now it is most certain, that this discipline is commanded of God, and that the breaking thereof is punished with present and eternal punishments, even in those which are not converted unto God, according to those say, The law was made for the unjust. He that taketh the sword, shall perish with the sword. Also, Fornicatours and adulterers the Lord will judge. Also, We unto thee which spoilest, because thou shalt be spoiled. And although all men ought to govern their manners by this discipline, and God doth severely command that all kingdoms should defend this discipline, and he by horrible punishments doth declare his wrath against this outward contumacy: yet this external discipline, even where it is most honest, is not a fulfilling of the law, neither doth it deserve remission of sins, neither is it that righteousness, whereby we are accepted before God, nor that light shining in the nature of men, as righteousness shined in us in our creation, or as new righteousness shall shine in us in the life eternal. But all this discipline, is an external government, such as it is, like unto the leaf of a fig tree, where with our first parents after their fall did cover their nakedness: neither doth it any more take away sin, and the corruption of nature and death, than those fig leaves did. Hence it is, that Paul doth so often cry out, that sin is not taken away by the law, Rom. 3. By the works of the law no flesh shall be justified in his sight. And Rom. 8. When it was impossible to the law to justify, etc. And Gal. 2. If righteousness doth come by the law, than Christ died in vain. And Tit. 3. Not by the works of righteousness, which we have done, but according to his mercy he hath saved us. And it is a reproach unto the Son of God, to imagine that any our works are merits, or the price of remission of sins, and that they are propitiations for sins. Therefore we do openly condemn those Pharisaical and Pelagian doting dreams, which feign 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 righteousness, whereby men are made acceptable to God. And after a few pages in the same Article. Seeing that the mind is raised up by this faith, it is certain that remission of sins, reconciliation, and imputing of righteousness is given for the merit of Christ alone, and that Christ is effectual in us, and doth by his holy spirit quicken the beleveers, and deliver us from eternal death, and withal make us heirs of eternal life. So saith Paul. Rom. 3. We conclude that man is justified by faith, without the works of the law. Also, we are justified 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 Prophet's witness, that all that believe in him, shall receive remission of sins. Now the words are known and manifest. Faith doth signify not only the knowledge of the (history for that is also in the Devils, of whom it is said, The devils do believe, and tremble) but it doth signify, to embrace all the Articles of Faith, and among those this article, I do believe the remission of sins, neither do I believe that it is only given to others, but to me also. This faith is also a confidence, resting in the Mediator, according to that, Being justified by faith, we have peace. So that Paul speaketh of faith, which consenting to all the articles of the Creed, doth behold and embrace the promise: for it joineth together faith and the promise, Rom. 4. Therefore is it by faith, that the promise might be sure. In expounding the word justified, it is usually said, To be justified, doth signify, 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 Son of God his sake, that is, laying hold by faith upon Christ himself, who is our righteousness (as Jeremy and Paul do say) because that by his merit we have remission, and God doth impute his righteousness to us, and for him doth account us just, and by giving his holy Spirit, doth quicken and regenerate us, as it is said, john 5. This is life in his Son: He that hath the Son, hath eternal life: he that hath not the Son of God, hath not life. And Rom. 3. That he may be just, and a justifier, And although newness is withal begun, which shall be perfect in the life eternal, 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 heir of eternal life, but only for the Mediators sake, who suffered, risen again, reigneth, and prayeth for us, shadowing and quickening us. For although virtues are here begun, yet be they still imperfect, and the relics of sin do stick in us. Therefore we must hold this comfort, that the person is accepted for the Son of God his sake, his righteousness being imputed to us, as it is said, Rom. 4. Abraham believed God, and it was imputed to him for righteousness. Also, Blessed are they, whose iniquities be forgiven, and whose sins be covered. Therefore this saying must be understood correlatively, We are justified by faith, that is, we are justified by confidence in the Son of God, not for our quality, 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 speak of the exclusive member. Paul doth often repeat the word Freely, by which it is most certain, that the condition of our merits is excluded. Therefore it is said in our Churches, We are justified by Faith above, which we so understand, and declare, Freely, for the only mediators sake, not for our contrition, or other our merits, we have our sins forgiven us, and are reconciled to God. For, although contrition and many other virtues are together with Faith or with this confidence kindled in us, yet these virtues are not the cause, or the merit of the Remission of sins, neither doth the person please God in regard of them, according to that saying, No man living shall be justified in thy sight: but the person hath remission, and doth certainly please God, by reason of the Mediator, who must be apprehended by faith, as it is said, Eph. 3. By whom we have boldness, 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 fear by the knowledge of the wrath of God, this one comfort is firm and sure, to fly 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 return and live. Also, Grace aboundeth more than sin. In these griefs if man be taught, to doubt of the remission of sins, sorrow will have the upper hand, and then follow most grievous murmur against God, and desperation, and eternal 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 only signified the knowledge of the story: he shall know that confidence doth rely upon the only Mediator, and he shall perceive what is meant by these words, Freely, for the Mediators sake, remission is received by faith alone, and so the person is made acceptable. This wrestling 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 read divers sentences which show, 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 perpetual judgement, if we will judge aright. Augustine upon the Psal. 31. saith. Who be happy? not they in whom God shall not find sins, for those he findeth in all men. For all men have sinned, and are destitute of the glory of God. Therefore if sins be found in all men, it is evident, that none are happy, but those whose sins be forgiven. This therefore the Apostle did thus commend: Abraham believed God, and it was imputed to him for righteousness. 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 book, De spiritu & litera, he saith, By the law we fear God, and by faith we fly to his mercy. Bernard in his Sermon, De Annunciatione, saith, First of all it is necessary to believe, that thou canst not have remission of sins, but by the mercy of God. But add thereunto, that thou mayst also believe this, that through him thy sins be forgiven thee. This is the witness which the holy Ghost doth give in our heart, saying: Thy sins be forgiven thee. For so doth the Apostle think, that a man is justified freely by faith. In this sentence the judgement of our Churches is plainly and properly alleged, and like testimonies are to be found in this author. Basil also, in his Sermon of Humility doth most properly set forth our judgement, in these words: He that rejoiceth, let him rejoice in the Lord, saying, that Christ is made unto us of God, wisdom, and righteousness, and sanctification, and redemption, as it is written, He that rejoiceth, let him rejoice in the Lord. For this is perfect and sound rejoicing in God, when as a man is not puffed up by reason of his own righteousness, but doth acknowledge that he doth stand in need of the true righteousness, and that he is justified by faith alone in Christ. Seeing therefore that by this which hath been spoken it is manifest, what the word Faith doth signify, in this proposition, We are justified by Faith, hereupon we may understand, that the Monks and others do dangerously err, which do command those that are turned to God, to doubt whether they do please God. This common error of doubting is evidently refuted by these words, Being justified by Faith, we have peace with God. Also, Therefore is righteousness of faith, that the promise might be sure. For so long as men's hearts are tormented with doubting, they fly from God, they do not rest in God, nor call upon him: and the promise becometh unto them but a vain sound, because they give not consent unto it. To conclude, it is the eternal and immutable commandment of God, that we should believe in the Son of God, according to this saying, The spirit shall convince the world of sin, because they believe not in me. Also 1 Joh. 5. He that believeth not God, maketh him a liar. Now it is a foolish cavil, when they say, that we must doubt, in respect of our unworthiness, and not in respect of mercy. For the promise was therefore given, therefore the Son of God was appointed our Mediator, because we are unworthy: and that for his sake, having suffered, being raised up again, and now making intercession for us, and dwelling in us, and clothing us with his righteousness, the Father might undoubtedly be merciful to this miserable lump of ours; being unworthy, and full of filthiness: according to that saying, There is now no condemation to them which walk in Christ Jesus. Also it is absurd which they say, that we must doubt, by reason of our unworthiness. For we are not to doubt, whether our unworthiness do displease God, but with true sighs let us confess that we are unworthy, & let us lay to the promise, whereunto God hath commanded us to assent. Neither is that saying, Eccles. 9 fitly applied to this doubting, Man knoweth not whether he be worthy of love, or of hatred. It is madness to imagine that Solomon should have any such meaning, that neither the just, nor the unjust aught to determine with themselves, whether they please or displease God, seeing it is most certain, that they, which persevere in wicked deeds again their conscience, do displease God. But Solomon doth withdraw us from external shows to the word of God: as though he should say: Do not determine with thyself, that by reason of thy prosperity thou art in favour with God, or by reason of thy adversity thou art out of favour with him. Alexander doth not therefore please God, because he is a Conqueror, and enjoyeth a large Empire. Let not job in his calamity, nor David in his exile think that they be forsaken of God, because they be miserable; let them not judge according to these events or outward shows, but by the word of God: and then even in the midst of our misery we shall receive this comfort, As I live, I will not the death of a sinner, etc. God so loved the world, that he gave his only begotten Son, that every one that believeth in him should not perish, etc. To conclude, This error of doubting, is altogether heathenish, and doth abolish the Gospel, and in true conversion taketh away comfort from them that feel the wrath of God. Men are rather to be taught, that this is undoubtedly the voice of the Gospel, that we should believe the Son of God, and be assured, that grace doth abound much more than sin: and therefore let us withstand doubting, by wrestling get the upper hand, and by faith overcome it, that we may have access to God: invocate him, and give him thanks. These chief points of worship are fearfully hindered, when men's minds are shaken with the waves of doubting, as experience teacheth. Hereof it is evident, why it is necessary, that the Decree of the Tridentine Council, which confirmeth the error of doubting, should be reproved. Also, by all that which hath been said, it may be understood, that we do justly find fault with that Synecdoche, whereby some interpret Paul's words after this sort, We are justified by Faith, that is, by a form love, as they speak. For they understand the word faith only of knowledge, and think that this is the meaning; We are justified by Faith, that is, we are prepared to righteousness, that is, to other virtues, to wit, obedience and fulfilling of the Law. So this is it only which they say. Man is righteous for his own virtues: then they will him to doubt, whether he be furnished with those habits, whereof they speak. Now we have declared before, that by Faith is signified a confidence resting in the Son of God the Reconciler, for whom we are received, and do please God, not for our virtues, or fulfilling the Law. And seeing that in this same comfort, the confidence, whereby we do rest in the Son of God, is indeed a motion, kindled by the holy Ghost, whereby the heart is quickened, and freed from eternal death, this conversion is called regeneration, joh. 3. Except a man be borne again of water, and of the spirit. And now man is made indeed the dwelling place of God, who is effectual in him: as it is said, joh. 14. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him. The eternal Father and the Son, by the holy Ghost, do 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 do not speak of an idle faith: and the unskilful are deceived, whiles they think that remission of sins doth happen to such as are idle, without a certain motion of the mind, without wrestling, and without a feeling comfort of in true griefs, 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, * Look the 6. observation upon the August confess. we do not here add questions of predestination or of election, but we lead all Readers to the word of God, and exhort them to learn the will of God out of his word, as the eternal Father by express voice commanded. Hear him. Let them not look 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 sin and death, and deliver us from the kingdom of the Devil, that sin being altogether abolished, and death vanquished, he may restore unto us eternal life, wherein God may communicate unto us his wisdom, righteousness, and joy, and wherein God may be all in all. This great benefit he doth begin in this miserable lump of ours, in this life, as it is written, 2 Cor. 5. If so be we shall be found clothed, 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 madness to waste these good gifts, as these wasters are described in the parable of the house, that was made clean, and in the second Epistle of Peter, Chap. 2. it is said. If they after they have escaped from the filthiness of the world, are yet tangled again therein, and overcome, the latter end is worse with them then the beginning. Now these good gifts are wasted or poured out, if a man do not hold the foundation, that is, the Articles of Faith, and either willingly, or being deceived, embraceth wicked opinions or Idols: also if a man do fall grievously against his conscience. These rules are oftentimes repeated, as Galat. 5. They which do such things shall not inherit the kingdom of God. Therefore it is necessary to have a care to avoid such falls. If this manifest necessity, the great punishment, to wit, the loss of eternal life, being set before their eyes, do not move some to do good works, they show themselves to be of the number of those, of whom it is said, 1 Joh. 3. He that committeth sin, is of the Devil. Also, If any man have not the Spirit of Christ, he is not his. And there be many causes of this necessity. First, a debt, that is an immutable order, that the creatures should obey God. Therefore Paul saith, Rom. 8. Ye are debtors. Also, lest the holy Ghost and faith be shaken of, let there be a care to avoid present punishments: because it is most certain, that many falls, even of the Elect, are fearfully punished, in this life, as the Church speaketh in Micheas, chap. 7. I will bear the wrath of the Lord, because I have sinned against him. And the Histories of all times do contain fearful examples of punishments, as David, Solomon, Manasses, Josias, Nabuchodonozor, and innumerable others were grievously punished. Wherein this is most to be lamented, that in the very punishments many sins are heaped up: as in the sedition raised up against David, and in the renting of the kingdom, for the sin of Solomon. And touching the necessity of doing good works, the Lord saith, Matth. 5. Except your righteousness exceed the righteousness of the Scribes and of the Pharisees, ye shall not enter into the kingdom of heaven. The necessity, which is manifold, being thus considered, there questions ensue thereupon: what works are to be done: How they may be done: In what sort they do please God: What rewards they have: what is the difference of sins: * Look the first observat. upon this confession. in the fourth Section. what sins do 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 keep the rule, touching good works both internal and external, contained in the commandments of God, which do pertain to us, as it is said, Ezech. 23. Walk ye in my commandments. And these internal and external works do 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 showed before, that even the unregenerate may perform this external obedience or discipline: as Cicero liveth honestly, and for his pains in government deserveth well of all mankind: but his mind is full of doubts, touching the Providence of God, neither doth he know, nor speak unto the true God in invocation, neither doth he know the promises, and he always 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 Commonwealth. Such darkness in the mind, is great sin, such as reason, not being illuminated by God, is is not able to judge of. Therefore inward obedience, true knowledge of God, the fear of God, sorrows in repentance, trust to obtain mercy promised for the Son of God, invocation, hope, love, joy in God, and other virtues must be begun also in the regenerate, and they must be referred to a proper end, to wit, that God may be obeyed. These kinds of true worship cannot be given unto God, without the light of the Gospel, and without faith: which our adversaries, who will seem to be jolly preachers of good works, do neither understand, nor require: seeing they omit the doctrine of faith, which is a confidence to obtain mercy, resting in the Son of God, which is an especial work, and the chief worship of God. Of works not commanded of God, we shall speak hereafter, and we must hold fast that rule, Matth. 15. In vain do they worship me with the commandments of men. And in the Church in falleth out oftentimes, that ceremonies devised by men are more carefully kept, than the commandments of God, yea the authority of Pharisaical and unjust traditions is preferred before the the commandment of God: as in many ages, for the unjust and wicked commandment of single life, the commandment of God concerning true chastity, was horribly violated. Therefore we must consider of the difference of the law, whereof we will speak again hereafter. How good works may be done. GReat is the infirmity of man, and the devil a most cruel enemy, who for the hatred he beareth to God, rageth against mankind, and doth endeavour all that he can, especially to destroy the Church, as it is written of Peter, 1 Pet. 5. Watch, because your adversary the devil goeth about like a roaring Lion, seeking whom he may devour. * Look the 2. observation upon this confession. Therefore although men by their natural strength may after a sort perform the external discipline, yet are they often overcome by this common infirmity: and the devil also doth oftentimes force men, not altogether savage, to commit horrible facts, as he deceived Eve, and compelled the brethren of joseph, David, and others innumerable. Therefore what diligence, or what advisement, can be sufficient for this most subtle enemy? Here let us lay hold upon that most sweet comfort, The Son of God appeared to destroy the works of the Devil, 1 John 3. The Son of God is the keeper of his Church, as he saith, Joh. 10. No man shall take my sheep out of my hands. He doth protect us, and also by his holy spirit doth confirm our minds in true opinions: as he doth begin eternal life, so doth he kindle in our hearts good motions, faith, the love of God, true invocation, hope, chastity, and other virtues We are not Pelagians, but we do humbly give thanks to the eternal God, the Father of our Lord jesus Christ, and to his Son jesus Christ, and to the holy Ghost, both for the whole benefit of salvation restored again to mankind, and also for this benefit, that the Son 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 infirmity of ours, and by his word doth kindle in our minds the knowledge of God, and doth confirm and govern our minds by his holy spirit. We do certainly know that these benefits are indeed given unto us, as it is said most comfortably in Zacharie, chap. 12. I will pour out upon the house of David, and upon the inhabitants of jerusalem, 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 testify 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 do not now fly from God, we do not murmur against God, but we approach unto him with true faith and hope, we do ask and look for help at his hands, we love him, and submit ourselves to him: and thus is the beginning of obedience wrought. After that manner saith the Lord, joh. 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 minds, 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 keep 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 himself, being bewitched with this persuasion, that he doth satisfy the law, and for this discipline, such as it is, doth please God. Many such there be among men, who think themselves secure, if they perform never so little though it be but a shadow of discipline. But the heavenly voice doth often times accuse the arrogancy 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 sin we are liars. Therefore their imagination is vain, which think that obedience doth please God for it own worthiness, and that it is a merit of Condignity, as they speak, and such a righteousness before God, as is a merit of eternal life. And yet afterward they do add, that we must always doubt whether our obedience do 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 men's consciences should be instructed aright in either of these points, both concerning our infirmity, and also concerning the comfort. It is necessary that the regenerate should have the righteousness of a good conscience, and obedience begun in this life, as hath been said: yet nevertheless, in this life there is still remaining in our nature, in our soul, and in our heart, very much pollution, which they do the more see, and be wail, which have received more light than 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 mind, and maketh me captive to the law of sin. There is as yet in every one a great mist, manifold ignorance, and many sorrowful doubts, errors in counsels, raised by distrust, by false opinions, and a vain hope, many vicious flames of lusts, much neglect of duty, murmur and indignations against God in his punishments: to conclude it is unsensibleness and madness, not to be willing to confess that the fear and love of God is much more cold in us, than it ought to be. These confessions are repeated in the Sermons of the Prophets and Apostles, Psal 143. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. And 1 Joh. 1. If we say, that we have no sin, we deceive ourselves, and the truth is not in us. This confession is necessary, and man's arrogancy to be reproved. Also the error of our adversaries, who feign, that men in this mortal life may satinfie the law of God, and of those, who say, that the evil of concupiscence, which is bred with us, is not sin, not an evil repugnant to the law or will of God, is to be reprehended. These errors doth Paul manifestly confute, Rom. 7. and 8. Then must comfort also be joined thereunto. First, let the regenerate person assure himself, that he is reconciled to God, by faith alone, that is, by confidence in the Mediator, and that the person is certainly accounted righteous, for the Some of God the Mediator, and that freely for his merit. Secondly, let us confess with true grief, that there remain as yet in the regenerate man many sins, and much pollution, worthy of the wrath of God. Thirdly, let him nevertheless know, that obedience, and the righteousness of a good conscience, must be begun in this life, and that this obedience, although it be very fare from that perfection which the law requireth, is nevertheless, in the regenerate, acceptable to God, for the Mediators sake, who maketh request for us, and by his merit doth cover our great and unspeakable miseries. Thus for the Mediators sake, both the person is received, and also our works do please God, that in either of them our faith may shine. Therefore Peter saith, 1 Pet. 2. Offer up spiritual sacrifices, acceptable to God through jesus Christ. This comfort is set forth. Rom. 8. Now there is no condemnation to them, which do walk in Christ jesus. And, Rom. 3. Ye are not under the law, but under grace. In that place this question is asked, whether our obedience do please God, seeing it doth not satisfy the law? Paul answereth, that it doth please God, Because we are not under the law, that is, condemned by the law, but we are under grace, reconciled, or received into favour. Rom. 8. Who shall condem●e? Christ hath died for us, and is risen again, and sitteth at the right hand of God, and maketh request for us: that is, holy men do please God, for the Son his sake, who also offered his obedience for us, and maketh request for us. We must oppose these say to doubting, lest faith and invocation be extinguished: for doubting doth weaken our invocation. Seeing therefore that we know, both that new obedience as necessary, and that help is certainly given us, and that this obedience doth please God, although it be unperfect and needy, let us acknowledge the infinite mercy of God, and give thanks for it, and have a great care how to govern our actions, because we know, that we are both helped, and that this obedience is acceptable to God for the Son's sake. And let this necessity be always in our eyes, that if the benefits of God, to wit, justification, and Regeneration, be shaken of, we lose eternal life, according to that saying, We shall be clothed, if so be that we be not found naked. And, Rom. 8. If any have not the Spirit of Christ, he is not his. And always in justification let there be also a beginning of newness of life. The thief hanging on the cross, hath good works, and those both internal and external: it grieveth him that he had sinned, and he confesseth that he is justly punished: then by faith he doth acknowledge the Saviour, and desireth salvation of him, and therefore he heareth express absolution, and the preaching of eternal life, and the promise, and resteth in this voice of the Messiah, and submitteth himself to God, and doth not bear the punishment impatiently, but is eased by acknowledging the Messiah, and by the hope of eternal life, and giveth thanks to God: Moreover, to give an evident token of his confession, he found fault with the other which cursed Christ These things are done by him, because this very Messiah, being partner with him in his punishment, in a word doth teach his mind, and by the same comfort the Word is effectual in him, and through him the eternal Father doth pour the holy Ghost into the heart of this hearer, that he may kindle in him, joy, love, invocation, hope of eternal life, and other virtues. Of Rewards. PAul saith, Rom. 6. Eternal life is the gift of God, through jesus Christ our Lord: and, they that are reconciled, or justified, Are heirs annexed with the Son of God, and that for his sake, not for their own merits. Faith, receiving remission of sins, and justification, and the hope of eternal life, do rely upon the Son of God the Mediator, as it is said, Joh. 6. This is the will of the Father, that every one that believeth in him, should have eternal life. And, Rom. 5. Being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom we have access through faith unto this grace wherein we stand, and rejoice under the hope of eternal life. He joineth faith and hope together, and affirmeth, that either of them doth rely upon the Mediator: And it is manifest, that hope ought not to rely on our works, because it is said, Psal. 142. No man living shall be justified in thy sight. But as they which repent are accounted just by faith, for the only Son of God his sake, and for him, and through him are quickened; so for him, and not for our merits, is eternal life given unto us; as the thief on the cross heareth this promise, To day thou shalt be with me in Paradise, Luk 23. Neither must we dream, that the Son of God did merit, or give unto us, a preparation only to eternal life: but let that most comfortable saying of Hosea be always in our sight: O death, I will be thy death. O hell, I will be thy destruction. For by the Son of God and through him, we are delivered from eternal death, and translated into life eternal, as he saith, I give unto them eternal life. And, 1 Joh. 5. He that hath the Son, hath life. And let hope be sure and firm, as Peter saith, 1 Pet. 1. Hope perfectly, that is, look for eternal life, not with doubtful opinion, in an assured hope, to wit, for the Mediators sake. And Augustine saith well, in his book of Meditations. The certainty of our whole confidence consisteth in the blood of Christ. Let us hold both these points assuredly, that he which repenteth, doth freely by faith receive remission of sins, and justification for the Son of God his sake, and that he is an heir of eternal life, as Paul saith, Rom. 8 As many as are led by the spirit of God, they are the sons of God. And if they be children, they are also the heirs of God. Yet notwithstanding, this also is true, * Look the 1. observation upon this confession. in the 4. Sect. that they, which do shake of the holy Ghost, falling from faith, or sinning grievously against their conscience, and do not return unto God by repentance, are not heirs, as it is said, Galat. 5. They which do such things, shall not inherit the kingdom of God. And, 1 Tim. 2. Fight a good fight, having faith and a good conscience, which some have put away, and as concerning faith have made shipwreck. And, Matth. 25. I was hungry, and ye gave me not to eat. And, These shall go into everlasting punishment, but the righteous shall go into life eternal. Now although life eternal is given to the regenerate for the Son of God, yet withal it is also a reward of good works, as it is said, Your reward is plentiful in heaven, as a patrimony is the reward of the labours of a son, although it be given to the son for another cause. Moreoever, God hath added unto good works certain promises of his, and therefore even for the good works of holy men, God doth give spiritual and corporal gifts even in this life, and that diversely, as it seemeth good to his unspeakable wisdom, 1 Tim. 4. Godliness hath the promises of the life present, and of that that is to come, Mark. 10. They shall receive a hundred fold in this life (but with tribulation) and after this life, eternal life. Matth. 10. Whosoever shall give unto one of these little ones to drink a cup of cold water only in the name of a disciple, he shall not lose his reward. Luk. 6. Give, and it shall be given to you. Exod 20. Honour thy father and thy mother, that thou mayest live long upon earth. Isa. 33. Bread shall be given him, and his waters shall be sure: they shall see the King in his glory, that is, for obedience and good works God doth give quiet Commonweals, an honest and meek government, etc. Isa. 58. Break thy bread to the hungry, and thou shalt be as a garden that is watered, etc. The example of the widow at Sarepta is well known: and the Psalmist saith, Substance and riches are in his house. For seeing that God in this mortal and miserable life doth gather his Church, and will have it to be an honest congregation, he giveth thereunto many places of entertainment, he giveth nests to godly poor families, for the bringing up of their children, and for the spreading abroad of doctrine: to conclude, he will preserve the society of mankind, households, and common weals, and that to this end, that a Church may be gathered. Therefore he giveth sometime a government not troublesome, peace, a fruitful land, and other good things, for the prayers of holy men, for their diligence, and for common necessities sake: as, for Joseph, Naaman, and Daniel, those kingdoms, wherein they lived, flourished the more. And Jerem. 19 The Banished in Babylon are commanded, to pray for the peace, and wholesome government of that place, where they were entertained. So also oftentimes punishments are heaped up for the sins of the Church, as is to be seen in the punishment of the tribe of Benjamin, David, and others. Now God will have us to understand that these benefits are necessary for the body, and to know that they be given of God: in ask of them he will have our faith to be exercised, as we shall declare more at large in a fit place. At this time we have therefore added these few things, that in this confession there might be also a Testimony in our Churches, that this true and necessary doctrine, touching good works, is faithfully laid open. Out of the Confession of WIRTEMBERGE. Of justification. CHAP. 5. WE believe and confess, that to do and practise such righteousness, as is acceptable to God, these virtues be necessary, Faith, hope, and love, and that man cannot of himself conceive these virtues, but doth receive them of the favour and grace of God, and that faith doth work by love. But we think that their judgement doth fare disagree from the Apostolic and Catholic doctrine, who teach, that man is made acceptable to God, and accounted just before God for those virtues, and that when we come to stand before God in judgement, we must trust to the merits of these virtues. For man is made acceptable to God, and counted just before him, for the only Son of God our Lord jesus Christ, through faith: and when we appear before the judgement seat of God, we must not trust to the merit of any of those virtues, which we have, but only to the merit of our Lord jesus Christ, whose merit is ours by faith. And because that before the tribunal seat of God, where the question is of true and eternal righteousness and salvation, there is no place at all for the merits of men, but only for the mercy of God, and the merits of our Lord jesus Christ alone, who is received of us by faith, therefore we think that the ancient Fathers our Elders said truly, that we are justified before God by faith alone, Rom. 3. All have sinned, and are deprived of the glory of God, and are justified 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, Galat. 3. The Scripture hath concluded all under sin, that the promise by the Faith of jesus Christ should be given to them that believe. And, Chap. 5. We through the spirit wait for the hope of righteousness through faith. For in Christ jesus neither Circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Hilary saith, It offendeth the Scribes, that man should forgive sin (for they behold nothing but man in jesus Christ) and that he should forgive that, which the law could not release. For faith alone doth justify. Ambrose saith. They are justified freely, because that working nothing, nor requiting any thing, by faith alone they are justified, by the gift of God. And again, They are evidently blessed, whose iniquities are forgiven, without any labour or work, and whose sins are covered, no help of repentance being required of them, but only this, that they believe. Many places might be alleged as well out of the writings of the Prophets and Apostles, as out of the holy Fathers, whereby it is proved, that not only in the beginning, through the free mercy of God, these virtues, to wit, Faith, hope, and love, are given unto us, but also afterward throughout our whole life, and that in our extreme necessity, we are not able to stand before the severe tribunal seat of God, but in the confidence of the only free favour of God, showed unto us in Christ the Son of God. For this is that, both which Paul teacheth, and the Ecclesiastical writers do interpret, That we are justified before God by faith alone. Of good works. CHAP. 7. WE say that good works, commanded of God, are necessarily to be done, and that, through the free mercy of God, * Look the 1. observation upon this confession. they do deserve certain their own, either corporal, or spiritual, rewards. But we must not think, that in the judgement of God, where the question is, concerning the purging of our sins, the appeasing of the wrath of God, and the merit of eternal salvation, we should trust to those good works which we do. For all the good works which we do, are unperfect, neither can they sustain the severity of the judgement of God, but all our confidence is to be placed in the only mercy of God, for his Son our Lord jesus Christ his sake. Psal. 142. Enter not into judgement with thy servant, for no flesh living shall be justified in thy sight. Gal. 5. The flesh lusteth against the Spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot do those things that ye would. Rom. 7. I know, that in me, that is, in my flesh, there dwelleth no good. Dan. 9 We do not present our supplications before thee, for our own righteousness, but for thy great tender mercies. Augustine saith, Woe to the life of man, be it never so commendable, August. confess. lib. 9 cap. 13. In Monuali. cap. 22. if thou examine it, setting thy mercy aside. And again: All my hope is in the death of my Lord. His death is my merit, my refuge, salvation, life, and my resurrection. The mercy of the 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. Gregory saith, Therefore our righteous Advocate shall Greg. lib. 1. super Ezech. hom. 7. in fine. Bern. in Serm. 1. annunciat. B●●tae Mariae. defend us in the day of judgement, because we know, and accuse ourselves to be unjust. Therefore let us not trust to our tears, nor to our actions, but to the alleging of our Advocate. Bernard saith, Our rejoicing is this, the testimony of our conscience, not such a testimony, as that proud Pharisee had, his thoughts being seduced, and seducing him, giving witness of himself, and his witness was not true. But than is the witness true, when the spirit beareth witness with our spirit. Now I believe that this testimony consisteth in three things: For first of all it is necessary to believe, that thou canst not have remission of sins, but through the favour of God: Secondly, that thou canst have no good work at all, except he also give it to thee: Lastly, that thou canst not deserve eternal life by any works, except that also be given thee freely. Out of the Confession of SVEVELAND. Of justification, and of Faith. CHAP. 3. OUR Preachers do some what differ from the late received opinions about those things which the people were commonly taught, concerning the mean, 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 endeavour to lay open most plainly to your sacred Majesty, 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 years, 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 moved especially by these places of Scripture. As many as received him, to them he gave power to be the sons of God, even to them that believe 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. joh. 1. Verily, verily, I say unto you, except a man be borne again a new, he cannot see the kingdom of God. joh. 3. No man knoweth the Son, but the Father, neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. Matt. 11. Blessed art thou, Simon, the son of jonas, 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. joh. 6. By grace are ye saved through Faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast himself. For we are his workmanship, created in Christ jesus unto good works, which God hath ordained, that we should walk in them. Eph. 2. For seeing it is our righteousness and eternal life, to know God, and our Saviour jesus Christ, and that is so fare from being the work of flesh and blood, that it is necessary to be borne again anew, neither can we come to the Son, except the Father draw us, neither know the Father, except the Son reveal him unto us: and Paul doth write so expressly, Not of yourselves, not of works: it is evident enough, that our works can help 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 do any thing that is just, or acceptable to God: but the beginning of all our righteousness and salvation, must proceed from the mercy of the Lord, who of his only 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 natural man cannot, as Paul saith, 1 Cor. 2. perceive the things that are of God, he causeth also the beam of his light to arise in the darkness of our heart, that now we may believe the Gospel preached, being persuaded of the truth thereof, by the holy Spirit from above, and then forthwith trusting to the testimony 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 righteousness in the slothful thoughts of men, or in faith destitute of love (which they call faith without form) seeing that we are sure, that no man can be just or saved, except he do chief 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 look for all good things from him. Therefore we cannot otherwise be justified, that is, as to become righteous, so to be saved (for righteousness is even our salvation) then by being endued chief with faith in him, by which faith we believing the Gospel, and therefore being persuaded, that God hath taken us for his adopted children, and that he will for ever show himself a loving Father unto us, let us wholly depend upon his pleasure. This faith Saint Augustine doth call, in his book De Fide & operibus, Evangelicall, To wit, that which is effectual through love. By this faith we are borne again, 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 bend unto evil, we become good, and upright. For hereupon, we being fully satisfied with one God (the spring of all good things that is never dry, but runneth always most plentifully) we do forthwith show ourselves, as it were, Gods, towards others, that is, toward the true sons of God, endeavouring by love to profit them, so much as in us lieth. 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 commandment, touching mutual 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 thyself, Gal. 5. For whatsoever the law teacheth, hitherto it tendeth, and this one thing it requireth, that at the length we may be reform to the perfect image of God, being good in all things, and ready and willing to do men good, the which we cannot do, except we be adorned with all kinds of virtues. For who can purpose and do all things (as the duty 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 think, speak, and do every thing in order, and well, and therefore be very familiarly acquainted with the whole company of virtues. To whom good works are to be ascribed, and how necessary they be. CHAP. 5. But seeing that they, which are the children of God, are rather Rom. 8. led by the Spirit of God, then do work any thing themselves, And that Of him, and through him, and for him, are all things, therefore Rom. 11. whatsoever things we do well, and holily, are to be ascribed to none other, then to this one only spirit, the giver of all virtues. Howsoever it be, he doth not compel us, but doth lead us being willing, Working in us both to will, and to do, Philip. 2. Whereupon Saint Augustine writeth very well, That God doth reward his works in us. And yet we are so fare from rejecting good works, that we do utterly deny, that any man can fully be saved, except he be thus far brought by the spirit of Christ, that he find no want at all in him, touching those good works, 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 pass away, than any one jot, 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 man's strength, and we must confess, that all things are the mere gifts of God, who of his own accord, and not for any merit of ours doth favour and love us. By these things it may sufficiently be known, what we believe 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 believe. For alalthough of many we have alleged a few, yet by these few, any one, that is but meanly conversant in the Scripture, may fully perceive, that they which read the Scriptures shall find every where such kind of sentences, as do attribute unto us nothing but sin, and destruction, as Hosea saith, and all our righteousness and salvation to the Lord. Of the duties of a Christian man. CHAP. 6. NOw it cannot be doubted of, what be the duties of a Christian man, and to what actions he ought chief to give himself, namely to all those, whereby every one, for his part, may profit his neighbours, and that first, in things pertaining to life eternal, that they also may begin to know, worship, and fear God, and then in things pertaining to this life, that they may want nothing which is necessary to the sustenance of the body. For as the whole law of God, which is a most absolute commandment of all righteousness, is briefly contained in this one word, Thou shalt love thy neighbour as thyself, so in the performance of this love, it is necessary that all righteousness 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 work 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 Ecclesiastical functions, among the chief duties of a Christian man, we place the government of the Common weal, 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 last, 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 mankind. Yet in these, and all other duties pertaining to man's like, no man must rashly take any thing to himself, but with a right conscience consider, whereunto God doth call him. To conclude, let every man account that his duty, and that so much the more excellent a duty, the more that he shall profit other men thereby. THE TENTH SECTION. OF THE HOLY CATHOLIC CHURCH. The latter Confession of HELVETIA. Of the Catholic 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 always from the beginning, at this day, and to the end of the world, there should be a Church, that is, a company of the faithful, called and gathered out of the world, a communion (I say) of all Saints, that is of them, who do truly know, and rightly worship and serve the true God in jesus 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 City, living under one Lord, under the same laws, 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 household of God, terming the faithful upon the earth Saints, who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood, I believe the Catholic Church, the communion of Saints. And seeing that there is always but one God, and one Mediator between God and man, jesus Christ: also, one shepherd of the whole flock, 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 Catholic, because it is universal, spread abroad through all the parts and quarters of the world, and reacheth unto all times and is not limited within the compass either of time or place. Here therefore we must condemn the Donatists who pinned up the Church within the corners of Africa, neither do we allow of the Roman Clergy, who vaunt that the Church of Rom● 〈◊〉 in a manner is Catholic. The Church is divided by some into divers parts or divers sorts: not that it is rend and divided from itself, but rather distinguished, in respect of the diversity 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 the earth and fighteth against the flesh, the world, and the prince of the world, the devil, and against sin and death. The other being already set at liberty, is now in heaven, and triumpheth over all those being overcome, and continually rejoiceth before the Lord. Yet these two Churches have notwithstanding a communion and fellowship between themselves. The Church militant upon the earth hath evermore had in it many particular Churches, which must all notwithstanding be referred to the unity of the Catholic Church. This militant Church was otherwise ordered and governed before the law, among the Patriarches, otherwise under Moses, by the Law, and otherwise of Christ, by the Gospel. There are but two sorts of people for the most part mentioned, to wit, the Israelites, and the Gentiles, or they which of the jews and Gentiles were gathered to make a Church. There be also two Testaments, the Old and the New. Yet both these sorts of people have had, and still have one fellowship, one salvation in one and the same Messiah, in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times and a diversity in the pledges and signs of Christ promised, and exhibited, and that now the ceremonies being abolished, the light shineth unto us more clearly, our gifts and graces are more abundant, and our liberty is more full and ample. This holy Church of God is called the house of the living God, builded of living and spiritual stones, founded upon a rock, that cannot be removed, upon a foundation, besides which none can be laid: Whereupon it is called the pillar and foundation of the truth, that 2 Tim. 3. doth not err, so long as it relieth upon the rock Christ, and upon the foundation of the Prophets and Apostles. And no marvel, * Look the first observat. upon this confession. if it do err, so often as it forsaketh him, who is the alone truth. This Church is also called a virgin, and the spouse of Christ, and his only beloved. For the Apostle saith, I have joined you unto one husband, that I might present you a chaste virgin unto Christ. The Church is called a flock of sheep under one shepherd, even Christ, Ezek. 34. and john 10. also the body of Christ, because the faithful are the lively members of Christ, having him for their head. It is the head which hath the pre-eminence in the body, and from whence the whole body receiveth life, by whose spirit it is governed in all things, of whom also it receiveth increase, that it may grow up. Also there is but one head of the body, which hath agreement with the body, and therefore the Church cannot have any other head beside Christ. For as the Church is a spiritual body, so must it needs have a spiritua I head like unto itself. Neither can it be governed by any other spirit, then by the spirit of Christ. Wherefore Paul saith, And he is the head of his body the Coloss. 1. Church, who is the beginning, the first borne of the dead, that in all things he might have the pre-eminence. And in another place, Christ (saith he) is the head of the Church, and the same is the Saviour of Ephes. 5. his body. And again, Who is the head of the Church, which is his Ephes. 1. body, even the fullness of him, which filleth all in all things. Again, Let us in all things grow up into him which is the head, that is Ephes. 4. Christ, by whom all the body being knit together receiveth increase. And therefore we do not allow of the doctrine of the Romish Prelates, who would make the Pope the general Pastor, and Supreme head of the Church of Christ militant here on earth, and the very Vicar of Christ, who hath (as they say) all fullness of power and sovereign authority in the Church. For we hold and teach, that Christ our Lord is, and remaineth still, the only universal Pastor, and highest Bishop, before God his Father, and that in the Church he performeth all the duties of a Pastor or Bishop, even to the world's end: and therefore standeth not in need of any other to supply his room, for he is said to have a substitute, which is absent. But Christ is present with his Church, and is the head that giveth life thereunto. He did straightly forbid his Apostles and their successors all superiority or dominion in the Church. They therefore that by gainsaying set themselves against so manifest a truth, and bring another kind of government into the Church, who seethe not that they are to be counted in the number of them, of whom the Apostles of Christ prophesied? as Peter 2 Epist. 2. and Paul Act. 20. 2 Cor. 11. 2 Thess. 2. and in many other places. Now by taking away the Romish head, we do not bring any confusion or disorder into the Church: for we teach that the government of the Church which the Apostles set down, is sufficient to keep the Church in due order, which from the beginning, while as yet it wanted such a Romish head, as is now pretended to keep it in order, was not disordered or full of confusion. That Romish head doth maintain indeed that tyranny and corruption in the Church, which was brought into the Church: But in the mean time he hindereth, resisteth, and with all the might he can make, cutteth off the right and lawful reformation of the Church. They object against us, that there have been great strifes and dissensions in our Churches, since they did sever themselves from the Church of Rome, and that therefore they cannot be true Churches. As though there were never in the Church of Rome any sects, any contentions and quarrels, and that in matters of religion, maintained, not so much in the Schools, as in the holy chairs, even in the audience of the people. We know that the Apostle said, God is not the author of dissension, but of peace. 1 Cor. 11. And Seeing there is amongst you emulation and contention, are you not carnal? Yet may we not deny, but that God was in that Church, planted by the Apostle, and that that Apostolic Church was a true church, howsoever there were strifes and dissensions in it. The Apostle Paul reprehended Peter an Apostle, and Barnabas Gal. 2. Acts 15. fell at variance with Paul great contention arose, in the Church of Antioch, between them that preached one and the same Christ, as Luke recordeth in the Acts of the Apostles. And there have at all times been great contentions in the Church, and and the most excellent Doctors of the Church have about no small matters differed in opinions, yet so, as in the mean time the Church ceased not to be the church for all these contentions. For thus it pleaseth God to use the dissensions that arise in the church, to the glory of his name, the 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 do not acknowledge every church to be the true church which vaunteth herself so to be: but we teach that to be the true Church indeed, in which the marks and tokens of the true church are to be found. First and chief the lawful 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 seem to lead us unto Christ, who in the Gospel hath said, My sheep hear my voice, and I know them, ● john 10. and they follow me, and I give unto them eternal life. A stranger they do not hear, but fly from him, because they know not his voice. 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 only Mediator and Intercessor, and they seek not life or justice but only in Christ, and by faith in him: because they do acknowledge Christ the only head and foundation of his Church, and being surely founded on him, do daily repair themselves by repentance, and do with patience bear the cross laid upon them, and besides, by unfeigned love joining themselves to all the members of Christ, do thereby declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity: they do withal 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 himself. That saying of the Apostle Paul is well known to all, I received from the Lord that which I delivered 1 Cor 11. unto you. For which cause we condemn 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 mean time they brag of the succession of Bishops, of unity, and of antiquity. Moreover we have in charge from the Apostles of Christ, To shun Idolatry, and to come out of Babylon, and to have no fellowship 1 Cor. 10. 1 john 5. Apoc. 18. 2 Cor. 6. with her, unless we mean to be partakers with her of all God's plagues laid upon her. But as for communicating with the true church of Christ, we so highly esteem of it, that we say plainly, that none can live before God, which do not communicate with the true church of God, but separate themselves from the same. For, as without the Ark of Noah there was no escaping, when the world perished in the flood, even so do we believe, that without Christ, who in the church offereth himself to be enjoyed of the elect, there can be no certain 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 do not so strictly shut up the church within those marks before mentioned, as thereby to exclude all those out of it, which either do not communicate in the Sacraments (by reason that they want them, or else not willingly, nor upon contempt, but being constrained by necessity, do against their wills abstain from them) or in whom faith doth sometimes fail, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity 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 years. We know very well what happened to Saint Peter, who denied his Master, and what is wont daily to fall out among the faithful and chosen of God, which go 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 Catholic Faith, and his own true worship to be so obscured and defaced, that the church seemeth almost quite razed out, and not so much as a face of a church to remain, as we see fell out in the days of Eliah, and at other times. And yet in 1 Reg. 19 Apoc. 7. the mean time the Lord hath in this world, even in this darkness, 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 seal, the Lord knoweth who are his, etc. Whereupon the Church of God may be termed invisible, not that the men, whereof it consisteth, are invisible, but because it being hidden from our sight, and known only unto God, it cannot be discerned by the judgement of man. Again, 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 do hear the word of God, and publicly receive the Sacraments, and bear a show to pray unto God alone through Christ, to confess Christ to be their only righteousness: and do seem outwardly to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities: And yet they are altogether destitute of the inward illumination of the spirit of God, of faith, and sincerity 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 john 2. for if they had been of us, they would have tarried with us. Yet these men, whilst they do pretend religion, they are accounted to be in the church, howsoever indeed they be not of the church. Even as traitors in a commonwealth before they be detected are counted in the number of good Citizens: and as the cockle and darnel and chaff are found amongst the wheat: and as wens and swell 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 darnel and good corn. We are to have a special regard, that we judge not rashly before the time, nor go about to exclude, cast off and cut away them, whom the Lord would not have excluded, nor cut off, or whom without some damage to the church, we cannot separate from it. Again we must be very vigilant, lest that the godly falling fast asleep, the wicked grow stronger, and do some mischief to the church. Further more we teach, that it is carefully to be marked, wherein especially the truth and unity of the church consisteth, lest that we either rashly breed or nourish schisms in the church, It consisteth not in outward rites and ceremonies, but rather in the truth and unity of the Catholic faith. This Catholic faith is not taught us by the ordinances or laws of men, but by the holy Scriptures, a compendious and short sum whereof is the Apostles Creed. And therefore we read in the ancient Writers, that there was manifold diversities of ceremonies, but that was always free, neither did any man think that the unity of the church was thereby broken or dissolved. We say then that the true unity of the Church doth consist in several points of doctrine, in the true and uniform preaching of the Gospel, and in such rites, as the Lord himself hath expressly set down: 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 think otherwise, the Lord shall reveal 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 mean built upon this lively rock, 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 eyes of God alone, yet is it not only seen and known, by certain outward rites, instituted of Christ himself, and by the word of God, as by a public and lawful discipline; but it is so appointed, that without these marks no man can be judged to be in this church, but by the special privilege of God. Out of the Confession of BASILL. Of the Church. WE believe a holy Christian Church, that is, a communion Matth. 1. Ephe. 1. john 3. 2 Cor. 11. Ephes. 5. Heb. 12. john 1. Galat. 5. Rom. 1. john 1. 1 john 3. of Saints, a gathering together of the faithful in spirit, which is holy, and the Spouse of Christ: wherein all they be Citizens, which do truly confess, that jesus is the Christ, the Lamb that taketh away the sins of the world, and do show forth that faith by the works of love. And a little after. This church of Christ doth labour all that it can, to keep the bonds of peace and love in unity. Therefore it doth by no means communicate with Sects, and the rules of orders, devised for the difference of days, meats, apparel, 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 acknowledging of the holy Catholic Christian Church. And first of all, that the foundation and head of the holy Church is Jesus Christ himself alone, together with the whole merit of grace and truth to life eternal, 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 rock, (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 fullness of him, which filleth all in all things. Out of these things it is taught, that this is believed, held, and publicly confessed, that the holy Catholic 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 Trinity 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 lamb, This true church, although while it lieth here in the Lord's store, to wit, in the wide world, and as it were in one heap confusedly gathered together, containeth in it as yet, as well the pure wheat, as the chaff, 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 known, even by these signs that follow: namely, wheresoever Christ is taught in holy assemblies, the doctrine of the holy Gospel is purely and fully preached, the Sacraments are administered, according to Christ's institution, commandment, meaning, and will, and the faithful people of Christ doth receive and use them, and by these gathereth itself together in the unity of faith and love, and in the bond of peace, and joineth itself in one, and buildeth itself 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 jerusalem, the spiritual body of Christ, and joints knit together, the which are joined 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 country or nation, and in what place soever this be) there am I in the midst of them: and contrarily, where Christ, and the spirit of Christ, dwelleth not, and the holy Gospel cannot have any place granted unto it, etc. but on the contrary side, manifest errors * Look the 1. observation upon this confession. Rom. 5. and heathenish life have their full course, and by getting the upper hand do spread themselves fare, there must also needs be a church so defiled, that Christ will not acknowledge it for his well-beloved Spouse, seeing that none belongeth to Christ, who hath not the spirit of Christ. Every Christian is also bound with diligent care to seek after this and such a true part of the holy church, and after he hath found it, to join and maintain holy communion and fellowship therewith, as the other part of that point of the Church in our Christian Creed doth declare, where we do profess, that we believe the communion of Saints: and ought altogether, with this fellowship, or spiritual company of God's people, to maintain the true unity and concord of Christ's spirit, to love and bear good will to all the members, to yield obedience thereunto, and endeavour, by all means possible, to procure the profit and furtherance thereof, and in truth to hold agreement therewith, and by no means through stubbornness to move schisms, seditions and sects, against the truth. To which thing the Apostle exhorteth all men, where he saith, So walk or Ephes 4. behave yourselves, as worthy of the place or vocation whereunto ye are called, with all humbleness and meekness, with a quiet mind, and long suffering, for bearing one another, and endeavour ye to keep the unity 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 baptism, 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, Do nothing through strife, or for vain glory. Again, Let there not be dissensions among you. He therefore that in this life walketh according to these commandments, he is a true and lively member of the holy Church, which bringeth forth the fruit of Faith and love. * Look the 2. observation upon this confession. And the 1. Observat. upon the confession of Saxony, in the fourth Section. But he that looseth the spirit of Faith and love in the holy fellowship, must needs be 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 itself alone is not that holy Catholic Christian Church, but only 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 platform and certain order of government in the holy Church. Now without a platform of order and outward government, it cannot be in good case or go well with it, no more than it can with any other even the least society. But this platform of order consisteth chief 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 do well discharge that place, and as it were his ward, to which he is called, and use watchfulness, and suffer nothing to be found wanting in himself, nor at his own pleasure do closely convey himself out of the same, or go beyond the bounds thereof, and meddle with other men's charges, and moreover, that all among themselves submit themselves one to another, and all perform obedience from the least to the greatest, every man in his own place, whereunto he is called: and do it with the affection of love, and of his own accord, not of constraint, even for Christ's sake, and for the care they have of eternal 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 laws or decrees into subjection: the which thing our Ministers among themselves do indeed declare and practise. This laudable order of governing the Church together with lawful discipline, that is, with the severity 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 sins without repentance, having their hearts hardened, and such sinners, as give not obedience to God, and to his word, and in the Church are authors of great offences, and do not repent, or become better, after due, faithful, and sufficient warning, that such, I say, may be publicly punished, and be removed from the holy fellowship, by Ecclesiastical punishment, which * Look the 3. observat. upon this confession. commonly is called abandoning, excommunication, or cursing, yet not by the help of the civil power, but by virtue of the word and the commandment 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 civil or Ecclesiastical persons, according to that sentence of the doctrine of Christ, who saith, If thy brother trespass against thee, * Look the 4 Observat. Mat. 18. go and reprove him between him and thee alone: if he hear thee, thou hast won thy brother: if he hear thee not, take yet with thee one or two: If he hear 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 express words give a commandment hereof, writing thus: We command you, brethren, 1 Cor. 5. in the name of our Lord jesus Christ, that ye withdraw yourselves 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 yourselves that wicked man. And yet this is not to be concealed, that at all times there have been many in the Church, which seemed to be Christians, and yet were wicked hypocrites, close sinners, fare 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 chief Shepherd, and to his coming: as the Lord himself 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. ●. Here withal 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 heed of him, that the simple sort among the faithful might avoid him, and not suffer themselves to be seduced by him. Now in Antichrist we are to acknowledge a double overthwartnesse: to wit, dishonesty, and deceiving: the first is an overthwartnesse of the mind or meaning, or a bringing in of false doctrine, clean 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 turn their ears from the truth, and shall be given unto fables. The other evil or offence, that we are to consider in Antichrist, is a corrupt and naughty life, giving unto others a very ill example, and is full of horrible sins, hurtful filthiness, and all kind of vices, which in the Antichristian church are openly practised, and that freely, without any kind of punishment: whereof the Apostle saith, This know also, that in the last days shall 2 Tim 3. come perilous times. For men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, profane, without natural affection, such as cannot be pleased, false accusers, intemperate, fierce, not lovers or desirous of that which is good, traitorous, heady, high minded, lovers of pleasure more than of God, having a show of godliness, but have denied the power thereof: turn away therefore from such. Of which time also Christ forespoke in these words: And then many shall be offended Matth. ●4. at these examples, and shall betray one another, and hate one another. And many false Prophets shall arise, and deceive many. And because iniquity shall increase many ways, the love of many shall be cold. But he that endureth to the end, he shall be saved. These words are to be understood of them, which do continue in the doctrine of Christ, enduring all adversities, where with they are assayed. 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 believe, that it is not lawful for any man, to Artic 26. withdraw himself from the congregations, and to rest in himself, but rather that all men are to defend, and to preserve the unity of the church, submitting themselves to the common instruction, and to the yoke of Christ, wheresoever God doth appoint that true Ecclesiastical discipline, although the Decrees of Magistrates do gainsay it: from which Order whosoever do separate themselves, they do resist the ordinance of God. We believe, that very carefully and wisely the true Church Artic. 27. (the name whereof too many do abuse) is to be discerned. Therefore we affirm out of the word of God, that the Church is a company of the faithful, which agree together in following the word of God, and in embracing pure Religion, wherein also they do daily profit, growing and confirming themselves mutually in the fear of God, as they which have need daily to go forward and to profit, and who, although they profit never so much, must notwithstanding of necessity daily fly to the remission of sins. Yet we do not deny, but that many Hypocrites and Reprobates are mingled with the faithful, but their guileful dealing is not able to take a way the name of the Church. Therefore, seeing we believe this to be so, we withal boldly Artic. 28. affirm, 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 speak properly) we cannot judge any Church to be. Therefore we condemn the Papistical 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 think, that all they who join themselves to such actions, and communicate there with, do 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 Baptism hath remained, the efficacy whereof doth not depend upon him, by whom it is ministered, we confess, that they which are there baptised, need not to be baptised the second time, howbeit, by reason of the corruptions which are mingled therewith, no man can offer Infants there to be baptised, but that he must defile himself. Out of the ENGLISH Confession. WE believe, that there is one Church of God, and that the same is not shut up (as in times passed among the jews) into Artic. 4. some one corner or kingdom, but that it is Catholic, and universal, and dispersed throughout the whole world. So that there is now no nation, which may truly complain, that they be shut forth, and may not be one of the Church and people of God: and that this Church is the Kingdom, the Body, and the Spouse of Christ: that Christ alone is the Prince of this Kingdom: that Christ alone is the Head of this Body: and that Christ alone is the Bridegroom of this Spouse. Out of the Confession of BELGIA. WE believe and confess, that there is one Catholic or Universal Artic. 27. Church, which is the true Congregation or company of all faithful Christians, which do look 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 eternal 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 seem 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 himself seven thousand men, which bowed not their knees to Baal. To conclude, this holy Church is not situated or limited in any set or certain place, nor yet bound and tied to any certain and peculiar persons, but spread over the face of the whole earth, though in mind and will, by one and the same spirit, through the power of faith, it be wholly joined and united together. We believe, that seeing this holy Company 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 dignity and pre-eminence soever, aught to separate and sunder himself from it, that being contented with his own solitary estate, he should live apart by himself. But on the contrary side, that all and every one are bound to associate themselves to this company, carefully to preserve the unity of the Church, to submit himself both to the doctrine and discipline of the same, finally to put his neck willingly under the yoke of Christ, as common members of the same body, to seek the edification of their brethren, according to the measure of gifts, which God hath bestowed upon every one. Moreover, to the end that these things may the better be observed, it is the part and duty of every faithful man to separate himself according to God's word, from all those which are without the Church, and to couple himself unto this company of the faithful, wheresoever God hath placed it, yea though contrary Edicts of Princes and Magistrates do forbid them, upon pain of corporal death, presently to ensue upon all those, which do the same. Whosoever therefore do either departed from the true Church, or refuse to join themselves unto it, do openly resist the commandment of God. We believe, that with great diligence and wisdom it ought to be searched and examined by the word of God, what the true Artic. 29. Church is, seeing that all the Sects, that at this day have sprung up in the world, do usurp and falsely pretend the name and title of the Church. Yet here we do not speak of the company of hypocrites, which together with the good are mingled in the Church, though properly they do not pertain to the Church, wherein they are only present with their bodies; but only of the manner, how to distinguish the Body and Congregation of the true Church from all other Sects, which do falsely boast that they be the members of the Church. Wherefore the true Church may be discerned from the false by these notes. First, if the pure preaching of the Gospel do flourish in it, if it have the lawful administration of the Sacraments, according to Christ his institution: if it do use the right Ecclesiastical discipline, for the restraining of vice: Finally, to knit up all in one word, if it do square all things to the rule of God's word, refusing whatsoever is contrary to it, acknowledging Christ to be the only head of the same. By these notes, I say, it is certain that the true Church may be discerned. From the which it is not lawful for any man to be severed. Now who be the true members of this true Church, it may be gathered by these marks and tokens which be common to all Christians: such is faith, by the virtue whereof, having once apprehended Christ the only Saviour, they do fly sin, and follow righteousness, loving the true God, and their neighbours, without turning either to the right hand, or to the left and do crucify their flesh with the effects thereof, not as if no infirmity at all remained still within them, but because they do fight all their life long against the flesh by the power of the spirit, having often recourse unto the blood, death, passion, and obedience of our Lord Christ, as unto a most safe refuge, in whom alone they are assured to find redemption for their sins, through faith in him. But on the other side, the false Church doth always attribute more unto herself, to her own decrees and traditions, then to the word of God, and will not suffer herself to be subject to the yoke of Christ, neither doth administer the Sacraments, so as Christ hath prescribed, but at her own will and pleasure, doth one while add unto them, another while detract from them. Furthermore, she doth always lean more to men, then to Christ: and whosoever do go about to lead a holy life, according to the prescript rule of God's Word, whosoever doth rebuke and reproove her faults, as her covetousness, and idolatry, those she doth persecute with a deadly hatred. By these marks therefore it is easy to discern and distinguish both these Churches the one from the other. Out of the Confession of AUSPURGE. ALso they teach, that there is one holy Church, that shall continue always. Now, to speak properly, the Church of Christ is a congregation of the members of Christ, that is, of the Saints, which do truly believe, and rightly obey Christ; though in this life there be many wicked ones and hypocrites mingled with this company and shall be to the day of judgement. Now the Church properly so called, hath her notes and marks, to wit, the pure and sound Doctrine of the Gospel and the right use of the Sacraments. And for the true unity of the Church, it is sufficient, to agree upon the Doctrine of the Gospel, and the administration of the Sacraments. Neither is it necessary that humane traditions, or rites instituted by men, should be alike every where, according as Saint Paul teacheth. There is one Lord, one Faith, one Baptism, one God, and Father of all. These things are thus set down in another Edition. ALso they teach, that there is one holy Church, which is to continue always. Now the Church is a Congregation of Saints, in which the Gospel is purely taught, and the Sacraments rightly administered. And unto the true Unity of the Church, it is sufficient, to agree upon the Doctrine of the Gospel, and the administration of the Sacraments. Neither is it necessary that humane traditions, and rites or ceremonies ordained by man, should be alike in all places, as Saint Paul saith, There is one Faith, one Baptism, one God and Father of all. Out of the Confession of SAXONY. Of the Church. GOd will have us to understand, that mankind is not borne by chance, but that it is created of God, and created, not to eternal Artic. 11. destruction, but that out of mankind he might gather unto himself a Church, to the which in all eternity he might communicate his wisdom, goodness, and joy: and he will have his Son to be seen, for whom and through whom, by his unspeakable wisdom, and infinite mercy, he hath repaired this miserable nature of men. Therefore amongst men he would at all times have a company, whereunto he delivered the doctrine, concerning his Son, and wherein the Son himself did institute and preserve a ministry, to keep and spread abroad that doctrine, by the which he hath been, is, and will be effectual, and hath converted many to himself, as Paul doth manifestly teach: The Gospel is the power of God to salvation to every one that believeth. But it is to be marvelled at, and to be lamented, that the greatest part of mankind, being carried away with a horrible rage, should contemn this voice, and testimony of God, and the Son of God: and that in this company, which hath the name of the Church, there have been always many divisions, and that the true Church hath been overcome by foreign and domestical enemies. When men do look upon these dissensions, and do see that they which embrace other doctrines repugnant to the Gospel, do get the upper hand in kingdoms, multitude, and glory, they doubt whether there be any Church of God, which it is, what manner of Church it is, and where it should be. And for profane men it is a hard matter to judge hereof: but the true Church doth certainly know out of the divine Testament, whence these so great furies of men do arise, and yet that amongst them the Church of God is preserved; and doth discern it from other nations, and knoweth which is it, what manner of one it is, and where to be found. Therefore that all godly men might be the better confirmed against these doubts, This Article is set before them in the Creed: I believe the holy Catholic Church. By this profession we affirm, that all mankind is not rejected of God, but that there is, and shall remain, a certain true Church, that the promises of God are sure, and that the Son of God doth as yet reign, receive, and save those that call upon him. And being raised up by this comfort, we do give God thanks, and invocate him, we do desire, receive, and look for eternal good things at his hand. By reason of this admonition and comfort, the Article in the Creed is rehearsed, seeing that the self same doctrine, touching the preserving of the Church, is very often repeated in sundry Sermons in the book of God: as Isa. 59 This is my covenant with them, saith the Lord: my Spirit, which is upon thee, and my words, which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, saith the Lord, from henceforth even for ever. And Christ saith, I am with you for ever, even to the end of the world. Also this is a sweet comfort, that the heirs of eterna●l life are not to be found else where, then in the company of those that are called, according to that saying, Whom he hath chosen, them he hath also called. Let not therefore men's minds go astray, beholding this ragged body of the Church, and peradventure dreaming, that in other places some, which do not know the Gospel, are notwithstanding holy, and the dwelling house of God, as Fabius, Scipio, Aristides, and such like. But turn thou thy eyes hither: Know for a certainty, that in this company of those which are called, some be chosen, and jo●ne thyself to this company by Confession and Invocation: as David saith, Psal. 26. One thing have I desired of the Lord, and that I do still require, that I may dwell in the house of the Lord all the days of my life, to behold the will of the Lord, and to visit his temple. We do not therefore speak of the Church, as if we should speak of Plato his Idea, but we speak of such a Church, as may be seen and heard, according to that saying, Their sou●d is gone forth into all the earth. The eternal Father will have his Son to be heard among all mankind, as he saith, H●are him. And Psalm 2. I have set my King upon the holy hill of Zion: I will declare the Decree. The Lord said to me, thou art my Son, this day have I begotten thee. Be wise now therefore ye Kings. We say therefore, that the visible Church in this life is a company of those, which do embrace the Gospel of Christ, and use the Sacraments aright, wherein God by the ministry of the Gospel is effectual, and doth renew many to life eternal. And yet in this company there be many, which are not holy, but do agree together, concerning the true doctrine, as in the time of Mary, these were the Church, to wit, Zacharie, Simeon, Joseph, Elizabeth, Mary, Anne, the teachers, and many other, who agreed with them in the pure doctrine, and did not hear the Sadduces and the Pharisees, but Zachary, Simeon, Anne, Mary, and such like, etc. For when the company is very small, yet God doth reserve some remnants, whose voice and confession is heard, and he doth oftentimes renew the ministry, according to that saying: Except the Lord had left a seed unto us, we had been like to Sodom, etc. Therefore this description, taken out of the manifest testimonies of the Scriptures, doth declare, which is the Church, what it is, and where it is. We may not doubt, that the Church is tied to the Gospel, as Paul saith, If any man teach another Gospel, let him be accursed. And, Joh. 10. My sheep hear my voice. And, Joh. 14. If any man loveth me, he heareth my word, and my Father shall love him, and we will come to him, and will dwell with him. And, Joh. 17. Sanctify them with thy word, thy word is truth. Therefore the Sadduces, the Pharisees, and such like Bishops, and others, who set forth an other doctrine, differing from the Gospel, and do obstinately establish idolatry, are no members of the Church of God, although they hold a title and dominions. But it is manifest, that our adversaries teach and defend another kind of doctrine differing from the Gospel, seeing they teach that the Law of God may be fulfilled by our obedience in this life, and that this obedience doth deserve remission of sins: Also, that by this obedience men are made righteous before God. Also that evil concupiscence is not sin, nor an evil resisting of the law of God. Also, that they which are converted, must doubt, whether they be in state of grace, and that this doubting is not sin. Also, that dead men are to be prayed unto. Also, that difference of meats, monastical vows, and other ceremonies, chosen without any commandment of God, are the service of God. Also, that the sacrifice in the mass doth deserve the remission of sins, and other things, both for him that maketh it, and also for others that are alive or dead. Also, other manifold and horrible profanations of the Sacraments. Also, that Bishops may appoint services of God, and that the violating of those services, which are appointed by them, is mortal sin. Also, that they may enjoin the law of single life, to any degree of men. Also, that the rehearsal of all and every offence is necessary to the obtaining of remission of sins. Also, that Canonical satisfactions do recompense the punishments of Purgatory. Also, that those Synods wherein the Bishops alone do give their judgement, cannot err. Also, they which do consecrate oils, and other things, without the commandment of God, and do attribute thereunto a divine power against sins, and Devils, and diseases: Also, they which allow of prayers made to certain Images, as though there were more help to be had: Also, they which do kill honest men, only for that they dislike these errors, and do profess the truth: These things seeing they be altogether heathenish and idolatrous, it is manifest, that the maintainers thereof, are not members of the Church, but do rule and have sovereignty, as the Pharisees and Saducees did. Nevertheless there have been, are, and shall be in the Church of God, such men as do keep the foundation, although some had, have, and shall have more light, and others less. And sometimes also even the very Saints do build stubble upon the foundation, especially seeing that the misery of these times doth not suffer those, which have the beginnings of faith, to be instructed, and to confer with the better learned. Yet these are in the number of those, whom the Lord commandeth to be spared, Ezech. 9 who sigh and are sorry, because that errors are established. Therefore chief by the voice of the Doctrine we may and aught to judge, which, and where the true Church is, which by the voice of the true doctrine, and then by the lawful use of the Sacraments, is distinguished from other nations. And what is the voice of the true doctrine, the writings of the Prophets and Apostles, and the Creeds, do declare. In these the doctrine is not doubtful, touching the foundation, to wit, touching the Articles of faith, the essence and will of God, the Son the Redeemer, the Law, the Promises, the use of the Sacraments, and the ministry. And it is manifest, that it is not permitted to any creature, not to Angels, nor to men, to change that doctrine, which is delivered of God. Now what the Church is, the Son of God showeth, saying, My kingdom is not of this world. Also, As my Father sent me, so do I send you. By the voice of the Ministers of the Gospel an eternal Church is gathered to God, and by this voice God is effectual, and turneth many to himself. This exceeding great benefit of God, we ought to acknowledge, and thankfully to extol. And although the Church be a company, that may be seen and heard, yet it is to be distinguished from Political Empires, or those that bear the sword. Bishops have not authority by the Law of God to punish the disobedient, neither do they possess the kingdoms of the world, and yet in the Church there is an order, according to that saying, He ascended, he giveth gifts to Men, Apostles, Prophets, Evangelists, Pastors, and Teachers. The Son of God is the high Priest, anointed of the eternal Father, who, that the Church might not utterly perish, hath given unto it Ministers of the Gospel, partly called immediately by himself, as the Prophets and Apostles, partly chosen by the calling of men. For he doth both allow of the choice of the Church, and of his infinite goodness he is effectual, even when the Gospel doth sound, by such as are chosen by voices, or in the name of the Church. Therefore we do retain in our Churches also the public rite of Ordination, whereby the ministry of the Gospel is commended to those that are truly chosen, whose manners and doctrine we do first throughly examine. And touching the worthiness of the ministry, we do faithfully teach our Churches. No greater thing can be spoken then that which the Son of God saith: As my Father sent me, so do I send you. He also declareth what commandments he giveth, Preach ye the Gospel, and he affirmeth, that he will be effectual by their voice, as the Father showeth himself to be effectual by the Son. Also, we set before men the commandments of God. He that heareth you, heareth me: and he that despiseth you, despiseth me. Also, Obey them that have the oversight of you. And yet these say do not erect a kingdom without the Gospel: but they command an obedience which is due to the voice of the Gospel. And these things pertain to the ministry: To teach the Gospel, to administer the Sacraments, to give Absolution to them that ask it, and do not persevere in manifest offences: to ordain Ministers of the Gospel, being rightly called and examined, to exercise the judgements of the Church after a lawful manner, upon those * Look the 1. Observat. upon this confession. which are guilty of manifest crimes in manners or in doctrine, and to pronounce the sentence of excommunication against them that are stubborn, and again to absolve and pardon them that do repent. That these things may be done orderly, there be also Consistories appointed in our Churches. We said in the description of the Church, that there be many in this visible Church, which be not holy, who notwithstanding in outward profession do embrace the true Doctrine. We condemn the Donatists, who feigned that their ministry is not effectual, which are not holy. Also we condemn that anabaptistical filth, which feigned that to be the visible Church, wherein all are holy. And we confess that we are so to think of the visible Church in this life, as our Lord saith. Matth. 12. The kingdom of God, is like unto a draw net, cast into the sea, wherein fishes are gathered both good and bad: but yet they which become enemies to the true doctrine, cease to be members of this visible congregation, according to this saying: If any man teach another Gospel, let him be accursed. Out of the Confession of WIRTEMBERGE. Of the chief Bishop. THere be those that attribute this to the Bishop of Rome, that he is the head of the Universal Church, and that he hath power in earth, not only to ordain civil kingdoms, and to govern all Ecclesiastical persons and matters, but also to command the Angels in heaven, to deliver souls out of Purgatory, and to bless, or deliver whom it pleaseth him. But we acknowledge, that if the Bishop of Rome were a godly man, and did teach the Gospel of Christ, according to the writings of the Prophets and Apostles, than he had a ministry of high authority in this earth, to wit, a ministry of remitting and retaining sins, than which ministry there is nothing greater or more excellent in this earth. But he alone hath not this ministry, but he hath it in common with all those, who by a lawful calling do preach the Gospel of Christ. For the ministry of remitting or retaining sins, which otherwise is called the Key of the kingdom of heaven, is not given to the free power of the person of men, but it is so nearly annexed to the word of the Gospel, that so many as do preach the Gospel, may truly be said to remit, and to retain sins, to wit, to remit their sins, who by faith do receive the Gospel; to retain theirs, that do contemn the Gospel. Mar. 16. Preach the Gospel to every creature. He that shall believe, and be baptised, shall be saved: but he that will not believe, shall be damned. Hilary, De Trinit. lib. 6. saith. The Father revealed it to Peter, that he should say, thou art the Son of God, Therefore upon this rock of Confession is the Church builded: this faith is the foundation of the Church: whatsoever this faith shall lose or bind in earth, shall be loosed or bound in heaven. chrysostom saith: They which bear the keys be the Priests, to whom the word of teaching, and interpreting the Scriptures, is committed. Now the key is the word of the knowledge of the Scriptures, by which key the truth is opened to men. Augustine, De Doctr. Christ. Lib. 1. Cap. 18. saith: These keys did he give to the Church, that whatsoever it looseth in earth, should be loosed in heaven: to wit, that whosoever would not believe, that his sins are forgiven him in the Church, they should not be forgiven to him: but whosoever should believe, and being corrected doth turn from his sins, being placed in the lap of the Church, should, by the same faith and correction be healed. Ambrose saith, Sins are remitted by the word, whereof the Levite is the Interpreter or Expounder. Bernard. in Epist. ad Eug. saith: The true successor of Paul will say with Paul, Not that we have dominion over your faith, but we are helpers of your joy. The heirs of Peter will hear Peter saying: Not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock. 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 pertain 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 excellency 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 Baptism, 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 pertain 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 Apostolic and Catholic judgement. For no other ministry doth pertain 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 than this ministry be attributed to the Bishop of Rome, this is either given unto him by man's ordinances, or else it is feigned by the Monks and other flatterers, against the authority of the word of God. Of the Church. WE believe and confess, that there is one holy Catholic, and Apostolic 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 weak in this earth, yet he doth always preserve it, that it do not perish either by errors, or by sins. 3. That in this world many naughty men and hypocrites, are mingled with this Church. 4. That these naughty men and hypocrites, if by a lawful calling they shall take upon them the ministry 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 * Look the 1. Observation upon this confess. hath authority to bear witness of the holy Scripture. 7. That this Church hath authority * to judge of all doctrines, according to that, Try the spirits, whether they be of God. And, Let the other judge. 8. That this Church hath authority * Look the 2. observation. to interpret the Scripture. But where this Church is to be sought, and whether her authority be limited within certain bounds, divers men do judge diversely. But we think, that men are to judge, by the authority, both of the holy Scripture, and also of the ancient Fathers, that the true Catholic, and Apostolic Church, is not tied to one certain place or nation, nor to one certain kind of men, but that it is in that place or nation, where the Gospel of Christ is sincerely preached, and his Sacraments rightly administered, according to Christ his institution. joh. 10. I have said, ye are Gods: He called them Gods, unto whom the word of God was given, etc. Therefore there is the people or Church of God, where the word of God is preached. Joh. 15. Now you are clean, through the word, which I have spoken to you. Therefore the word of Christ, which is the Gospel, doth declare where that Church is, which is clean in the sight of God: Romans 1. The Gospel is the power of God to salvation, to every one that believeth. Therefore where the Gospel is, which is acknowledged by faith, there God hath his Church, wherein he is effectual unto eternal life. chrysostom in his Commentaries upon Matthew, Cap. 24 Hom. 49. saith. Therefore at this time all Christians must go to the Scriptures: because that at this time, since heresy possessed those Churches, there can be no trial of true Christianity, neither can there be any other refuge for Christians, that would willingly know the truth of faith, but only 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 only 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 do we not in them retain in common both Christ and the Church? And again, Tom. 7. in Epist. contra Epist. Petiliani Donatistae, cap. 2. 3. & 4. It is a question between us and the Donatists, where the Church is What then shall we do? shall we seek the Church in our own words, or in the words of her Head, in our Lord jesus Christ? I think that we ought to seek 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 authority to bear witness 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 authority to determine what she listeth, and also, if it please her, to change the Scripture, and to feign a new doctrine, and to appoint new worships of God; but that the Church, as the Spouse of Christ, aught to know the voice of her husband, and that she hath received of her husband a certain rule, to wit, the Prophetical and Apostolical preaching, confirmed by miracles from heaven, according to the which she is bound to interpret those places of the Scripture, which seem to be obscure, and to judge of doctrines. Psal. 119. Thy word is a light unto my feet. 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, etc. 2 Pet. 1. We have a more sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, etc. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witness: for our meanings and interpretations have no credit, without these witnesses. Jerome 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 controversy seeketh a judge. Therefore let Christ judge, and let him show, what thing it is that his death doth profit. This, saith he, is my blood, And a little after: Together with him let the Apostle judge, because that Christ himself also speaketh in the Apostle, he crieth out and saith touching God the Father, He which spared not his own Son. etc. Wherethe Church hath so fare authority to judge of doctrine, that notwithstanding she must keep herself within the bonds of the holy Scripture, which is the voice of her husband, from which voice it is not lawful for any man, no not for Angel, to depart. Out of the Confession of SVEVELAND. Of the Church. furthermore we will show, what is taught among us, both Artie. 15. touching the Christian Church, and also touching the holy Sacraments: and touching the Church, this is it that we teach. The Church or congregation of Christ, (which as yet is in this world as a stranger from God) is the fellowship and company of those, which addict themselves to Christ, and do altogether trust and rest in his protection: among whom notwithstanding many shall be mingled, even to the end of the world, who although they profess the Christian faith, yet they have it not in deed. This hath our Lord taught sufficiently, Matth. 13. by the parable both of the cockle, and of the Net cast into the sea, in the which the bad fishes are caught with the good. Also, Matth. 22 by the parable of the King, inviting all men to the marriage of his Son, and afterward, casting him out, being bound hand and foot, into utter darknnes, which had not a wedding garment. Now these places of Scripture, wherein the congregation of Christ is commended, to be the Spouse of Christ, for the which he hath given himself. Eph. 5. The house of God, the pillar and ground of truth. 1 Tim. 3. Also, The holy hill of Zion, the City of the living God, the heavenly jerusalem, and congregation of the first borne, which are written in heaven: I say, all these places of Scripture do properly pertain to them, who for their sincere faith are truly, and in the sight of God, reckoned among the children of God. For seeing that in these alone the Lord doth fully reign, these only, if we will speak properly, are called the Church of Christ, and the communion of Saints, in which sense also the name of the Church is expounded, in the common Articles of faith, those false Christians being excluded, which are mingled amongst them. Furthermore, the holy Ghost himself doth govern this Church or congregation, and remaineth with it, as Christ doth even to the end of the world, and doth sanctify it, that at the length he may present it unto himself without spot or wrinkle, as it is said, Ephes 5. Also this is that Church which all men are commanded to hear, and he that will not hear her, is to be counted as an Heathen and Publican. And although that, to wit, faith itself, cannot be seen, whereby this Congregation hath obtained, to be called the Church and company of Christ, yet the fruits of that faith may be seen and known, and of them a certain Christian conjecture be taken. These fruits be chief, a bold profession of Faith, a true love offering itself to do humble service to all men, a contempt of all things. Seeing therefore that these be the proper fruits, wheresoever the holy Gospel and the Sacraments be exercised, thereupon it may easily be known, where and who be the Christian Church; so much as is necessary for us to preserve among us the Christian communion, and that in the same we may be instructed, admonished, and help one another, according to the commandment of Christ. Furthermore, seeing this congregation is the very kingdom of God, wherein all things ought to be appointed in best order, she hath all kind of offices and ministers: for she is the body of Christ himself, compacted of many members, whereof every one have their proper work. Therefore whosoever do faithfully discharge such functoins, and do earnestly labour in the word and doctrine, they do represent the Church, and may do all things in the name thereof, so that whosoever shall either despise them, or refuse to hear them, he may worthily be said to despise the Church itself. Now with what spirit or with what spiritual authority we do believe that they are furnished, we have declared before, out of most firm foundations of the Scripture, where we shown, what we thought of the spiritual or Ecclesiastical offices, and dignity. For they cannot by any means represent the Church of Christ, or do any thing in the name thereof, which are not Christ's, and therefore propound no Christian things, but whatsoever is contrary to the doctrine of Christ. For although it may be, that even the wicked may teach some good thing, and may also prophesy in the name of Christ (after their example, to whom the Lord himself doth witness that he will once in time to come say, (That he never knew them.) Yet it cannot be, that they can discharge the duty of the Church of Christ, and are to be heard, in his stead, which do not propound the voice of their husband Christ, although otherwise they should think aright of faith, and be counted amongst the members of the Church, as it doth oftentimes fall out, when as the very children of God are wrapped in errors, and do also publish the same. For the Church of Christ is wholly addicted to Christ himself. Therefore that cannot be counted a doctrine, precept, or commandment of the true Church, except it be the same with the doctrine, precept, and commandment of Christ himself. And whosoever propoundeth any other thing in her name (although he were an Angel from heaven) he is not to be heard: as also the Church in those things doth represent nothing less than the Church of Christ. THE ELEVENTH SECTION. OF THE MINISTERS OF THE CHURCH, and of their Calling and Office. The latter Confession of HELVETIA. Of the Ministers of the Church, their Institution, and Offices. CHAP. 18. GOD hath always used his Ministers, for the gathering or erecting up of a Church to himself, and for the governing and preservation of the same, and still he doth, and always will use them, so long as the Church remaineth on the earth. Therefore the first beginning, institution, and office of the Ministers, is a most ancient ordinance of God himself, not a new devise appointed by men. True it is, that God can by his power, without any means, take unto himself a Church amongst men, but he had rather deal with men by the ministry of men. Therefore Ministers are to be considered, not as Ministers by themselves alone, but as the Ministers of God, even such as by whose means God doth work the salvation of mankind. For which cause we give counsel to beware, that we do not so attribute the things that appertain to our conversion and instruction unto the secret virtue of the holy Ghost, that we make frustrate the Ecclesiastical ministry. For it behoveth us always to have in mind the words of the Apostle, How shall they believe in him, of whom they have not heard? and Rom. 10. how shall they hear 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. Verily, verily I say unto you, he that receiveth john 3. those that I shall send, receiveth me, and he that receiveth me, 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 help us. And in another place the same Apostle saith, We together are Gods labourers, and ye are his 1 Cor. 3. husbandry, and his building. Yet on the other side we must take heed, that we do not attribute too much to the ministers and ministry, herein remembering also the words of our Lord in the Gospel: No man cometh to me except the Father, which hath sent me, john 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 believed? 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 believe that God doth teach us by his word outwardly by his ministers, and doth inwardly move and persuade the hearts of his Elect unto belief 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 wisdom or Philosophy, yet sure in true divinity they were most excellent) namely the Patriarches, to whom he spoke very often by his Angels. For the Patriarches were the Prophets or teachers of their age, whom God for this purpose would have to live many years, 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 only begotten Son, the most absolute and perfect teacher of the world, in whom is hidden the wisdom of God, and from him derived unto us by that most holy, perfect, and most pure doctrine of all other. For he chose unto himself 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 commandment 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 Patriarches, together with Moses and the Prophets: so also to his people under the new covenant he hath sent his only begotten Son, and with him the Apostles and teachers of his Church. Furthermore, the Ministers of the new covenant are termed 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 certain 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, * Look 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 * Look the 2. Observation. preachers of the Gospel of Christ, as the Apostle Paul giveth in charge unto Timothy, To fulfil the work of an Evangelist. * Look 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 counsel. The Pastors did both keep the Lords flock, and also * Look the 4. Observat. provide things necessary for it. The Doctors do instruct, and teach the true faith and godliness. Therefore the Church Ministers that now are, may be called Bishops, Elders, Pastors and Doctors. But in process of times there were many more names of Ministers brought into the Church. For some were created Patriarches, others Archbishops, others Suffragans, other metropolitans, Archpriests, Deacons, Subdeacons', Acoluthes, Exorcists, Queristers, Porters, and I know not what a a rabble besides Cardinals, Provosts, and Priors, Abbots greater and lesser, governor's higher and lower. But touching all these we pass not a rush what they have been 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 therefore 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 fare from being profitable, that they are pernicious and hurtful unto the Church of God. For although in former times they were somewhat tolerable (when they lived solitarily, getting their live with their own hands, were burdensome to none, but did in all places obey their Pastors, even as lay men, yet what kind of men they be now, all the world seethe and perceiveth. They pretend, I know not what vows, but they lead a life altogether disagreeing from their vows: so that the very best of them may justly be numbered among those, of whom the Apostle speaketh: We hear say that 2 Thess. 3. there be some among you which walk inordinately and work not at all, but are busy bodies, etc. 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 usurp the honour of the Ecclesiastical ministry, that is to say, greedily to pluck it to him by bribes, or any evil shifts, or of his own accord. But let the ministers of the Church be called and chosen by a lawful and Ecclesiastical 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 simplicity, to conclude, such men as be of good report for a moderation and honesty of life, according to that Apostolic rule which Saint Paul giveth in the 1 to Timothy, 3. cap. and 1 to Titus. And those which are chosen, let them be ordained of the Elders, with public prayer, and laying on of hands. We do here therefore condemn all those, which run of their own accord being neither chosen, sent, nor ordained. We do also utterly disallow unfit Ministers, and such as are not furnished with gifts requisite for a Pastor. In the mean time we are not ignorant that the innocent simplicity of certain Pastors in the Primitive Church, did sometimes more profit the Church than the manifold exquisite, and nice learning of other some, that were over lofty and high minded. And for this cause we also at this day do not reject the honest simplicity of certain men, which yet is not destitute of all knowledge and learning. The Apostles of Christ do term all those which believe in Christ, Priests, but not in regard of their ministry, but because Exod. 19 2 Pet. 1. Apoc. 1. that all the faithful being made Kings and Priests by Christ, may offer up spiritual sacrifices unto God. The ministry then and Priesthood are things fare different one from the other. For Priesthood, as we said even now, is common to all Christians, so is not the ministry. And we have not taken away the ministry from the Church, because we have thrust the Popish priesthood out of the Church of Christ. For surely in the new covenant of Christ, there is no longer any such priesthood, as was in the ancient Church of the jews, which had an external anointing, holy Heb. 4. garments, and very many ceremonies, which were figures and tips of Christ, who by his coming fulfilled and abolished them. And he himself remaineth the only Priest for ever: and we do not communicate the name of Priest to any of the ministers, lest we should detract any thing from Christ. For the Lord himself hath not appointed in the Church any priests of the new Testament, who having received authority from the Suffragan may offer up the host every day, that is, the very flesh and the very blood of our Saviour, for the quick and the dead, but Ministers which may teach, and administer the Sacraments. Paul declaring plainly and shortly, what we are to think of the Ministers of the New Testament, or of the Church of Christ, and what we must attribute unto them, Let a man, saith he, thus account of us, as of 1 Cor. 4. the Ministers of Christ, and dispensers of the mysteries of God. So that the Apostle his mind is, that we should esteem of Ministers, as of Ministers. Now the Apostle calleth them as it were underrowers, which should only have an eye unto their master and chief governor, and be as men that live not to themselves, nor according to their own will, but unto others, to wit, their Masters, at whose commandment and beck they ought to be. For the Minister of the Church is commanded wholly and in all parts of his duty, not to please himself, but to execute that only, which he hath received in commandment from his Lord. And in this same place, it is expressly declared, who is our Master, even Christ, to whom the Ministers are in subjection in all the functions of their ministry. And to the end that he might the more fully declare their ministry, he addeth further that the ministers of the Church are stewards and dispensers of the mysteries of God. 1 Cor. 4. Now the mysteries of God, Paul in many places, and especially in the third to the Ephes. doth call the Gospel of Christ. And the Sacraments of Christ are also called mysteries of the ancient Writers. Therefore for this purpose are the ministers called, namely to preach the Gospel of Christ unto the faithful, and to administer the Sacraments. We read also in another place in the Gospel, of the faithful and wise servant, that his Lord set him over his family, Luk. 12. to give food unto it in due season. Again, (in an other place of the Gospel) a man goeth into a strange country, and leaving his house, giveth unto his servant's authority therein, committeth to them his substance, and appointeth every man his work. This is now a fit place to speak somewhat also of the power and office of the ministers of the Church. And concerning their power, some have entreated and disputed overbusily, and would bring all things even the very greatest under their jurisdiction, and Luc. 22. Mat. 18. that against the commandment of God who forbade unto his all dominion, and highly commendeth humility: indeed there is one kind of power which is a mere and absolute power, called the power of right. According to this power all things in the whole world are subject unto Christ, who is Lord of all: even as he himself witnesseth, saying: All power is given unto me in heaven Matth. 28 21. Apoc. 23 and 22. and in earth. And again, I am the first, and the last, and behold I live for ever, and I have the keys of hell, and of death. Again, He hath the key of David, which openeth, and no man shutteth, shutteth, and no man openeth. This power the Lord reserveth to himself, and doth not transfer it to any other, that he might sit idle by, and look on his ministers while they wrought. For Isaiah saith, I will put the key of the house of David upon his shoulder. And again, Whose government shall be upon his shoulders. For he doth not lay the government on other men's shoulders, but doth still keep, and use his own power, thereby governing all things, Furthermore, there is another power of duty, or ministerial power limited out by him, who hath full and absolute power and authority. And this is more like a ministry than dominion. For we see that some master doth give unto the steward of his house authority and power over his house, and for that cause delivereth him his keys, that he may admit or exclude such as his Master will have admitted, or excluded. According to this power, doth the minister by his office, that which the Lord hath commanded him to do, and the Lord doth ratify and confirm that which he doth, and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel: I will give unto thee the M●th 16. keys of the Kingdom of heaven, and whatsoever thou bindest, or losest in earth, shall be bound, and loosed in heaven. Again, Whose sins soever ye remit, they shall be remitted, and whose sins soever john 20. ye retain, the shall be retained. But if the Minister deal not in all things as his Lord hath commanded him: but but pass the limits and bounds of faith, than the Lord doth make void that which he doth. Wherefore the Ecclesiastical power of the ministers of the Church, is that function whereby they do indeed govern the Church of God, but yet so as they do all things in the Church as he hath prescribed in his word: which thing being so done, the faithful do esteem them as done of the Lord himself: but touching the keys we have spoken somewhat before. Now the * Look the 5. observation upon this confession. power that is given to the Ministers of the Church is the same and alike in all: and in the beginning the Bishops or Elders, did with a common consent and labour, govern the Church, no man lifted up himself above another, none usurped greater power or authority over his fellow Bishops, for they remembered the words of the Lord, He which will be the chiefest among Luc. 20. you, let him be your servant: they kept in themselves by humility, and did mutually aid one another in the government and preservation of the Church. Notwithstanding, for order's sake, some one of the ministers, called the assembly together, propounded unto the assembly the matters to be consulted of, gathered together the voices or sentences of the rest, and to be brief, as much as lay in him, provided that there might arise no confusion. So did Saint Peter, as we read in the Acts: who yet for all that was neither above the rest, nor had greater authority than the rest. Very true therefore is that saying of Cyprian the Martyr, in his book, De simple. Cler. The same doubtless were the rest of the Apostles that Peter was, having an equal fellowship with him both in honour and power, but the beginning hereof proceedeth from unity, to signify unto us that there is but one Church. Saint Jerome upon the Epistle of Paul to Titus hath a saying not much unlike this. Before that by the instinct of the Devil there was partaking in religion, the Churches were governed by the common advice of the Priests: but after that every one thought, that those whom he had baptised, were his own and not Christ's, It was decreed, that one of the Priests should be chosen and set over the rest, who should have the care of the whole Church laid upon him, and by whose means all schisms should be removed. Yet Jerome doth not avouch this as an order set down of God. For strait way after he addeth, Even as, saith he, the Priests knew by the continual custom of the Church, that they were subject to him that is set over them: So the Bishop must know that they are above the priests, rather by custom, then by the prescript rule of God's truth, and they should have the government of the Church in common with them. Thus fare Jerome. Now therefore no man can forbid by any right that we may return to the old appointment of God, and rather receive that, than the custom devised by men. The offices of the ministers are divers, yet notwithstanding most men do restrain them to two, in which all the rest are comprehended; to the teaching of the Gospel of Christ, and to the lawful administration of the Sacraments. For it is the duty of the Ministers to gather together a holy assembly, therein to expound the Word of God, and also to apply the general doctrine to the state and use of the Church, to the end, that the doctrine which they teach, may profit the hearers, and may build up the faithful. The Minister's duty, I say, is, to teach the unlearned, and to exhort, yea and to urge them to go forward, in the way of the Lord, who do stand still or linger, and go slowly forward: moreover to comfort, and to strengthen those, which are faint-hearted, and to arm them against the manifold temptations of Satan, to rebuke offenders, to bring them home that go astray, to raise them up that are fallen, to convince the gainsayers, to chase away the wolf from the Lords flock, to rebuke wickedness and wicked men, wisely and severely, not to wink at, nor to pass over great wickedness, and besides to administer the Sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them, to keep together all the faithful in an holy unity, and to meet with schisms. To conclude, to catechise the ignorant, to commend the necessity of the poor to the Church, to visit and instruct those that are sick or entangled with divers temptations, and so to keep them in the way of life. Lastly, to look diligently, that there be public prayers, and supplications made in time of necessity, together with fasting, that is, an holy abstinency, and most carefully to look to those things which belongeth to tranquillity, safety, and peace of the Church. And to the end that the Minister may perform all these things the better, and with more ease, it is required in him that he be one that feareth God, pray diligently, giveth himself much to the reading of the Scripture, and in all things, and at all times is watchful, and doth show forth a good example unto all men of holiness of life. And seeing there must needs be a discipline in the Church, and that among the ancient father's excommunication was in use, and there were Ecclesiastical judgements amongst the people of God, wherein this discipline was exercised by godly men, it belongeth also to the Ministers duty for the edifying of the Church, to moderate this discipline, according to the condition of the time and public estate, and according to necessity: whereas this rule is always to be holden, that All things ought to be done to edification, decently, honestly, without any oppression or tumult. For the Apostle witnesseth, that power was given to him of God, to edify and not to destroy. 2 Cor. 10. And the Lord himself forbade the cockle to be plucked up in the Lord's field, because there would be danger lest the wheat also should be plucked up with it. But as for the error of the Donatists, we do here utterly detest it, who esteemed and judged the doctrine and administration of the Sacraments to be either effectual, or not effectual, by the good or evil life of the Ministers. For we know that the voice of Christ is to be heard, though it be out of the mouths of evil Ministers forasmuch as the Lord himself said, Do as they Matth. 22. command you, but according to their works do ye not. We know that the Sacraments are sanctified by their institution, and also by the word of Christ, and that they are effectual to the Godly although they be administered by ungodly Ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures against the Donatists, yet notwithstanding there ought to be a straight discipline amongst the Ministers. For there must be diligent enquiry in the Synods touching the life and Doctrine of the Ministers. Those that offend are to be rebuked of the Seniors, and to be brought into the way, if they be not past recovery, or else to be deposed, and as wolves to be driven from the Lords flock, by the true Pastors, if they be incurable. For, if they once be false teachers, they are in no wise to be tolerated: neither do we disallow of general counsels, 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 faithful Ministers also are worthy (as good workmen) of their reward, neither do they offend when as they receive a stipend and all things that be necessary for themselves and their family. For the Apostle showeth 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 Apostolical doctrine, who condemn and rail upon those ministers which live upon the ministry. Out of the former Confession of HELVETIA. Of the Ministry of the Word. WE confess 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 himself, and also remission of sins, turn men to himself, raise them up, comfort them, and also terrify and judge them: yet so, that notwithstanding we do ascribe all the virtue and efficacy that is in them unto the Lord, and give a ministry only to the Ministers. For it is certain that this virtue and efficacy 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. Ecclesiastical power. NOw the authority of the Word, and feeding the flock of the Artic. 16. Lord (which properly is the power of the keys) prescribing * Look the 1. observation upon this confession. to all; as well high as low, what to do, aught to be sacred and inviolable: and is to be committed only to those that are chosen and fit to discharge it, and that either by the divine service of God, or by the certain 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, do not find and judge to be skilful in the law of God, to be of a blameless life, and to bear 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, * Look the 2. observation upon this confession. and by the laying on of the hands of the Priest. The head and shepherd of the Church. FOr Christ himself is the true head of his Church, and he alone Artic. 18. is the Shepherd, who giveth governor's, Pastors, and Doctors, that by the outward administration of the keys, they may rightly and lawfully use that authority. Wherefore we do not acknowledge that those are Shepherds, and that head of Rome, which have the bare title and nothing else. The duties of Ministers. THe chief duty of this function is, to preach repentance and Artic. 19 remission of sins through Christ, without ceasing to pray for the people, to give themselves very diligently without weariness 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 kind of means 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 means to mulct those, which proceed further in wickedness, till such time as they do repent and may be saved. For that is the returning to the Church for a diseased Citizen of Christ, if having changed his mind and endeavour (whereunto all this discipline doth tend) he acknowledge and confess his error, and doth now of his own accord require wholesome discipline and by his new endeavour of godliness doth rejoice all the godly. Out of the declaration of the same Confession, which Luther himself approved by his letters, Anno 1537. WE believe and confess, that mankind, by the only mercy of God, is justified by faith through Christ, and that the Almighty God, by the outward preaching of the Gospel, and the holy seals, doth declare, and set before our eyes that salvation and happiness, which Christ, without any work 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 himself doth attribute unto them, and by this means should overthrow and abolish the ordering and guiding of those things which pertain to the Church: whereas on the contrary side we have a chief 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 Catholic Doctor Austin, That the soul is in miserable servitude if any man take or worship the signs instead of the things which they signify. And again, That is an error, if any man interpret them unfruitfully. We have learned also that the external gifts are not to be despised, because of the internal gifts: knowing that Cornelius the Centurion was taught of God, and that yet notwithstanding he was put over to hear Peter the Apostle preach, and to be baptised of him. Therefore that we may walk 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 again that we may not give that to the creature, which is proper to the Creator, and that the ordinance of God may not be disannulled, but all glory may be given to God alone: to conclude, lest that by those external things instituted of God, we should too much tie the minds of the faithful to things created, we so believe touching the Ministry of the Word and the Sacraments, as we have professed, which thing also we do thus declare by that which followeth. Of the ministry of the Word of God. ALthough the Lord hath expressly said, No man cometh to me, except my. Father which sent me, do draw him: Yet it was his will, that the Gospel of the kingdom should be preached to all nations, and that Bishops should discharge this duty of the Ministry, with great care and diligence, and with special watchfulness, and be instant in season, and out of season, and by all means, to gain many unto Christ. For therefore when he was ready to departed 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 fare above all heavens, that he might fill all things. And he gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the gathering together of the Saints, for the work of the ministry, 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 sour to sow seed, and Physicians to heal our bodies. For except himself do give power and virtue, whereby both the meat may be turned into nourishment, and the seed may spring up, and also the medicine may be made effectual, the outward work 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 efficacy and unfruitful: but being received by faith into good ground, and being trimmed by the inward husbandman the holy Ghost, doth work marvellously, and profit. Notwithstanding it hath so pleased the Lord to moderate the affairs of men, that although by his own 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 God's husbandry, and God's building: to wit, that we might give unto God all the virtue, efficacy, accomplishing and perfiting of the work, and to the Ministers a service only: whereupon we do truly say with Paul: Who is Paul then? and who is Apollo's? but the Ministers by whom ye believed? and as the Lord gave to every man. I have planted, Apollo's 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 do 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 ink, but with the spirit of the living God. And, Whose sins you remit, they are remitted to them. Again, Faith cometh by hearing, and hearing by the Word of God. And again, I send thee to the Gentiles, that thou mayst open their eyes. Also the Scripture saith of john Baptist, He shall turn the hearts of the fathers to the children, etc. For when all these things be done (that is, when we are borne again, when the holy Ghost is given to us, when our sins be forgiven us, when faith is given us, and our eyes opened, and our hearts turned) one and the self 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 mean, to wit, by the instrument or mean of his word: and yet he might draw us without all means, 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. Again, 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 ministry of the word, agreeable, as we hope, to the Scripture and sound writers: which also we have found often in Luther's, and in his friends books. Out of the Confession of BOHEMIA. Of those that teach in the Church, and who they be that govern them. CHAP. 9 IN the ninth place it is taught concerning the acknowledging of the shepherds of souls or lawful Ministers of sacred functions in the holy Church: according to the degrees and order of divers cures, and first that these are especial members of the holy Ecclesiastical communion, and Christ his * Look the 1. Observation upon this confess. Matth. 10. Luke 10. john 13. 1 Cor. 4. Vicegerents, that is, they who supply his place. He that heareth them, heareth Christ, he that despiseth them, despiseth Christ, and his heavenly Father. For to these is the ministry of the Word and Sacraments lawfully committed. But Ministers ought not of their own accord to press forward in that calling: but aught 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 mighty in faith, fearing God, and having gifts requisite for the ministry, and be of an honest and blameless life. And again, 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, * Look the 2. Observation. Heb. 5. by laying on of hands. * Look the 3. Observat. Hereof speaketh the Author of the Epistle to the Hebrews. Every high Priest is taken from among men (that is to say) from among the faithful, and such as are a spiritual priesthood.) And Paul, laying before Timothy his own example, saith, What things thou hast heard of me 2 Tim. 2. before many witnesses, the same deliver to faithful 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. plainly in his Epistles to Timothy and Titus. Therefore it is not permitted to any among us to execute the office of the ministry, or to administer holy functions of the Lords, unless, according to this custom 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 appear by the ancient Canons of the Church. Saint Cyprian hath in like sort set down the manner of ordaining Priests. According to these things, the ministers of lower degree, especially they which are called * Look the 4. Observat. Deacons, are a long time detained with our Elders, and kept in exercise: and this thing they do very seriously, making a straight trial and examination of their faith & diligence, following herein the example of the Primitive Church, and also of Christ himself, who kept his Disciples with him for the space of three years. 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 testimony 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 souls 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 administering the Sacraments according to Christ his meaning and ordinance, that they be an example and allurement to practiso all virtue, make prayers for them, bring them out of sins and errors, and inquire after the will of God, and search the same in the holy Scriptures, by diligent reading and continual meditation: as the Apostles also exhort men to these things: Saint Peter writeth 1 Pet. 5. thus, Feed the flock of God which dependeth upon you, caring for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. In like sort Paul writeth to Timothy a Ruler, and 2 Tim. 4. Bishop, But be thou sober, and watch in all things, suffer adversity, do the work of an Evangelist, make thy ministry fully known, or with all diligence. Again, Be thou an example to the faithful, in 1 Tim. 4. speech, in conversation of life, in love, in the spirit, in faith, in pureness. 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 prophecy with the laying on of the hands, of the company of the Eldership. These things exercise, and give thyself unto them, that 2 Tim 3. all men may see how thou profitest: take heed to thyself, and unto learning, and abide in these things. For in doing this thou shalt save both thyself, and them that hear 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, Keep the true pattern of the whole some words, which 1 Tim. 1. thou hast heard of me, in faith and in love, which is in jesus Christ. And again, 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 known the holy Scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Jesus Christ. And else where: charge certain, saith he, that they teach no other thing. But peculiar mention is made thereof, that they which have the spiritual government of the Churches, and do their endeavour in them, ought not themselves, nor by others, to use civil power or constraint, to force men to believe, or to exercise Lordly authority over the faith and people of God, according to the doctrine of Christ and the Apostles. The Lord spoke thus to the Apostles, and in them to all faithful 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 authority over the people that are subject 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 chief among you or bear rule, let him be your minister. Even as the Son of man came not to be ministered unto, but that he himself 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 Lord's inheritance, but as they who are an ensample to the flock. And Paul, Not that 2 Cor. 1. we are Lords over your faith, but because we are helpers of your joy. But the gainsayers are with a quiet mind to be forborn, 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 wholesome 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 perform obedience (and that with a great affection of love toward them) to such lawful, godly, and faithful Pastors of souls and that they ought to assure and undoubtedly to persuade themselves very well of them, obey them, use their help in matters pertaining to salvation, yield them due honour, and perform all convenient duties, towards them, whereunto they are bound by God's word and that according to the Doctrine of Christ who saith, He that Matth. 10. Luk. 10. john 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 yourselves, 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 needful 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 Gospel 1 Cor. 9 should live of the Gospel. And to the end that the danger of an idle, secure, and * Look the 5. Observat. upon this confession. Sodomitical life may be avoided, and so they may be an example to the flock, whereof they have charge, and that by a feeling of the burdens of this common life, they may learn to understand the misery 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 ability of strength in such * Look 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 own 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 vain 2 Cor. 6. 1 Thess. 2. 2 Thess. 3. voluptuous, and riotous sloth, as those who faithfully follow Saint Paul's doctrine, and who have the Lords speech before their eyes, saying, it is a more happy thing to give, then to take. Acts 20. And if so be that some one of these Pastor's slip into sin or errors, or be somewhat negligent in looking to this charge, he ought by the ordinary and lawful discipline of the Church to be brought into the way again, and to be chastised, but if he will not repent, nor be healed, than he ought first to be remooved from the executing of his charge and from the ministry, 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 enjoying 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 fear. But the people ought so to behave themselves toward such Teachers, either grown out of kind, or entangled with errors, or toward other Elders also not repenting, and excommunicated, as the holy Scripture showeth, and first Christ saith. Take ye heed of false Prophets, which come to you in Matth. 7. sheep's clothing, but inwardly are ravening woolves, ye shall know them by their fruits, and Paul. Now I beseech you brethren, mark Rom. 16. those diligently which cause division and offences, contrary to the doctrine which ye have learned, and avoid them, for they that are such serve not our Lord jesus Christ but their own bellies. Of the Keys of Christ. CHAP. 14. THE fourteenth Chapter of Ecclesiastical doctrine is of the Lords Keys, of which he saith to Peter, I will give thee the Matth. 16. Keys of the kingdom of heaven, and these Keys are the peculiar Function or Ministry 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 only by preaching publish the holy Gospel, although they should do this especially, that is, should show forth that word of true comfort, and the joyful message of peace, and new tidings of that favour which God offereth: but also that to the believing and unbelieving they should publicly or privately denounce and make known, to wit, to them his favour, to these his wrath, and that to all in general, 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 ministry, hold in their hand the Sceptre of Christ his kingdom, and use the same to the government of Christ his sheep. Therefore the condition, and proper office of the Keys is, first first to open and lose, that is, in Christ to appease and still the conscience of the faithful ones, and of those that turn again by repentance: to make it known unto them that their sins be forgiven, and to strengthen them in a sure hope of salvation: and by this means to open the kingdom of heaven unto them, to give them courage against all temptations, and to stir upstedfastnesse and cheerfulness in them. And all these things are done by the faithful Shepherds of souls in the Lord's stead, not doing this of themselves, but upon Christ his commandment, not by their own and proper virtue, but by Christ's, and by the efficacy of his Word and Sacraments, as those that are Stewards and Dispenser's of the mysteries of God, and Ministers only. In the administration of which things, they may use some seemly and indifferent ceremonies, that is, which are no way necessary, such as are * Look 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 work of the Keys of Christ is, to shut and bind, that is, by the commandment of Christ, and the authority of this office given by him to the Church, which is his power and scepten, to denounce against all stubborn impenitent, unbelieving, and other such like sinners, Gods horrible judgement and his intolerable wrath, which no nature carrabide, and his severe sentence: and so by the word of Christ, according to the quality of the offence to reproove sin, 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 kingdom of heaven upon them, and at the length to deliver them to Satan. This power of his Sceptre 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 do 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 retain any man's sins, they are retained. Moreover a manifest example of using the power of the Keys is laid 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. authority of our Lord jesus Christ and of his spirit, threw out from thence and delivered to Satan: and contrariwise, after that God gave him grace to repent, he absolved him from his sins, he took him again into the Church to the communion of Saints and Sacraments, 2 Cor. 2. and so opened to him the kingdom of heaven again. By this we may understand that these Keys, or this Divine Function of the Lords, is committed and granted to those, that have charge of souls and * Look the 7. observation to each several Ecclesiastical Societies, whether they be small, or great. Of which thing the Lord saith to the Churches, Verily, I say unto you, whatsoever things ye bind on earth, Matth. 18. shall be bound in heaven. And strait after: For where two or three be gathered together in my name, there am I in the midst of them. Moreover, this is likewise taught * Look the 8. Observation. that every Christian, so often as he needeth these Keys of the Lord, aught to require them particularly for himself of the Pastors of souls of that Church or fellowship, of which himself 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 himself, seeing that Christ hath delivered them unto the Pastors and that he by no means doubt, that by the ministry of these keys, through the virtue 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, etc. And, He that heareth you, heareth me: and he that receiveth you (in the behalf, to wit, of the Ecclesiastical ministry, and in his time of need) receiveth me: and contrarily, He that despiseth you, despiseth me. This is also taught and handled, * Look the 9 Observation. that the Priests ought not to use these keys of the Lord otherwise, then according to the meaning and will of Christ, which is declared expressly in his word, and according to the sure, flat, and express determinations of his judgement: and that they do not any manner of way, according to men's opinions, much less after their own mind or lust, abuse these keys: for so it would come to pass, that the keys should swarve from their office. And this is to be taken heed of, that it be not by this means fulfilled in the misusing of them, which the Lord hath said by the Prophet: For you, saith be, is this Malac. 2. commandment, O ye Priests, if you will not hear it, nor consider it in your hearts, to give glory to my name, saith the Lord of Hrasts, I will send a curse upon you, and will curse your blessings, as I have cursed them already, because you regard not in your hearts the fear of the Lord. Out of the FRENCH Confession. SEeing that we are not made partakers of Christ, but by the Artic. 25. Gospel, we believe that that good order, which by the authority of the Gospel is confirmed, aught to be kept sacred and inviolabl●: and that therefore Pastors are necessarily required in the Church, upon whose shoulders the burden of teaching the word, and administering of the Sacraments, doth lie, whom also we ought to honour and reverently to hear, if so be that they being lawfully called, do discharge their duty: not as though God did stand in need of such stays and inferior helps, but therefore rather, because that so it seemeth good to him to govern us as it were by using this bridle. Therefore we detest all those fanatical spirits, who, as much as in them lieth, desire that both this sacred ministry or preaching of the word and the administration of the Sacraments, were utterly abolished. We believe that this true Church ought to be governed by that Artic. 29. regiment or discipline, which our Lord jesus Christ hath established, to wit so, that there be in it Pastors, Elders, and Deacons, that the purity of Doctrine may be retained, vices repressed, the poor, and others that be in misery, according to their necessity, may be provided for, and that there may be holy meetings, for the edifying both of small and great. We believe that all true Pastors, in what place soever they be Artic 30. placed, have the same, and equal authority among themselves given unto them, under jesus Christ the only head, and the chief and alone universal Bishop, and that therefore it is not lawful for any Church, to challenge unto itself Dominion or Sovereignty over any other Church. We believe that it is not lawful for any man, upon his own Artic. 31. authority, to take upon him the government of the Church, but that every one ought to be admitted thereunto by a lawful election, so near as may be, and so long as the Lord giveth leave. And this exception we do expressly add, because that sometime (as it fell our also in our days, the state of the Church being disturbed) it was necessary, that some should be raised up of the Lord extraordinarily, which should repair the ruins of the decayed Church. Nevertheless, howsoever it be, we believe, that this rule is always to be followed, that all Pastors and Elders should have a testimony of their calling. Out of the ENGLISH Confession. furthermore (we believe) that there be divers degrees of Ministers in the Church: whereof some be Deacons, some Artic. 5. Priests, some Bishops: to whom is committed the office to instruct the people, and the whole charge, and setting forth of Religion. Yet notwithstanding, we say, that there neither is, nor can be any one man, which may have the whole superiority in this universal state: for that Christ is ever present to assist his Church, and needeth not any man, to supply his room, as his only heir to all his substance, and that there can be no one mortal creature, which is able to comprehend, or conceive in his mind the Universal Church, that is to wit, all the parts of the world, much less able rightly, and duly to put them in order, and to govern them. For all the Apostles, as Cyprian saith, were of like power among themselves, and the rest were the same, that Peter was. And that it was said indifferently to them all, Feedye: indifferently to them all, Go into the whole world. Indifferently to them all, Teach ye the Gospel. And, as Hierome saith, All Bishops wheresoever they be, be they at Rome, be they at Eugubium, be they at Constantinople, be they at Rhegium, be all of like preeminence, and of like Priesthood. And, as Cyprian saith, There is but one Bishopric, and a piece thereof is perfectly and wholly holden of every particular Bishop. And according to the judgement of the Nicene Council, we say, that the Bishop of Rome hath no more jurisdiction over the Church of God, than the rest of the Patriarches, either of Alexandria, or of Antioch have. And as for the Bishop of Rome, who now calleth all matters before himself alone, except he do his duty, as he ought to do, except he minister the Sacrament, except he instruct the people, except he warn them and teach them, we say, that he ought not of right once to be called a Bishop, or so much as an Elder. For a Bishop, as saith Austin, is a name of labour, and not of honour: that the man, that seeketh to have preeminence, and not to profit, may understand, himself to be no Bishop. And that neither the Pope, nor any other worldly creature can no more be head of the whole Church, or a Bishop over all, than he can be the Bridegroom, the light, the salvation, and life of the Church. For these privileges, and names belong only to Christ, and be properly, and only fit for him alone. And that no Bishop of Rome did ever suffer himself to be called by such a proud name and title, before Phocas the Emperor's time, (who, as we know, by killing his own Sovereign Mauritius the Emperor, did by a traitorous villainy aspire to the Empire.) Which was about the sixth hundred and thirteenth year after Christ was borne. Also the Council of Carthage did circumspectly provide, that no Bishop should be called either the highest Bishop, or chief Priest. And therefore, since the Bishop of Rome will now adays so be called, and challengeth unto himself an authority, that is none of his: besides that, he doth plainly contrary to the ancient Counsels, and contrary to the old Fathers: We believe, that he doth give to himself, as it is written by his own companion Gregory. A presumptuous, a profane, a sacrilegious, and an antichristian name: that he is also the King of pride, that he is * Look the 1. Observat. upon this confession. Artic. 6. Lucifer, which preferreth himself before his Brethren: that he hath forsaken the faith, and is the forerunner of Antichrist. Further we say, that the Minister ought lawfully, duly, and orderly to be preferred to that office of the Church of God, and that no man hath power to wrest himself into the holy Ministry at his own pleasure. Wherefore these persons do us the greater wrong, which have nothing so common in their mouths, as that we do nothing orderly, and comely, but all things troublesomely, and without order: And that we allow every man to be a Priest, to be a Teacher, and to be an Interpreter of the Scriptures. Moreover we say, that Christ hath given to his Minister's power Artic. 7. to bind, to lose, to open, to shut. And (we say) that the office of losing consisteth in this point: that the Minister, either by the preaching of the Gospel, offereth the merits of Christ, and full pardon to such as have lowly and contrite hearts, and do unfeignedly repent themselves, pronouncing unto the same a sure, and an undoubted forgiveness of their sins, and hope of everlasting salvation: Or else that the same Minister, when any have offended their brother's minds with some great offence, or notable, and open crime, whereby they have, as it were, banished, and made themselves strangers from the common followship, and from the body of Christ, then after perfect amendment of such persons, doth reconcile them, and bring them home again, and restore them to the company, and unity of the faithful. We say also, that the Minister doth execute the authority of binding and shutting, as often as he shutteth up the gate of the kingdom of heaven against unbelieving, and stubborn persons, denouncing unto them God's vengeance, and everlasting punishment: Or else, when he doth quite shut them out from the bosom of the Church, * Look the 1. observation upon this confession. by open excommunication. Out of doubt, what sentence soever the Minister of God shall give in this sort, God himself doth so well allow it, that, whatsoever here in earth by their means is loosed, and bound, God himself will lose, and bind, and confirm the same in heaven. And touching the Keys, wherewith they may either shut or open the kingdom of heaven, we with chrysostom say, They be the knowledge of the Scriptures: with Tertullian we say, They be the interpretation of the Law: and with Eusebius we call them the word of God. Moreover that Christ's Disciples did receive this authority, not that they should hear the private confessions of the people, and listen to their whisper, as the common massing Priests do every where now a days, and do it so, as though in that one point lay all the virtue, and use of the Keys: but to the end, they should go, they should teach, they should publish abroad the Gospel, and be unto the believing a sweet savour of life unto life: and unto the unbelieving, and unfaithful, * Look the 2. observation upon this confession. a savour of death unto death: and that the minds of godly persons being brought low by the remorse of their former life and errors, after they once begun to look up unto the light of the Gospel, and believe in Christ, might be opened with the word of God, even as a door is opened with a Key. Contrariwise, that the wicked and wilful, and such, as would not believe, nor return into the right way, should be left still as fast locked, and shut up, and, as Saint Paul saith, wax worse, 2 Tim. 3. and worse. This take we to be the meaning of the Keys: and that after this sort men's consciences be either opened, or shut. We say that the Priest in deed is a judge in this case, But yet hath no manner of right to challenge an authority or power, as Ambrose * Look the 3. Observavation. saith. And therefore our Saviour jesus Christ, to reproove the negligence of the Scribes, and Pharisees in teaching, did with these words rebuke them, saying: Woe be unto you Scribes, and Luk. 11. Matth. 21. Pharisees, which have taken away the Keys of knowledge, and have shut up the kingdom of heaven before men. Seeing then the Key whereby the way, and entry to the kingdom of God is opened unto us, is the word of the Gospel, and the expounding of the Law, and Scriptures, we say plainly, where the same word is not, there is not the Key. And, seeing one manner of word is given Matth. 16. to all, and one only key belongeth to all, we say, there is but one only power of all Ministers, as concerning opening, and shutting. And, as * Look the 4. Observat. upon this confession. touching the Bishop of Rome, for all that his flattering Parasites sing these words in his ears, To thee will I give the keys of the kingdom of heaven, (as though these keys were sit for him alone, and for no body else) * Look the 4. Observat. upon this confession. except he go so to work, as men's consciences may be made pliant, and be subdued to the word of God, we deny, that he doth either open, or shut, or hath the keys at all. And although he taught, and instructed the people (as would God he might ofice truly do, and persuade himself, it were at the least any piece of his duty) yet we think his key to be never a whit better, or of greater force, than other men's. For who hath severed him from the rest? Who hath taught him more cunningly to open, or better to absolve, than his brethren? Out of the Confession of BELGIA. WE believe, that this Church ought to be ruled and governed Artic. 30. by that spiritual regiment, which God himself hath delivered in his word, so that there be placed in it Pastors and Ministers purely to preach, and rightly to administer the holy Sacraments: that there be also in it Seniors and Deacons, of whom the Senate of Church might consist, that by these means true Religion might be preserved, and sincere doctrine in every place place retained and spread abroad: that vicious and wicked men might after a spiritual manner be rebuked, amended, and as it were by the bridle of discipline kept within their compass: that the poor is like manner, and those that be afflicted, may be relieved either with aid or comfort, according to the several necessity of every one. For than shall all things in the Church be done in due and convenient order, when faithful and godly men are chosen to have the government of the same, even as St. Paul hath prescribed in the first to Timothy the 3. and the first to Titus. We believe that the Ministers, Senours, and Deacons, aught Artic. 31. to be called to those their functions, and by the lawful election of the Church to be advanced into those rooms, earnest prayer being made unto God, and after the order and manner, which is set down unto us in the word of God. This especially every one ought to take diligent heed of, that he do not by unlawful means thrust himself into those offices. For every one must wait, until he be called of God himself, that he may have a certain testimony of his vocation, and may know that it is from the Lord. Yet in what place of the world soever the Ministers of the word of God do keep, they have all of them the same and equal power and authority, being all of them equally the Ministers of Christ the only universal Bishop and head of the Church. Moreover, lest that this holy ordinance of God be despised and brought into contempt, it is the duty of all men to have a very honourable and reverend opinion of all the Ministers of the Word, and Seniors of the Church, even for that works sake, wherein they do labour: also to be at peace and unity with them, and as much as possibly may be, to abstain from all manner of quarrelings and contentions one with another. Out of the Confession of AUSPURGE. COncerning Ecclesiastical Orders they teach, that no man Artic. 14. should publicly in the Church teach or Minister the Sacraments, except he be rightly called: according as Saint Paul giveth commandment to Titus, To ordain Elders in every City. Out of the Articles concerning abuses. Of the power Ecclesiastical. THere have been great controversies touching the power and Artic. 7. authority of Bishops, in which many have incommodiously mingled together the Ecclesiastical power, and the power of the sword. And out of this confusion there hath sprung very great wars and tumults, while that the Popes, bearing themselves bold upon the power of the keys, have not only appointed new kinds of worship and service of God, and burdened men's consciences by reserving of cases and by violent excommunications, but also have laboured to transfer worldly kingdoms from one to another, and to spoil Emperors of their power and authority. These faults did godly and learned men long since reprehend in the Church, and for that cause, our Divines were feign, for the comfort of men's consciences, to show the difference between the Ecclesiastical and civil powers. And they have taught that either of them, because of God's commandment, is dutifully to be reverenced, and honoured, as the chiefest blessings of God upon earth. Now their judgement is this, that the power of the keys, or the power of the Bishops, by the rule of the Gospel, is a power, or commandment from God, of preaching the Gospel, of remitting or retaining sins, and of administering the Sacraments. For Christ doth send his Apostles with this charge, As the Father hath sent me, so send I you. Receive ye the holy Ghost: whose sins ye forgive, they are forgiven them, and whose sins ye retain, they are retained. Mar. 16. Go and preach the Gospel to every creature, etc. This power is put in execution, only by teaching or preaching the Gospel, and administering the Sacraments, either to many jointly, or to several persons, according to their calling. For they be not corporal things but eternal, that are granted unto us, as an eternal righteousness, the holy Ghost, life everlasting. These things cannot be gotten but by the ministry of the Word and Sacraments. As Paul saith, The Gospel is the power of God to salvation to every one that believeth. Seeing then that the power Ecclesiastical concerneth things eternal, and is put in use only by the ministry of the word, it hindereth not the political government, * Look the 1. observation. no more than doth the * skill of music or singing. For the civil government is occupied about other matters, then is the Gospel * Look the 2. observation. the Magistrate is to defend, not the minds, but the bodies, and bodily things, against manifest injuries, he restraineth men by the sword and corporal punishment, that he may uphold peace, and a civil justice. Wherefore the Ecclesiastical and civil powers are not to be confounded. The Ecclesiastical power hath a peculiar commandment to preach the Gospel and administer the Sacraments. Let it not by force enter into another charge, let it not turn worldly kingdoms from the right owners. Let it not abrogate the Magistrates laws, let it not withdraw from them lawful obedience, let it not hinder judgements touching any civil ordinances and statutes, or contracts, let it not prescribe laws to the magistrate, touching the form of a commonwealth, as Christ saith, My kingdom is not of this world. Again, Who made me a judge over you. And Paul to the Philip. 3. Our conversation is in heaven. 2 Cor. 10. The weapons of our warfare are not carnal but mighty in God, to throw down the imaginations, etc. Thus do our Divines discern and distinguish the duties of each power one from the other, and do warn all men to honour both powers and to acknowledge both to be the good gift and blessing of God. * Look the 3. observation upon this confession. If so be that the Bishops have any power of the sword, they have it not as Bishops by the commandment of the Gospel, but by man's law given unto them of Kings and Emperors, for the civil government of their goods. Yet this is a kind of function and charge divers from the ministry of the Gospel. Therefore when as the question is touching the jurisdiction of Bishops, rule and dominion must be distinguished from Ecclesiastical jurisdiction. Again, by the Gospel, or as they term it, by God's law, Bishops, as they be Bishops, that is, such as have the administration of the word and Sacraments committed to them, have no jurisdiction at all, but only to forgive sin, also to know what is true doctrine, and to reject such doctrine as will not stand with the Gospel, and * Look the 4. Observation. to debar from the communion of the Church such as are notoriously wicked, not by humane force and violence, but by the word of God. And * herein of necessity the Churches ought by the law of God to perform obedience unto them, according to the saying of Christ, he that heareth you, heareth me. But when as they teach or determine any thing contrary to the Gospel, then have the Churches a commandment of God, which forbiddeth obedience to them Matt. 7. Beware of false Prophets, Gal. 1. If an Angel from heaven preach any other Gospel, let him be accursed. 2 Cor. 13. We cannot do any thing against the truth, but for the truth. Also, This power is given us to edify, and not to destroy. So do the Canon's command. 2. quaest. 7. Cap. Sacerdotes, & Cap. Oves. And Augustine in his Treatise against Petilians' Epistle saith, Neither must we subscribe to Catholic Bishops, if they chance to err or hold opinion which be against the Scriptures. If so be * Look the 6 Observat. that they have any other power or jurisdiction, in hearing and understanding certai●● cases, as namely, of Matrimony and Tithes, etc. They hold it by man's law: and that in such places where the ordinary judges failing, the Princes are constrained, will they, nill they, to minister justice to their subjects for maintaining of peace. And a few lines after. So oft as we handle this place, by and by our Adversaries cry out, that the Bishop's authority being overthrown, there followeth disorder, that the people's behaviour cannot be ordered, that the common sort wax lusty and unbridled, and in a word there followeth a hellish life, such a one as is painted out by Euripides in this verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They complain also, that when as some laws are abrogated, the common people taketh it as a pattern, how to deal with all the rest. And so shaking off the bonds and reins of discipline and order, they take an excessive liberty to themselves, which breedeth infinite offences, breaches between Princes, scattering of Churches, tumults, wars, and desolations. To conclude, they tell us here, what an enemy to mankind want of government is, and how many vices and calamities arising out of this fountain, do overflow the whole life of man. They advise therefore for the avoiding of these so great evils, to establish the authority of Bishops to retain still the laws that have been in use before, and also to bear with the inconveniences (if there be any in them) in respect of the common weakness of men, and for quietness sake to dissemble them: especially seeing there can no state or order be appointed which is without all manner of faults. Here also they bring in that old saying. That an evil well couched, is not to be stirred. They rehearse many examples, how great overthrows followed upon the removing of laws, and the change of the form of government, in the Cities of Athens, Sparta, Rome, and divers others. At Rome how oft did the dissensions of the Consuls and the Tribunes stir up great civil wars? Though these Senator like declamations be very plausible, and incense the minds of many against us, yet they may be confuted by most true and substantial arguments. First, therefore we desire that these our Accusers would turn over the History of the Church from time to time, and that they would not think that those notable men, the Prophets and Apostles, were withit common sense and reason and so hard hearted, that they caned not for the peace and quiet of their country, or so barbarous and cruel, that they made no great account of the discipline, laws, and good order of the kingdom. For those most wise, virtuous, and grave men, Esay, jonas, jeremy, john Baptist, * Look the 7. Observation. Christ, Peter, james, and Paul, Did both know what a great good civil concord is, and loved their country and countrymen, and also were greeved to behold the discords and renting a sunder of those notable commonwealths. How often did Christ weep, when he spoke of the discords and Tumults of his nation, and the sacking of the City? Albeit therefore the Prophets and Apostles did very well know and greatly like of those civil duties: Yet were they constrained by the commandment of God to war against the devil's kingdom, to preach heavenly doctrine, to collect a Church unto God, and to employ their service to the eternal salvation of a great number of men. These are the first laws that ever were given, and are to be preferred before all other. Thou shalt have no other Gods. Thou shalt not take the name of God in vain. And this concerning the son, This is my beloved son, hear him. These laws must needs be obeyed, The true doctrine of God and his true worship must needs be embraced and received: and all errors, that tend to the dishonour of God, must be abhorred and forsaken, though all the world should break and fall down. No humane thing must be preferred before God's commandment, not our life, not our friends, not the concord and agreement of neighbours and countrymen. Moses a very wise man, & no doubt a politic man, layeth upon the tribe of Levi the charge of teaching and knowing what great conflicts and dangers teachers shall meet withal, he forewarneth them of that which he took to be most difficult of all other. And chargeth them that the defence of true doctrine be most dear unto them, for so he saith, Deut. 33. These shall keep thy word, and shall forget their Parents, children, and brethren. And hereof we have experience, that it is no small burden that is laid upon the teachers of the word. Our men are cruelly dealt with in many places. We are sore oppressed, and the discord in our country bringeth no small grief unto us. But, as was said before, the commandment of God concerning the embracing of the true doctrine of God and renouncing of errors, must be preferred before these great inconveniences, We are not ignorant what wise men have written, of changing and altering laws. We remember well the saying of Plato that as the manners of doting parents, so the customs and fashions of our country, though none of the wisest, are to be borne with all, But these precepts have their bounds and limits, within which they must be restrained. Bondage without impiety may be borne, but Idolatry is not to be borne with, nor the light of the Gospel to be extinguished. Again, why do our adversaries declaim of such a moderation, unto us, when as they in the mean while murder the Citizens and members of Christ? They might easily establish peace, and maintain the author of good order, if they would abolish superstition and unjust laws. But now they contend not for the safety of the Church, but for their own profits and pleasures. They would not have the Idolatry of the Mass nor praying to the dead spoken against: because they cannot abide that their gain should decrease. They forbidden wand'ring lusts, because the unmarried state is best for the keeping of their goods. These things are in all men's eyes. Therefore let them leave of their Senator like invectives wherein to use the old Poet's words under a fair colour they seek to establish shameless facts. Hereto I adjoin also the other part of our defence both true and unfeigned. We do not shake of government to bring in disorder. We teach that the ministry of the Gospel is most highly to be reverenced and obeyed in those things, which (according to the gospel) do properly belong to the ministry thereof. And he is a wicked and an accursed wretch, that doth not with reverence entertain as most beautiful the feet of such as bring tiding of peace. And as for the civil power, which beareth the sword, it hath been highly commended and approved in our writings. Wherefore it is a vile slander that they object against us, that we be enemies of government. Hitherto also belongeth the ss. in the end of this 7. Article. THey allege against us also other say which command obedience, Obey those that are set over you. How oft must we answer, that obedience is most necessary in such things, as belong properly to this ministry ordained of God. For these say do not allot unto Bishops a kingdom without the Gospel. Christ gave them certain commandments, and those he will have us obey. Again he forbade that any new found worship should be set up in the Church, and such he will not have us yield unto. There are certain bonds and limits prefixed, within which both the Pastors' authority and our obedience must contain itself. But these limits do those Bishop's most malapertly remove, who proudly challenge to themselves a triple power, whereby they establish most pernicious errors; to wit, a Princely and supreme power of interpreting the Scriptures. Secondly a power of erecting new worship and service of God. Thirdly, a sovereign power of making new laws. And thus they trans, form the Church into an humane government. They imagine, forsooth, that as the Prince or highest judge in a Realm is to interpret the law, and as the Prince hath power to make new laws so the Bishops must have a power in the Church, not unlike that. And they cannot abide that the Church should be governed by the dumb writings (as they call them) of the Prophets and Apostles, which because sometime they scarce make the matter plain enough, which they do set down, the ambiguity breedeth dissensions and discords. Here therefore there must needs be say they a definitive voice of some sovereign or high judge, to interpret that which is ambiguous and doubtfully written. And except all be tied to stand to their interpretation, there will be no end of strife and controversies. Again, unless they may according as times and occasions require make laws, what a disorder would there follow? These things are set out with big words, and they carry a show of probability in them, because they are in imitation of the civil government. And surely such conceits as these, have in all ages, from the beginning of the world, hurt the Church greatly and still will hurt it. The godly are therefore to be admonished, that they be not overtaken with these subtleties & sleights. God will have his Church governed by his word, which Christ and his Apostles have left unto the Church, and he will have this his voice to sound in the Church by the mouths of his ministers. And though it do contain a wisdom, that is fare from reasons reach, yet the word of the Prophets and Apostles is sure and not doubtful. Therefore Peter saith, Ye do well in attending to the word of the Prophets, as to a light in the darkness. Besides the Church hath the gift of interpretation, that is, the understanding of the heavenly doctrine, but that is not tied to the name or degree of Bishops: and therefore it is no power of interpreting like to the power of a Prince or highest judge. But those that are learned in the word of God and born again by his spiritin what place soever they be, they assent unto the word of God, and understand the same, some more some less. Men must therefore judge wisely of those huge Bulwarks of the people's power. Touching laws, to be made by the Bishops, Peter saith in a word, Why do ye tempt God, laying a yoke on them, etc. Out of the Confession of WIRTEMBERGE. Of Order. IT is evident by the holy Scriptures, that all they which are indeed Artic. 20. Christians, are consecrated in baptism by Christ the Son of God, to be spiritual priests, and that they ought always to offer up to God spiritual sacrifices. Neither is it unknown, that Christ in his Church hath instituted ministers, who should preach his Gospel, and administer the Sacraments. Neither is it to be permitted to every one, although he be a spiritual priest, to usurp a public ministry in the Church, without a lawful calling. For Paul saith, Let all things be done honestly and decently among you. And again, Lay hands suddenly on no man. Wherefore we do not account it an unprofitable thing, to prove, as it were by certain steps, the faith of them that are to be admitted to the public ministry of the Gospel. And it seemeth not a little to further concord and unity, to keep a due order among the Ministers of the Church. But the holy Scripture doth not teach us, that Christ hath instituted in his Church such priests, as should be Mediators between God and men, and pacify the wrath of God towards men, by their sacrifices, and apply the merit of Christ to the quick and the dead, without the preaching of the Gospel, and administration of the Sacraments. For if we will speak of the great and true Mediator, There is but one Mediator between God and men, Jesus Christ the Son of God * Look the 2. Observat. upon this confession. . If we will speak of the Mediator of praying every godly man is made a Mediator each for other through jesus, because that their duty doth require, that they should commend one another's health to God in their prayers: the which duty also then every one doth perform, when they say the Lords prayer in faith. If we speak of the sacrifices which do purge our sins, and appease the wrath of God, then is there one only sacrifice, which doth purge us, and reconcile God unto us, to wit, the sacrifice of our Lord jesus Christ, which was once made on the Cross. And as Christ doth die no moe, death hath no more Dominion over him, so this sacrifice of his shall never be made again, but by his one oblation, as it is written in the Epistle to the Hebrews, He hath made perfect for ever those that be sanctified. If we speak of the remembrance of this one sacrifice, and of the applying of the merit thereof, than the public ministers of the Church, which do teach the Gospel publicly, and administer the Sacraments according to the institution of Christ, do not only make a true and right remembrance of this purging sacrifice, but do also apply, by their dispensation, the merit of this sacrifice to all those, that do receive the Gospel and the Sacraments by faith. Therefore we cannot see what use there is of those kind of men in the Church, which are ordained for this purpose, that they may have authority to sacrifice for the quick and the dead. Paul, when as in his Epistles to the Corinthians and Ephesians, he rehearseth those offices and ministeries which are necessary to the edifying and preserving of the Church, he reckoneth Prophets, Apostles, Evangelists, Pastors, Doctors, and such like: but in this rehearsal he maketh no mention at all of private Priests, of which sort the world is now full: neither is it like that he would have omitted this kind of Priests, if either Christ had appointed it, or if it had been profitable and necessary for the Church: And Paul writeth that a Bishop ought to be apt to teach: And Jerome teacheth that A Priest and a Bishop are all one. Therefore it is evident, that except a * Look the 2. Observation upon this confess. Priest be ordained in the Church to the ministry 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, dignity, and power of Ecclesiastical Persons. TOuching the ministry, and dignity of the Ecclesiastical Order, Artic. 13. we do 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 think otherwise of any man in this state, than Paul would have men to esteem, either of himself, 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 chief required, that they be faithful. For these be they which have the keys of the kingdom of God, and the power to bind and lose, and to remit or retain sins: yet that power is so limited, that they be nevertheless the ministers of Christ, to whom alone the right and authority to open heaven, and forgive sins, doth properly pertain. 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 himself fit to think any of those things as of himself, 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 fare 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 do minister unto us the dead letter (that is, such a doctrine of truth, as pierceth no further than to humane reason) but the spirit which quickeneth, and doth so pierce into our spirit and soul, that it doth throughly persuade our heart of the truth. These are the true fellow-labourers of the Lord, 1 Cor. 3. opeaing indeed heaven, and forgiving sins to those, to whom they declare the doctrine of faith, by means of the grace and spirit of God. Whereupon Christ, sending out his Apostles to exercise this duty, he breathed upon them, saying, Take ye the holy Ghost. And furthermore he addeth, whose sins ye remit, etc. Hereof it is manifest, that the true and fit Ministers of the Church (such as be Bishops, Seniors, anointed and consecrated) can do 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 mind, and power to preach the holy Gospel aright and with fruit, and to feed the flock of Christ. And also, except they receive the holy Ghost, who may work together with them, and persuade men's hearts. Other virtues where with these men must be endued are rehearsed, 1 Tim. 3. Tit. 1. Therefore they which are in this sort sent, anointed, consecrated and qualified, they have an earnest care for the flock of Christ, and do labour faithfully in the word and doctrine, that they may feed 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 commandments. But they which give themselves to other things, they place themselves in other men's seats, and do 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 hear him, if peradventure he teach something out of the chair 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 sheep of Christ, john 10. * Look 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 sovereignty, they have it of God himself, howsoever they be called: therefore he should resist the ordinance of God, whosoever should oppose himself to that temporal government. These things do our Preachers teach, touching the authority of Ecclesiastical persons: so that they have great injury offered to them in that they are blamed, as though they sought to bring the authority of Ecclesiastical Prelates to nothing, whereas they never forbade them that worldly government and authority, which they have. But they have often wished, that they would come nearer to the Ecclesiastical commandments, and that either they themselves would instruct and faithfully feed the consciences of Christians, out of the holy Gospel, or that at the leastwise 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 fare they have been from opposing themselves at any time to their spiritual authority. But whereas we could not either bear any longer the doctrine of certain Preachers, but being driven thereunto by necessity, we have placed others in their room: or else have retained those also, which have renounced that Ecclesiastical superiority: We did it not for any others cause but for that these did plainly and faithfully declare the voice of our Lord jesus Christ, the other did mingle therewith all man's inventions. For so often as the question is, concerning the holy Gospel, and the doctrine of truth, Christians must wholly turn themselves to the Bishop of their souls the Lord jesus Christ, and not admit the voice of any stranger by any means, wherein notwithstanding neither we, nor they do offer violence to any man: for Paul saith, All things are yours, whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours, and ye Christ's, and Christ Gods. Therefore seeing that Peter and Paul are ours, and we are not theirs, but Christ's, and that after the same manner, that Christ himself 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 own, and are not to suffer that any man, or any thing should hinder us therein, no Ecclesiastical person may justly complain of us, or object to us, that we are not sufficient by obedient to them, or that we do derogate any thing from their authority, seeing that the thing itself doth witness, that we have attempted and done all those things according to the will of God, which we have attempted against the will of Ecclesiastical persons. These therefore be those things, which we teach, touching the office, dignity, and power of the Ministers of the Church, whom they call Spiritual: the which that we may credit, we are moved thereunto by those places of Scripture, which for the most part we rehearsed before. THE TWELFTH SECTION. OF TRUE AND FALSE SACRAMENTS IN GENERAL. 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 sacramental signs in his Church. And this doth the holy Scripture plainly testify. Sacraments be mystical signs or holy rites or sacred actions ordained of God himself, consisting of his word, of outward signs and of things signified: whereby he keepeth in continual memory and eftsoons calleth to mind 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 therewithal strengtheneth and increaseth our faith though the working of God's Spirit in our hearts: lastly, whereby he doth separate us from all other people and religions, and consecrateth and bindeth us wholly unto himself, 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 Lamb, 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 Baptism and the Supper of the Lord. Some there are which reckon seven Sacraments of the New Testament. Of which number we grant that repentance, matrimony and the ordination of ministers (we mean not the Popish but the Apostolical ordination) are very profitable ordinances of God but no Sacraments. As for confirmation and extreme unction, they are mere devices of men, which the Church may very well want without any damage or discommodity at all: and therefore we have them not in our Churches, because there be certain things in them which we can at no hand allow of. As for that merchandise which the Romish Prelates use in ministering their Sacraments we utterly abhor it. The author and institutor of all Sacraments is not any man, but God alone, for men can by no means 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 retain that which is taught unto him by the Lord. Besides, the sacramental signs have Gods promises annexed to them which necessarily require faith, now faith stayeth itself only upon the word of God. And the word of God is resembled to writings or letters, the Sacraments to seals, which the Lord alone setteth to his own 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 faithful when they receive them of the Ministers do know that the Lord worketh in his own 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 do acknowledge the goodness of the Sacraments to depend upon the ordinance of the Lord. For which cause they put a difference in the administration of the Sacraments, between the Lord and the Lords ministers, confessing that the substance of the Sacraments is given them of the Lord, and the outward signs by the hands of the ministers. Now the principal thing, that in all the Sacraments is offered of the Lord, and chief regarded of the godly of all ages (which which some have called the substance and matter of the Sacraments) is Christ our Saviour, That only sacrifice and the Lamb of God slain from the beginning of the world, the rock also of which all our fathers drank, by whom all the elect are circumcised with circumcision made without hands, through the holy spirit, and are washed from all their sins, and are nourished with the very body and blood of Christ unto eternal life. Now in respect of that, which is the chief thing, and the very matter and substance of the Sacraments, the Sacraments of both the Testaments are equal. For Christ the only Mediator and Saviour of the faithful is the chief thing and substance in them both, one and the same God is author of them both. They were given unto both Churches, as signs and seals of the grace and promises of God, which should call to mind and renew the memory of God's great benefits to them, and should distinguish the faithful from all the religions in the world: lastly, which should be received spiritually by faith, and should bind the receivers unto the Church, and admonish them of their duty: In these, I say, and such like things, the Sacraments of both Churches be not unequal, although in the outward signs they be divers. And indeed we do yet put a greater difference between them: for ours are more firm and durable, as those which are not to be changed to the end of the world. Again, ours testify that the substance and promise is already fulfilled and performed in Christ, whereas the other did only signify that they should be performed. And ours are more simple, and nothing painful, 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. Again, because they are more excellent, and do (by the Spirit of God) stir up in us a greater measure of faith, therefore a more plentiful measure of the spirit doth follow of them. But now since that Christ the true Messiah is exhibited unto us, and the abundance of grace is poured 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, Baptism, and for the Paschall Lamb and Sacrifices, the Supper of the Lord. And as in the old Church the sacraments consisted of the word, the sign, 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 ordained 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 ordinary use, and to appoint it to some holy use. For the signs that be in the Sacraments are drawn from common use, to things eternal and invisible. As in baptism the outward sign is the element of water, and that washing is visible, which is done by the Minister. The thing * Look the 1. observation upon this confession. signified is regeneration, and the cleansing from sin. Likewise in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink. The thing signified is the body of Christ, which was given, and his blood which was shed for us, and the communion of the body and blood of the Lord: wherefore, the water, bread, and wine, considered in their own nature, and out of this holy use and institution of the Lord, they are only that which they are called, and which they were said then to be. But let the word of God be once added to them together with invocation upon his holy name, and the renewing of their first institution and sanctification, and then these signs are consecrated and declared to be sanctified by Christ. For Christ's first institution and consecration of the Sacraments standeth yet in force in the Church of God, in such sort that they which celebrate the sacraments, no otherwise then the Lord himself from the beginning hath appointed, have still even to this day the use and benefit of that first and most excellent consecration. And for this cause in the administration of the Sacraments the very words of Christ are repeated. And forasmuch as we learn out of the word of God, that these signs were appointed unto an other end and use, then commonly they are used unto, therefore we teach that they now in this their holy use do take upon them the names of things signified, and are not still called bare water, bread or wine, but water is called regeneration, and washing of the new birth, and the bread and wine the body and blood of the Lord, or the pledges and Sacraments of his body and blood, not that the signs are turned into the things signified, or cease to be that which in their own nature they are, (for then they could not be Sacraments, which should consist only of the thing signified, and have no signs) but therefore do the signs bear the names of the things, because they be mystical tokens of holy things: and because that the signs and the things signified are sacramentally joined together: joined together, I say, or united by a mystical signification, and by the purpose and will of him, who first instituted them. For the water, bread and wine, are not common, but holy signs. And he that instituted water in Baptism, did not institute it with that mind and purpose, that the faithful should only be dipped in the water of baptism: and he which in the Supper commanded the bread to be eaten, and the wine to be drunk, did not mean that the faithful should only receive bread and wine, without any further mystery, as they eat bread at home in their own houses: but that they should spiritually be partakers of the things signified, and by faith be truly purged from their sin and be partakers of Christ also. And therefore we cannot allow of them which attribute the consecration of the Sacraments to I know not what syllables, to the rehearfall of certain words pronounced by him that is consecrated, and that hath an intent of consecrating, or to some other accidental things, which are not left unto us either by the word, of by the example of Christ or his Apostles. We do also mislike the doctrine of those, that speak no other wise of the Sacraments then of common signs, not sanctified, nor effectual. We condemn them also, who because of the invisible things do despist the visible signs, and think them superfluous, because they do already enjoy the things themselves: such were the Messalians, as it is recorded. We do disallow their doctrine also, who teach that grace and the things signified are to be so tied and included in the signs, that whosoever do outwardly receive the signs, must needs inwardly participate the grace and the things signified, what manner of men soever they be. Notwithstanding as we esteem not the goodness of the Sacraments by the worthiness or unworthiness of the Ministers, so likewise we do not weigh them by the condition of the receivers. For we know that the goodness of the Sacraments doth depend upon the faithfulness or truth and the mere goodness of God. For even as God's word remaineth the true word of God, wherein not only bare words are uttered when it is preached, but there withal the things signified by the words are offered of God, although the wicked and unbelievers hear and understand the words, yet they enjoy not the things signified, because they receive them not by a true faith: Even so the Sacraments consisting of the word, the signs, and the things signified, continue true and perfect Sacraments, not only because they be holy things, but also for that God also offereth the things signified, howsoever the unbelievers receive not the things which are offered. This cernmeth to pass, not by any fault in God, the author and offerer of them, but by the fault of men, who do receive them without faith, and unlawfully, whose unbelief cannot make Rom. 3. the truth of God of none effect. Now, forasmuch as in the beginning, where we shown what the Sacraments were, we did also by the way set down to what end they were ordained, it shall not be necessary to trouble ourselves with repeating any thing which hath been already handled. Next therefore in order it remaineth to speak severally of the Sacraments of the new Testament. Out of the former Confession of HELVETIA. Of the force, and efficacy of the Sacraments. THe signs, which in the Church of Christ be called Sacraments, Artic. 20. are two, Baptism, and the Lords Supper. These being tokens of secret things, do not consist of bare signs, but of signs and things also. For in Baptism water is the sign, and * the thing itself is regeneration, and to be taken by adoption to be the people of God. In the Lord's Supper, bread and wine be the signs, * Look the 1. & 2. Obser. upon this confession. but the thing is the communication of the body of Christ, salvation purchased for us, and the remission of sins. These things are received by faith, as the signs be received with the corporal mouth, and the whole fruit of the Sacraments is in the thing itself. Whereupon we affirm that Sacraments are not only tokens of humane society, but also pledges of the grace of God, by which the Ministers do work together with the Lord (to that end, which he doth promise, offer, and bring to pass) yet so (as we said before of the ministry of the word) that all the saving power is to be ascribed to the Lord alone. Out of the declaration of the same Confession. Of holy signs. SAcraments are visible patterns, instituted of God, of the grace, good will, and promises of God towards us, sure testimonies, and holy remembrances, the which under earthly signs do represent unto us, and set before our eyes heavenly gifts, and do withdraw the mind from earthly to heavenly things moreover, they be tokens of Christian brotherhood and fellowship. Therefore a Sacrament is not only a sign, but it is made of two things, to wit, of a visible or earthly sign, and of the thing signified, which is heavenly: the which two although they make but one Sacrament, yet it is one thing which is received with the body, another thing which the faithful mind, being taught by the spirit of God, doth receive. For the signs and the things signified by the signs do cleave together only by a certain mystical means, or as others speak, by a Sacramental union: neither be they so made one, that one in nature is made the other, or that one is contained in the other. For either of them (the which thing also holy Gelasius did acknowledge) doth keep it own propriety. Therefore the outward signs are not the self same thing, substantially and naturally, which they do signify, neither do they give it of themselves, and by their own power, no more than the minister doth, but the Lord useth the minister, and the signs, and the word to this end, that of his mere grace, when and so much as pleaseth him, he may represent, declare, * Look the 1. obs●rvat. upon this confession. visibly show, and set before our eyes his heavenly gifts, and all this according to his promise. Now, as it doth derogate nothing from the ministry of the word, when it is said, that the out ward preaching of the word doth profit nothing, except the inward husband man do give the increase, (for Paul saith, He that planteth, and he that watereth, is nothing, but God that giveth the increase,) so he doth not make the Sacraments of no effect, which saith, that not they, but God himself doth purge us, that is, which doth attribute the force of the Sacrament to the Creator. For Peter said, Baptism doth save us: but he addeth, Not whereby the filth of the flesh is washed away, but in that a good conscience maketh request unto God. For as in other creatures, as in the Sun, the Moon, the Stars, fire, precious stones, herbs, and such like things, which God doth use as instruments toward us, we ought not to put any confidence, nor admire them as the causes of any benefit: so our trust ought not to rest in outward signs, nor the glory of God be transferred unto them, as they be outward signs (howbeit the Lord doth use their help toward us, and they be holy ordinances) but by them our trust must lift up itself to him, being both the author of the Sacraments, and the Creator of all things. And seeing that the Sacraments are the institution and work of the Lord himself, the faithful do receive them, not as certain superfluous inventions of men, as at the hand of men, but as his heavenly gifts, and that at the hand of the Lord. For as touching the word of the Gospel, which he preached, the Apostle writeth thus: When ye received of us the word, whereby ye learned God, ye did not receive it as the word of men, but, as it was indeed, as the word of God, who also worketh in you that believe. The like reason is there of the Sacraments. Therefore as a little before we testified, that we do, and always did receive these sentences and speeches of Scripture, touching the ministry of the word, * Look the 2. observat. upon this confession. the Minister doth convert, remit sins, open the eyes and hearts of men, give faith and the spirit: so, being well understood, we do acknowledge also these speeches touching the Sacraments, the Minister through Baptism doth regenerate and wash away sins: he doth distribute, and give the body and blood of the Lord: For Ananias said to Paul, Arise and be baptised, wash away thy sins, by calling on the name of jesus. Also, jesus took bread, gave it to his Disciples, and said, this is my body. Also it is manifest, that the ancient Fathers, did use such kind of speeches, because that by this means they would propound and commend more royally the gifts of God. Moreover, seeing that the institution and work of the word and of the Sacraments proceedeth not from men, but from God, we do here reject the error of the Donatists, and of the Anabaptists, who esteemed the holy gifts of God according to the worthiness, or unworthiness of the Minister. Now in that heavenly gifts are represented unto us by earthly things, it cometh so to pass by a certain singular goodness of God, who by this means would help our weakness. For the weakness of man's wit doth understand all things the better, if they be resembled by visible things. Therefore the Lord would by Sacraments set before the eyes of mortal men his heavenly gifts and his promises, as it were a lively picture in a certain table: that is, those things, which are perceived by the mind, he delivered to us in sensible things. Whereupon we do gather, that the Sacraments do appertain to them which are in the Church. For profane men do scoff at our Sacraments, insomuch as they esteem them according to the external things only. But they which have faith, understand the mysteries of the Sacraments: and they which receive them in a true and lively faith, receive them with fruit: if they be received without faith, they do hurt: not that the good gifts of God do hurt of themselves, but because that they being not received aright, do hurt, through our default. Furthermore, the Sacraments are badges of the people of God. For by these we are gathered together into a holy company, and we profess our faith. For it pleased the Lord by this mean to gather his people to himself, and as it were to mark them with this sign, whereby also he might put every one in mind of his duty. Now of this kind there be two Sacraments in the Church of Christ, Baptism, which is called the font of regeneration: and the Supper of the Lord, which is called the body and blood of the Lord, or the communion of the body and blood of the Lord. And now we will speak severally of them: for hitherto we have discoursed of the Sacraments in general, as before God we do believe, and wherein we hope that Luther will not think any thing wanting. Out of the Confession of BASIL. THE same Sacraments are used in the Church, to wit, Baptism Artic. 5. at our entrance into the Church, and the Supper of the Lord in due time when we are come to riper years, * Look the 1. Observation upon this confession. to testify our faith and brotherly charity, as in Baptism was promised. Out of the Confession of BOHEMIA. Of Sacraments in general. CHAP. 11. AS touching the Sacraments, we teach that they be external, earthly (as they which consist of the elements) and visible signs, consecrated by the word of God, and by his own mouth appointed hereunto, to signify and witness to us that self same spiritual and invisible grace and truth, whereof they have the name, and which they are also sacramentally. These Sacraments no man either did, or can institute, but the Lord and God himself Christ jesus, 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 believe: 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 testimony and confirmation of the favourable and well pleased will of God towards us, and that they might give witness 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 minds of the faithful, 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 confirm themselves therein, and on the other side, by giving themselves to God, should consecrate, and as it were by an oath religiously bind themselves, to serve him alone, and as it were be joined together among themselves, by the joining 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 joining and union of God and Christ our Lord; with these believing people, and theirs again with Christ, is made and persited, and that among themselves in one spiritual body of the Church: by which also, even as by the word, Christ, and his spirit do cause in the faithful, that is, in those that use them worthily, a precious participation of his excellent merit, neither doth he suffer them to be only bare and naked ministers and ceremonies, but those things that they signify and witness outwardly, that doth he work 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 stubbornness will not suffer them to be of any force with themselves, and making small account of them, do esteem them as trifles, or do otherwise abuse them, contrary to the institution, will, or commandment 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 * Look the 1. observation upon this confession. either entirely, or without deceit, so to do as he would, as if peradventure one that is taken be kept in prison, or if one should be hindered by sleknesse, or should live in strange countries among the enemies of the truth: such a man, in such a case, if he do wholly and truly believe the holy Gospel, may by that faith be saved, although he have not the use of the Sacraments: wherefore Augustine upon john cap. 16. hath this worthy saying, Believe, and thou hast eaten: seeing that the Sacraments are not necessary to salvation, but only by the addition of a certain condition. Also we teach this, that the Sacraments of themselves, or by their own virtue, for the works sake, or for the only outward action, that is, for the bare participation, receiving and use thereof, cannot give grace, nor a justifying or quickening faith to any, which before was not inwardly quickened by the holy Ghost, and hath no good motion within himself: I say, the Sacraments cannot give to any such either grace, or justifying and quickening faith, and therefore they cannot justify any man, nor inwardly quicken or regenerate any man's spirit: for faith must go before, whereby the holy Ghost doth inwardly quicken, and lighten man, and stir up or cause good motions in the heart. Without this faith there is neither any justification nor salvation: neither do the Sacraments of, or by themselves help 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 himself, did also execute the function john 13. of a Preacher, and yet he ceased not to remain a devil, an hypocrite, and the lost son: 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 baptised of. Apostles, and had also without doubt received the Lords Supper, and yet not withstanding they did continue in their wickedness, injustice, and lies against the holy Ghost, the Sacraments did neither take away their wickedness, 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 eternal salvation or justification. And so doth Saint Paul speak of all those things in his Epistle to the Romans, and bringeth in the example of Abraham, and doth witness, Rom. 4. that he had faith and righteousness, which is available with God, before that he was circumcised. In like sort he writeth of the people of Israel, that they also were baptised, and they all did eat one and the same spiritual meat, and did all drink one and the same spiritual drink: 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, do come to the Sacraments, certainly they do not give him life and worthiness, but he that is such a one doth load himself with a fare greater burden of fault, and sin, seeing that he is unworthy: the which thing the Apostle doth expressly declare in the doctrine touching the Supper of the Lord, where he saith, Whosoever 1 Cor. 10. doth eat of this bread, or drink of this cup of the Lord unworthily, he is guilty of the body and blood of the Lord: Also, He doth eat and drink judgement to himself. Lastly, this also must be known, that the verity of the Sacraments doth never fail them, so that they should become not effectual at any time: but in the institution of Christ * Look the 2. observation upon this confession. they do always exercise their virtue and efficacy, in witnessing, sealing, confirming, unto the worthy receivers, present grace & salvation, but unto the unworthy, their fault and condemnation, whether they be administered by a good and honest Priest, or by a close sinner. For so long as the overthwartnesse of such wicked hypocrites is not as yet publicly known, neither punished more gently or severely by the Ecclesiastical Discipline, neither they which have behaved themselves more stubbornly have been excommunicated, those Sacraments which th●● do administer, may be received of them, if so be that they do administer them, according to the will, mind, and institution of Christ, the which thing also the constitutions of the ancient Church do confirm. For the virtue and efficacy 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 commandment that was most absolute and mighty in authority, and in the word of the author of the Sacraments, to wit, of our Lord jesus Christ, on which one thing they they do rely, and have from thence whatsoever they are able to do. Nevertheless the Ministers must throughly look to it, and take good heed, lest whilst 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 pearls before swine. Also the people must endeavour Matth. 7. by all means to take heed, that they do 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. WE believe that there be Sacraments adjoined 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 weak and rude faith may be helped. For we confess that these outward signs be such, that God, by the power of his holy Spirit, doth work by them, that nothing may there be represented to us in vain: yet we think that the whole substance and truth of them is in Christ jesus, from whom if they be separated, they be nothing else but vain shadows and smokes. Also Artic. 35. We acknowledge that there be only two Sacraments, common to the whole Church, etc. 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, certain holy signs, 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 confirm the Faith, which we have in his blood, and might seal his grace in our hearts. And these Sacraments, together with Tertullian, Origen, Ambrose, Augustine, Hierome, chrysostom, Basill, Dionysius, and other Catholic Fathers, we do call Figures, Signs, Marks, Badges, Prints, Copies, Forms, Seals, Signets, Similitudes, Patterns, Representations, Remembrances, and Memories, and we make no doubt together with the same Doctors, to say that these be certain visible words, Seals of Righteousness and Tokens of Grace. And we do expressly pronounce, that in the Lord's Supper there is truly given unto the Believing, the body and blood of our Lord, the Flesh of the Son of God, which quickeneth our souls, the meat that cometh from above, the food of Immortality, 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, strengthened, and fed unto Immortality: and whereby we are joined, 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. aught to be called by this name: that is to say, Baptism, and the Sacrament of thanksgiving. 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. WE believe, that God having regard to our dulness and Artic. 33. infirmity, did institute Sacraments for us, that by them his promises might be sealed to us, and that they might be most certain 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 external senses, both those things which he declareth unto us in his word, and those also which he worketh inwardly in our hearts: and to confirm more and more in us that salvation, which he vouchsafeth to communicate unto us. For the Sacraments are signs and visible tokens of internal & invisible things, by the which, as by certain means, God himself worketh within us, by the power of the holy Ghost. Therefore they be not vain or idle signs, neither yet ordained of God to deceive or frustrate us of our hope. For the truth of our Sacraments is jesus Christ, without whom they are of no value. Moreover, that number of Sacraments sufficeth us, which Christ himself our true and only Doctor, hath instituted: and those are only two, to wit, the Sacrament of Baptism, and the Sacrament of the holy Supper of our Lord and Saviour jesus Christ. Out of the Confession of AUSPURGH. SEeing that in this life many evil ones and hypocrites are Artic. 8. mingled with the Church, and have fellowship with it in the outward signs and pledges, the Sacraments administered by such as are evil, may lawfully be used, according to the saying of Christ, The Scribes and Pharisees sit in Moses chair, etc. For the Sacraments, and the word of God are effectual, by reason of the institution and commandment of Christ, though they be delivered by wicked and evil men. They condemn the Donatists and such like, who said it was not lawful for the people to use the ministry of evil men in the Church, and held opinion, that the ministry of evil men was quite without fruit and effect. The beginning of this eighth Article is elsewhere thus set down. THough the Church, to speak properly, be a Congregation of Saints and true believers, yet seeing that in this life many hypocrites and evil men be mingled with it, it is a lawful thing, to use the Sacraments, ministered by the hands of evil men, etc. 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 signs and pledges of Gods good will towards us, set before the eyes, to stir up and confirm faith in them which use them. Therefore we must use Sacraments so, as we must join faith with them, which may believe 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 condemn that Pharisaical opinion of the Papists, which suppresseth the doctrine of faith, and doth not teach that faith, which believeth that grace is freely given us for Christ's sake, is necessary in the use of the Sacraments, but imagineth that men are just, for the very use of the Sacraments, even by the work done, and that without any good affection of him that useth it. This Article we find thus in another Edition. COncerning the use of the Sacraments, they teach that they were ordained, not so much to be marks and badges of profession amongst men, as that they should be signs or testimonies of the will of God towards us, set forth unto us, to stir up and confirm faith in such as use them. Whereupon they condemn those that teach, that the Sacraments do justify by the work done, and do not teach that faith to believe remission of sins is requisite in the use of Sacraments. Out of the Confession of SAXONY. Of the Sacraments. THe Church also is discerned from other Gentiles by certain Artic. 12. rites and ceremonies instituted of God, and usually called Sacraments, as are Baptism, and the Lords Supper: which notwithstanding are not only signs of a profession, but much more (as the ancient Fathers said) signs of grace: that is, they be ceremonies added to the promise of the Gospel touching grace, that is, touching the free remission of sins, 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 do appertain to every one. For the voice of the Gospel is general: this use doth bear witness that this voice doth appertain to every one which useth the Sacraments. Out of the Confession of WIRTEMBERGE. Of the Sacraments. THe word Sacrament, as also the word Mystery (which interpreters Artic. 9 do expound Sacrament) is very large. But because some have thought it good to restrain it to the number of seven Sacraments, we will briefly run over every one, that we may show what we find wanting in the doctrine that some have broached, and what may seem to be repugnant to the meaning of that Church, which is indeed Catholic or Orthodox. 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 external society among themselves. For which cause he gave unto them holy signs, among which these are the chiefest, Baptism, and the Lords Supper: the which we do not only think therefore to have had the name of Sacraments among the Fathers, because they are visible signs of invisible grace (as Saint Augustine doth define them) but also for that purpose, because that by them we do consecrate ourselves unto Christ, and do bind ourselves as it were by the oath or Sacrament of faith. THE THIRTEENTH SECTION OF THE SACRAMENT OF HOLY BAPTISM. The latter Confession of HELVETIA. Of holy Baptism. CHAP. 20. Baptism was instituted, and consecrated by God, and the first that baptised was John, who dipped Christ in the water in Jorden. From him it came to the Apostles, who also did baptise with water. The Lord in plain words commanded them, To Matth. 28. preach the Gospel, and to baptise in the name of the Father, the Son, and the holy Ghost. And Peter also, when divers demanded of him, what they ought to do, said to them, in the Acts, Act. 8. Let every one of you be baptised in the name of jesus Christ, for the remission of sins, and you shall receive the gift of the holy Ghost. Whereupon Baptism is called of some a sign of initiation of God's people, as that whereby the elected of God are consecrated unto God. There is but one Baptism in the Church of God: for it is sufficient to be once baptised or consecrated unto God. For baptism once received doth continue all a man's life, and is a perpetual feeling of our adoption unto us. For to be baptised in the name of Christ, is to be enroled, entered, and received into the covenant, and family, and so into the inheritance of the sons of God, yea and in this life to be called after the name of God, that is to say, to be called the son of God, to be purged also from the flchinesse of sins, and to be endued with the manifold grace of God, for to lead a new and innocent life. Baptism therefore doth call to mind, and keep in remembrance the great benefit of God performed to mankind: for we are all borne in the pollution of sin, and are the sons of wrath. But God, who is rich in mercy, doth freely purge us from our sins, by the blood of his Son, and in him doth adopt us to be his sons, and by an holy covenant doth join us to himself, and doth enrich us with divers gifts, that we might live a new life. All these things are sealed up unto us in Baptism. 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 baptised, that is, washed and sprinkled with visible water. For the water maketh clean that which is filthy, refresheth things that fail and faint, and cooleth the bodies. And the grace of God dealeth in like manner with the soul, and that invisibly, and spiritually. Moreover by the Sacrament of Baptism God doth separate us from all other Religions of people, and doth consecrate us a peculiar people to himself. We therefore by being baptised, do confess our faith, and are bound to give unto God obedience, mortification of the flesh, and newness of life, yea and we are billed soldiers for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our own flesh: Moreover, we are baptised into one body of the Church that we might well agree with all the members of the Church in the same religion and mutual duties. We believe that * Look the 1. observation upon this confession. that of all other is the most perfect manner of baptism, where in Christ was baptised, and which the rest of the Apostles did use in baptism. Those things therefore which by man's device were added afterwards, and used in the Church, * 2. Observation. we think them nothing necessary to the perfection of Baptism. Of which kind is exorcism, and the use of lights, oil; salt, spittle, and such other things, as namely that baptism is twice every year consecrated with divers ceremonies. For we believe that the baptism of the Church, which is but one, was sanctified in God's first institution of it, and is consecrated by the word, and is now of full force, by, and for the first blessing of God upon it. We teach that Baptism should not be ministered in the Church by women or midwives. For Paul secludeth women from Ecclesiastical callings: but Baptism belongeth to Ecclesiastical offices. We condemn the Anabaptists, who deny that young infants, borne of faithful parents, are to be baptised. For according to the doctrine of the Gospel theirs is the kingdom of God. And they are written in the covenant of God. And why then should not the sign of the covenant be given to them? Why should they not be consecrated by holy baptism, who are Gods peculiar people, and in the Church of God? We condemn also the Anabaptists in the rest of their opinions, which they peculiarly do hold against the word of God. We therefore are not Anabaptists, neither do we agree with them in any point that is theirs. Out of the former Confession of HELVETEA. Of Baptism. Baptism, according to the institution of the Lord, is the font Artis. 21. of Regeneration, the which the Lord doth give to his chosen in a visible sign, by the ministry of the Church, in such sort, as we have declared before. In which holy font we do therefore dip our infants, because that it is not lawful for us to reject them from the company of the people of God, which are borne of us (who are the people of God) so long as they be not pointed out by the voice of God, especially seeing that we ought godly to presume of their election. Out of the Declaration of the same Confession, sent unto Luther. Of Baptism. Baptism is a Sacrament, wherein the Lord by a visible sign doth testify his grace unto us, whereby he doth regenerate us, and cleanse us from our sins, and also receive us to be his people, that we may live to Christ, die to the old Adam, and be partakers of the good things of Christ. For we all are borne sinners, whereupon we have need of regeneration, and the purging of our sins, which cometh to pass by the free mercy of God, whereby also we are received into the covenant, that being buried into his death, we may rise again in newness of life, the which thing is taught more at large in the Apostls writings. But the goodness of God doth in deed give unto us these heavenly gifts, and also useth a sign hereunto, that it may declare these things unto us, and by pouring them into our senses, might allure us to more excellent things, that so the whole glory might be proper to God, and yet the holy institution of the sign might not be made frustrate. For it is most truly said, Baptism doth save us: but it is added of Peter, Not that which washeth away the filth of the body. And the Baptist saith, I indeed do baptise you with water, but he (that is, Christ) shall baptise you with the holy Ghost, and with fire. Whereunto the holy Council of Nice having respect, did say, Our Baptism is to be considered, not with sensible eyes, but with the eyes of the mind. Also Baptism is a badge: for it serveth to our confession. For this we do plainly confess in the Church, that we together with our children and all our family do profess the Christian religion, that the members of that body whereof Christ is the Head, to whom we have given our names, are received of him into the number of those soldiers, who by the good guiding of Christ do through all their life exercise a warfare against the world, Satan, and the flesh. Hitherto also appertaineth the 5. Art. ss. 2. of the confession of Basill, which before was placed in the 12. Sect. Out of the Confession of BOHEMIA. Of holy Baptism. CHAP. 12. TOuching holy Baptism it is taught, that men must believe and profess, that this is a Sacrament or wholesome ministry of the New Testament, instituted of Christ the Lord, concerning which the faithful Ministers have in charge that by the administration hereof, they benefit the holy Church. This Sacrament consisteth of an outward washing, that is done with water, with calling on the name of the holy Trinity (that of the element and word may arise and be jointly withal made a Sacrament) August. he. in joan. cap. 13. and that washing is used both to signify, and to witness a spiritual washing, and inward cleansing of the holy Ghost from the disease of hereditary sin, and from other sins, the guilt of which is here forgiven and taken away, and to the attaining of a new manner of birth, or regeneration: whereupon it is called the Sacrament of the new birth, that is, of regeneration, or a washing with water in the word of life. For we believe that whatsoever Act. 2. and 22. by Baptism, as by a Sacrament added to the word of the Gospel, is in the outward ceremony signified and witnessed, all that doth the Lord God work and perform inwardly: that is, that he washeth john 3. Tit. 3. Ephes. 5. Galat. 3. Rom. 6. 1 Pet. 3. away sin, begetteth a man again, and bestoweth salvation upon him, and through the washing of water, cleanseth by the word the society of his Church, clotheth and apparelleth it with his Son, burieth and taketh away sin, and giveth testimony to, and sealeth the peace of a good conscience. For Baptism is not a washing away of the outward filth of the flesh, but the stipulation or promise that a good conscience maketh unto God. For the bestowing of these excellent fruits was holy Baptism given and granted to the Church, which the faithful shepherds of souls ought to administer, and which the faithful people of Christ, touching the receiving thereof, aught to use lawfully but once only: yet, in deed and truth, throughout their whole life. And although Baptism in the Primitive Church was for the most part ministered to such, as were well grown and of discretion, after a confession of faith made by them, according to Christ's commandment: yet this is taught, that young children also, who are reckoned in the number of God's people, in like sort are by this ministry to be benefited toward the attaining of salvation, that they likewise may be consecrated and dedicated to Christ, according to this commandment, when he saith, Suffer ye the Matth. 16. little ones to come to me, and forbidden them not: because unto such belongeth the kingdom of God. Therefore according to the word of the Lord, and many other testimonies and other promises made to this beloved age of children, especially when as also there is extant an example of that ancient ministry ordained of God, to Gen. 17. wit, Circumcision, which by reason of the covenant belonged not only to those of discretion, but therewithal also to young children. For these causes do our Ministers without any doubt, and boldly, baptise children in the name of the holy Trinity, applying unto them a sign of most effectual virtue, and a most sure witnesbearing of that thing which by Christ's own words is assigned to this age, and is imparted unto it. For so Christ in general, and without exception, giveth in charge, not touching some, but touching all, Teach ye all nations, and baptise 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 truly baptised, when they come to years, aught to do their endeavour, that they may learn to acknowledge and know what holy Baptism is, and therewithal the Catholic and Christian faith (without which Baptism availeth nothing) to the end that afterward when they do desire to be partakers of the Lord his Supper, they may with their own mouths, and of their own 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 baptism, and * Look the 1. Observation upon this confession. by the laying on of hands do testify to them, that grace is contained in baptism 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 baptism, as there are evident tokens and examples to be seen of this matter in the Primitive Church, which is the true and best mistress of the posterity, and going before leadeth us the way. For if so be that a man should even after a true manner enjoy the Baptism of Christ, and should by means here of be buried with Christ into his death to newness of life, if afterward, his life being prolonged, he should not, according to the doctrine of the holy Gospel, show forth a true and lively faith in jesus Christ, brotherly love towards all those, that are consecrated to the Lord, and so should lead a life unworthy his place or calling, and unworthy of God and his neighbour, and should not in baptism conceive a lively hope of life everlasting; such a one should assuredly give certain testimony of himself, that he had in vain received grace in holy Baptism, 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 means to escape unrevenged or unpunished. Out of the FRENCH Confession. WE acknowledge that there be two only Sacraments Artic. 35. common to the whole Church: whereof the first is Baptism, the which is given to us to testify our adoption, because that therein we are engrafted into Christ's body, that being washed in his blood, we may also be renewed to holiness of life by his Spirit. This also we say, Although we are baptised but once, yet the fruit of baptism doth pertain to the whole course of our life, that this promise, to wit, that Christ will be always unto us sanctification, and justification, may be sealed up in us with a sure and firm seal. Furthermore, although Baptism be a Sacrament of faith and repentance, yet seeing that God doth together with the Parents account their posterity also to be of the Church, we affirm, that infants, being borne of holy parents, are by the authority of Christ to be baptised. We say therefore that the element of water, be it never so Artic. 38. frail, doth notwithstanding truly witness or confirm unto us the inward washing of our souls in the blood of jesus Christ, by the virtue and efficacy of the holy Ghost. Out of the ENGLISH Confession. WE say, that Baptism is a Sacrament of the remission of Artic. 12. sins, and of that washing, which we have in the blood of Christ: and that no person, which will profess Christ's name, aught to be restrained, or kept bacl therefrom: no not the very babes of Christians: forsomuch as they be borne in sin, and pertain unto the people of God. Out of the Confession of BELGIA. WE believe and confess, that jesus Christ, which is the end of the law, hath by his own blood shedding made an end of all other propitiatory sacrifice for sins. Also that Circumcision, which was done by blood, being abolished, he hath instituted Baptism in the place thereof, whereby we are received into the Church of God, and separated from all other nations, and all kind of strange religions, being consecrated unto him alone, whose badge and cognisance we wear. Finally, Baptism 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 baptised with pure water, In the name of the Father, the Son, and the holy Ghost, To signify that the blood of Christ doth internally, through the operation of the Spirit, perform and effect that in the soul, which water doth externally work in the bodies. For as water being poured upon us, and appearing in the body of him that is baptised, moistening the same doth wash away the filthiness of the body, so the blood of Christ, washing the soul, doth cleanse it from sin, and doth make us the sons of God, which before were the children of wrath. Not that this material water doth these things, but the sprinkling of the precious blood of the Son of God, which is unto us as the red sea, wherethrough we must pass, that we may departed from the tyranny of Pharaih, that is, the Devil, and enter into the spiritual land of Canaan. Therefore the ministers verily do deliver unto us the Sacraments, and the visible thing, but it is the Lord himself that giveth it unto us, that is represented by the Sacrament, namely, the gifts and invisible graces, washing, purifying, and cleansing our souls from all spots and iniquities, renewing in like manner, and filling our hearts with all comfort, and to conclude, giving unto us a certain persuasion of his Fatherly goodness, clothing us with the new man, and putting off the old man, with all his deeds. For these causes we do believe, that every one that desireth to obtain eternal life, aught to be baptised with one baptism, and that once alone, which never afterwards is to be itcrated, seeing that we cannot be borne twice. Neither doth this Baptism profit us only at that moment, when the water resteth upon us, and when we are sprinkled with it, but it is available throughout the whole time of our life. Therefore here we do detest the error of the Anabaptists, who are not only content with one only Baptism, and that once received, but do also condemn the Baptism of infants, yea of those that be borne of faithful parents: but we by the same reason do believe that they ought to be baptised and sealed with the sign of the covenant, for the which in times past the infants amongst 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 less shed his blood to wash the infants of the faithful, than he did for the washing of those that are of riper years. Therefore it is meet that they should receive the sign 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 lamb for them, which was a sacrament of Christ to come. Furthermore, that which Circumcision did perform to the people of the jews, the same doth Baptism perform to the children of the faithful. For the which cause Paul calleth Baptism, The circumcision of Christ. Out of the Confession of AUSPURGE. COncerning Baptism they teach, that it is * Look the 1. observation upon this confession. necessary to salvation, Artic. 9 as a ceremony ordained of Christ. Also, that by Baptism the grace of God is offered. And that young infants are to be baptised, and that they being by baptism commended unto God, are received into God's favour, and are made the sons 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 condemn the Anabaptists, which allow not the baptism of infants, and * Look the 1. Observat. upon this confession. hold that infants are saved, though they die without baptism, and be not within the Church of God. This in another Edition is set down in this sort. TOuching Baptism they teach, that it is * Look the 2. observation. necessary to salvation, and that by Baptism the grace of God is offered. That childreu are to be baptised, and such as by baptism be presented to God, are received into his favour. They condemn the Anabaptists, that allow not of children's Baptism, and hold that children are saved without Baptism. Out of the Confession of SAXONY. Baptism 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 Son, and of the holy Ghost. We do often expound the sum of the doctrine of the Gospel comprehended in these words. I baptise thee, that is, I do witness, that by this dipping thy sins be washed away, and that thou art now received of the true God, who is the Father of our Lord jesus Christ, who hath redeemed thee by his Son jesus Christ, and doth sanctify thee by his holy Spirit. I baptise 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 thyself, 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 Son, 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 believe that their sins 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 he 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 Baptism 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 call it a stipulation, whereby God doth make a covenant with thee, & receiveth thee into favour, 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 believe that thou art saved by the Son of God, who is raised up from death, and now doth reign. So this Son of God, sitting at the right hand of the eternal Father, is effectual in thee, as also Paul saith to the Gal. You that are baptised, have put on Christ. And * Look the 1. Observation upon this confession. that the holy Ghost is given in baptism, Paul affirmeth it in his Epistle to Titus, saying. By the washing of the new birth, and the renewing of the holy Ghost. And in john it is said, Except a man be borne again of water and of the spirit, he cannot enter into the kingdom of heaven. Therefore we teach * Look the 2. observation upon this confession. that baptism is necessary: and we do once only baptise every one, as every one was but once only circumcised: but we do often make mention of the most profitable doctrine, touching the signification thereof, and the mutual covenant. We do also baptise infants, because it is most certain that the promise of grace doth pertain also of infants, * Look the 3. Observation. and to those only, which are engrafted into the Church: because that of these it is said, Suffer little ones to come unto me, because that to such appertaineth the kingdom of heaven. And Origen writeth upon the sixth to the Romans, That the Church received the custom of baptising infants from the Apostles. Neither do we think that this custom is only an idle ceremony, 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 known, that the manner of consecrating oil was magical and execrable: and therefore these anointings, wherein there is use of oil, are not to be tolerated, and in old time they used these ceremonies otherwise then now they be used. In the ceremony of confirmation there was a trial of doctrine, wherein every one did rehearse the form of doctrine, and did openly profess that they did mislike the madness of the Heathen, and of Heretics, and that they would be and remain members of the true Church, and never forsake that true opinion which they did then profess. This custom was profitable to instruct men, and to keep them in the true knowledge of God. And in our Churches the like things be done in Catechising the younger sort, * Look the 2. observation upon this confession of Bobem. Sect. 8 and in private confession, wherein the Pastors do examine the doctrine of the people. But as touching the ceremony of confirmation, which the Bishops do now retain, what else is it, but a vain shadow? Out of the Confession of WIRTEMBERGE. Of Baptism. CHAP. 10. WE acknowledge that Baptism is to be ministered, as well to infants, as to those that are grown 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 believe and confess, that Baptism is that Sea, into the bottom whereof, as the Prophet saith, God doth cast all our sins, and forgive them for Christ his Son's sake, through faith. But whereas some affirm, that sin remaining in man after Baptism, is not indeed sin of it own nature, we think it to be a more pernicious error, than the common sort of men doth judge it to be: For, although we do not doubt, but that sin which remaineth after baptism, is forgiven to the faithful for Christ, and by the free mercy of God, is not imputed any longer before the tribunal seat of God; yet if a man weigh and consider the nature thereof, it is in deed in itself sin, by reason whereof, as Augustine said before, No man living is justified in the sight of God; and, there is not a just 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 mind, and leading me captive unto the law of sin, which is in my members. Here Paul speaketh of sin, which remaineth after baptism, and he affirmeth, that it doth rebel against the law of his mind, 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 sin indeed. For this is the nature of sin, 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 do the same things that ye would. Here again Paul speaketh of sin remaining after Baptism: and doth manifestly attribute it to the nature of sin, to wit, to lust against the spirit, to be contrary to the Spirit, and to hinder, that righteousness may not be perfect in man. Therefore sin remaining after baptism, of it nature is indeed sin, although it be not imputed to him that believeth, 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 Baptism, not that there should be no concupiscence, but that it should not be imputed to sin. For although the guilt be already discharged, yet the sin remaineth, till all our infirmities be healed, etc. And again, De Baptis. parnulorum, & de Cons. Dist. 4. Cap. Per Baptismum: Through Baptism it is brought to pass, that the flesh of sin be made void, yet it is not so made void, that engendered concupiscence should not remain in the flesh, but that it should not hurt. Moreover we teach, that he that is baptised in the name of the Father, and of the Son, and of the holy Ghost, is sprinkled with a spiritual anointing, that is, is made a member of Christ through faith, and endued with the holy Ghost, that the ears of his mind may be opened, and the eyes of his heart lightened, to receive and understand heavenly things. And it is evident, that the use of the outward anointing was lawful 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 shadows, but now, Christ being revealed, It is the time of truth, and the use of external 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, I● Caelest Hicra●. De Baptis. and whom they think 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 withal he doth insinuate, and that not obscurely, that this ceremony was taken partly from the heathenish anointings which wrestlers did use, and partly out of the law of Moses. But by what authority, 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 witness, Take heed that thou do not imitate the heathen, and inquire after their ceremonies, saying, As these nations worshipped their Gods, so will I do likewise, Ye shall not so do unto the Lord your God. And that saying of Christ, Mat. 15. In vain do 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 external anointing, do pertain 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 known of God, how turn ye again unto impotent and beggarly rudiments, whereunto as from the beginning, ye will be in bondage again? Furthermore, how can it truly be affirmed, as Fabianus writeth, that the making or ceremony of the outward anointing, should be taught of the Apostles, seeing that the Acts of Counsels do witness, that this Ceremony was instituted of Sylvester? And the Ecclesiastical History doth show, that the Apostles had no purpose to make laws concerning holy days, but to teach men true godliness, and an upright conversation: how much less did they purpose, to institute external anointings in the Church, and to bring in shadows, where the Sun doth shine most clearly. There were added unto Baptism certain other Ceremonies also, of salt, dirt, apparel: 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, whilst we are conversant in so many necessary things. Of Confirmation. CHAP. 11. WE do 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 believers in Christ that wonderful gift of the holy Ghost, to wit, that they might speak with tongues. But of a personal and temporal fact of the Apostles, a general and temporal sacrament cannot be ordained in the Church, without the special 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) should excel in dignity the Sacrament of Baptism. For thus some of them are not ashamed to write of the Sacrament of Confirmation: As one thing, say they, is done of the greater, that is, of the chief Bishops, which In decret. epist. Me●tiadis. To. in Acts Concil. cannot be done of the lesser: so is it to be worshipped, and embraced with greater reverence. For to the Apostles it was commanded of God, that by the laying on of hands, they should give, to those that believe in Christ, the gifts of the holy Ghost. Now we must not understand this properly of those private gifts of the holy Ghost, which are necessary to every one unto salvation (for those the faithful receive by the preaching of the Gospel, and by Baptism) but we must understand it of the public gifts of the holy Ghost, to wit, speaking with divers tongues, and other gifts, which then were necessary for the public Confirmation of the Gospel touching Christ. Therefore after that the authority of the Gospel was sufficiently confirmed by such miracles, as that wonderful gift of tongues did cease, so also the ceremony of laying on of hands, whereby that gift was given, didaltogether, as touching this thing cease. Otherwise of a shadow we must make a general Sacrament of the Church, and those that are sick, must be shadowed over, because that many were healed by the shadow of Peter. In like sort we must make a general Sacrament of the layhing one of napkins, because that many were healed of their diseases, when Paul's napkins were laid upon them: and we must lie upon the dead, because that Paul by stretching himself upon a young man, did raise him up from death. And yet the Pastors of Churches must not have liberty, to have no regard to instruct children and youth in that doctrine which is indeed Codly, but they must be forced hereunto, to teach the Catechism very diligently. Out of the Confession of SUEVELAND. Of Baptism. CHAP. 17. AS touching Baptism we confess, that which the Scripture doth in divers places teach thereof, that we by it are buried into the death of Christ, made one body, and do put on Rom. 6. 1 Cor. 12. Gal 3. Tit. 3. Act 22. 1 Pet 3. Christ: that it is the fonte of regeneration, washeth away sins, and saveth us. But all these things we do so understand, as Saint Peter hath interpreted them, where he saith, To the figure whereof, Baptism, that now is, answering, doth also save us, not by putting away of the filth of the flesh, but the profession of a good conscience toward God. For without faith it is impossible to please God. And, we are saved by grace, and not by our works. And seeing that Baptism is a Sacrament of that covenant, which God hath made with those that be his, promising that he will be their God, and the God of their seed, and that he will be a revenger of wrongs, and take them for his people; to conclude, seeing it is a token of the renewing of the Spirit, which is wrought by Christ: therefore our Preachers do teach, that it is to be given to Infants also, as well as that in times passed under Moses they were circumcised: For we are indeed the children of Abraham, and therefore that promise, I will be thy God, and the God Gal. 3. of thy seed, doth no less pertain unto us, than it did to that ancient people. THE FOURTEENTH SECTION. OF THE HOLY SUPPER OF THE LORD. The latter Consission of HELVETIA. Of the holy Supper of the lord CHAP. 12. THE Supper of the Lord (which is also called the Lords Table, and the Eucharist, that is, a thanksgiving) is therefore commonly called a supper, because it was instituted of Christ in that his last Supper, and doth as yet represent the same, and in it the faithful are spiritually fed and nourished: For the author of the Supper of the Lord, is not an Angel or man, but the very Son of God our Lord jesus Christ, who did first of all consecrate it to his Church. And the same blessing and consecration doth still remain amongst all those who celebrate no other supper, but only that, which the Lord did institute, and at that do recite the words of the Supper of the Lord, and in all things look unto Christ only by a true faith, at whose hands as it were they do receive that which they do receive, by the ministry of the ministers of the Church. The Lord by this sacred rite would have that great benefit to be kept in fresh remembrance, which he did for mankind, to wit, that by giving up his body to death, and shedding his blood, he hath forgiven us all our sins and redeemed us from eternal death and the power of the Devil, and doth now feed us with his flesh, and giveth us his blood to drink, which things being apprehended spiritually by a true faith, do nourish us up to life everlasting. And this so great a benefit is renewed, so oft as the Supper is celebrated. For the Lord said, Do this in remembrance of me. By this holy Supper also it is sealed up unto us, that the very body of Christ was truly given up for us, and his blood was shed for the remission of our sins, lest that our faith might somewhat waver. And this is outwardly represented unto us, by the minister, in the Sacrament, after a visible manner, and as it were laid before our eyes to be seen, which is inwardly in the fonte invisibly performed by the holy Ghost. Outwardly bread is offered by the minister, and the words of the Lord are heard, Receive, eat, this is my body, take it, and divide it amongst you: drink ye all of this, this is my blood. Therefore the faithful do receive that which is given by the minister of the Lord, and do eat the bread of the Lord, & drink of the Lords cup. But yet by the working of Christ through the holy Ghost, they receive also the flesh and blood of the Lord, and do feed on them to life everlasting. For the flesh and blood of Christ is true meat and drink unto everlasting life, yea Christ himself, in that he was delivered for us, and is our Saviour, is that special thing and substance of the Supper, and therefore we suffer no thing to be put in his place. But that it may the better and more plainly be understood, how the flesh and blood of Christ are the meat and drink of the faithful, and are received by the faithful to life everlasting, we will add moreover these four things. Eating is of divers sorts: for there is a corporal eating, whereby meat is taken into a man's mouth chewed with the teeth, and is swallowed down into the belly. After this manner did the Capernaites in times past think, that they should eat the flesh of the Lord, but they are confuted by him, John 6. For as the flesh of Christ cannot be eaten bodily without great wickedness and cruelty, so is it not meat for the belly, as all men do confess. We therefore disallow that Canon in the Pope's decrees, Ego Berengarius, de consecrat. Distinct. 2. For neither did godly antiquity believe, neither yet do we believe, that the body of Christ can be eaten corporally, and essentially, with a bodily mouth. There is also a spiritual eating of Christ's body, not such a one, whereby it may be thought, that the very meat is changed into the spirit, but whereby (the Lord's body & blood remaining in their own essence and propriety) those things are spiritually communicated unto us, not after a corporal, but after a spiritual manner through the holy Ghost, who doth apply and bestow upon us those things (to wit, remission of sins, deliverance, and life everlasting, which are prepared for us by the flesh and blood of our Lord, which were given for us: so as Christ doth now live in us, and we live in him, and doth cause us to apprehend him by a true faith, to this end, that he may become unto us such a spiritual meat and drink, that is to say, our life. For even as corporal meat and drink do not only refresh and strengthen our bodies, but also do keep them in life, even so the flesh of Christ delivered, and his blood shed for us, do not only refresh and strengthen our souls, but also do preserve them alive, not because they be corporally eaten and drunken, but for that they are * Look the 1. observat. upon this confession. communicated unto us spiritually by the Spirit of God, the Lord saying, The bread which I will give is my flesh, which I will give for the life of this world: also, my flesh (to wit, corporally eaten) profiteth nothing, it is the Spirit which giveth life. And, the words which I speak to you, are spirit and life. And as we must by eating receive the meat into our bodies, to the end that it may work in us, and show his force in our bodies, because while it is without us, it profiteth us not at all; even so it is necessary, that we receive Christ by faith, that he may be made ours, and that he may live in us, and we in him. For he saith, I am the bread of life, he that cometh to me shall not hunger, and he that believeth in me, shall not thirst any more. And also, He that eateth me, shall live through me, and he abideth in me, and I in him. By all which it appeareth manifestly, that by spiritual meat we mean not, an Imaginary, but the very body of our Lord jesus, given to us, which yet is received of the faithful, not corporally, but spiritually, by faith: in which point we do wholly follow the doctrine of our Lord and Saviour Christ, in the sixth of John. And this eating of the flesh, and drinking of the blood of the Lord, is so necessary to salvation, that without it no man can be saved. This spiritual eating and drinking is also without the Supper of the Lord, even so often as, and wheresoever a man doth believe in Christ. To which purpose that sentence of Saint Austin doth happily belong. Why dost thou prepare thy teeth and belly? Believe, and thou hast eaten. Besides that former spiritual eating, there is a sacramental eating of the body of the Lord, whereby the faithful man is partaker, not only spiritually and internally, of the true body and blood of the Lord, but also outwardly, by coming to the table of the Lord, doth receive the visible Sacrament of the body and blood of the Lord. True it is, that a faithful man by believing did before receive the food that giveth life, and still receiveth the same, but yet when he receiveth the Sacrament, he receiveth something more. For he goeth on in continual communication of the body and blood of the Lord, and his faith is daily more and more kindled, more strengthened, and refreshed, by the spiritual nourishment. For while we live, faith hath continual increasings: and he that outwardly doth receive the Sacraments with a true faith, the same doth receive not the sign only, but also doth enjoy (as we have said) the thing itself. Moreover, the same man doth obey the Lord's institution and commandment, and with a joyful mind giveth thanks for his and the redemption of all mankind, and maketh a faithful remembrance of the Lords death, and doth witness the same before the Church, of which body he is a member. This also is sealed up to those which receive the Sacraments, that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, whose meat and drink he is to life everlasting. But as for him that without faith cometh to this holy table of the Lord, he is made partaker of the Sacrament only, but the matter of the Sacrament, from whence cometh life and salvation, he receiveth not at all: And such men do unworthily eat of the Lords table. Now they which do unworthily eat of the Lords bread and drink of the Lords cup, they are guilty of the body and blood of the Lord, and they eat and drink it to their judgement. For when as they do not approach with true faith, they reproach and despite the death of Christ, and therefore eat and drink condemnation to themselves. We do not then so join the body of the Lord and his blood with the bread and wine, as though we thought, that the bread is the body of Christ, more than after a sacramental manner, or that the body of Christ doth lie hid corporally under the bread, so as it ought to be worshipped under the forms of bread, or yet that he which receiveth the sign, receiveth the thing itself. The body of Christ is in the heavens, at the right hand of his Father. And therefore our hearts are to be lifted upon high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread, though notwithstanding the Lord is not absent from his Church, when as they celebrate the Supper. The Sun being absent from us in the heavens, is yet notwithstanding present amongst us effectually. How much more Christ the Sun of righteousness, though in body he be absent from us in the heavens, yet is present amongst us, not corporally, but spiritually, by his lively operation, and so, he himself hath promised in his last Supper to be present amongst us. Joh. 14. 15. and 16. Whereupon it followeth, that we have not the Supper without Christ, and yet have an unbloody and mystical Supper, even as all antiquity called it. Moreover, we are admonished, in the celebration of the Supper of the Lord, to be mindful of the body whereof we are made members, and that therefore we be at concord with all our brethren, that we may live holily, and not pollute ourselves with wickedness, and strange religions, but persevering in the true faith to the end of our life, give diligence to excel in holiness of life. It is therefore very requisite, that purposing to come to the Supper of the Lord, we do try ourselves, according to the commandment of the Apostle, first with what faith we are endued, whether we believe that Christ is come to save sinners, and to call them to repentance, and whether each man believe that he is in the number of them, that being delivered by Christ, are saved, and whether he have purposed to change his wicked life, to live holily, and persevere through God's assistance in true religion, and in concord with his brethren, and to give worthy thanks to God for his delivery, etc. We think that rite, manner, or form of the Supper to be the most simple and excellent, which cometh nearest to the first institution of the Lord, and to the Apostles doctrine. Which doth consist, in declaring the word of God, in godly prayers, the action itself that the Lord used, and the repeating of it, the eating of the Lords body and drinking of his blood, the wholesome remembrance of the Lords death, and faithful giving of thanks, and in an holy fellowship in the union of the body of the Church. We therefore disallow them, which have taken from the faithful one part of the Sacrament, to wit, the Lords cup. For these do very grievously offend against the institution of the Lord, who saith, drink you all of this, which he did not so plainly say of the bread. What manner of Mass it was, that the Fathers used, whether it were tolerable, or intolerable, we do not now dispute. But this we say freely, that the Mass (which is now used throughout the Romish Church) for many and most just causes, is quite abolished out of our Churches, which particularly we will not now recite for brevity's sake. Truly we could not like of it, because that of a most wholesome action, they have made a vain spectacle, also because it is made a meritorious matter, and is said for money: likewise because that in it the Priest is said to make the very body of the Lord, and to offer the same really, even for the remission of the sins, of the quick and the dead. Add this also, that they do it for the honour, worship, and reverence of the Saints in heaven, etc. Out of the former Confession of HELVETIA. Of the Lord's Supper. WE say that the Supper is a mystical thing, wherein the Artic. 22. Lord doth indeed offer, unto those that are his, his body, and blood, that is, himself, to this end, that he may more and more live in them, and they in him: not that the body and blood of the Lord are either naturally united to bread and wine, or be locally here enclosed, or be placed here by any carnal presence, but that bread and wine, by the institution of the Lord, are signs, whereby the true communication of his body and blood is exhibited of the Lord himself, by the ministry of the Church, not to be meat for the belly, which doth perish, but to be nourishment unto eternal life. We do therefore use this holy meat oftentimes, because that being admonished hereby, we do with the eyes of faith behold the death and blood of Christ crucified, and meditating upon our salvation, not without a taste of heavenly life, and a true sense of life eternal, we are refreshed, with this spiritual, lively, & inward food, with an unspeakable sweetness: and we do rejoice with a joy that cannot be expressed in words, for that life which we have found, and we do wholly, & with all our strength, pour out thanksgiving for so wonderful a benefit of Christ bestowed upon us. Therefore we are most unworthily charged of some, who think that we do attribute very little to these holy signs. For these things * Look the 1. Observation upon this confession. be holy, & to be reverenced, as those which were instituted and received, of our high Priest Christ, exhibiting unto us, after their manner, as we have said, the things signified, giving witness of the things done, representing very difficult things us and by a certain wonderful Analogy of things signified, bringing light to those most evident mysteries. Moreover, they minister aid and help even to faith itself: and, to conclude, they do serve in stead of an oath, to bind him that is entered into the profession of Christianity. Thus holily do we think of the sacred signs. But we do always attribute the force and virtue of quickening and sanctifying to him, who is life itself, to whom be praise for ever. Amen. Out of the declaration of the same confession. Of the holy Supper of the Lord. THE Supper of the Lord is a Sacrament, to wit, the holy institution of the Lord, whereby he doth renew and witness unto us his bountifulness, to wit, the communion of his body and blood, and that by a visible sign. For by bread and wine he doth declare unto us what he giveth, namely himself, to be the nourishment of our life: for he by his body and blood doth feed us to life eternal. Therefore the very gift of God (that is, the body and blood of the Lord, to wit, the body of the Lord delivered unto death for us, and his blood shed for the remission of sins) is the chiefest part of this Sacrament. For the body and blood of Christ is thus made or prepared to be the lively meat of our souls. The Son of God doth die in the flesh for us, that he might quicken us, he poureth out his blood, that he might cleanse us from our sins. To conclude, he raiseth up his body from the dead, that our bodies may receive hope, and strength to rise again. Thus therefore doth the Lord offer himself to be eaten and possessed of us, and not a certain false imagination of a man, or an idle picture, in his stead. For, beside him there is nothing in heaven, or in earth, that may feed and satiate our souls. Now we do indeed eat the body, and we do indeed drink the blood of our Lord, but not so rawly, as the Papists have hitherto taught, to wit, the bread being changed into natural flesh, substantially (that is, corporally, or carnally) or the body being included in the bread, but spiritually, that is after a spiritual manner, and with a faithful mind. The Lord is eaten indeed, and with fruit, by faith, that now he may live whole in his, and his in him. Moreover, these holy gifts of God (which are not given of any other, then of the Lord himself) according to the institution of the Lord, are represented unto us by visible signs, to wit, bread and wine, and offered to our senses, not that we should rest in them, but that our weakness may be helped, and we may lift up our hearts unto the Lord, knowing that here we must think upon greater things, to wit, not of eating bread, or drinking wine, but of receiving the Lord himself, with all his gifts, by a faithful mind. Therefore when the guests see the bread on the board, they set their minds upon the body of Christ, when they see the cup, they set their minds 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 minds are made merry; so the godly do believe, 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 cross, their consciences are renewed: to conclude, they do feel the quickening power of Christ, which doth confirm 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 signs. Hereupon now ariseth a very great rejoicing, 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 renewed, and represented: but especially the death of the Lord is repeated, which although it once happened, and now is past, yet unto the faithful it is as yet fresh and present. For the remembrance of the death of Christ, which we make in the Supper, is fare more noble and holy, then theirs, who in some profane banquet are mindful of their companion, when they drink the wine that he gave them. For among these, he that is absent worketh nothing: but in this holy Supper of the faithful the Lord is present, and doth work effectually by the spirit in the hearts of them, as he, who, according to his promises, is in the midst of them. By these things it is most evident, that in the holy Supper, we do 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 eternal: but we together with our predecessors, and the chief Prelates of our Religion, did, and as yet to this day, do deny, that the very body of Christ is eaten carnally, or that it is present every where corporally, and after a natural manner. For we do openly confess, according to the Scriptures, and with all the holy Fathers, that jesus 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 drawn down into this earthly and transitory world. For the true presence of Christ in the Supper, is heavenly, not earthly, or carnal. Also we deny 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 spiritual manner. To conclude, we deny that the body of Christ is united with the signs, by any other than a mystical means, whereof we have spoken sufficiently in the general consideration of a Sacrament. Seeing therefore we have expressly said and written with the holy Fathers, Tertullian, H●erome, Ambrose, and Augustine, that the bread is a figure, token, and sign 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 speak these things, as though we did simply deny all kind of the presence of Christ in the Supper: for that kind of presence which now we have confessed, doth remain true, without any prejudice to these kind of speeches. Moreover, the word This, in this sentence, This is my body, doth not only show bread unto our corporal eyes, but therewith also it she weth the very body of Christ unto the eyes of our mind. Also we confess, that this use of the Supper is so holy, and profitable, that whosoever shall worthily, that is, with a true faith, eat of this bread, and drink of this Cup of the Lord, he doth receive heavenly gifts from the Lord: but Whosoever shall eat of this bread, and drink of this cup; unworthily, that is, without faith, (by which alone we are made partakers of the Lord, and of salvation) He doth eat and drink judgement unto himself, as Paul wrote to the Corinthians. Wherefore we do 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 himself, and then eat of that bread, and drink of that cup. Also, the Lords Supper is a badge unto us; for as one loaf, and one wine, are made of many grains and grapes, so we, being the whole multitude of the faithful, are gathered together to be one bread, and one body. By this we testify 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 do promise to perform mutual duties one toward another. Out of the Confession of BASILL. Of the Supper of the Lord. WE confess that the Lord jesus did institute his holy Supper, Artic. 6. that his holy passion might be remembered with thanksgiving, his death declared, and Christian charity and unity, with true faith testified. And as in Baptism (wherein the washing away of our sins is offered by the Minister of the Church, and yet is wrought only by the Father, the Son, 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 do firmly believe, that Christ himself is the meat of faithful souls unto life eternal, and that our souls by faith in Christ crucified, are fed and moistened 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 only head, do live in him, and he in us, wherein at the last day, through him, and in him, we shall rise again to eternal joy and blessedness. And in the marginal note, upon these words, Our souls. For it is a spiritual meat, and therefore it is received of a faithful soul, that is, the souls are made full, strong, mighty, peaceable, quiet, merry, and lively to all things, as the body is by the corporal meat. Also upon those words, The members of the head. And so man is made a spiritual member of the spiritual body of Christ. And in the margin upon these words, To be present: to wit, Sacramentally, and by a remembrance of faith, which lifteth up a man's mind to heaven, and doth not pull down Christ, according to his humanity, from the right hand of God. Now we do not include into the bread and drink of the Lord, the natural, true, and substantial body of Christ, which was borne of the pure Virgin Mary, suffered for us, and ascended into heaven. Therefore we do neither worship Christ in the signs Col. 3. Heb. 1 & 10. Acts 3. 2 Tim. 4. of bread and wine, which we do commonly call the Sacraments of the body and blood of Christ: but in heaven, at the right hand of God the Father, from whence he shall come to judge the quick and the dead. Out of the Confession of BOHEMIA. Of the holy Supper of the lord CHAP. 13. IN the thirteenth place we teach, touching the Supper of the Lord instituted in the new Testament, that we must believe with the heart, and profess with the mouth, that it is a Sacrament instituted of Christ our Lord, in his last Supper, and that in express form of words; that is, that concerning bread and wine, he hath pronounced, that they be his body, and his blood, and that Matth. 26. Mark. 14. Luke 22. they were delivered to his Apostles, and so in like sort to the whole universal Church, for a monument of his death, and that all men should lawfully use the participation thereof, even to the end of the world. Of this Sacrament the Evangelists do write, and especially Saint Paul, whose words even to this day are thus read in the Church: I have received of the Lord, that 1 Cor. 11. which I also have delivered unto you, to wit, that the Lord jesus, in that night, wherein he was betrayed, took bread, etc. And a little after, When ye come together (to wit, to the Supper of the Lord) Let one tarry for another. Therefore according to these things, we believe with the heart, and confess with the mouth, that this bread of the Lords Supper is the body of the Lord jesus Christ, delivered for us: and that this Cup, or the wine in the Cup, is likewise shed for us for the remission of sine. And this we affirm according to the express words of Christ, wherein he saith, This is my body, This is my blood. Which words may not be taken or understood of any other thing, nor be otherwise referred, then only to the bread, and cup of the Lord: and the body and blood of the Lord cannot be understood of any other, then of the only true and proper body of Christ (which he made meat by his torments) and of his blood, which being largely poured out of his body, he appointed to be drink for his Church: for he had not a natural body, and another blood. Therefore our Ministers do teach, that to these certain words pronounced by Christ our Lord, (wherein he doth peculiarly pronounce, witness, and institute bread to be his body, and wine to be his blood) I say, to these words no man may add any thing, no man may detract any thing from them: but every man in these words is to believe * Look the 1. observat. upon this confession. that, which of themselves they signify, and that no man ought to turn from them, either to the right hand, or to the left. Yet to expound the meaning of this faith, we do further teach, that although the bread be the body of Christ, according to his institution, and wine be his blood, yet neither of these do leave it nature, or change or lose it substance, but that the bread is, and doth remain bread, and that the wine is, and doth remain wine, as also the holy Scripture doth give this it own name to either of them. Otherwise, if it should cease to be an August. in joan. Tract. 80. & Epist. 23. ad Bonifa. element, it should not be a Sacrament, seeing that a Sacrament is then made, when the word is added to the element. Neither could it signify, or bear witness, if it had nothing in stead of that thing, whereof it is a Sacrament, or if the thing signified should have any other manner of presence, then that which is Sacramental. Wherefore this speech, Bread is the body, and Wine is the blood of Christ, is a sacramental speech, to wit, that these two distinct things, do remain the self same thing, which in their own nature they be, and yet by reason of a Sacramental union, or Sacramentally, they be that also, which they do signify, and whereof they do testify, and yet not in their own nature, or after a natural manner, but by the institution, pronouncing, or witnessing of the author, as Paul doth excellently expound this, where he thus writeth, The cup which we bless, is it not the communion of the blood of Christ? the bread which we break, 1 Cor. 10. is it not the communion of the body of Christ? Now, both the good, and the wicked do use this Sacrament, and yet the true believers do receive it to life, and those which do not believe, do receive it to judgement and condemnation. And although either of them do receive this Sacrament, and * Look the 2 Observat. upon this confession. the truth thereof sacramentally and outwardly, yet the believers do receive it spiritually, and so to their salvation: without which spiritual receiving, there is no worthy receiving in the Sacramental use. For by this mean we are engrafted into Christ, and into his body, and by this mean is that true union, and communion of Christ with his Church, made: and in like sort by this mean is the communion of the holy Church, which is a certain spiritual body, made amongst and with themselves, whereof the Apostle writeth, There is one bread, and we being many are one body, seeing we are all made partakers of one bread. 1 Cor. 10. Moreover, we are further taught, that with this ministry, or Sacrament of the Lord, no other thing ought to be done, or taken in hand, than that one thing, which was showed, ordained, and expressly commanded of Christ himself, as when he reached bread, severally, and peculiarly, to his Disciples, and in express words, said, Take, eat, this is my body: and in like sort, when he reached to them the cup severally, and peculiarly, saying, Drink ye all of this, This is my blood: Thus therefore, according to this commandment, the body and blood of our Lord jesus Christ must be distributed only, and be received in common of the faithful, or believing Christians: but it must not be sacrificed, or set before them, or lifted up, or shown forth, to this end, that there it may be worshipped, or kept, or carried about. And both these must be received in several elements, the body peculiarly and severally, and also his holy blood severally, as either of them were of the Lord instituted, reached forth, and given in common to all his Disciples, severally. And this doctrine was used in the first holy Church, and this Sacrament was wholly distributed in both parts and so received. But he that beside, or contrary to these commandments, and institution of Christ, dare bring in any other thing, or somewhat more, and use it with this Sacrament, or wantonly invent therein at his pleasure, he doth manifestly, and malapertly against our Lord, who instituted this Sacrament, and committeth a thing clean contrary to his holy Testament, and last will, which was declared in his own words, and that expressly. Also this Sacrament ought to be received and administered, without adoration, and without that worship which is due to God alone: yet with a due kind of religion, and reverence, and chief 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 try or examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth, and drinketh unworthily, doth eat and drink his own judgement, or condemnation, because he discerneth not the Lords body. And in another place, Prove yourselves, whether ye are in the faith: examine yourselves: 2 Cor. 13. know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? Now I pray unto God, that ye do no evil. If so be that any man approach to this table, without such a trial, and not making himself worthy, who hath not first examined himself, what manner of faith he hath, with what purpose he came to this Sacrament, or how he had prepared himself hereunto: I say, such a man should greatly profane and reproach this Sacrament, yea the whole institution hereof appointed by Christ. For which cause the Ministers of our Churches do admit none to this Sacrament, neither give it unto any, but to such as are noted to come unto it seriously, and do, so much as in them lieth, prepare themselves hereunto after such a manner, as becometh Christian godliness. 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 do 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 shedding of his blood, and the redemption and salvation purchased thereby. After that the whole Church doth join together in faithful prayers unto God, to obtain this, that they may indeed use this Sacrament worthily. * Look the 3. Observat. Moreover, in the next place absolution from sins is lawfully administered, the words of the institution are rehearsed, and the people by exhortation is stirred up, to a reverend consideration of this mystery, and to a cheerful and serious contemplation of the benefits of God, the Sacrament is reverently with all godliness distributed, and the people of the faithful, * Look the 4. Observat. most commonly falling down on their knees, do receive this Sacrament with thanksgiving, with gladness, with singing of hymns, or holy songs, and they show 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 body. And all this we do, according to the meaning of those things, which are commanded in the holy Scripture, especially according to the saying of Christ, Do this in remembrance Luc. 22. 1 Cor. 11. of me, and Paul saith, So often as ye shall eat of this bread, and drink of this cup, ye shall show forth the death of the Lord, till he come. Out of the FRENCH Confession. WE affirm that the holy Supper of the Lord, to wit, the Artic. 36. other Sacrament, is a witness to us of our uniting with our Lord jesus Christ, because that he is not only once dead, and raised up again from the dead for us, but also he doth indeed feed us, and nourish us with his flesh and blood, that we being made one with him, may have our life common with him. For although, he be now in heaven, and shall remain there, till he come to judge the world; yet we believe, that by the secret and incomprehensible virtue of his Spirit, he doth nourish, * Look 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 efficacy and truth, but rather, because this mystery 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 believe, as was said before, that as well in the Supper, as Artic. 37. in Baptism, God doth in deed, that is, truly and effectually give, whatsoever he doth there sacramentally represent: and therefore with the signs we join the true profession and fruition of that thing, which is there offered unto us: Therefore we affirm, that they which do bring pure faith, as it were a certain vessel, unto the holy Supper of the Lord, do indeed receive that, which there the signs do witness, namely, that the body and blood of jesus Christ, are no less the meat and drink of the soul, than bread and wine are the meat 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 spiritual nourishment, in as much as they do offer unto our eyes to behold, that the flesh of Christ is our meat, and that his blood is our drink. Therefore we reject all those fantastical heads, which do refuse these fignes and tokens, seeing that Christ our Lord hath said, This is my body: and, This cup is my blood. Out of the ENGLISH Confession. WE 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, whilst he was in his mortal body: to the end we may give him thanks for his death, and for our deliverance: and that by the often receiving of this Sacrament, we may daily renew 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 believe, that, as our bodies be fed with bread, and wine, so our souls be fed with the body, and blood of Christ. To this Chrysost. ad Eph. s●rm. 3. cap. 1. Banquet we think the people of God ought to be earnestly bidden, that they may all communicate among themselves, and openly declare, and testify 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 any, which would be but a looker De consecr. Dist. 1. cap. omnes. on, and abstain from the holy Communion, him did the old Fathers, and Bishops of Rome in the Primitive Church, before private Mass came up, excommunicate, as a wicked person, and as a pagan. Neither was there any Christian at that time which did communicate alone, whiles other looked on. For so did Calixtus Distinct. 2. cap. seculares. in times past decree, That after the Consecration was finished, all should communicate, except they had rather stand without the Church doors. For thus (saith he) did the Apostles appoint, De conscer. Dist. 2 cap. Peract. and the same the holy Church of Rome keepeth still. Moreover, when the people cometh to the holy Communion, the Sacrament ought to be given them in both kinds: for so both Christ hath commanded, and the Apostles in every place have ordained, and all the ancient Fathers and Catholic Bishops have followed the same. And who so doth contrary to this he (as Gelasius saith) committeth Sacrilege. And therefore we say, that our adversaries De cons dist. 2. cap. comperimus. at this day, who having violently thrust out, and quite forbidden the holy Communion, do without the word of God, without the authority of any ancient Council, without any Catholic Father, without any example of the Primitive Church, yea and without reason also, defend and maintain their Private Masses, and the mangling of the Sacraments, and do this, not only against the plain express commandment of Christ, but also against all antiquity, do wickedly therein, and are very Churchrobbers. We affirm, that the bread, and wine are the holy, and heavenly mysteries of the body, and blood of Christ, and that by them, Christ himself, being the true bread of eternal life, is so presently given unto us, as that by faith we verily receive his body, and blood. Yet say we not this so, as though we thought, that the nature, and substance of the bread and wine, is clearly changed, and goeth to nothing, as many have dreamt in these latter times, and yet could never agree among themselves upon their own dreams. For that was not Christ's meaning, that the wheaten bread should lay apart his own nature, and receive a certain new Divinity: but that he might rather change us, and (to use Theophilacts words) might transform us into his body. For what In joa cap. 6. can be said more plainly, then that, which Ambrose saith, Bread and Wine remain still the same they were before: and yet are changed De sacra. lib. 4. cap. 4. into another thing: Or that which Gelasius saith, The substance of the bread, or the nature of the wine ceaseth not to be: Or that which Theodoretus saith, After the consecration, the mystical In Dialogis. 1. & 2. signs do not cast off their own proper nature: for they remain still in their former substance, form or kind: Or that which Augustine In serm. ad Infants. De cons dist. 2. cap Qui may d●casti. In Matth 15. saith, That which ye see, is the Bread, and Cup, and so our eyes do tell us: but that which your faith requireth to be taught, is this: The bread is the body of Christ, and the cup is his blood: Or that which Origen saith, The bread, which is sanctified by the word of God, as touching the material substance thereof, goeth into the belly, and is cast out into the privy: Or that which Christ himself said, not only after the blessing of the cup, but also after he had ministered the communion: I will drink no more of this fruit of the Vine. It is well known, that the fruit of the Vine is wine, and not blood. Luc. 22. And in speaking thus, we mean not to abase the Lords Supper, or to teach, that it is but a cold ceremony only, and nothing to be wrought therein: (as many falsely slander us, we teach) For we affirm, that Christ doth truly, and presently give himself wholly in his sacraments: In Baptism, that we may put him on: and in his Supper, that we may eat him by Faith, and Spirit, and may have everlasting life by his Cross and blood. And we say not, this is done slightly, or coldly, but effectually, and truly. For although we do not touch the body of Christ with teeth and mouth, yet we hold him fast, and eat him by faith, by understanding, and by Spirit. And it is no vain faith, that comprehendeth Christ: neither is it received with cold devotion, that is received with understanding, Faith, and the Spirit. For Christ himself altogether is so offered, and given us in these mysteries, that we may certainly know we be flesh of his flesh, and bone of his bones: and that Christ continueth in us, and we in him. And therefore in celebrating these mysteries, the people are to good purpose exhorted, before they come to receive the holy communion, to lift up their hearts, and to direct their minds to heaven De co●s dist. 1. cap. Quaedo. wards: because he is there, by whom we must be fed, and live. Cyrillus saith, when we come to receive these mysteries, all gross Imaginations must quite be banished. The Council of Nice, as it is alleged by some in Greek, plainly forbiddeth us to be basely affectioned, or bend toward the Bread and Wine, which are set before us. And, as chrysostom very aptly writeth, we say, That the body of Christ is the dead carcase, and we ourselves must be the Eagles: meaning thereby, that we must fly on high, if we will come to the body of Christ. For this Table, as chrysostom saith, is a Table of Eagles, and not of Jays. Cyprian also: This bread, saith he, is the food of the soul, and not the meat of the De caena Domins. belly. And Saint Augustine saith, How shall I hold him, being absent? How shall I reach my hand up to heaven, to lay hold upon him sitting there? He answereth, Reach thither thy faith, and then In joan. tract. 50. thou hast laid hold on him. Neither can we away in our Churches with these shows, and sales, and markets of Masses, nor with the carrying about, and worshipping of the bread, nor with such other Idolatrous and Blasphemous fondness: which none of them can prove, that Christ or his Apostles ever ordained, or left unto us. And we justly blame the Bishops of Rome, who without the word of God, without the authority of the holy Fathers, without any example of antiquity, after a new guise, do not only set before the people the sacramental bread to be worshipped as God, but do also carry the same about upon an ambling palfrey, whither soever themselves journey, in such sort, as in old times the Persians fire, and the Relics of the Goddess Isis were solemnly carried about in Procession: and have brought the Sacraments of Christ to be used now as a Stage Play, and a solemn sight: to the end, that men's eyes should be fed with nothing else, but with mad gasings, and foolish gaudies, in the self same matter, wherein the death of Christ ought diligently to be beaten into our hearts, and wherein also the mysteries of our Redemption ought with all holiness, and reverence, to be executed. Besides, where they say, and sometime do persuade fools, that they are able by their Masses to distribute, and apply unto men's commodity all the merits of Christ's death, yea, although many times the parties think nothing of the matter, and understand full little what is done, this is a mockery, a heathenish fancy, and a very toy. For it is our faith, that applieth the death, and cross of Christ to our benefit, and not the act of the Massing Priest. Faith had in the Sacraments (saith Augustine) doth justify, and not the Sacraments. And Origen saith: Christ Ad Rom. cap 3. lib. 3. is the Priest, the Propitiation, and Sacrifice: which propitiation cometh to every one by mean of faith. And so, by this reckoning, we say, that the sacraments of Christ, without faith, do not once profit those, that be alive: a great deal less do they profit those that be dead. Out of the Confession of BELGIA. WE believe and confess, that jesus Christ our Lord Artic. 35. and Saviour hath instituted the holy Sacrament of his Supper, that in it he might nourish and sustain those, whom he hath regenerated and engrafted into his family, which is the Church. But those which are regenerate, have in them a double life, the one carnal and temporal, which they brought with them from their first nativity, the which is common unto all: the other spiritual and heavenly, bestowed upon them in their second nativity, which is wrought in them by the word of the Gospel, in the union of the body of Christ, the which is peculiar to the elect alone. And as God hath appointed earthly and material bread, fit and convenient for the preservation of this carnal life, which, even as the life itself, is common unto all: so for the conservation of that spiritual and heavenly life, which is proper to the faithful, God hath sent lively bread, which came down from heaven, even, jesus Christ, who nourisheth and sustaineth the spiritual life of the faithful, if he be eaten, that is, applied and received by faith, through the Spirit. But to the intent that Christ might figurate and represent unto us this spiritual and heavenly bread, he hath ordained visible and earthly bread and wine for the Sacrament of his body and blood: whereby he testifieth, that as truly as we do receive and hold in our hands this sign, eating the same with our mouths, whereby afterwards this our life is sustained; so truly we do by faith (which is in stead of our soul, hand, and mouth) receive the very body and true blood of Christ our only Saviour, in ourselves, unto the conservation and cherishing of a spiritual life within us. And it is most certain, that Christ, not without good cause, doth so carefully commend unto us this his Sacrament, as one that doth indeed work that within us, whatsoever he representeth unto us by these his holy signs: although the manner itself, being far above the reach of our capacity, cannot be comprehended of any: because that all * Look the 1. Observation upon this confession. the operations of the holy Ghost are hidden and incomprehensible. Neither shall we err in saying, that, * Look the 2. observation upon this confession. that which is eaten, is the very natural body of Christ, and that which is drunk, is the very blood of Christ: yet the instrument or means, whereby we do eat and drink them, is not a corporal mouth, but even our soul and spirit, and that by faith. Christ therefore sitteth always at the right hand of his Father in heaven, and yet for all that doth not any thing the less communicate himself unto us by faith. Furthermore, this Supper is the spiritual table, wherein Christ doth offer himself to us, with all his benefits, to be participated of us, and bringeth to pass, that in it we are partakers, as well of himself, as of the merit of his death and passion. For he himself, * Look the 3. observat. upon this confession. by the eating of his flesh, doth nourish, strengthen, and comfort, our miserable, afflicted, and comfortless soul, and in like manner, by the drinking of his blood, doth refresh and sustain the same. Moreover, * Look the 4. Observat. although the signs be coupled with the things signified, yet both of them are not received of all. For an evil man verily receiveth the Sacrament unto his own condemnation, but the thing or truth of the Sacrament he receiveth not. As for example, Judas, and Simon Magus, doth of them did receive the Sacramental sign, but as for Christ himself signified thereby, they received him not. For Christ is communicated to the faithful only. Last of all, we with great humility and reverence do communicate the holy Sacrament in that assembly of God's people celebrating the memorial of our Saviour Christ's death with thanksgiving and making there a public confession of Christian faith and religion. No man therefore aught to present himself at this holy Supper, which hath not first examined himself, lest that eating this bread, and drinking of this cup, he do not eat and drink his own damnation. Moreover, by the use of this Sacrament, a most ardent love is kindled within us, both towards God himself, and also towards our neighbour. Therefore here we do worthily reject, as a mere profanation, all the toys, and damnable devises of men, which they have presumed to add and mingle with the Sacraments: affirming that all the godly are content with that only order and rite, which Christ and his Apostles have delivered unto us, and that they ought to speak of these mysteries after the same manner, as the Apostles have spoken before. Out of the Confession of AUSPURGE. The second Article, out of the Edition of Wirtemberge, Anno. 1531. TOuching the Supper of the Lord, they teach, that the body and blood of Christ are there present * Look the 1. observation upon this confession. indeed, and are distributed to those that eat of the Lords Supper, and they condemn those that teach otherwise. The same tenth Article in the Edition newly corrected, Anno. 1540 is thus set down. TOuching the Supper of the Lord they teach, that together with the bread and the wine the body and blood of Christ are truly exhibited to them that eat of the Lords Supper. Hitherto also pertaineth the first Article, of the abuses, which are changed in the outward rites and ceremonies. This Article is, of the Mass. Our Churches are wrongfully accused, to have abolished the Mass. For the * Look the 2. Observat. Mass is retained still among us, and celebrated with great reverence. Yea and almost all the ceremonies that are in use, saving that, with the songs in Latin we mingle certain Psalms in Dutch here and there, which be added for the people's instruction. For therefore we have need of ceremonies, that they may teach the unlearned, and that the preaching of God's word may stir up some unto the true fear, trust, and invocation of God. This is not only commanded by Saint Paul, to use a tongue that the people understand, but man's law hath also appointed it. We use the people to receive the Sacrament together, if so be any be found fit thereunto. And that is a thing that doth increase the reverence and due estimation of the public ceremonies. For none are admitted, except they be first proved, and tried. Besides we use to put men in mind of the worthiness and use of a Sacrament, what great comfort it offereth unto them, which repent, to the end that men may learn to fear God, and believe in him, and to use prayer and supplication unto him, looking for all good things at his hands. This is the true worship of Christians. These services, of fear, faith, prayer, hope, etc. God doth like of. When therefore these services are performed, and exercised in the use of Ceremonies, then doth the using of the Sacraments please God. So that when as the people is used to the ceremony, and advertised of the true use thereof, the Masses are said with us after meet and godly manner. And thus all things are ordered in the Church with greater gravity and reverence, then in times past. It is not unknown that these many ages past there hath been common & open complaintmade by good men, of the abuse and profaning of Masses. For it is easy to be seen, how fare this abuse hath spread itself in all temples and Churches, what kind of men they are that say the Masses, flat contrary to the prescript of the Canons. Also how shamefully they are turned to a matter of cursed lucre. For many there be that say Masses, without repentance, only for the bellies sake. These things are too open and manifest to be kept any longer in hugger mugger. Surely it seemeth that never any religious thing since the world began was so commonly turned into gain, as the Mass. But Saint Paul doth fearfully threaten them, which deal otherwise with these Sacraments, then is beseeming the dignity of them, where he saith, He that eateth this bread and drinketh this cup unworthily, is guilty of the body and blood of the Lord. And in the Ten Commandments, it is written, He that abuseth God's holy name, shall not escape unpunished. As therefore the world hath of thereto fore been justly punished for I idolatry, doubtless this shameless profaning of Masses will be fearfully revenged with grievous plagues. And it may well be that the Church in these latter times is punished with blindness, discord, and wars, and many other plagues, chief for this one cause. And yet these open and gross abuses have the Bishops (who cannot be ignorant of them) not only borne with all, but also smoothly laughed at them. And now all, too late, they begin to complain forsooth of the calamity of the Church, when as no other thing hath been the occasion of the broils of these times, but the abuses themselves, which were now become too open and evident, that modest men could no longer bear them. I would to God that the Bishops had (as by their office they might have) long before this bridled, and restrained the covetousness or impudency, whether of Monks, or of some others, who changing the manner of the old Church, have made the Mass a money matter. But it shall not be amiss now to show, whence these abuses did spring at the first. There is an opinion spread abroad in the Church, that the Supper of the Lord is a work, which being once done by the Priest, deserveth remission of sins, both of the fault, and of the punishment, not only for him that doth it, but also for there's: and that because of the work done, although it be done without any good intent of the doer. Likewife, that if it be applied in the behalf of the dead, it is satisfactory, that is, it deserveth remission of the pains of purgatory. And in this meaning they take the word Sacrifice, when they call the Mass a sacrifice, namely a work, that being done in the behalf of some others, doth merit for them both remission of the fault, and of the punishments, and that because of the very work done, even without any good intent of him that useth it. Thus they mean, that the Priest in the Mass doth offer a sacrifice for the quick and the dead. And after this persuasion was once received, they taught men to seek forgiveness of sins, and all good things, yea and that the dead were freed from punishments, by the benefit of the Mass. And it made no matter, what kind of men they were, that said the Masses: for they taught that they were very available for others, without any good motion of the user. Afterward a question arose, whether one Mass said for many, was as available, as several Masses for several persons. And this disputation did augment the number of Masses, and the gain that came in by them, out of measure. But we dispute not now of the gain, we only accuse the impiety of them. For our Divines do prove plainly, that this opinion, of the meriting and applying of the Mass, is both false and impious. This is the state of this controversy between us and them. And it is no hard matter for the godly to judge of this point, if a man will but weigh the arguments that follow. First, we have proved before, that men do obtain remission of sins freely by faith, that is, by sure trust to obtain mercy for Christ's sake. It is then impossible for a man to obtain remission of sins for another man's work, and that without any good motion, that is, without his own faith. This reason doth very evidently overthrow that monstrous and impious opinion, touching the merit and application of the Mass. Secondly, Christ's passion was an oblation and satisfaction not only for original sin, but also for all other sins, as it is written in the Epistle to the Hebrews, We are sanctified by the oblation of Christ once offered. Again, By one oblation he hath made perfect for ever those that are sanctified. To conclude, a good part of the Epistle to the Heb. is spent in confirming this point, that the only sacrifice of Christ did merit remission of sins, or reconciliation, for others. Therefore (saith he) The levitical sacrifices were oft times offered in one manner, because they could not take away sins, But Christ by his sacrifice hath at once satisfied for the sins of all men. This honour of Christ's sacrifice must not be transferred from him to the work of a Priest. For he saith expressly, that by one oblation the Saints are made perfect. Besides, it is a wicked thing to place that trust in the work of a Priest, which should only lean and stay itself upon the oblation and 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 quick or dead: upon what ground then or authority was this worship ordained in the Church, as an offering for sins, without any commandment of God? But that is yet more gross and far from all reason, that the Mass should be applied to deliver the souls of such as are dead. For the Mass was ordained for a remembrance, that is, that such as received the Supper of the Lord, should stir up and confirm their faith, and comfort their distressed consciences, with the remembrance of Christ's benefits. Neither is the Mass a satisfaction for the punishment, but it was instituted for the remission of the fault, to wit, not that it should be a satisfaction for the fault, but that it might be a Sacrament, by the use whereof, we might be put in mind of the benefit of Christ, and the forgiveness 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 contrary to Scripture, it is to be condemned, as a new and ungodly worship or service. Fourthly, a * Look the 3. observat. upon this confession. Ceremony, 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 Mass doth not merit remission of the fault, or of the punishment, even for the works sake performed. This reason doth evidently overthrow the merit, as they call it, which ariseth of the very work that is done. Fifthly, the applying of the benefit of Christ is by a man's 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 man's work, nor for another man's work. For when we use the Sacrament, this application is made by our own work, and by our own faith, and not by another man's 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 pass, as all men see. Now faith placed in the work of a man is wholly condemned. These arguments with sundry other do witness for us, that the opinion of the merit and applying of the Mass 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, forgiveness 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 profanation. There never fell out a weightier cause in the Church, O noble Emperor, 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 God's hand, that the Church might be delivered from these foul enormities. All Kings and Bishops must with all their might endeavour, 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 down of any oblation for the sins of the quick and the dead, but a commandment to receive the body and blood of Christ: and, to do it in the remembrance of the benefit of Christ. This remembrance doth signify, not a bare representing of the history, as it were in a show, as they dream 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 principal cause of the institution was, that our faith might then be stirred up and exercised, when we do receive this pledge of God's 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 witness to the Corinth's: 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 Mass be discovered, for as much as they all for the most part were used for the application for the sins of other men, and do not agree with the institution of Christ, therefore they are left off in our Churches, And there is one common Mass appointed, according to the institution of Christ, wherein the Pastors of the Churches * Look the 4. Observat. upon this confession. do consecrate themselves, and give unto others, the Sacrament of the body and blood of Christ: and this kind of Mass is used every * Look the 5. observation upon this confession. holy day, and other days also, if any be desirous to use the Sacrament. Yet none are admitted to the communion, except they be first tried, and examined. We adjoin moreover godly Sermons, according as Christ commanded, that there should be Sermons, when this Ceremony is used. And in such Sermons, men are both taught diligently in other Articles and Precepts of the Gospel, and also put in mind, for what use the Sacrament was instituted, to wit, not that this Ceremony could merit for them remission of sins, by the work 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 mind, for what use the Sacraments were instituted, to wit, not that the ceremony should merit remission of sins by the bare work wrought: but that the Sacrament should be a testimony and a pledge, whereby Christ doth testify, that he performeth his promise, and that his promises pertain unto us, that Christ giveth us his body, to testify that he is effectual in us, as in his members, and his blood, for a witness unto us, that we are washed with his blood. The Sacrament therefore doth profit them, that do repent, and seek comfort therein, and being confirmed by that testimony, do believe that remission of sins is given them indeed, and are thankful unto Christ for so great a benefit. And so the application of the benefit of Christ is not by an other man's work, but by every man's own faith, and his own use of the Sacrament. For when we in our own persons use the Sacrament, Christ's institution of it doth belong unto us. This kind of use of the Sacrament is holy, and to be taught in the Churches, which doth give light unto the doctrine of faith, and of the spiritual exercises, and true worship, and bringeth unto the consciences of the godly very great comfort and strength of faith. Before these days the Church hath been fare otherwise taught, touching the use of the Sacrament, there was no word of any thing, but that this work was to be done. But no man spoke any thing of faith, or the comfort of consciences. And men's consciences were racked with over great care and pains of confessing themselves. This they took to be the purity which the Gospel requireth, whereas the Gospel doth require true fear, true faith, and trust, comforteth us by the use of this Sacrament, that they which do truly repent may assuredly believe, that God is become merciful unto them by Christ, though that our nature be frail and unclean, and though that this our imperfect obedience be fare from the perfection of the Law. By all this that hath been said, it is clear that the Mass that is in use amongst us, doth agree with the institution of Christ, and the manner of the Primitive Church. And besides it doth notably lay open the true use of the Sacrament. Such a common work was there in the Church of old time, as chrysostom doth witness, who saith, that the Priest did stand at the Altar, and call some unto the communion, and put bacl others. And by the decrees of the Nicen Synod it is evident, that some one did celebrate the Liturgy, as the Grecians call it, and did minister the body and blood of the Lord to all the rest. For these are the words of the Decree. Let the Deacons in their order after the Priests receive the holy communion of a Bishop, or of a Priest. Here he doth expressly say, that the Priests did receive the Sacrament of some one, that ministered it. And before Gregory's time there is no mention of any private Mass. But as oft as the old Writers speak of a Mass, it is evident that they speak of a Mass, that was common. Seeing therefore that the rite and manner of the Mass used with us hath authority out of Scripture, example from the old Church, and that we have only rejected certain intolerable abuses, we hope that the use of our Churches cannot be misliked. As for other indifferent rites and ceremonies, they are for the most part observed according to the usual manner. But the number of Masses is not alike. Neither was it the use in the old times, in the Churches whereunto was greatest resort, to have Mass every day, as the Tripartite history. lib. 9 cap. 38. doth witness. Again (saith he) in Alexandria every fourth and sixth day of the week the Scriptures are read, and the Doctors do interpret them, and all other things are done also, except only the solemn mannerof oblation or offering. This Article we find elsewhere placed in the third place, among those wherein the abuses that be changed are reckoned up in this manner. Of the Mass. Art. 3. Our Church is wrongfully accused, to have abolished the Mass. For * Look the 2. Observation. the Mass is retained still among us, and celebrated with great reverence. Yea and almost all the ceremonies that are in use, saving that, with the songs in Latin we mingle certain Psalms in Dutch here and there, which be added for the people's instruction. For therefore we have need of ceremonies, that they may teach the unlearned, and that the Preaching of God's word may stir up some unto the true fear, trust, and invocation of God. This is not only, commanded by Saint Paul, to use a tongue that the people understand, but man's law hath also appointed it. We use the people to receive the Sacrament together, if so be any be found fit thereunto. And that is a thing that doth increase the reverence and due estimation of the public ceremonies. For none are admitted, except they be first proved, and tried. Besides we use to put men in mind of the worthiness and use of a Sacrament, how great comfort it bringeth to fearful consciences, that they may learn to believe God, and to look for and crave all good things at his hands. This worship doth please God, such an use of the Sacrament doth nourish piety towards God. Therefore it seemeth not that Masses be more religiously celebrated among our adversaries, then with us. But it is evident, that of long time this hath been the public, and most grievous complaint of all good men, that Masses are filthily profaned, being used for gain. And it is not unknown, how fare this abuse hath spread itself in all Churches, of what manner of men Masses are used, only for a reward, or for wages, and how many do use them, against the prohibition of the Canons. And Paul doth grievously threaten those, which handle the Lords Supper unworthily, saying, He that shall eat this bread, or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Therefore, when we admonished the Priests of this sin, private Masses were laid aside among us, seeing that for the most part, there were no private Masses, but only for lucre's sake. Neither were the Bishop's ignorant of these abuses, who if they had amended them in time, there had now been less dissension. Heretofore, by their dissembling, they suffered much corruption to creep into the Church: now they begin, though it be late, to complain of the calamities of the Church, seeing that this hurly burly was raised up by no other mean, then by those abuses, which were so evident, that they could no longer be tolerated. There were many dissensions, concerning the Mass, and as touching the Sacrament. And peradventure the world is punished, for so long a profaning of Masses, which they, who both could, and aught to have amended it, have so many years tolerated in their Churches. For in the ten commandments it is written, He that abuseth the name of the Lord, shall not escape unpunished. And from the beginning of the world, there neither was, nor is any divine thing, which might seem so to be employed to gain, as is the Mass. There was added an opinion, which did increase private Masses infinitely, to wit, that Christ by his passion did satisfy for Original sin, and appointed Mass, wherein an oblation should be made for daily sins, both mortal, and venial. Hereupon a common opinion was received, that Mass is a work, that taketh away the sins of the quick and the dead, and that for the doing of the work. Here men began to dispute, whether one Mass said for many, were of as great force, as particular Masses said for particular men. This disputation hath brought forth an infinite multitude of Masses. Concerning these opinions our preachers have admonished us, that they do disagree from the holy Scriptures, and hurt the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not only for Original sin, but also for all other sins, as it is written in the Epistle to the Hebrews: We are sanctified by the oblation of jesus Christ once made. Also, By one oblation he hath made perfect for ever those that are sanctified. Also the Scripture teacheth, that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ his sake. Now, if the Mass do take away the sins of the quick and the dead, even for the works sake that is done, than justification cometh by the work of Masses, and not by faith, which the Scripture can not away withal. But Christ commandeth us to do it in remembrance of himself: therefore the Mass is instituted, that faith, in them which use the Sacrament, may remember what benefits it receiveth by Christ, and that it may raise up, and comfort a fearful conscience. For this is to remember Christ, to wit, to remember his benefits, and to feel and perceive, that they be in deed exhibited unto us. Neither is it sufficient to call to mind the history, because that the jews also, and the wicked can do that. Therefore the Mass must be used to this end, that there the Sacrament may be reached unto them, that have need of comfort, as Ambrose saith, Because I do always sin, therefore I ought always to receive a medicine. And seeing that the Mass is such a communion of the Sacrament, we do observe one common Mass every Holiday, and on other days, if any will use the Sacrament, when it is offered to them, which desired it. Neither is this custom newly brought into the Church. For the ancient Fathers before Gregory's time make no mention of any private Mass: of the common Mass they speak much. chrysostom saith, That the Priest did daily stand at the Altar, and call some unto the Communion, and put bacl others. And by the ancient Canons it is evident that some one did celebrate the Mass, of whom other Priests and Deacons did receive the body of the Lord. For so the words of the Nicen Canon do sound: Let the Deacons in their order after the Priests receive the holy communion of a Bishop, or of a Priest. And Paul concerning the communion commandeth, that one tarry for another, that so there may be a common participation. Seeing therefore that among us the Mass hath the example of the Church out of the Scripture, and the Fathers, we hope that it cannot be disliked, especially for that our public ceremonies are kept of us for the most part alike unto the usual ceremonies: only the number of Masses is not alike, the which, by reason of very great and manifest abuses, it were certainly fare better to be moderated. For in times passed also in the Churches, whereunto was greatest resort, it was not the use to have Mass said every day, as the Tripartite history. lib. 9 cap. 38. doth witness. Again (saith he) in Alexandria every fourth and sixth day of the week the Scriptures are read, and the Doctors do interpret them, and all other things are done also, except only the solemn manner of oblation or offering. Of both kinds of the Sacrament, ANd because that we do celebrate the common Mass, that Artic. 2. the people may understand, that they also are sanctified through the blood of Christ, and learn the true use of this ceremony, either part of the Sacrament in the Supper of the Lord is given to the Laity, because the Sacrament was instituted, not only for a part of the Church, namely for Priests, but also for the rest of the Church. And therefore the people doth use the Sacrament, as Christ appointed it. And certainly Christ saith, Matth. 26. Drink ye all of this, where he saith manifestly, concerning the cup, that all should drink. And that no man might cavil, that it doth only appertain to the Priests, the ordinance of Paul to the Corinthians doth witness, that the whole Church did in common use either part. This custom remained a long time even in the latter Churches, neither is it certain, when, or by what author it was changed. Cyprian in certain places doth witness, that the blood, was given to the people: for thus he writeth to Cornelius the Pope: How do we teach, or provoke them, to shed their blood, in the confession of his name, if we deny the blood of Christ to them, which are in this warfare? or how shall we make them fit for the cup of Martyrdom, if we do not first admit them, by the right of communidation, to drink in the Church the cup of the Lord? And Hierome saith, The Priests do minister the Eucharist, and divide the blood of the Lord to the people. In the Decrees there is a Canon of Pope Gelasius, which forbiddeth the Sacrament to be divided: these be the words: We do understand, that certain men, having received the portion of the holy body only, do abstain from the Cup of the holy blood: who, because that I know not by what superstition they are taught to be tied hereunto, either let them unfeignedly receive the whole Sacraments, or let them be put bacl from the whole Sacraments, because that one, and the self same mystery cannot be divided, without great sacrilege. In the Tripartite History it is written, in the reprehension of Theodosius the Emperor (whom Ambrose would not admit to the communion, without repentance, because that at Thessalonia he had too grievously revenged the death of a few Soldiers which were slain in an uproar, and had murdered seven thousand Citizens) here, saith Ambrose, How caused thou with these hands receive the holy body of the Lord? with what rashness canst thou take into thy mouth the Cup of that holy blood? etc. Therefore it is evident, that it was the custom of the ancient Church, to give either part of the Sacrament, to the people: only a new start up custom doth take away one part from the people. Here we will not dispute, what men are to think, concerning a received custom, contrary to the authority of the Apostolic Scripture, contrary to the Canons, and contrary to the example of the Primitive Church. For all godly men do understand, that, touching Christian doctrine, consciences are to ask counsel at the word of the Lord, and that no custom is to be allowed, which is contrary to the word of God. And although in the Latin Church custom hath changed the ancient manner, yet it doth not disallow, or forbidden it: neither in deed ought humane authority to forbid the ordinance of Christ and the most received custom of the ancient Church. Therefore we have not thought it good, to forbid the use of the whole Sacrament: and in that ceremony, which ought to be the covenant of mutual love in the Church, we would not, contrary to charity, be hard to other men's consciences, which had rather use the whole Sacrament, neither did we think, that any cruelty should be used in that matter: but so much as in us lieth, together with the ceremony, we have restored the holy doctrine touching the fruit of the ceremony, that the people may understand, how the Sacrament is laid before them, to comfort the consciences of them that do repent. This doctrine doth allure the godly to the use and reverence of the Sacrament. For not only the ceremony, was before maimed, but also the chief doctrine, touching the fruit thereof, was utterly neglected. And peradventure the maiming of the ceremony did signify, that the Gospel touching the blood of Christ (that is, the benefit of Christ his death) was obscured. Now, by the benefit of God, the pure Doctrine concerning faith, together with this ceremony, is renewed, and restored. This Article we find placed elsewhere in the first place, amongst those, wherein the abuses, which are changed, are reckoned, after this manner. EIther kind of the Sacrament in the Lord's Supper is given to the laity, because that this custom hath the commandment of the Lord, Matth, 26. Drink ye all of this: where Christ doth manifestly command, concerning the cup, that all should drink. And that no man might cavil, that it doth only appertain to the Priests, the example of Paul to the Corinthians doth witness, that the whole Church did in common use either part. This custom remained a long time even in the latter Churches, neither is it certain, when, or by what author it was changed. Cyprian in certain places doth witness, that the blood, was given to the people: The same thing doth Hierome testify: saying, The Priests do minister the Sacrament, and distribute the blood of Christ to the people. Yea, Gelasius the Pope commandeth, that the Sacrament be not divided, Dist. 2. de consecr. cap. Comperimus. Only a new custom, brought in of late, doth otherwise. But it is manifest, that a custom brought in, contrary to the commandments of God, is not to be allowed, as the Canons do witness. Dist. 8. Cap. Veritate, with that which followeth. Now this custom is received, not only against the Scripture, but also against the true Canons, and the examples of the Church. Therefore if any had rather use both parts of the Sacrament, they were not to be compelled to do otherwise with the offence of their conscience. * Look the 1. observation. And because that the parting of the Sacrament doth not agree with the institution of Christ, we use to omit that procession, which hitherto hath been in use. Out of the Confession of SAXONY. Of the holy Supper of the Lord. BOth Baptism and the Supper of the Lord are pledges, and testimonies of grace, as was said before, which do admonish us of the promise, and of our whole redemption, and do show, that the benefits of the Gospel do pertain to every one of those, that use these ceremonies. But yet here is the difference: by Baptism every one is engrafted into the Church: but the Lord would have the Supper of the Lord to be also the sinew of the public congregation, etc. The rest that followeth, pertaineth to the 15. Sect. till you come to these words that follow. Even as also in the very words of the Supper there is a promise included, seeing he commandeth that the death of the Lord should be showed forth, & this Supper distributed, till he come. That therefore we may use this Sacrament with the greater reverence, let the true causes of the institution thereof be well weighed, which pertain to the public Congregation, and to the comfort of every one. The first cause is this: The Son of God will have the voice of his Gospel to sound in a public congregation, and such a one as is of good behaviour: the bond of this congregation he will have this receiving to be, which is to be done with great reverence, seeing that there a testimony is given of the wonderful conjunction betwixt the Lord and the receivers: of which reverence Paul speaketh, 1 Cor. 11. saying. He that receiveth unworthily, shall be guilty of the body and blood of the Lord. Secondly, God will have both the Sermon, and the ceremony itself to be profitable, both for the preservation, and also for the propagation of the memory of his passion, resurrection, and benefits. Thirdly, He will have every receiver to be singularly confirmed by this testimony, that he may assure himself, that the benefits of the Gospel do pertain to him, seeing that the Sermon is common: and by this testimony, and by this receiving he showeth that thou art a member of his, and that thou art washed in his blood, and that he doth make this covenant with thee, Joh. 15. Abide in me, and I in you. Also, I in them and they in me. Fourthly, he will have this public receiving, to be a confession, whereby thou mayst show, what kind of doctrine thou dost embrace, and to what company thou docst join thy self. Also he will have us to give thanks publicly, and privately in this very ceremony, to God the eternal Father, and to the Son, and to the holy Ghost, both for other benefits, and namely for this infinite benefit of our redemption and salvation. Also he will that the members of the Church should have a bond of mutual love among themselves. Thus we see that many ends do meet together. By the remembrance of these weighty causes, men are invited to the reverence and use of the Sacrament: and we teach how the use may be profitable. We do plainly condemn that monstrous error of the Monks, who have written, that the receiving doth deserve remission of sins, and that for the works sake, without any good motion of him that useth it. This Pharisaical imagination is contrary to that saying, Habac. 2. The just shall live by his faith. Therefore we do thus instruct the Church, that they which will approach to the Supper of the Lord, must repent or bring conversion with them, and having their faith now kindled, they must here seek the confirmation of this faith, in the consideration of the death, and resurrection, and benefits of the Son of God: because that in the use of this Sacrament, there is a witness bearing, which declareth that the benefits of the Son of God do pertain to thee also: also there is a testimony, that he joineth thee as a member to himself, * Look the 1. observation upon this confession. and that he is in thee, as he said, Joh. 17. I in them, etc. Therefore we give counsel, that men, do not think, that their sins be forgiven them for this works sake, or for this obedience, but that in a sure confidence they behold the death and merit of the Son of God, and his resurrection, and assure themselves that their sins are forgiven for his sake, and that he will have this faith to be confirmed by this admonition, and witness bearing: when as faith, comfort, the joy of conscience, and thanksgiving do 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 Pastor, or his fellow Ministers. In this trial 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, * Look the 3 & 4. Observe. truly and substantially, and the body and blood of Christ is in deed given to the receivers: in that Christ doth witness that he is in them, and doth make them his members, and that he doth wash them in his blood, as Hilary also saith, These things being eaten and drunk, do cause, both that we may be in Christ, and that Christ may be in us. Moreover in the ceremony itself we observe the usual order of the whole ancient Church, both Latin and Greek. 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 years 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, do show. And Paul 1 Cor. 11. Doth command, that the Communion should be celebrated when many do meet together. Therefore in the public congregation, and such as is of good behaviour, prayers, and the creed, are rehearsed or sung, and * Look the 5. Observat. lessons appointed usually for holy days, 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 Pastor doth rehearse a thanksgiving, and a prayer for the whole Church, for them that are in authority, and as the present necessity requireth: and he prayeth to God, that for his Son's 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 himself taketh, and distributeth to the receivers, the whole Sacrament: who come reverently thereunto, being before examined and absolved, and there they join theirs with the public prayers. In the end they do again give thanks. All men, which are not altogether ignorant of antiquity, do know that this rite, and this Communion, doth for the most part agree with the writings of the Apostles, and with the custom of the ancient Church, even almost to Gregory's time: which thing being so, the custom of our Churches is to be approved, not to be disallowed, but our Adversaries misliking our custom, do defend many errors, some more foul and gross, others coloured with new deceits. Many heretofore have written, that in the mass there is an oblation made for the quick 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 persuaded, and as yet are like unto the Pharisees, and the heathen. For after the same manner the Pharisees & the Heathen did dream, that they for the works sake, did deserve, for themselves, and for others, remission of sins, peace, and many other good things. Or although those, which were not so blind, did speak 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 ransom. By reason of this opinion there were a multitude of sacrifices, and the crafty means of gain were increased. Such is the merchandise of Masses, and the profanation of the Lords Supper, almost throughout the whole world. But God will have corrupt kinds of worship to be reproved, and abolished. Therefore we do simply and in deed propound the voice of God, which doth condemn those errors, and with all our heart we affirm before God; and the whole Church in heaven and in earth, that there was one only sacrifice propitiatory, or whereby the wrath of the eternal Father against mankind is pacified, to wit, the whole obedience of the Son of God, our Lord jesus Christ, who was crucified, and raised up again. This is that only Lamb, which taketh away the sins of the world, joh. 1. Of this only sacrifice mention is made, Heb. 10. By one only sacrifice he made perfect for ever those that are sanctified. And this sacrifice is applied to every one, by their own faith, when they hear the Gospel, 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 just shall live by his faith. And, 1 Pet. 1. Being sanctified in the spirit, unto obedience, and sprinkling of the blood of jesus Christ. Other Sacraments in the old Testament were typical: whereof we shall speak more at large in their place, and they did not deserve any remission of sins: and all the righteousness of holy men at all times, were, are, and shall be sacrifices of praise, which do not deserve remission, either for them that did offer them, or for others, but they are services which every one ought to perform: and are acceptable to God for the Mediators, and our high Priest the Son of God his sake, as it is said, Heb. 13. By him we offer the sacrifice of praise always to God. That this is an unchangeable and eternal truth, it is most manifest. And whereas certain fragments, which they call the Canons of the Mass, are alleged against this so clear light of the truth, it is also manifest that the Greek and Latin Canons are very unlike the one to the other, and that the Greek Canons do disagree among themselves in a most wrightie matter: and it appeareth that in the Latin Canon many jags 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 thanksgiving. 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 thanksgiving and a reasonable service. And when the Lord saith, joh. 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 necessity should be made, although there were no motions of the holy Ghost in the heart, as in the law it was necessary, that the ceremony of the Passeover should be kept. But touching the Supper of the Lord it is said, 1 Cor. 11. Let every man examine himself, etc. So the Supper of the Lord doth profit him that useth it, when as he bringeth with him repentance and faith, and another man's work doth nothing at all profit him. Furthermore, concerning the dead, it is manifest, that all this show is repugnant to the words of the institution of the Supper, wherein it is said, Take ye, eat ye, etc. 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 do, do read 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 show 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 himself? Also, Whosoever taketh it unworthily, shall be guilty of the body and blood of the Lord. Every man of himself doth know these things. Now, although the chief Bishops and hypocrites, who seek delusions to establish these evils, do scoff at these complaints, yet it is most certain, that God is grievously offended with these wicked deeds, as he was angry with the people of Israel for their profanations of the sacrifices. And we do see evident examples of wrath, to wit, the ruins of so many kingdoms, the spoil 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 jesus Christ, which wast crucified and raised up again for us, thou which art the high Priest of the Church, with true sighs we beseech thee, that for thine, and thy eternal Father's glory, thou wouldst take away idols, errors, and abominations: and, as thou thyself didst pray, Sanctify us with thy truth, and kindle the light of thy Gospel, and true invocation, in the hearts of many, and bow our hearts to true obedience, that we may thankfully praise thee in all eternity. The greatness of our sins, which the profanation of the Supper of the Lord these many years hath brought forth, doth surpass the eloquence of Angels and men. We are herein the shorter, seeing that no words can be devised sufficient, to set out the greatness of this thing, and in this great grief we beseech the Son of God, that he would amend these evils, and also for a further declaration, we offer ourselves to them, that will hear it. But in this question we see that to be chief done, which Solomon saith, He that singeth songs to a wicked heart, is like him that poureth vinegar upon nitre. Our Adversaries know, that these persuasions of their sacrifice, are the sinews of their power and riches: therefore they will hear 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 retain still the same abuses. But we said before, that every one doth by faith apply the sacrifice of Christ to himself, 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 himself. Therefore Paul doth not mean, that the ceremony doth profit another that doth not use it. And, the Son of God himself did offer up himself, going into the holy of holies, that is, into the secret counsel of the Divinity, seeing the will of the eternal Father, and bearing his great wrath, and understanding the causes of this wonderful counsel: these weighty things are meant, when the text saith, Heb. 9 He offered himself. And when Esay saith, Cap. 53. He will make his soul an offering for sin. Now therefore what do the Priests mean, who say, that they offer up Christ? and yet antiquity never spoke after this manner. But they do most grievously accuse us. They say, that we do take away the continual sacrifice, as did Antiochus, who was a type of Antichrist. We answered before, that we do retain the whole ceremony of the Apostolic Church: and this is the continual sacrifice, That the sincere doctrine 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 do also herein comprehend the true use of the Sacraments. Seeing that we retain all these things faithfully, we do with great reverence retain the continual sacrifice, they do abolish it, who many ways do 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 do merit for others, who do mingle many mischievous errors 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 keep my word. Of the use of the whole Sacrament. LEt Sophistry 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, Drink ye all of this. Also the custom of the ancient Church, both Greek and Latin, is well known. Therefore we must confess that the forbidding of one part is an unjust thing. It is great injury to violate the lawful Testament of men: Why then do the Bishops violate the Testament of the Son of God, which he hath sealed up with his own blood? But it is to be lamented, that certain men should be so impudent, as to feign feign sophistry against this so weighty an argument, that they may establish their prohibition; the refutation of whom, the matter being so clear and evident, we do omit. In another place this Article is not distinguished from that which went before, but is thus joined with it: To conclude, we must also speak in few things of the use of the whole Sacrament. Let sophistry be remooved, etc. Out of the Confession of WIRTEMBERGE. Of the Eucharist. CHAP. 9 WE believe and confess that the Eucharist (for so it pleased our forefathers to call the Supper of the Lord) is a Sacrament, instituted of Christ himself, and that the use thereof is commended to the Church, even to the latter end of the world. But because the substance is one thing, and the use thereof another thing, therefore we will speak of these in order. Touching the substance of the Eucharist, we thus think and teach, * Look the 1. observation upon this confession. that the true body of Christ, and his true blood is distributed in the Eucharist: and we refute them that say, that the bread and wine of the Eucharist, * Look the 2. Observat. are signs of the body and blood of Christ being only absent. Also we believe that the omnipotency of God is so great, that in the Eucharist he may either annihilate the substance of bread and wine, * Look the 3. observation. or else change them into the body and blood of Christ: but that God doth exercise this his absolute omnipotency in the Eucharist, we have no certain word of God for it, and it is evident, that the ancient Church was altogether ignorant of it. For as in Ezech. where it is said of the City of Jerusalem, described on the out side of a wall, This is Jerusalem, it was not necessary that the substance of the wall should be changed into the substance of the City of Jerusalem; so when it is said of the bread, This is my body, it is not necessary that the substance of bread should be changed into the substance of the body of Christ: * Look the 4. observation. but for the truth of the Sacrament it is sufficient, that the body of Christ is in deed present with the bread: and in deed the very necessity of the truth of the Sacrament doth seem to require, that true bread should remain, with the true presence of the body of Christ. For as to the truth of the Sacrament of Baptism it is necessary, that in the use thereof there should be water, and that true water should remain; so it is necessary in the Lord's Supper, that there should be bread in the use thereof, and that true bread should remain, whereas if the substance of bread were changed, we should have no proof of the truth of the Sacrament. Whereupon both Paul, and also the ancient Ecclesiastical Writers do call the bread of the Eucharist, even after consecration, bread. 1 Cor. 11. Let a man examine himself, and so let him eat of that bread, etc. And, Whosoever shall eat this bread, and drink this cup of the Lord unworthily, etc. And Augustine in his Sermon to young children saith: That which you have seen, it is the bread, and the cup, the which thing also your eyes do witness unto you: but that which your faith desireth to learn, is this: the bread, is the body of Christ, the cup, is his blood. Now as touching the use of the Eucharist, first, although we do not deny, * Look the 5. observation. but that whole Christ is distributed, as well in the bread, as in the wine of the Eucharist: yet we teach, that the use of either part ought to be common to the whole Church. For it is evident, that Christ being nothing at all terrified by any dangers, which afterward humane superstition invented, or by other devises, gave unto his Church both parts to be used. Also it is evident, that the ancient Church did use both parts for many years. And certain Writers do clearly witness, that they which do receive bread alone, do not receive the whole Sacrament Sacramentally (for so they speak) and that it is not possible to divide one and the self same mystery, without great sacrilege. Wherefore we think that the use of both parts is in deed Catholic and Apostolic, and that it is not lawful for any man, at his pleasure to change this institution of Christ, and a ceremony of such continuance in the ancient and true Church, and to take away from the Laity, as they call them, one part of the Eucharist. And it is to be marvelled at, that they who profess themselves to defend the ceremonies of the ancient Church, should so fare swarve from the ancient Church in this point. Moreover, seeing that the word Sacrifice is very large, and doth generally signify a holy worship, we do willingly grant, that the true and lawful use of the Eucharist may in this sense be called a Sacrifice: howbeit the Eucharist, according to the institution of Christ, is so celebrated, that therein the death of Christ is showed forth, and the Sacrament of the body and blood of Christ is distributed to the Church, and so it is truly called an applying of the merit of the passion of Christ, to wit, to them, which receive the Sacrament. Neither do we condemn godly lessons, and prayers, which use to go before, and to follow consecration, as they call it, and the dispensation of the Eucharist: yet in the mean time it is not lawful for us, to dissemble, or to allow of those errors, which have been added to this holy Sacrament, rather by the ignorance of private men, then by any lawful consent of the true Catholic Church. One error is this, that of the worship, which ought to be common to the Church, there is made a private action of one Priest, who as he doth alone to himself mumble up the words of the Lords Supper, so also he alone doth receive the bread and wine. For Christ did institute the Eucharist, not that it should be a private action of one man, but that it should be a communion of the Church. * Look the 6. observation. Therefore to the right action of the Eucharist, two things at the lest are requisite, to wit, the Minister of the Eucharist, who blesseth, and he, to whom the Sacrament of the Eucharist is dispensed. For when Christ did institute this Sacrament, he did not eat thereof alone, but he did dispense it to his Church, which then was present with him, saying, Take ye, eat ye, etc. And, Drink ye all of this, etc. This institution of Christ the ancient and true Catholic Church did so severely observe, that it excommunicated them, which being present whilst this holy Sacrament was administered, would not communicate with others. Anacletus in his first Epistle saith, After that consecration is finished, let all communicate, except they had rather stand without the Church doors. And he addeth, For so both the Apostles appointed, and the holy Church of Rome keepeth it still. Also, the Antiochian Council, cap. 2. saith: All those which come into the Church of God, and hear the holy Scriptures, but do not communicate with the people in prayer, and cannot abide to receive the Sacrament of the Lord, according to a certain proper discipline, these men must be cast out of the Church. Dionysius in his book, De Eccles. Hierarc. saith; The Bishop, when he hath praised the divine gifts, than he maketh the holy, and most excellent mysteries: and those things which before he had praised, being covered and hid under reverend signs, he bringeth into sight, and reverently showing forth the divine gifts, both he himself doth turn to the holy participation thereof, and doth exhort the others to participate them: to conclude, when the holy communion is received, and delivered to all, he rendering thanks, doth make an end of these mysteries. Therefore we think it necessary, to the remining of the institution of Christ in the celebration of the Eucharist, and that we may follow the example of the ancient and true Catholic Church, that the private Masses of the Priests may be abrogated, and that the public communion of the Lords Supper may be restored. Another error is this, that the Eucharist is such a sacrifice, as aught to be offered daily in the Church, for the purging of the sins of the quick and the dead, and for the obtaining of other benefits, both corporal and spiritual. This error is evidently contrary to the Gospel of Christ, which witnesseth; That Christ, by one oblation, once only made, hath made perfect for ever those that be sanctified. And, because that Christ by his passion and death, hath purchased remission of sins for us, which also is declared unto us by the Gospel in the new Testament, therefore it is not lawful to sacrifice any more for sin: for the Epistle to the Hebrews saith, Where there is remission of sins, there is no further oblation for sin. For whereas Christ saith, Do this in remembrance of me, he doth not command to offer his body and blood in the Supper unto God, but to the Church: that the Church, by eating the body, and drinking the blood of Christ; and by showing forth the benefit of his death, may be admonished of that oblation of the body and blood of Christ which was made once only on the Cross for the purging of our sins. For so Paul doth interpret this saying of Christ, saying, So often as ye shall eat (he doth not say, offer) this bread, and drink this cup, show ye forth the death of the Lord, till he come. And truly we confess, that the ancient Ecclesiastical writers did call the Eucharist a sacrifice, and an oblation: but they expound themselves, that by the name of Sacrifice they mean a remembrance, a showing forth or a preaching of that Sacrifice, which Christ did once offer upon the Cross as also they call the memorial of the Passeover, and of Pentecost, the Passeover and Pentecost itself. The third error is this, that many do think, that the oblation (as they call it) of the Eucharist, is not of itself a propitiation for sins, but that it doth apply the propitiation and merit of Christ to the quick and the dead. But we have already showed, that the Eucharist properly is not an oblation, but is so called, because it is a remembrance of the oblation, which was once made on the Cross. Moreover, the application of the merit of Christ, is not made by any other outward instrument, then by the preaching of the Gospel of Christ, and by dispensing those Sacraments, which Christ hath instituted for this use: and the merit of Christ being offered, and applied, is not received but by faith, Mark 16. Preach the Gospel to every creature. For by the ministry of the Gospel the benefits of Christ be offered, and applied to creatures, that is, either to the jews, or to the Gentiles. And it followeth, He that shall believe, and be baptised, he shall be saved: because that by the receiving of the Sacrament, and by faith, the benefits offered, and applied, be received, Rom. 1. The Gospel is the power of God to salvation, to every one that believeth: that is, the ministry of the Gospel is the instrument ordained of God, whereby God is able and effectual, to save all those, which believe the Gospel. Therefore the preaching of the Gospel doth offer, or, if it liketh any man so to speak, doth apply salvation to all men, but faith doth receive salvation offered and applied. Now in the private Mass, bread and wine are so handled, that the Priest doth neither publicly declare the Gospel of Christ, but doth softly mumble up to himself certain words, and especially the words of the Supper, or of consecration: neither doth he distribute bread and wine to others, but he alone taketh them: therefore there can be no applying of the merit of Christ in the private Mass. This did our true Catholic Elders well perceive, who, as we have declared before, did so severely require, that they which were present at the Mass, and did not communicate, should be excommunicated. The fourth error is this, which we have already touched, in that they do require, that the words of the Supper, or of consecration, may be rehearsed softly in the Eucharist, seeing that these words are a part of that Gospel, which according to the commandment of Christ, is to be preached to all creatures. For although our Ancestors did sometimes call the Eucharist a mystery, yet they did not so call it with this purpose, that they would not have the words of the Supper to be rehearsed before the Church in the Eucharist publicly, and in a tongue commonly known, but because that in the Eucharist one thing is seen, and another thing understood. For Christ himself is also called a mystery, who nevertheless is not to be hid, but to be preached to all creatures. And because that in the receiving of the Sacrament it is necessarily required, that we should have faith, and faith cometh by hearing, and hearing by the wora of God, it is most necessary, that in the Eucharist the word of the Supper, that is, the word of the Son of God, should be publicly rehearsed: for this word is the preaching of the Gospel, and the showing forth of the death of Christ. Therefore that the Church may understand what is done in the Eucharist, and what is offered unto her to be received, and that she may confirm her faith, it is necessary, that in the Eucharist the words of the Lords Supper should be rehearsed publicly. The fifth error is this, that one part of the Eucharist is used in show of a singular worship of God, to be carried about, and to be laid up. But the holy Ghost doth forbid, that any worship of God should be appointed without the express commandment of God. Deut. 12. You shall not do every one of you, that which seemeth good in his own eyes. And again, That which I command thee, that only shalt thou do to the Lord: see that thou add nothing thereunto, nor detract any thing from it. And Matth. 15. In vain do they worship me, teaching for doctrines the precepts of men. Clemens in his second Epistle to James, and in three Chapters, De Consecr. Dist. 2. saith, Certainly so great burnt offerings are offered on the Altar, as may be sufficient for the people: if so be that any thing remain till the next day, let them not be kept, but with fear and trembling, by the diligence of the Clerks, let them be consumed. We are not ignorant, how they use to delude these words of Clemens, by feigning a difference betwixt the work of those that are ready to die, and those that be ready to consecrate. But it is evident, that the bread, which useth to be carried about, and to be laid up to be adored, is not reserved for those that be weak, but in the end is received of them that do consecrate. Cyrill, or, as others think, Origen, upon the seventh Chapter of Levit. saith, For the Lord concerning that bread, which he gave to his Disciples, said unto them, Take it, and eat it, etc. He did not differ it, neither did he command it to be reserved till the next day. Peradventure there is this mystery also contained therein, that he doth not command the bread to be carried in the high way, that thou mayst always bring forth the fresh loaves of the word of God, which thou carriest within thee, etc. Out of the Confession of SUEVELAND. Of the Eucharist. CHAP. 18. AS touching this reverend Sacrament of the body and blood of Christ, all those things which the Evangelists, Paul, and the holy Fathers have left in writing thereof, our men do sincerely teach, commend, and inculcate: and thence they do with a singular endeavour always publish this goodness of Christ towards his, whereby he doth no less at this day, than he did in that his last Supper, vouchsafe to give, by the Sacraments his true body, and his true blood, to be eaten, and to be drunk, indeed, as the meat and drink of their souls, whereby they may be nourished unto life eternal: he giveth it, I say, to all those, who from their hearts have their names, to be reckoned among his disciples, when as they do receive this Supper, according to his institution: so that now he may live and abide in them, and they in him, and be raised up by him in the last day, to a new, and immortal life, according to those words of eternal truth. Take, and eat, This is my body, etc. Drink ye all of this, This cup is my blood, etc. Now, our Preachers do most diligently withdraw the minds of the people, both from all contention, and also from all superfluous and curious inquiry, unto that which only is profitable, and whereunto only Christ our Saviour had respect: to wit, that being fed with him, we may live in him, and through him, and lead such a life, as is acceptable to God, holy, and therefore everlasting and blessed: and withal, that we among ourselves may be one bread, and one body, which are partakers of one bread in that holy Supper. Whereby it cometh to pass, that we do very religiously, and with a singular reverence both administer, and receive the Divine Sacraments, that is, the holy Supper of Christ. By these things which are thus indeed, as we have set them down, your sacred Majesty, O most gracious Emperor, doth know, how falsely our adversaries do boast, that our men do change the words of Christ, and tear them in pieces by humane glosses, and that in our Suppers nothing is administered but mere bread, and mere wine, and also that among us the Supper of the Lord is contemned, and rejected. For our men do very carefully teach and exhort, that every man do in a simple faith embrace these words of the Lord, rejecting all devises of men, and false glosses, and removing away all kind of wavering, do wholly addict their mind to the true meaning thereof: and to conclude, do oftentimes, with as great reverence as they may, receive the Sacraments, to be the lively food of their souls, and to stir up in them a grateful remembrance of so great a benefit: the which thing also useth now to be done among us, much more often and reverently, then heretofore was used. Moreover, our Preachers have always hitherto, and at this day do offer themselves with all modesty and truth, to render a reason of their faith and doctrine, touching all those things which they believe and teach, as well about the Sacrament, as about other things, and that not only to your Sacred Majesty, but also to every one that shall demand it. Of the Mass. CHAP. 19 furthermore, seeing that after this manner, Christ hath instituted his Supper, which afterward began to be called the Mass, to wit, that therein the faithful being fed with his body and blood, unto life eternal, should show forth his death, whereby they are redeemed; our Preachers by this mean giving thanks, and also commending this salvation unto others, could not choose but condemn it, that these things were every where neglected. And on the other side, they which do celebrate the Masses, do presume to offer up Christ unto his Father, for the quick and the dead, and they make the Mass, to be such a work, as that by it alone almost, the favour of God and salvation is obtained, howsoever they do either believe, or live. Whereupon that most shameful and twice and thrice impious sale of this Sacrament hath crept in, and thereby it is come to pass that nothing at this day, is more gainful than the Mass. Therefore they rejected private Masses, because the Lord did commend this Sacrament to his Disciples to be used in common. Whereupon Paul commandeth the Corinthians, when they are to celebrate the holy Supper, to stay 1. Cor. 11. one for another, and denieth that they do celebrate the Lords Supper, when as every man taketh his own Supper whilst they be eating. Moreover, whereas they boast, that they do offer up Christ instead of a sacrifice, they are therefore condemned of our men, because that the Epistle to the Hebrews doth plainly witness, that as men do once die, so Christ was once offered that he Heb. 5. might take away the sins of many, and that he can no more be offered again, than he may die again: and therefore having offered one sacrifice for sins, he sitteth for ever at the right hand of God, waiting for that which remaineth, to wit, that his enemies, as it Heb. 10. were a footstool, may be trodden under his feet. For with one oblation hath he consecrated for ever them, that are sanctified. And whereas they have made the Mass to be a good work, whereby any thing may be obtained at God's hands, our Preachers have taught, that it is repugnant to that, which the Scripture doth teach in every place, that we are justified, and receive the favour of God, by the spirit of Christ and by faith: for which matter we alleged before many testimonies out of the Scriptures. So in that the death of the Lord is not commended to the people in the Mass, our Preachers have showed that it is contrary to that, that Christ commanded, to receive these Sacraments, in remembrance of himself: and Paul, that we might show forth the death of Christ, till he come. And whereas many do commonly celebrate the Masses, without all regard of godliness, only for this cause, that they may nourish their bodies, our Preachers have showed, that that is so execrable a thing before God, that if the Mass of itself should nothing at all hinder godliness, yet worthily and by the commandment of God, it were to be abolished: the which thing is evident even out of Esay only. 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 himself an external kind of revengement, cast out of the temple those that bought and sold, whereas they might seem to exercise merchandise, only in this respect, that they might further those sacrifices, which were offered according to the law. Therefore, seeing that the rite of the Mass, which was wont to be celebrated, is so many ways contrary to the Scripture of God, as also it is in every respect divers from that, which the holy Fathers used, it hath been very vehemently condemned amongst us out of the pulpit, and by the word of God it is made so detestable, that many of their own accord have altogether forsaken it: and else where, by the authority 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 himself. Now, no man that hath any spark of religion in him, can be ignorant, what an inevitable necessity is laid upon him that feareth God, when as he is persuaded, 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 Mass, neither were there any, which would not rather have chosen in this point, not only not to have offended your sacred Majesty, but even any Prince of the lowest degree. But when as herewithal they did not doubt, but by that common rite of the Mass, 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 winking at it, should make themselves partakers with them in diminishing the glory of God. Truly if God is to be loved, and worshipped above all, godly men must bear nothing less, then that which he doth hate and detest: And that this one cause did constrain us to change certain things in these points, we take him to witness, from whom no secret is hid. THE FIFTEENTH SECTION. OF ECCLESIASTICAL MEETINGS. The latter Confession of HELVETIA. Of holy and Ecclesiastical meetings. CHAP. 22. ALthough it be lawful for all men, privately at home to read the holy Scriptures, and by instruction to edify one another in the true Religion, yet that the word of God may be lawfully preached to the people, and prayers and supplications publicly made, and that the Sacraments may be lawfully ministered, that that collection be made for the poor, and to defray all necessary charges of the Church, or to supply the wants, it is very needful there should be holy meetings and Ecclesiastical assemblies. For it is manifest that in the Apostolic and Primitive Church there were such assemblies frequented of godly men. So many then as do despise them, and separate themselves from them, they are contemners of true Religion, and are to be compelled by the Pastors and godly Magistrates, to surcease stubbornly to separate and absent themselves from sacred assemblies. Now Ecclesiastical assemblies must not be hidden and secret, but public, and common, except persecution by the enemies of Christ and the Church will not suffer them to be public. For we know what manner assemblies the Primitive Church had heretofore in secret corners, being under the tyranny of Roman Emperors. Let those places where the faithful meet together be decent, and in all respects fit for God's Church. Therefore let houses be chosen for that purpose, or Churches that are large and fair, so that they be purged from all such things, as do not beseem the Church. And let all things be ordered, as is most meet for comeliness, necessity, and godly decency, that nothing be wanting which is requisite for rites and orders, and the necessary uses of the Church. And as we believe that God doth not dwell 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 profane, but holy, and that therefore such as are conversant in them, aught to behave themselves reverently and modestly, as they which are in a sacred place, in the presence of God and his holy Angels. All excess of apparel therefore is to be abandoned from Churches and places where Christians meet in prayer, together with all pride, and whatsoever else doth not beseem Christian humility, decency, and modesty. For the true ornament of Churches doth not consist in Ivory, gold, and precious stones, but in the sobriety, godliness, and virtues 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 keep 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 Canonical hours. CHAP. 23. TRue it is, that a man may lawfully pray privately in any tongue that he doth understand: but public 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 faithful be poured 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 entreat for us, the Priesthood of our Lord Christ and true religion will not permit us. Prayer must be made for Magistracy, for Kings and all that are placed in authority, 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 privately, and publicly, 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 lawful to pray but in the Church. There is no necessity, that public prayers should be in form and time the same or alike in all Churches. Let all Churches use their liberty. Socrates in his history saith, In any country or nation wheresoever, you shall not find two Churches which do wholly agree in prayer: The authors of this difference I think were those which had the government of the Churches in all ages. If so be any do agree, it deserveth great commendation, and is to be imitated of others. Besides this, there must be a mean and measure, as in every other thing, so also in public prayers, that they be not overlong, and tedious: let therefore the most time be given to teaching of the Gospel, in such holy assemblies: and let there be diligent heed taken, that the people in the Assemblies be not wearied with overlong prayers, so as when the preaching of the Gospel should be heard, they through wearisomeness either desire to go forth themselves, or to have the assembly wholly dismissed. For unto such the Sermons seem to be overlong, which otherwise are brief enough. Yea and the Preachers ought to keep a mean. Likewise the singing in sacred assemblies ought to be moderated, where it is in use. That song, which they call Gregory's song, hath many gross things in it. Wherefore it is upon good cause rejected of ours, and of all other reformed Churches. If there be any Churches which have faithful prayer in good manner, and no singing at all, they are not therefore to be condemned: for all Churches have not the commodity and opportunity of singing. And certain it is by testimonies of antiquity, that as the custom of singing hath been very ancient in the East Churches, so it was long or it was received in the West Churches. In ancient time there were Canonical hours, that is, known prayers framed for certain hours in the day, and chanted therein, oft repeated, as the Papists manner is: which may be proved by many of their lessons appointed in their hours and divers other arguments. Moreover they have many absurd things (that I say no more) and therefore are well omitted of our Churches, that have brought in their stead matters more wholesome for the whole Church of God. Hitherto also pertaineth the beginning of the 25. Art. Of Catechising. THe Lord enjoined his ancient people to take great care and diligence in instructing the youth well, even from their infancy, and moreover commanded expressly in his Law, that they should teach them, and declare the mystery of the Sacraments unto them. Now for as much as it is evident by the writings of the Evangelists and Apostles, that God had no less care of the youth of this new people, seeing he saith, Suffer little children to come unto me, for of such is the kingdom of heaven; Therefore the Pastors do very wisely, which do diligently and betimes Catechise their youth, laying the first grounds of faith, and faithfully teaching the principles of our Religion, by expounding the Ten Commandments, the Apostles Creed, the Lords Prayer, and the doctrine of the Sacraments, with other like principles and chief heads of our Religion. And here let the Church perform her faithfulness and diligence in bringing the children to be Catechised, as being desirous and glad to have her children well instructed. That which followeth in this Article, is contained in the sixteenth Section. Also, CHAP. 28. Of the goods of the Church, and right use of them. THe Church of Christ hath riches through the bountifulness of Princes, and the liberality of the faithful, who have given their goods to the Church: for the Church hath need of such goods: and hath had goods from ancient time, for the maintenance of things necessary for the Church. Now the true use of the Church goods, was, and now is, to maintain learning in Schools, and in holy assemblies, with all the service, rites, and buildings of the Church: finally to maintain teachers, scholars, and ministers, with other necessary things, and chief for the succour and relief of the poor. But for the lawful dispensing of these Ecclesiastical goods, let men be chosen that fear God, wise men, and such as are of good report for government of their families. But if the goods of the Church by injury of the time, and the boldness, ignorance, or covetousness of some turned to any abuse, let them be restored again, by godly and wise men, unto their holy use: for they must not wink at so impious an abuse. Therefore we teach that Schools and Colleges, whereinto corruption is crept in doctrine, in the service of God, and in manners, must be reform, that there must order be taken, godly, faithfully, and wisely, for the relief of the poor. Out of the former Confession of HELVETIA. Holy meetings. WE think that holy meetings are so to be celebrated, that Artic. 23. above all things the word of God be propounded * Look the 1. observation upon this confession. to the people every day publicly, in a public place, and appointed for holy exercises: also that the hidden things of the Scripture may daily be searched out and declared, by those that are fit thereunto: that the faith of the godly may be exercised, and that we may continually be instant in prayer, according as the necessity of all men requireth. As for other unprofitable and innumerable circumstances of ceremonies, as vessels, apparel, vials, torches or candles, altars, gold and silver, so fare forth as they serve to pervert religion; but especially Idols, which are set up to be worshipped, and give offence, and all profane things of that sort, we do remove them fare from our holy meeting. Of Heretics and schismatics. ALso we remove from our holy meetings all those, who forsaking Artic. 24. the property of the holy Church, do either bring in, or follow strange, and wicked opinions, with which evil the Catabaptists are chief infected: who, if they do obstinately refuse to obey the Church and the Christian instruction, are in our judgement to be bridled by the Magistrate, lest by their contagion they infect the flock of Christ. Out of the Confession of BOHEMIA. Of Catechising. CHAP. 2. IN the second place they teach the Christian Catechism, that is, a Catholic doctrine, and an instruction made with the mouth, which agreeth in Christianisme, with the ancient Church and holy fathers: and this doctrine or instruction is the inward or secret thing, and the marrow, and the key to the whole holy Scripture, and containeth the sum thereof: It is comprehended in the Ten Commandments, in the Catholic, Christian, and Apostolic Creed, wherein be 12. Articles, which are expounded & confirmed, by the Nicene and Athanasius his Creed, and by godly, Catholic, and general Counsels: also, in the form of prayers, to wlt, of that holy prayer which the Lord appointed, and in a summary doctrine touching the Sacraments, and such duties, as we own, or be proper, regard being had to every man's place and order, in divers and distinct kinds of life, whereunto he is called of God: and there is an open confession and profession made, that this Christian doctrine is that true, full, perfect, and well pleased will of God, necessary to every faithful Christian unto salvation. This Catechism, which doth contain in it the full and Catholic doctrine of Christianisme, & the knowledge of most weighty things spoken of before, our Preachers do use in stead of a sure rule, method, and table of all those things which they teach, and of all their sermons & writings: and this they do faithfully care for, and bestow all their labour therein, that this whole ordinary doctrine of the principles of true faith, and Christian godliness, and the doctrine of the foundation, may be imprinted in the bottom of the hearts of Christians, and throughly engrafted in the minds and life of the hearers, and that after this manner. First that all may know, that they are bound to yield an inward and outward obedience to the law: and therefore they must endeavour to perform and fulfil the commandments of God, both in their heart, seeing that the law is spiritual, and in their deeds, by loving God above all things, and their neighbour as themselves. Secondly, they must well learn and bear in mind, and be able readily to rehearse, and to believe from the heart, to keep, and to profess with the mouth, the chief points of the Catholic, Christian, and Apostolic Creed, and to testify a Christian pictie by actions, or manners, and a life which may beseem it. Therefore they do also in their sermons, by expounding it, lay open the true and sound meaning, and every mystery, which is necessary to eternal salvation, and is comprehended in the articles of faith, and in every part thereof, and confirm it by testimonies taken out of the holy Scriptures, and by these holy Scriptures, they do either more largely or briefly declare, expound, and lay open the meaning, and the mysteries. And in all these things they do so behave themselves, that concerning the order which the Apostles brought in and propounded, they labour to instruct not only those which be of riper years, who being come to lawful age, are able presently to understand; but also to teach little children, that they being exercised, even from their childhood, in the chief points of the covenant of God, may be taught to understand the true worship of God. For this cause, there be both peculiar Ecclesiastical assemblies with children, which do serve for the exercise of catechising: and also the parents, and those that are requested of the parents, and used for witnesses (who are called godfathers, and godmothers) at Baptism, are put in mind of the duty, and faith, which they own, that they also may faithfully instruct their beloved children, train them up in the discipline of the Lord, and from the bottom of their hearts, Ephes. 6. Col. 3. pray unto God for these, and all other the children of the faithful of Christ. But chief they which are newly instructed, before they be lawfully admitted to the Supper of the Lord, are diligently taught the Christian Catechism, and the principles of true religion, and by this means they are furthered towards the obtaining of saving repentance, virtue, and the efficacy of faith. Afterward, all the rest are also instructed, that all together being lightened with the knowledge of God, and of the Saints, every man may walk, with all honesty and godliness, in his place, and in that order, whereunto he is called of God, and may by this means sanctify the name of God, and adorn the true doctrine. Thirdly, in the Catechism these things are taught, to invocate one true God in a sure confidence, in the name of our Lord jesus Christ, to pray, and that not for themselves only, and their private affairs, but also for the whole Christian Church, in all countries, for the Ministers of the Church, and also for the civil Magistrate, who is ordained of God, and chief for the Emperors and your Princely Majesty, for his most noble children, and whole posterity, for his counsellors, and all those that be subject to his government, praying, that it would please our gracious God to grant and to give unto your Princely and his Royal Majesty, a long life, heaped with all good things, and a happy government, and also a benign, gentle, and fatherly mind and affection of heart toward all those that behave themselves uprightly, are well affected, do humbly obey, do show themselves faithful and loving subjects, and those that do in truth worship God the Father, and his Son jesus Christ. And, to be brief, we teach, that prayers may be made faithfully for all men, for 1 Tim. 2. our friends and enemies, as the doctrine of our Lord jesus Christ and his Apostles doth command us, and as examples do show, that the very first and holy Church did. For which cause, we are also instant with the people, that they would diligently and in great numbers frequent the holy assemblies, and there be stirred up, out of this word of God, to make earnest and reverend prayers. Now whatsoever is contrary to this Catholic and Christian kind of Catechising, all that we do forsake and reject, and it is strongly confuted by sure reasons, and such as do lean unto the foundations of the holy Scripture, so fare forth as God doth give us grace hereunto, and the people is admonished to take heed of such. Out of the FRENCH Confession. WE believe because jesus Christ is only Advocate given Artic. 24. unto us, who also commandeth us to come boldly unto the Father in his name, that it is not lawful for us to make our prayers in any other form, but in that which God hath set us down in his word: and that whatsoever men have forged of the intercession of Saints departed, is nothing but the deceits and slights of Satan, that he might withdraw men from the right manner of praying. These things were also set down in the 2. Section but for an other purpose and the other part of this Article is to be found in the 16. Section. Out of the ENGLISH Confession. WE make our prayers in that tongue, which all our people, Artic. 16. as meet is, may understand, to the end they may (as Saint Paul counselleth us) take common commodity by common prayer: even as all the holy Fathers, and Catholic Bishops, both in the old and new Testament, did use to pray themselves, and taught the people to pray too: lest, as Saint Augustine saith, Like Parets, and Owls we should seem to speak that we understand not. Out of the Confession of SAXONY. Article 14. which is entitled, of the Supper. GOd will have the ministry of the Gospel to be public, he will not have the voice of the Gospel to be shut up in corners only, but he will have it to be heard, he will have himself to be known and invocated of all mankind. Therefore he would that there should be public and well ordered meetings, and in these he will have the voice of the Gospel to found, there he will be invocated, and praised. Also he will that these meetings, should be witnesses of the confession and severing of the Church of God from the sects and opinions of other nations. john assembled his flock at Ephesus, and taught the Gospel: and by the use of the Sacraments, the whole company did declare, that they embraced this doctrine, and did invocate this God, who delivered the Gospel, and that they were separated from the worshippers of Diana, jupiter, and other Idols. For God will be seen, and have his Church heard in the world, and have it distinguished by many public signs from other nations. So no doubt the first Fathers, Adam, Seth, Enoch, No, Sem, Abraham, had their meetings: and afterward the civil government of Israel had many rites, that their separation from the Gentiles might be more evident. Also God gave a peculiar promise to his congregation, Matth. 18. Wheresoever two or three be gathered together in my name, I will be in the midst of them. Also, Whatsoever they agreeing together, shall desire, it shall be done to them. And in the 149. Psalm, His praise is in the Church of the Saints. And the promises, wherein God doth affirm that he will preserve his Church, are so much the sweeter, because we know that he doth preserve, and restore the public ministry in well ordered meetings: as also in the very words of the Supper this promise is included, where he commandeth, that The death of the Lord should be showed forth, and this Supper distributed, till he come, etc. Hitherto also pertaineth the last part of the 12. Article of this Confession, where these things are found, touching the revenues of Monastories. IN many places the Churches want Pastors, or else Pastors want living. These men ought chief to be relieved, out of the revenues of rich Monasteries: then the studies of those which be poor must thereby be furthered, and in some places Schools may be erected, especially seeing that it is necessary that the Church should discharge the expenses of many poor, that they might learn, that so out of that number Pastors and Ministers may be chosen, to teach the Churches. Also hospitals are thence to be relieved, wherein it is necessary, that the poor, which have been sick a long time, should be nourished. A great part of the revenues in these countries is by the goodness of God transferred to such uses, which are indeed godly, to wit, to nourish Pastors, the poor, and Scholars, to erect Schools, and to relieve Hospitals: that which remaineth is bestowed in every Monastery upon the guiding and ordering of things pertaining to their houses: and to think that this is not very sumptuous, it is but foolishness. As for the richer Abbots in these days, upon what uses they lavish out the revenues, the examples of many do declare, whom we could name, who do both hate learning, Religion, and virtue, and do waste these alms ravenously, and either set no Pastors over their Churches, or if they have any, they suffer them to starve. Out of the Confession of WIETEMBERGE. Hitherto pertaineth first the 11. Article, Of this Confession. WE think that it is most profitable, that children and young men be examined in the Catechism by the Pastors of their Church, and that they be commended, if they be godly and well instructed, and that they be amended, if they be ill instructed. The rest is to be seen in the 14. Sect. where the confirmation used in Papistical Baptism is handled. Hitherto also pertaineth the 16 Art. ss. 2. Of Prayer. BY Prayer God is invocated, and true invocation is a work of faith, and cannot be done without faith. Now faith doth behold Christ, and rely upon his merits only. Wherefore, except thou shalt apply unto thyself the merit of Christ by faith, prayer will stand thee in no stead before God. Now prayer is necessarily required for this purpose, that by a due consideration of the promises of God, faith may be stirred up and kindled in us. Therefore it is not absurdly said, that sins are clean taken away by prayer: yet must it not so be understood, as though the very work of prayer, of it own merit, were a satisfaction for sins before God; but that by prayer faith is stirred up and kindled in us, by which faith we are made partakers of the merit of Christ, and have our sins forgiven us, only for Christ his sake. For before that we do by prayer invocate God, it shall be necessary, to have the merit of Christ applied to us, and received by faith. Therefore it cannot be, that prayer should be such a work, as that for the merit thereof we might obtain remission of our sins before God. Psalm 108. Let his prayer be turned into sin. But it is not possible that prayer should be turned into sin, if of itself it were so worthy a work, as that sin thereby should be purged, Isa. 1. When you shall stretch out your hands, I will turn my eyes from you: and when you shall multiply your prayers, I will not hear you. But God would not turn away his eyes from prayer, if of it own worthiness it were a satisfaction for our sins. Augustine upon the 108. Psal. saith: That prayer which is not made through Christ, doth not only not take away sin, but also itself is made sin. Bernard de Quadrages. Ser. 5. saith: But some peradventure do seek eternal life, not in humility, but as it were in confidence of their own merits. Neither do I say this, let grace received give a man confidence to pray: but no man ought to put his confidence in his prayer, as though for his prayer he should obtain that which he desireth. The gifts which are promised do only give this unto us, that we may hope to obtain even greater things, of that mercy which giveth these. Therefore let that prayer, which is made for temporal things, be restrained in these wants only: also let that prayer, which is made for the virtues of the soul, be free from all filthy, and unclean behaviour: and let that prayer, which is made for life eternal, be occupied about the only good pleasure of God, and that in all humility, presuming, as is requisite, of the only mercy of God. Of Alms. CHAP. 18. WE do diligently commend alms, and exhort the Church, that every man help his neighbour, by every duty that he may, and testify his love. But whereas it is said in a certain place, That alms do take away sin, as water doth quench fire, we must understand it according to the analogy of faith. For what need was there, to the taking away of our sins, of Christ his passion and death, if sins might be taken away by the merit of alms? And what use were there of the ministry of the Gospel, if alms were appointed of God for an instrument, whereby the death of Christ might be applied to us? Therefore, that Christ his honour may not be violated, and the ministry of the Gospel may retain it lawful use, we teach, that alms doth thus take away sin, not that of itself it is a worthy work, whereby sin may either be purged, or the merit of Christ applied, but that it is a work and fruit of charity toward our neighbour, by which work we do testify our faith and obedience, which we own unto God. Now where faith is, there Christ alone is acknowledged to be the purger of sins. Therefore, seeing that alms doth testify, after their manner, that Christ doth dwell in the godly, it doth also testify that they have remission of sins. For except alms be a work of charity, which may bear witness to faith in Christ, it is so fare from signifying, that man hath remission of sins through Christ, that it doth even stink in the sight of God. If I shall distribute (saith Paul) all my substance, that it may be meat for the poor, 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 alms is to be given, that we may testify our faith and love, and obey the calling of God. But in true repentance, we teach, that we obtain remission of sins, only for the Son of God our Lord jesus Christ his sake, through faith, according to that which Peter saith, To him do all the Prophets bear witness, that through his name, every one that believeth in him doth receive remission of sins. Of Canonical hours. CHAP. 27. AVgustine writeth in a certain place, that Ambrose the Bishop of Milan, did ordain, that the assemblies of the Church should sing Psalms, whereby they might mutually comfort themselves, whilst they looked for adversity, and stir up themselves to bear the cross: lest the people, saith he, should pine away with the irksomeness 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 Canonical decree it appeareth, that those hours, which they call Canonical, were an appointment of certain times, wherein the whole holy Scripture should be publicly overrun every year, as in the schools there be certain hours appointed for interpreting of authors. Such a distribution of hours was peradventure not unprofitable for that time, and in itself it is not a thing to be condemned. But to appoint a special kind of priests, to chant but those Canonical hours, and to sing them in a strange tongue, which commonly is not known to the Church, or is not our country tongue, and that in some place in the night, and in the day time without any intermission, new singers very often taking one another's 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 work a man might mitigate the wrath of God, and purge the sins of men before God; this is it that is contrary to the meaning of that Church, which is indeed Catholic. 1 Cor. 14. When ye come together, according as every one of you hath a Psalm, 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 hear these things, let them hear, 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 jaws are not to be greased with some sweet liquor, as they use to do, that play in Tragedies, etc. Now that which was spoken, touching the use of a tongue that is commonly known, it must be understood not, only of the singing of Psalms, but also of all the parts of Ecclesiastical ministry. For as Sermons and prayers are to be made, in a well known tongue to the Church, so also must the Sacraments be dispensed in a speech that is known. For, although it be lawful at some time to use a strange tongue, by reason of the learned, yet the consent of the Catholic Church doth require this, that the necessary ministeries of the Church be executed in our country speech, 1 Cor. 14. I had rather in the Church to speak five words with my understanding, that I may also instruct others, than ten thousand words in a strange tongue. Innocentius the third, De offis. jud. Ord. C. Quoniam, saith: Because that in many parts within one City and Diocese, there be people of divers languages mingled together, having under one faith divers rites and customs, we do straight command, that the Bishops of such Cities, or Dioceses, do provide fit men, who, according to the diversity of ceremonies, and language, may execute among them the divine duties, and minister the Ecclesiastical Sacraments, instructing them both by the word, and by their example Therefore they are to be said to do godly and catholicly, who do so appoint the dispensation of the Sacraments, the singing of Psalms, 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 mind, and to confirm the faith, and to stir up love. Out of the Confession of SVEVELAND. Of the singing and prayers of Ecclesiastical men. CHAP. 21. ANd for that cause, to wit, that men should not wink at that offending of God, which might be committed under a colour of his service, than which nothing can offend him more grievously, our Ministers have condemned the most of those things, which were used in the sing and prayers of Ecclesiastical 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 custom among them, wisely to rehearse, also to expound a few Psalms with some Chapter of the Scripture, whereas now adays many Psalms are chanted, for the most part without understanding, and of the reading of the Scripture, there be only the beginnings of Chapters left unto us, and innumerable things are taken up one after another, which serve rather for superstition, then for godliness. 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 sin, and other discommodities, and not so much to obtain, as to give us the favour of God, and all kind of good things. Secondly, because they are increased so infinitely, that they cannot be sung, or rehearsed with an attentive mind. Now it is nothing but a mocking of God, whatsoever we do 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 express commandment of the holy Ghost, all things are there said and sung in that tongue which not only the people doth not understand, but many times also, not they themselves, which do live of those kinds of singing and prayers. THE SIXTEENTH SECTION. OF HOLY DAYS, FASTS, AND THE CHOICE OF MEATS, AND OF THE VISITATION of the sick, and the care that is to be had for the dead. The latter Confession of HELVETIA. Of Holidays, Fasts, and choice of meats. CHAP. 24. ALthough Religion be not tied unto time, yet can it not be planted and exercised, without a due dividing and allotting out of time unto it. Every Church therefore doth choose unto itself a certain time, for public prayers, and for preaching of the Gospel, and for the celebration of the Sacraments: and it is not lawful for every one to over throw this appointment of the Church at his own pleasure. For except some due time and leisure were allotted to the outward exercise of religion, out of doubt men would be quite drawn from it by their own affairs. In regard hereof we see that in the ancient Churches, there were not only certain set hours in the week appointed for meetings, but that also even the Lords day, ever since the Apostles time, was consecrated to the religious exercises, and unto a holy rest, which also is now very well observed of our Churches, for the worship of God, and increase of charity. Yet herein we give no place unto the jewish observation of the day, or to any superstitions. For we do not account one day to be holier than another, nor think that resting of itself is liked of God. Besides we doc celebrate and keep the Lords day, and not the Sabbath, and that with a free observation. Moreover, if the Churches do religiously celebrate the memory of the Lords nativity, circumcision, passion and resurrection, and of his ascension into heaven, and sending the holy Ghost upon his Disciples, according to Christian liberty, we do very well allow of it. But as for festival days ordained to men, or the Saints departed, we cannot allow of them. For indeed such feasts, must be referred to the first Table of the Law, and belong peculiarly unto God. To conclude, these festival days which are appointed to Saints, and abrogated of us, have in them many gross things, unprofitable, and not to be tolerated. In the mean time we confess, that the remembrance of Saints, in due time and place, may be to good use and profit commended unto the people in Sermons, and the holy examples of holy men set before their eyes, to be imitated of all. Now, the more sharply that the Church of Christ doth accuse surfeiting, drunkenness, all kind of lusts and intemperancy, so much the more earnestly it doth commend unto us Christian fasting. For fasting is nothing else but an abstaining and temperancy of the godly, and a watching and chastising of our flesh, taken up for the present necessity, whereby we are humbled before God, and withdraw from the flesh those things, whereby it is cherished, to the end it may the more willingly and easily obey the spirit. Wherefore they do not fast at all, that have no regard of those things, but do imagine that they fast, if they stuff their bellies on a day, and for a set or prescribed time do abstain from certain meats, thinking that by this very work wrought they shall please God, and do a good work. Fasting is a help of the prayers of the Saints, and of all virtues. But the Fasts, wherein the jews fasted from meat, and not from wickedness, pleased God nothing at all, as we may see in the book of the Prophets. Now fasting is either public or private. In old time they celebrated public fasts in troublesome times, and in the affliction of the Church. Wherein they abstained altogether from meat unto the evening, and bestowed all that time in holy prayers, the worship of God, and repentance. These differed little from mournings, and lamentations, and of these there is often mention made in the Prophets, and especially in the second Chapter of joel. Such a fast should be kept at this day, when the Church is in distress. Private fasts are used of every one of us, according as every one feeleth the spirit weakened in him. For so fare forth he withdraweth that which might cherish and strengthen the flesh. All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and liking of men, much less to the end that a man might merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God. The fast of Lent hath testimony of antiquity, but none out of the Apostles writings: and therefore ought not nor cannot be imposed on the faithful. It is certain that in old time there were divers manners and uses of this fast, whereupon Ireneus, a most ancient Writer, saith, Some think that this fast should be observed one day only, others two days, but others, more, and some forty days. Which variety of keeping this fast began not now in our times, but long before us, by those, as I suppose, which not simply holding that, which was delivered them from the beginning, fell shortly anfter into another custom, either through negligence, or ignorance. Moreover, Socrates, the Writer of the History, saith, Because no ancient record is found, concerning this matter, I think the Apostles left this to every man's own judgement, that every one might work that which is good, without fear, or constraint. Now as concerning the choice of meats, we suppose that in fasting, all that should be taken from the flesh, whereby it is made more lusty and untamed, and wherein it doth most immoderately delight, whereby the flesh is most of all pampered, whether they be fish, spices, drinties, or excellent wines. Otherwise we know that all the creatures of God were for the use and service of men. All things which God made are good, and are to be used in the fear Gen. 2. of God, and due moderation, without putting any difference between them. For the Apostle saith, To the pure, all things are Tit. 1. pure. And also, whatsoever is sold in the shambles, eat ye, and ask 2 Cor. 11. no question, for conscience sake. The same Apostle calleth the Doctrine of those which teach to abstain from meats, The doctrine 1 Tim. 4. of Devils. His reasons be these, that God created meats to be received of the faithful and such as know the truth, with thanksgiving: because that whatsoever God hath created, it is good, and is not to be refused, if it be received with giving of thanks. The same Apostle to the Colossians reproveth those, which by an over much abstinence will get unto themselves an opinion of holiness. Therefore we do altogether mislike the Tatians, and the Encratites, and all the disciples of Eustathius, against whom the Council of Gangrya was assembled. Also out of the 25. Chapter towards the end. Of comforting and visiting the sick. SEeing that men do never lie open to more grievous temptations, then when they are exercised with infirmities, or else are sick and brought low with diseases, it behooveth the Pastors of the Churches, to be never more vigilant and careful for the safety of the flock, then in such diseases and infirmities. Therefore let them visit the sick betimes, and let them be quickly sent for of the sick, if the matter shall so require. Let them comfort and confirm them in the true faith. Finally, let them strengthen them against the dangerous suggestions of Satan: In like manner let them pray with the sick person at home in his house, and if need be, let them make prayers for the sick, in the public meeting. And let them be careful, that they may have a more happy passage out of this life. As for popish visiting with the extreme unction, we have said before, that we do not like of it, because it hath many absurd things in it, and such as be not approved by the Canonical Scriptures. Of the burial of the faithful, and of the care which is to be had for such as are dead, of purgatory, and the appearing of spirits. THe Scripture willeth that the bodies of the faithful, as being temples of the holy Ghost, which we truly believe shall rise again 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 perform all duties of love to such as they leave behind them, as their widows and fatherless children. Other care to be taken for the dead, we teach none. Therefore we do greatly mislike the Cynikes, who neglected the bodies of the dead, or did very carelessly and disdainfully cast them into the earth, never spoke so much as a good word of the dead, nor any whit regarded those whom they left behind them. Again, we condemn those which are too much and preposterously officious toward the dead, who like Ethnikes do greatly lament and bewail their dead (we do not discommend that moderate mourning, which the Apostle doth allow, 1 Thess. 4. but judge it an unnatural thing, to be touched with no sorrow) and do sacrifice for the dead, and mumble certain prayers, not without their penny for their pains, 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 again by such lamentable songs. For we believe, that the faithful, after the bodily death, do go directly unto Christ, and therefore do not stand in need of the help or prayers for the dead, or any other such duty of them which are alive. In like manner we believe, that the unbelievers be cast headlong directly into hell, from whence there is no return 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 believe the remission of sins, and life everlasting) and to the absolute purgation of sins made by Christ: and to these say of Christ our Lord: Verily, verily I say unto you, he that heareth my word, and john 5. believeth in him that sent me, hath everlasting life, and shall not come unto condemnation: but hath passed from death unto life. Again, He that is washed, needeth not save to wash his feet, but is joh. 13. clean every whit, and ye are clean. Now that which is recorded of the spirits or souls of the dead, sometime appearing to them that are alive, and craving certain duties of them, whereby they may be set free, we count those apparitions among the delusions, crafts and deceits of the devil, who as he can transform himself into an Angel of light, so he laboureth tooth and nail either to overthrow the true faith, or else to call it into doubt. The Lord in the Old Testament forbade to inquire Deut. 18. the truth of the dead, and to have any thing to do with spirits. And to the glutton, being bound in torments, as the truth of the Gospel doth declare, is denied any return to his brethren. The Lord by his word pronouncing and saying. They have Moses Luk. 16. and the Prophets, let them hear them: if they hear not Moses and the Prophets, neither will they believe, 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. keep the bonds of peace and love in unity. Therefore she doth by no means communicate with sects, and the rules of orders, devised to make a difference of days, meats, apparel, and ceremonies. No man can prohibit that, which Christ himself hath not prohibited. Art. 10 ss. 1. & 2. For this cause we know that auricular confession, holy days 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 again, No man can forbid those things which God hath Art. 10. ss. 4. etc. permitted: therefore we think, that it is not by any means forbidden to receive meats with thanksgiving. Out of the Confession of BOHEMIA. Hitherto pertain, first, those things which are to be found in the 15. Chap. about the midst, concerning the keeping of holy days and fasts. IN like sort many of the ancient ceremonies, and such as were brought in by custom, so near as may be, are retained among us even at this day: * Look the 1. observation upon this confession. of this sort be certain days appointed for feasts and holy days, the matins, that is, morning Sermons, evening assemblies, the Lords days, which be holy days, and special feasts days added thereunto, which are consecrated to the celebrating of the works of Christ, as to his Nativity, his Passion, Resurrection, etc. * Look 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 chief 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 do) to the glory and praise of God, do celebrate holy days consecrated to the Virgin, and the remembrance of her, * Look the 2. observation upon this confession, and the whole 2. Sect. wherein is entreated of the lawful honour of Saints. do make and sing godly and Christian songs of her, and with pleasure both diligently, and that they may confirm themselves, rehearse those great things wherewith God hath adorned her above all other women, and they all rejoice one with another, and show themselves most thankful for the salvation which is purchased to mankind, and with all Christian people they confess and profess, that she is happy, and they praise God for all these things: and so much as lieth in them, they do faithfully follow and imitate the holy life and good manners of that Virgin, and they do indeed execute that, which she commandeth to them that ministered in the Marriage at Cana, and do always desire to be in heaven with her. And all these things they do according to the meaning of the holy Scriptures. And a little after. And thus do we teach that the Saints * Look the 1. observation. are truly worshipped, when the people on certain days, at a time appointed, do come together to the service of God, and do call to mind and meditate upon the benefits of God, which he hath bestowed upon holy men, and through them upon his Church, and there withal doth admonish itself, concerning their calling, or place which they held, their doctrine, faith, life, and exercises of godliness, and the last end of their life, to the end that it may be as it were built up in the same truth by the word of God, and may praise God, and give him thanks for those men, and in their name, and may sing * Look the 2. observation. profitable songs, and such as are free from superstition, and may raise and stir up themselves to the like obedience, imitation of their faith, works, and deeds, godliness, holiness, and honesty: and that they may call upon God, that he would vouchsafe to give unto them, to enjoy their company and fellowship, as well here in the time of grace, as hereafter in eternal glory. All which things are in few words comprehended in the Epistle to the Hebrews, where it is said. Remember them which have the Heb. 13. over sight over you, which have declared unto you the word of God: whose faith follow, considering what hath been the end of their conversation. Of Fasting. CHAP. 18. TOuching true and Christian fasting, we teach, that it is an outward work of faith, comprehending in it worship, which is done by exercising the body to abstinency, joining there withal Matth 6. prayers, and giving of alms, and that it is due to God alone: and that among Christians, according as their strength will suffer, and their affairs and business desire and permit, at what time soever they use it, in any society either general, or particular, it must be done without hypocrisy or superstition, as the holy Scriptures do witness: and Paul among other things, doth thus write of it, Let us approve ourselves as the Ministers of God, by 2 Cor. 6. Luk. 5. 1 Cor. 7. fasting, etc. And Christ saith, Then they shall fast. And again, Paul saith in another place, That ye may give yourselves to fasting and prayer. Now fasting doth not consist in the choice of meat, which a man useth, but in the moderate use of meat, and in exercising, chastising, and bringing under the unruly flesh before God: and chief the matter consisteth in the spirit and in the heart, to wit, how, for what cause, with what intent and purpose a man doth fast, and how, and by what mean the godly may exercise a wholesome and acceptable fast unto God: and on the other side, to know when they should not fast, but rather take heed that they do not fast, it is expressed in the Prophet, and manifestly taught Isa. 56. Matth. 6. of Christ himself. What is to be thought of the choice and difference of meats, every man ought to learn out of the doctrine of Christ, that by this mean what doubt soever is in this point, it may be taken away, and decided, The● Christ called the multitude unto him, Matth. 15. and said: Hear, and understand. That which goeth into the mouth Mark. 7. defileth not the man, but that which cometh out of the mouth, that defileth the man, that is, maketh him guilty. Also, out of the doctrine of the Apostle, whose words are thus: I am persuaded Rom. 14. through the Lord jesus, that nothing is unclean of itself, but unto him, that judgeth any thing to be unclean, to him it is unclean. But if thy brother be grieved for the meat, now walkest not thou charitably: Destroy not him with thy meat, for whom Christ died. For the kingdom of God is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost. Christians indeed are not tied to any law in this case, yet so, that they be not an offence to the weaker sort: therefore the Apostle addeth: All things indeed 1 Cor. 8. are pure, but it is evil for the man which eateth with offence: And in another place he writeth: Meat doth not make men acceptable to God: for neither if we eat, have we the more; neither if we eat not, have we the less. Out of the FRENCH Confession. TO conclude, we think that Purgatory is a feigned thing, Artic. 24. coming out of the same shop, whence also Monastical Vows, Pilgrimages, the forbidding of marriage, the use of meats, a ceremonial observation of certain days; auricular confession, indulgences, and such like things have proceeded, by which things certain men have thought that they do deserve favour, and salvation. But we do not only reject all those things, for a false opinion of merit added thereunto, but also because they are inventions of men, and a yoke laid upon the consciences of men, by men's authority. Out of the ENGLISH Confession. ANd as for their brags, they are wont to make of their Purgatoris, Artic. 14. though we know, it is not a thing so very late risen amongst them, yet is it no better than a blockish, and an old wives devise. Augustine indeed sometime saith, there is such a certain place; sometime he denyeth not, but there may be such a one, sometime he doubteth: sometime again he utterly denieth, that there is any at all, and thinketh, that men are therein deceived by a certain natural good will, they bear their friends departed. But yet of this one error hath there grown up such a harvest of those Massemongers, that the Masses being sold abroad commonly in every corner the Temples of God became shops, to get money: and seelyfouls were borne in hand, that nothing was more necessary to be bought. In deed there was nothing more gainful for these men to sell. Out of the Confession of AUSPURGE. Of abuses that be taken away. Of putting difference between meats, and such like Popish traditions. IN this corporal life, we have need of traditions, that is, of the Artic. 4. distinctions of times and places, that all things may be done orderly in the Church, as Paul willeth: Let all things be done in order, and so as is meet and decent. Therefore the Church hath her traditions, that is, she appointeth at what times, and where, the Church shall come together. For this civil end it is lawful to make traditions. But men that are not acquainted with the doctrine of Christ, are not content with this end, but they join superstitious opinions unto traditions, and by superstition multiply traditions out of measure. Of this there hath been complaint made in the Church not only by late Writers, as Gerson, and others, but also Saint Augustine. Wherefore it is needful to admonish the people, what to think of the traditions which are brought into the Church by man's authority. For it is not without cause, that Christ and Paul do so often speak of traditions, and admonish the Church to judge wisely of traditions. There was a common opinion, not of the common sort alone, but also of the Teachers in the Church, that the difference of meats and such like works, which the Ecclesiastical traditions do command, are services of God, which deserve remission of sins: Also that such kinds of worship, are Christian righteousness, and as necessary, as the levitical ceremonies in the Old Testament ever were; and that they cannot be omitted without sin, no not then, when they might be omitted without danger of giving offence. These persuasions have brought forth many discommodities. First the doctrine of the Gospel is hereby obscured, which teacheth, that sins are forgiven freely by Christ. This benefit of Christ is transferred unto the work of man. And by reason of this opinion, traditions were especially increased, because that these works were supposed to deserve remission of sins, to be satisfactions, and to be Christian righteousness. Moreover, for this cause especially doth Saint Paul so often, and so earnestly give us warning, to beware of traditions, lest that Christ's benefit should be transferred to traditions, lest the glory of Christ should be obscured, lest that true and found comfort should be withheld from men's consciences, and in a word, lest that faith, that is, trust of the mercy of Christ, should be quite smothered. These danger's Saint Paul would have avoided. For it is greatly needful that the pure doctrine of the benefit of Christ, of the righteousness of faith, and of the comfort of consciences, should be continued in the Church. Secondly, these traditions have obscured the Commandments of God: for this kind of schooling was thought to be spiritual, and the righteousness of a Christian man. Yea, the traditions of men were set aloft above the commandments of God. All Christianity was placed in the observation of certain festival days, rites, fasts, and form of apparel. These beggarly rudiments carried goodly titles, namely, that they were the spiritual life, and the perfection of a Christian. In the mean while, the commandments of God touching every calling were of small estimation: that the Father brought up his children, that the Mother bore them, that the Prince governed the Commonwealth, these works were little set by. They were not taken to be any service of God. The minds of many stood in a continual mammering, whether marriage, magistracy, and such like functions of a civil life, did please God or no. And this doubtfulness did trouble many very much, Many forsaking their callings, leaving the Commonwealth, did shut up themselves in Monasteries, that they might seek that kind of life, which they thought did more please God, yea which they supposed, to merit remission of sins. Thirdly, the opinion of necessity did much vex and disquiet the consciences. Traditions were thought necessary. And yet no man, though never so diligent, did ever observe them all, especially for that the number of them was infinite. Gerson writeth, That many fell into desperation, some murdered themselves, because they perceived well, that they could not observe the traditions. And all this while they never heard one comfortable word of grace and of the righteousness of faith. We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in general doth properly belong to the 17. Section next following: but for as much as here is entreated of days, meats, & fasts, it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars. traditions, and seek out qualifications of them, for the unburdening of men's consciences: but even they cannot satisfy themselves, nor wind themselves out: and sometimes also their very interpretations themselves do snare men's consciences. The Schools also and Pulpits were so busied in numbering up the traditions, that they had no leisure to handle the Scripture, or to search out more profitable doctrine of faith, of the Cross, of Hope, of the excellency of civil affairs, or of the comfort of men's consciences in sore tentations. Wherefore many good men have oft complained, that they were hindered by these contentions about traditions, that they could not be occupied in some better kind of doctrine. When as therefore such superstitious opinions did cleave fast unto the traditions, it was necessary to admonish the Churches, what they were to judge of traditions, to free godly minds from error, to cure wounded consciences, and to set out the benefit of Christ. We do not go about to weaken the authority of Ecclesiastical power, we detract nothing from the * Look the 3 & 4 Observe. upon this confession. in the 11. Sect. dignity of Bishops: we do not disturb the good order of the Church. Traditions rightly taken, are better liked: but we reprove those jewish opinions only. Thus therefore we teach, touching ceremonies brought into the Church by man's authority. First, touching traditions, which are opposed to the commandment of God, or cannot be kept without sin, the Apostles rule is to be followed: We must obey God rather than men. Of this sort is the tradition of single life. Secondly, touching other ceremonies, which are in their own nature things indifferent, as Fasts, Festival days, difference of apparel, and the like, we must know that such observations do neither merit remission of sins, neither yet are they the righteousness or perfection of a Christian, but that they are things indifferent, which where is no danger of giving offence, may well be omitted. This judgement of ours hath these evident and clear testimonies in the Gospel, to the end that it may admonish the Church, that the Gospel be not oppressed and obscured by superstitious opinions. Rom. 14. The kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy Ghost. Here Paul teacheth plainly, that a Christians righteousness is the spiritual motions of the heart, and not the outward observation of meats and days, etc. Coloss. 2. Let no man judge you in meat, drink, or a part of a holiday. He forbiddeth that their consciences should be judged, that is, that their consciences should be condemned in the use of such things: but will have them counted altogether indifferent things, and such as pertain not to the righteousness of the Gospel. Then there followeth a long and a weighty speech, both of the rites of Moses, and of the ceremonies appointed by the authority of man. For Paul speaketh namely of both kinds, denying them to be the righteousness of a Christian, and forbidding to burden the consciences with such traditions. 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? Touch not, taste not, handle not. Matt. 15. All that entereth into the mouth, defileth not the man, And in that place Christ excuseth his Disciples, that had broken a tradition, that was in use among them, and he addeth a notable saying, They worship me in vain with the commandments of men. He denieth man's precepts to be true duties available unto righteousness before God. Wherefore they are not the righteousness of a Christian, nor yet necessary duties. Yet for all that, it is apparent, how wonderfully the services invented by man have multiplied and increased in the Church unto this day. The Monks did daily heap up ceremonies both with new superstitions, and also with new ways to bring in money. And these trifles were thought to be the chiefest worship of God, and the greatest godliness, whereas Christ doth by a most grave and weighty Oracle forbidden, that such ceremonies should be accounted for services of God. For he doth not forbid the appointing of traditions unto a civil end and use, that is, for good orders sake, but he denieth that any such be any worship of God, in saying, In vain do they worship me. And he teacheth that true worships be works commanded of God, as fear, faith, love, patience, chastity, walking in one's calling, doing of one's duty, etc. Acts 15. Peter saith, Why do ye tempt God, laying a yoke on the Disciples neck, which neither we, nor our Fathers were able to bear? but by the grace of our Lord Jesus Christ we believe to be saved, as do also they. Here Peter showeth, that remission of sins and salvation cometh to us by Christ and not by the rites of Moses, or the law; and doth also give us to understand, that such do grievously sin, which do burden men's consciences with such ordinances. For it is no slight reproof, when he saith, Why tempt ye God? And, 1 Tim. 4. He termeth the forbidding of of meats, marriages, and such like traditions, doctrines of Devils. But why doth he use such a sharp speech? His meaning was not that there should be no ordinances at all, or that no differences of places and times should be observed: but then he accounteth them to be doctrines of Devils, when as the benefit of Christ is attributed unto them, when they are reputed for righteousness, and for necessary services of God, when an opinion of necessity is fastened to them, and men's consciences are racked, and faith made of no force by them. These discommodities Christ and his Apostles would have to be diligently avoided, and for that cause they cry out so often, and so earnestly against traditions. And it is a wonder, that the patrons of such superstitious opinions about traditions, are no whit moved with such thundering speeches. Now as for us, we teach that those traditions are not to be condemned, which command nothing against the laws of God, and have a civil use and end, namely, such as are ordained to this end, that things might be done orderly in the Church. Of which sort are the traditions about holy days, the Lords day, the Nativity, Passeover, and the rest: also about the holy readings and lessons, and such like. Now all rites of this kind we retain very willingly in our Churches. And yet the Church is taught, to know, what to think of such customs, to wit, that they do not merit remission of sins, that they are not the righteousness of a Christian, nor necessary duties unto Christian righteousness, but indifferent things, which a man may omit, where there is no danger of giving offence. This qualifying of traditions doth set free the consciences from superstitious opinions, and from that old torture and racking. And yet it bringeth great commendation to traditions, because it showeth the true use of them. All modest men will more willingly obey the traditions, after they understand that their consciences are set free from danger in private, and that they must so far obey, as that the common peace be not disturbed, nor the weak ones hurt. Again, this interpretation doth defend and preserve public good manners and discipline, because it commandeth to avoid offences. Also to observe public holy days, the meetings in the Churches, readings, etc. do serve for examples, and to accustom the youth, and the common sort thereto. Therefore such ordinances are not to be broken, but rather with common care and travel to be furthered. These be the true and meet commendations of traditions, which no doubt do greatly stir up such as are godly and stayed, to love, defend, and adorn the public orders. The Gospel teacheth to think reverently, not only of other civil laws and orders, but also of Ecclesiastical, and seeketh the true use of them. Yet notwithstanding it appointeth degrees, and will have the doctrine touching Christ, and things that are heavenly and everlasting, discerned from the schooling, or pedagogy of the Church. This liberty, whereof we speak now, was not unknown to the Fathers. For Augustine saith, This whole kind of things hath free observations; and to this purpose he discourseth at large. Irenaeus saith, The disagreement in fasting doth not break off the agreement in faith. The Tripartite history gathereth together many examples of rites disagreeing one from the other, and in the end addeth a notable saying, It was not the Apostles mind, to prescribe any thing touching holy days, but to preach godliness, and a good conversation. But in so manifest a matter, it is needles to heap up many testimonies. But our adversaries do here make great outcries, That by this doctrine public discipline and order is overthrown, and disorder and anarchy brought in. Likewise, that good works and mortification of the flesh are abolished, according to Jovinians surmise. These slanders we have partly refuted already: there is no confusion or anarchy brought in, nor the public discipline overthrown, when as we teach, that traditions, which have a civil end and use, aught to be observed. And we teach also that offences must be foreseen and avoided. But touching mortification, we answer thus: True and unfeigned mortification is to bear the cross, to endure dangers, troubles, and afflictions. This kind of obedience is the worship of God, and a spiritual work, as the Psalm teacheth: A sacrifice to God is a troubled spirit, etc. We teach moreover that another kind of exercise is necessary. It is the duty of every Christian to bridle his flesh, even by bodily discipline, labours, temperancy, meditation of heavenly things, and such other exercises, fit for his age. The nearest and proper end whereof must be this, that fullness and idleness do not prick him forward to sin, and that his mind may be stirred up, and made more apt for heavenly affections. It is not to be thought, that these exercises are a worship of God, that deserve remission of sins, or that they be satisfactions, etc. And this discipline must be continual: neither can certain days be set and appointed equally for all. Of this discipline Christ speaketh: Beware that your bodies be not oppressed with surfeiting. Again, This kind of Devils doth not go out, but by fasting and prayer. And Paul saith, I chastise my body, and bring it in bondage. Wherefore we do not mislike fastings, but superstitious opinions, which be snares for men's consciences, that are put in traditions. Moreover, these exercises, when as they are referred unto that end, that we may have our bodies fit for spiritual things, and to do our duties, according to a man's calling, etc. they are good in the godly, and * Look the 1. Observation upon this confession. meritorious works, as the example of Daniel doth testify. For they be works, which God requireth to this end, that they may subdue the flesh. This former Article we found placed elsewhere in the fifth place among those, wherein the abuses, that are changed, are reckoned up. Of the difference of meats. Artic. 5. This Treatise of ceremonies repeated generally doth properly pertain unto the Section next following, and unto this Section the next must be added, because here is special mention of fastings and holy days, as we mentioned in the former Article. IT hath been a common opinion, not of the common sort alone, but also of such as are teachers in the Churches, that the differences of meats, and such like humane traditions, are works available to merit remission both of the fault, and of the punishment. And that the world thus thought, it is apparent by this, that daily new ceremonies, new orders, new holy days, new fasts, were appointed: and the teachers in the Churches, did exact these workse, at the people's hands, as a service necessary to deserve justification by, and they did greatly terrify their consciences, if aught were omitted. * Of this persuasion of traditions many discommodities have followed in the Church. For first the doctrine of grace, is obscured by it, & also the righteousness of faith, which is the most especial point of the Gospel, and which it behoveth most of all to be extant, and to have the pre-eminence in the Church, that the merit of Christ may be well known, and faith, which believeth that sins are remitted through Christ, and not for any works of ours, may be exalted fare above works. For which cause also Saint Paul laboureth much in this point: he removeth the law and humane traditions, that he may show that the righteousness of Christ is a fare other thing, than such works as these be, namely, a faith, which believeth that sins are freely remitted through Christ. But this doctrine of S. Paul is almost wholly smothered by traditions, which have bred an opinion, that by making difference in meats and such like services, a man must merit remission of sins and justification. In their doctrine of repentance there was no mention of faith: only these satisfactory works were spoken of: Repentance seemed to stand wholly in these. Secondly, these traditions obscured the Commandments of God, that they could not be known, because that traditions were preferred fare above the Commandments of God. All Christianity was thought to be an observation of certain holy days, rites, fasts, and attire. These observations carried a goodly title and name, that they were the spiritual life, and the perfect life. In the mean season God's Commandments touching every man's calling, were of small estimation. That the father brought up his children, that the mother bore them, that the Prince governed the common wealth, these were reputed worldly affairs, and unperfect and fare inferior to those glistering observations and orders. And these errors did greatly torment good minds, which were grieved that they were handfasted to an unperfect kind of life, in marriage, in Magistracy, and in other civil functions. They had the Monks and such like men in admiration, and falsely imagined, that their orders did more deserve remission of sins and justification. Thirdly, traditions brought great danger to men's consciences, because it was impossible to keep them all, and yet men thought the observation of them to be necessary duties. Gerson writeth, that many fell into despair, and some murdered themselves, because they perceived that they could not keep the traditions: and all this while they never heard the comfort of the righteousness of faith, or of grace. We see the Summists and Divines gather together the traditions, and seek qualifications of them, to unburden men's consciences: and yet all will not serve, but sometimes they bring more snares upon the conscience. The Schools and Pulpits have been so busied in gathering together the traditions, that they had not leisure once to touch the Scripture, and to seek out a more profitable doctrine, of faith, of the Cross, of hope, of the dignity of civil affairs, of the comfort of consciences in perilous assaults. Wherefore Gerson and some other Divines have made grievous complaints that they were hindered by brawls about traditions, that they could not be occupied in some better kind of doctrine. And Saint Augustine forbiddeth that men's consciences should be burdened with such kind of observations, and doth very wisely warn Januarius to know, that they are to be observed indifferently: for he so speaketh: Wherefore our Ministers must not be thought, to have touched this matter unadvisedly, for hatred of the Bishops, as some do falsely surmise. There was great need to admonish the Churches of those errors, which did arise from mistaking of traditions: for the Gospel driveth men to urge the doctrine of grace, and the of righteousness of faith, in the Church: which yet can never be understood, if men suppose that they can merit remission of sins, and justification, by observation of their own choice. Thus therefore they have taught us, that we can never merit remission of sins and justification, by the observation of man's traditions: and therefore that we must not think, that such observations are necessary duties. Hereunto they add testimonies out of the Scriptures. Christ excuseth his disciples, Matth. 15. which kept not the received tradition, which yet seemed to be about a matter not unlawful, but indifferent, and to have some affinity with the washings of the law, and saith, They worship me in vain with the precepts of men. Christ therefore requireth no unprofitable worship: and a little after, he addeth, All that entereth in at the mouth defileth not the man. Again, Rom. 14. The kingdom of God is not meat and drink. Col. 2. Let no man judge you in meat, or drink, in a Sabbath, or in an holy day. Again, 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, Touch not, taste not, handle not? Act. 15. Peter saith, Why tempt ye God, laying a yoke upon the necks of the disciples, which neither we, nor our fathers were able to bear? but by the grace of our Lord jesus Christ, we hope to be saved, as did also they. Here Peter forbiddeth to burden the consciences with many rites, whether they be of Moses, or of any others appointing: and 1 Tim. 4. he calleth the forbidding of meats, a doctrine of devils: because that it is flat against the Gospel, to appoint or do such works, to the end that by them we may merit remission of sins or justification, or because that there could be no Christianity without them. Here our adversaries object against us, that our Ministers hinder all good discipline and mortification of the flesh, as lovinian did. But the contrary may be seen by our men's writings. For they have always taught, touching the Cross, that Christians must suffer afflictions. This is the true, earnest, and unfeigned mortification, to be exercised with divers afflictions, and to be crucified with Christ. Moreover they teach, that every Christian must so by bodily discipline, or bodily exercises and labour, exercise and keep under himself, that fullness and sloth do not prick him up to sin, not that he may by such exercises merit such remission of the fault, or of eternal death: and this corporal discipline must always be plied, not only to a few, and those set days, according to the commandment of Christ, Take heed that your bodies be not oppressed with surfeiting. Again, This kind of devil is not cast out but by fasting and prayer: And Paul saith, I chastise my body, and bring it under subjection. Where he plainly showeth, that he did therefore chastise his body, not that by discipline he might merit remission of sins, but that his body might be apt, and fit for spiritual things, and to do his duty, according to his calling. Therefore we do not condemn fasts themselves, but the traditions, which prescribe certain days and certain meats, with danger to the consciences, as though such works as these were necessary duties. Yet many of the traditions are observed among us, which tend unto this end, that things may be done orderly in the Church, as namely the * Look the 1. observation upon this confession. order of lessons in the Mass, and the chiefest holy days. But in the mean time men are admonished, that such a service doth not justify before God, and that there is no sin to be put in such things, if they be left undone, so it be without offence. This liberty in humane rites and ceremonies was not unknown to the fathers. For in the East Church they kept Easter at another time than they did in Rome: and when as they of the Church of Rome accused the East Church of Schism for this diversity, they were admonished by others, that such fashions should not be alike every where. And Ireneus saith: The disagreement about facting doth not break off the agreement of faith. Besides, Pope Gregory in the 12. distinction insinuateth, that such diversity doth not hurt the unity of the Church: and in the Tripartite history lib. 9 many examples of different rites are gathered together, and these words are there rehearsed, The mind of the Apostles was, not to give precepts of holy days, but to preach godliness and a good conversation. What is then to be thought of the Lords day, and of such like rites used in Churches? Hereunto they answer, that it is lawful for the Bishops or Pastors to appoint ordinances, whereby things may be done in order in the Church, not that by them we should merit remission of sins, or satisfy for sins, or that men's consciences should be bound to esteem them as necessary services, and think that they sin, when they violate any one of them, though it be without the offence of others. So Paul ordained, that women should cover their heads in the congregation, that the Interpreters of Scripture should be heard in course or order in the church. Such like ordinances it behoveth the Churches to keep for charity, and quietness sake, so fare forth, that one offend not another, that all things may be done in order, and without tumult in the Church: but yet with this caution, that men's consciences be not burdened, so as they should account them as things necessary to salvation, and think they did sin, when they broke any one of them without offence of others: as no man would say that a woman doth offend, if she come abroad with her head uncovered, without the offence of any. Of this sort is the observation of the Lords day, of Easter, of Pentecost, and such like holy days, and rites. For they that think, that the observation of the Lords day was appointed by the authority of the Church instead of the Sabbath, as necessary, they are greatly deceived. The Scripture requireth that the observation of it should be now free: for it teacheth that the Mosaical ceremonies are not needful after the Gospel is revealed. And yet because it was requisite to oppoint a certain day, that the people might know when to come together, it seemeth that the Church did for that purpose appoint the Lords day: which day for this cause also seemed to have better liked the Church, that in it men might have an example of Christian liberty, and might know, that the observation, neither of the Sabbath, nor of any other day, was of necessity. There are extant certain monstrous disputations touching the changing of the law, and the ceremonies of the new law, and of the change of the Sabbath, which did all spring up of a false persuasion, that there should be a worship in the Church, like to the levitical worship: and that Christ gave the charge of devising new ceremonies, which should be necessary to salvation, to the Apostles and Bishops. These errors crept into the Church, when as the doctrine of faith was not plainly enough taught. Some dispute, that the observation of the Lords day is not indeed of the law of God, but as it were of the law of God: and touching holy days, they prescribe, how far it is lawful to work in them. What else are such disputations, but snares for men's consciences? Out of the Confession of SAXONY. Of Anointing. MOreover, that which now is called, Extreme anointing, was in times past a kind of healing, as it is evident out of Art. 19 ss. 2. the Epistle of Saint James, cap. 5. Now is it become a show full of superstition. They say that sins be forgiven through these anointings, and they add thereunto invocation of the dead, which also must of necessity be disliked. Therefore these ceremonies are not kept in our Churches, neither in times past did the Church think that they were necessary. But for the sick we do make godly prayers, publicly, and privately: as also the Lord hath promised, that he will assuage even corporal griefs in them that ask it of him, according to that saying, Psalm 49. Call upon me in the day of trouble, and I will deliver thee. Also we use burials, having thereat a decent assembly, godly admonitions, and songs, etc. The first part of this 19 Article, which is of confirmation, was placed in the 13. Section. Hitherto also pertaineth the beginning of the 20. Article so far as it speaketh of a certain time appointed for the service of God. Natural reason doth know that there is an order, and the understanding of order, is an evident testimony of God: neither is it possible that men should live without any order, as we see that in families there must be distinct times of labour, rest, meat, and sleep: and every nature, as it is best, so doth it chief love order throughout the whole life. Also Paul commandeth, That all things in the Church be done decently and in order. Therefore there hath been at all times, even from the beginning of mankind, a certain order of public meetings, there hath been also a certain distinction of times, and certain other ceremonies, and that without doubt full of gravity, and elegancy, among those excellent lights of mankind, when as in the same garden or cottage there sat together, Sem, Abraham, Isaac, and their families: and when as that Sermon which Sem made, concerning the true God, the Son of God, the distinction of the Church, and other nations, being heard, afterward they together used invocation. That which followeth, because it treateth of indifferent Traditions in general, is placed in the next Section. Out of the Confession of WIRTEMBERGE. Of Fasting. WE think that Fasting is profitable, not to this end, that Artic. 17. either by the merit of it work it might purge sins before God, or apply the merit of Christ to him that doth fast; but that, by sobriety it may bridle the flesh, lest that man being hindered by surfeiting, and drunkenness, he be the less able to obey the calling of God, and discharge his duty negligently. But we shall have a fit place hereafter to speak of Fasting. Also, Article 28. Of Fasting. FAsting hath it praise and use. But now we do not speak either of necessary fasting, when a man must needs fast for want of meat, or of an allegorical fasting, which is to abstain from all vices: but we are to speak of two usual kinds of fasting, whereof the one is a perpetual fast, and this is a sobriety, which is always to be kept, in meat and drink, throughout the whole course of a man's life: for it is never lawful for us to ravine, and to follow surfeiting, and drunkenness. There is another fast, which is for a day, when as sometimes we abstain from meat the whole day, such as was used in the Old Testament, Levit. 16. Also the examples of Jehosaphat, of the Ninivites, and others, do witness the same thing. This kind of fasting was also used after the publishing of the Gospel, as appeareth, Act. 13. 14. But afterward there followed a great difference in Churches touching the observation of such a kind of fasting: and as this difference brought no discommodity to the Church, so it testified, that the use of this fasting was free. And there is a worthy saying among the ancient fathers, touching this variety: The difference, say they, of fastings doth not break off the agreement of faith. Now although some men do think, that Christ by his example did consecrate, the fast of Lent, yet it is manifest, that Christ did not command this fast, neither can the constitution of our nature abide it, that we should imitate the example of Christ his fasting, who did abstain full 40. days, and 40. nights, from all meat and drink. Also Eusebius doth declare, and that not obscurely, That the use of this Lenten fast was very free in the Church. Moreover chrysostom, in Gen. cap. 2. Hom. 11. saith, If thou canst not fast, yet thou mayst abstain from sins: and this is not the least thing, nor much differing from fasting, but fit to overthrow even the fury of the Devil. Neither was there any choice of meats appointed, because the Apostle had said, To the clean, all things are clean. But in the observation of such fasts, we must chiefly mark the end. The ancient fathers did sometimes fast whole days together, that they might give themselves to public prayer, and by this discipline might admonish their Church, & especially the youth of dangers that were past or present, or hanging over their heads, and might stir them up to repentance, whereby the wrath of God might be assuaged. This is the godly and profitable end of these fastings. Others do fast, That by the merit of this work, they may purge their sins before God, or, as some do speak, Apply unto themselves the merit of Christ, by their fasting. But this end is utterly to be condemned. For first, the only death of Christ is the purging of our sins. Secondly, fasting was not ordained for this use, that it should be a work, whereby, the merit of Christ may be applied to us. For, fasting is either joined with true repentance, and then the merit of Christ is applied to him that repenteth by faith, which is the chief part of repentance, before a man doth begin or end his fasting: or else fasting is without repentance, and then it is abominable in the sight of God, so far is it from applying the merit of Christ to him that fasteth. Isa. 58. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head as a bulrush? Augustine Epist. 86. ad Casulanum, saith, I revolving that in my mind, which is written in the Evangelicall and Apostolic Scriptures, and in that whole instrument which they call the New Testament, do see that fasting is commanded. But on what days we ought not to fast, and on what days, we ought to fast, I do not see it defined, either by the commandment of the Lord, or of the Apostles. And by this I think, that rather a releasing, than a binding to fasting, is the more fit and apt, not to obtain righteousness, (wherein the beauty of the King's daughter doth consist inwardly) which is obtained by faith, but yet, to signify a perpetual rest. And Chrysostom, Tom. 4. de Iejun. Quadrag. Hom. 73. saith: If we come daily hither, and fast the whole Lent, and do not change our life to the better, it will be an occasion of our greater condemnation. By these testimonies it is evident, that it is neither Apostolic, not Catholic, to think that fasting is a work, whereby either sins are purged before God, or the merit of Christ is applied. Hitherto also appertaineth the 29. Article. Of the consecrating of water, salt, wine, and other things. WE confess, that the forbidding of water, whereby the levitical uncleanness was purged, was ordained of God in the Old Testament. Also we acknowledge that miracle whereby the Prophet Elizeus did heal the barren waters of Jericho, by casting in of salt. And we embrace that, which Paul writing to Timothy, saith, Every creature of God is good, and nothing is to be rejected, which is received with thanksgiving: for it is sanctified by the word of God, and by prayer. But whereas in the new Testament, water is consecrated, which they call holy water, by the sprinkling whereof venial sins are taken away, and Devils are driven away: and whereas salt also is consecrated, to make things wholesome, which otherwise be hurtful, it seemeth neither to be Apostolic, nor Catholic. For we are not commanded by the word of God to imitate the levitical sprinkling, or Eilezeus his miracle, but it was used by man's arbitrement and pleasure: and therefore it appertaineth to this saying of Christ, In vain do they worship me, teaching for doctrines the precepts of men. And it is evident that the sprinkling of the blood of Christ, which is made by the word of the Gospel, by Baptism, and the Lords Supper, and received by saith, doth purge us from our sins. That therefore which is proper to the blood of Christ, which by the ordinance of God was shed for our sins, ought not to be attributed to water, consecrated by the appointment of man. And as touching that Elizeus did heal the barren waters by salt, there is a miracle set before our eyes, that thereby we may confirm that credit, which we ought to give to the preaching of the Prophet; but it is not set before us to be imitated without a special calling of God: because the miracles of the Saints use not to be general, but personal. And as touching that which Paul saith, that creatures are sanctified by the word of God, and by prayer, he meaneth not that creatures, as for example, salt, flesh, eggs, herbs, are to be conjured, that Satan by the use of them may be driven away; but that all creatures are by the word of God every one appointed to their outward use, which then serve for our good, when we use them well, by faith, and praying unto God. So God created salt, to season meat, and to preserve flesh from putrifying: he created water, to serve for drink, or washing, or watering, and not to drive away the devil. Indeed in Baptism, he ordained * Look the 1. Observation upon the confession of Saxony, Sect. 13. water to wash away sins: but this is not the general end why water was created, but a special ordinance, appointed by a special word of God. For, as touching the general creation and sanctification of God, there is no word of God, that doth witness, that the creatures, which we before have rehearsed, by conjure are made profitable hereunto, that they may take away sins, and chase away the devils. Now that which is brought in without the word of God, to another use than God hath ordained it unto, it cannot be done in faith, but it becometh an abuse, and doth rather bring destruction, than salvation, Rom. 14. Whatsoever is not of faith, is sin. And Cyprian, Epist. 2. Lib. 2. saith, If Christ alone is be heard, we are not to consider what any other before us hath thought good to be done, but what Christ, who is before all, hath done: for we ought not to follow the custom of men, but the truth of God, etc. Hitherto also pertaineth Chap. 22. of the same confession. Of extreme unction. WE confess that the Apostles anointed the sick with oil, and that the sick recovered their bodily health. Also we confess, that the Epistle, which beareth the name of james, doth command, that the Elders of the Church be called unto the sick, that they may anoint them with oil, and pray for them, that they may obtain health. But these things were then practised profitably, when as yet the Ministers of the Church were endued with the gift of healing the sick corporally, and wonderfully. But after that this gift ceased, the Gospel being confirmed in the Church, the thing itself doth witness, that this ceremony of anointing is now idly, and unfruitfully used. For they which now are anointed, use not by this anointing to recover their bodily health: yea this anointing is not used, but on them, of whose bodily health men do despair. Neither is there any word of God, which doth promise, the Gospel of Christ being published, that this outward anointing should be of any force to take away sins, and to give a spiritual and heavenly health. Notwithstanding the Ministers of the Church are bound by duty, to visit the sick, and to pray together with the Church for their health, * Look the 1. observation upon this confession. and to comfort them as well by the preaching of the Gospel, as by dispensing of the Lords Supper. And this is a godly anointing, whereby the holy Ghost is effectual in the believers. CHAP. 24. Of the remembrance of the dead. ALthough indeed there is no difference, between a Saint resting in Christ, and a faithful man departed (for every one which dieth in the faith of Christ, is a Saint) yet because it hath pleased some to put a difference betwixt these two, we also thought it good to make two several Chapters thereof. And first, we think, that it belongeth to a godly mind, to made decent mention of his elders which have died in the faith of Christ, and to show forth toward their posterity and friends which are alive, in all dutiful manner that we can, that thankfulness, which is due to those benefits, which we received of them. Secondly, faith requireth of us, that we do not think that the dead are nothing, but that they do indeed live before God: to wit, that the godly do live blessedly in Christ: and that the wicked do live in an horrible expectation of the revelation of the judgement of God. Also, charity requireth, that we should wish all peace and happiness to them that are dead in Christ. This also is to be added, that, to testify the hope of our resurrection, we must bury our dead decently, so near as may be, and as the time, and conditions of men will suffer. * Look the 2. Observation upon this confession. Therefore we think it is a profitable thing, that at burials those things be rehearsed, and expounded out of the holy Scriptures, which do serve to strengthen our faith in the horror of death, and to confirm our hope of the resurrection. But that the dead are helped by those usual watch, prayers, and sacrifices, and that by the merits thereof, they be either delivered from their pains, or obtain a greater felicity which is in heaven, there is no testimony out of that doctrine which is indeed Prophetical and Apostolical. For there is one only merit of eternal life, and we have one only redemption and deliverance; to wit, Passion of our Lord jesus Christ: and this merit is made ours, when we believe in Christ, and we have nothing to do with it, when we do not believe the Gospel of Christ, john 3. God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved. He that believeth in him, shall not be condemned: but he that believeth not, is condemned already, because he believeth not in the only begotten Son of God. Therefore if any man shall departed out of this life in the faith of Christ, he hath a I the merit of Christ, and needeth none other. For God which gave his Son, doth also give all things with him, as Paul saith. But he that departeth hence without Christ, cannot be helped by any merits of men, because that without Christ there is no salvation. Cyprian against Demet. Tract. 1. saith: When a man is once departed hence, there is no place left for repentance, there is no effect of satisfaction: here life is either lost, or held fast: here we must provide for eternal salvation, by the service or worship of God, and by the fruit of faith. And Hierome upon the Epistle to the Gal. Chap. 6. saith: We are taught by this small sentence, though obscurely, a new point of doctrine lieth hid, to wit, that whilst we be in this present world, we may help one another, either by prayers, or by counsel: but when we shall come before the tribunal seat of Christ, it is not job, nor Daniel, nor No, that can entreat any thing for us, but every man shall bear his own burden. For, as touching that which is cited out of the Maccabees, That sacrifices were offered for the sins of the dead, the Author himself of the book doth doubt, in the end of the book, whether he hath written well, etc. craveth pardon, if in any point he hath erred. Therefore let us pardon him that without any authority of the holy Scripture he affirmeth, that the dead are freed from their sin by the sacrifices, and prayers of them that be alive. And Tertullian saith, Oblations are made one day every year for them that are dead: But this was either received without authority of the word of God, from the customs of the heathen, as many other things were; or by the name of Oblation we must understand a public remembrance of those which died in the faith of Christ, and a thanksgiving for those benefits, which God bestowed upon them. CHAP. 25. Of Purgatory. ALthough we ought not to doubt, but that the Saints have their Purgatory fire in this life, as the examples of David, Ezechias, Ionas, and others do witness, yet it is not without cause doubted, whether that after this life there be such a Purgatory, as the common sort of men do think there is, wherein the souls be so long tormented, till either by their punishment they do satisfy for their sins, or be redeemed by Indulgences. For if Purgatory be such a thing, it is much to be marvelled at, that neither the Prophets, nor the Apostles have in their writings delivered unto us any thing thereof certainly, and plainly, but rather do teach, and that not obscurely, the clear contrary, Mark 16. Preach ye the Gospel to every creature: he that shall believe, and be baptised, shall be saved: but he that will not believe shall be condemned. Here be two degrees of men placed: the one of them, which believe the Gospel, and they are pronounced, saved: the other of them, which do not believe the Gospel, and these are pronounced, condemned: there is no mean betwixt these two. For either thou dost departed out of this life in the faith of jesus Christ, and then thou hast remission of thy sins for Christ his sake, and the righteousness of Christ is imputed to thee. Therefore he which dyeth, being accompanied with Christ, he wanteth nothing toward the obtaining of true and eternal life: but he which departeth from hence without Christ, goeth into eternal darkness. If beside these two degrees there were some other third state of souls in another world, certainly Paul, Who was taken up into Paradise, and into the third heaven, and saw many secret things, would not have envied the Church this knowledge. But see, when he doth of set purpose write to the Thessalonians, concerning Christians that sleep, he maketh no mention at all of any Purgatory, but rather willeth them, Not to be sorrowful, even as others which have no hope. Therefore if there were any such state of souls in another world, as the common people thinketh there is. Paul could not be withheld, but in so fit a place he would plainly have declared this state of souls, and would have prescribed a mean unto the Church, whereby miserable souls might be delivered from their torment. But the true & Catholic Church in deed, hath plainly showed that she hath no certainty at all concerning this third kind of the state of souls in another world. chrysostom in his second Sermon of Lazarus, saith. If thou hast violently taken any thing from any man, restore it, and say, as doth Zacheus, If I have taken from any man by forged cavillation, I restore fourfold. If thou art become an enemy to any man, be reconciled before thou come to judgement. Discharge all things here, that without grief thou mayst behold that tribunal seat. Whilst we be here, we have many excellent hopes. But so soon as we depart thither, it is not then in our power to repent, nor to wash away our sins. And again, He that in this present life shall not wash away his sins, shall not find any comfort afterward. Augustine, although he place certain men in the midst, betwixt them, that be very good, and those that be very evil, to the one sort whereof he seemeth to assign the place of Purgatory, yet in other places he doubteth of that matter, and doth not define any certainty. Therefore we must so think of this opinion of Augustine, as he requireth, that is, we must receive that, which is confirmed, either by the authority of the Scripture, or by probable reason. But it is evident, that those places of the Scripture, which are commonly cited, to establish Purgatory, are wrested from the natural, to a strange sense, and are fare otherwise expounded, even of the ancient Writers themselves. And those reasons which Augustine bringeth for his opinion, do seem to lean to this foundation, That we obtain remission of our sins and life, not only for Christ his sake, through faith, but also for the merits of our works. But how this agreeth with the true Apostolic doctrine, we have before declared. Wherefore we think, that this speculation of Purgatory fire, is to be left to it own authors, and that we must chief do this, as Paul exhorteth us, that we may confirm ourselves one another with speeches touching the assured faith of our resurrection, and salvation in Christ jesus, for whose sake God doth so favour the faithful, that in the midst of death he preserveth them, and giveth them true peace. Out of the Confession of SVEVELAND. Of Prayers and fastings. CHAP. 7. WE have among us Prayers and Religious Fasts, which are These things which are mingled in this 7. and after in the 10. Chapt. touching Prayers, did appertain to the 15. Sect. if they might fitly have been separated. most holy works, and such as do very much beseem Christians: whereunto our Preachers do most diligently exhort their hearers. For true fasting is as it were a renouncing of this present life, which is always subject to evil lusts and desires, and a meditation of the life to come, which is free from all perturbation. And prayer is a lifting up of the mind unto God, and such a familiar speech with him, as no other thing can so greatly set a man on fire with heavenly affections, and more mightily make the mind comformable to the will of God. And though these exercises be never so holy, and necessary for Christians, yet seeing that a man's neighbour is not so much benefited by them, 1 Cor. 13. as man is prepared, that he may with fruit and profit have regard of his neighbour, they are not to be preferred before holy doctrine, godly exhortations and admonitions, and also other duties, whereby our neighbour doth presently receive some profit. Whereupon we read of our Saviour, that in the night time he gave himself to prayer, and in the day time to doctrine, and to heal the sick. For as love is greater than faith and hope, so to believe those things, which come nearest unto love, to wit, such as bring assured profit unto men, are to be preferred before all other holy functions: whereupon S. chrysostom writeth, that Among the In Matth. Hom. 48. whole company of virtues, fasting hath the last place. Of the commanding of Fasts. CHAP. 8. But because that no minds, but these that be ardent, and peculiarly stirred up by the heavenly inspiration, can either pray, or fast aright, and with profit, we believe that it is fare better, after the example of the Apostles, and the former and more sincere Church, by holy exhortations to invite men hereunto, then to wring them out by precepts, such especially, as do bind men under pain of deadly sin: the which thing the Priests that were of late taken upon them to do, when as then the order of Priests had not a little degenerated. But we had rather leave the place, time, and manner, both of praying, and also of fasting, to the arbitrement of the holy Ghost, then to prescribe them by certain laws, especially such, as may not be broken without some sacrifice of amends. Yet for their sakes that be the younger, and more imperfect sort, our Preachers do not dislike, that there should be an appointed time and means, both for prayer, and also for fasting, that as it were by these holy introductions to exercises they might be prepared hereunto, so that it be done, without binding of the conscience. We were induced thus to think, not so much for that all compulsion being against a man's will, is repugnant to the nature of these actions, but rather, because that neither Christ himself, nor any of his Apostles, have in any place made mention of such kind of precepts: and this doth chrysostom also witness, saying: Thou seest that an upright life doth help more than all other things. Now I term an upright life not the labour of In Matth. Hom. 47. Fasting, nor the bed of hair, or ashes, but if thou dost despise money, no other wise than it becometh thee, if thou burn with charity, if thou nourish the hungry with thy bread, if thou overcome thy anger, if thou dost not desire vain glory, if thou be not possessed with envy: for these be the things that he teacheth, for he doth not say, that he will have his fast to be followed, howbeit, he might have proponed those forty days unto us: but he saith, Learn of me, because I am meek, and lowly in heart. Yea rather on the contrary side, saith he, eat all that is set before you. Moreover, we do not read, that any solemn or set fast was enjoined to the ancient Church, but that fast of one day. For those fasts, which as the Scripture doth witness, were ordained of Prophets, and of Kings, it is certain, that they were no set fasts, but enjoined only for their time, to wit, when as evident calamities, either hanging over their heads, or presently pinching them, did so require it. Seeing therefore that the Scripture, as, Saint Paul doth affirm, doth instruct a man to every good work, and yet is ignorant of these fasts which are extorted by precepts, we do not see, how it could be lawful for the successors of the Apostles, to overcharge the Church with so great and so dangerous a burden. Truly, Ireneus doth witness, that in times past the observation of fast in Churches was divers, and free, as it is read in the Ecclesiastical history, lib. 8. cap. 14. In the same book Eusebius maketh mention, that one Apollonius, an Ecclesiastical Writer among other arguments used this for one, to confute the doctrine of Montanus the heretic, Because he was the first that made laws for fasts. Thereupon chrysostom saith in a certain place, Fasting is good, but let no man be compelled thereunto. And in another place he exhorteth him that is not able to fast, to abstain from dainties, and yet affirmeth, that it doth not much differ from fasting, and that it is a strong weapon to repress the fury of the Devil. Moreover, experience also itself doth more than prove, that these precepts concerning fasts, have been a great hindrance to godliness. Therefore when we saw it very evidently, that the chief men in the Church, did beside the authority of the Scripture, take upon themselves this power, so to enjoin fasts, as to bind men's consciences under pain of deadly sin, we did lose the consciences out of these snares, but by the Scriptures, and chief by Paul's writings, which do with a singular endeavour remove these rudiments of the world from the necks of Christians. For we ought not lightly to account of that saying of Paul: Let no man condemn you in meat and drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days. And again, Therefore 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? For if Saint Paul, than whom no man at any time did teach Christ more certainly, do earnestly affirm, that through Christ we have obtained such liberty in outward things, that he doth not only not give authority to any creature, to burden those which believe in Christ, no not so much as with those ceremonies and observations, which notwithstanding God himself appointed, and would have to be profitable in their time; but also denounceth, that they be fallen away from Christ, and that Christ shall nothing at all profit them, who suffer themselves to be addicted thereunto; what shall we then think of those commandments, which men have devised of their own brain, not only without any oracle, but also without any example worthy to be followed, and which are therefore made unto many not only beggarly and weak, but also hurtful, not elements, that is, rudiments of holy discipline, but also impediments of true godliness? How much more unjustly shall any man take unto himselfe-authoritie over the inheritance of Christ, to oppress him with such kind of bondage? and how fare shall he remove us from Christ, if we submit ourselves unto him? For who doth not see, the glory of Christ, to whom we ought wholly to live, whom he hath wholly redeemed to himself, and restored to liberty, and that by his blood, to be more obscured, if beside his authority, we do bind our conscience to those laws, which are the inventions of men, then to those which have God for their Author, although they were to be observed, but only for their time? Certainly, it is a less fault to play the jew, than the Heathen. Now it is the manner of the Heathen; to receive laws for the worship of God, which have their beginning from man's invention only, God never being asked counsel of in the matter. Wherefore if in any matter at all, certainly here that saying of Paul taketh place: Ye are bought with a great price, be not made the servants of men. 1 Cor. 7. Of the choice of meats. CHAP. 9 FOr the same cause was that forbearing and choosing of meats enjoined and tied to certain days, which Saint Paul, writing to Timothy, calleth the doctrine of Devils. Neither is their answer sufficient. Who say that these things be spoken only against the manichees, Encratites, Tatians, and Marcionites, who did wholly forbid certain kinds of meats and marriage. For the Apostle in this place hath condemned those, which command to abstain from meats, which God hath created to be taken with thanksgiving, etc. Now they also which do but forbid to take certain meats, on certain days do nevertheless command men to abstain from those meats, which God hath created to be taken, and are cousin germans to the doctrine of the Devils, the which also is evidently seen by the reason, which the Apostle addeth. For, saith he, Whatsoever God hath created, it is good, and nothing is to be refused, that is received with giving of thanks. Here he doth not take exception against any times, although no man favoured frugality, temperance, and also choice chastisements of the flesh, and lawful fasting, more greatly than he did. Certainly a Christian must be frugal, and sometime the flesh must be chastised by diminishing the daily and accustomed portion or diet, but base meats, and a mean, doth serve better to this purpose, than any kind of meats: to conclude, it is meet for Christians, now and then to take upon them a lawful fast, but that must not be an abstinence from certain, but from all meats, nor from meats only, but also from all the dainties of this life whatsoever. For, what kind of fast is this? what abstinence? only to change the kind of dainties, (the which thing at this day they use to do which are counted more religious than others) seeing that S. chrysostom doth not account it to be a fast, if we continue wholly without meats, even unto the evening, except together with abstaining from meats, we do also contain ourselves from those things which be hurtful, and bestow much of that leisure upon the study and exercise of spiritual things. That by Prayers and Fasts we must not look to merit any thing. CHAP. 10. MOreover, our Preachers have taught, that this fault is to be a amended in prayers and fasts, that commonly men are taught to seek to obtain, I know not what merit, and justification by these works. For, As we are saved by grace, through faith, so also are we justified. And touching the works of the law (among the which prayers and fasts are reckoned) Paul writeth thus: For we through the Spirit wait for the hope of righteousness Gal. 5. through faith. Therefore we must pray, but to this end, that we may receive of God, not that we may hereby give any thing unto him. We must fast, that we may the better pray, and keep the flesh within the compass of it duty, and not before God to deserve any thing for ourselves. This only end and use of prayers, both the Scripture, and also the writings and examples of the Fathers do prescribe unto us. Moreover, the case so standeth with us, that although we could pray and fast so religiously, and so perfectly do all those things which God hath enjoined us, that nothing could more be required of us (which hitherto no mortal man hath at any time performed) yet for all this we must confess, that we are unprofitable servants. Therefore what merit can we dream of. THE SEVENTEENTH SECTION. OF CEREMONIES, AND RITES, WHICH ARE INDIFFERENT, IN GENERAL. The latter Confession of HELVETIA. Of Rites, Ceremonies, and indifferent things. CHAP. 27. Unto the ancient people in old time were given certain ceremonies, as a kind of schooling or pedagogy, to those which were kept under the law, as under a Schoolmaster, or Tutor: but Christ the deliverer being once come, and the law taken away, we which believe are no more under the law, and the ceremonies are vanished and worn out of use. And the Apostles were so fare from retaining them in the Church of Christ, or repairing them, that they witnessed plainly, that they would not lay Rom. 6. any burden upon the Church. Wherefore we should seem to bring in, and set up judaisme again, if so be we should multiply Ceremonies, or Rites in the Church, according to the manner of the old Church. Therefore we are not of their judgement, who would have the Church of Christ kept in with many and divers Rites, as it were with a certain schooling or pedagogy. For if the Apostles would not thrust upon the Christian people the ceremonies and rites, which were appointed by God, who is there (I pray you) that is well in his wits, that will thrust upon it the inventions devised by man. The greater that the heap of ceremonies is in the Church, so much the more is taken, not only from Christian liberty, but also from Christ and from faith in him: whilst the people seek those things in ceremonies which they should seek in the only Son of God jesus Christ, through faith. Wherefore a few, moderate, and simple rites, that are not contrary to the word of God, do suffice the godly. And that there is found diversity of rites in the Churches, let no man say therefore that the Churches do not agree. Socrates saith, That it were not possible to set down in writing all the ceremonies of the Churches, which are throughout Cities and Countries. No Religion doth keep every where the same ceremonies, although they admit and receive one and the self same doctrine touching them: for even they which have one and the self same faith do disagree among themselves about ceremonies. Thus much saith Socrates, and we at this day having divers rites in the celebration of the Lords Supper, and in certain other things, in our Churches, yet we do not disagree in doctrine and faith, neither is the unity and society of our Churches rend asunder. For the Churches have always used their liberty in such rites, as being things indifferent, which we also do at this day. But yet notwithstanding we admonish men to take heed, that they count not among things indifferent such as indeed are not indifferent, as some use to count the Mass, and the use of Images in the Church, for things indifferent. That is indifferent, (saith Jerome to Augustine) which is neither good, nor evil, so that whether you do it, or do it not, you are never the more just, or unjust, thereby. Therefore, when things indifferent are wrested to the confession of saith, they cease to be free, as Paul doth show, that it is lawful for a man to eat flesh, if no man do admonish him that it was offered to idols: for than it is unlawful, because he that eateth it, doth seem to approve idolatry by eating of it. Out of the former Confession of HELVETIA. Of things indifferent. THose things which be called, and are properly things indifferent, Artic. 25. although a godly man may in all places, and at all times use them, freely, yet he must only use all things according to knowledge, and in charity, to wit, to the glory of God, and to the edifying of the Church, and his neighbours. Out of the Confession of BASIL. IN this Section also may the tenth Article of this confession be placed, which we have partly referred to the first Section, where mention is made of humane traditions, partly to other Sections, as occasion served. Out of the Confession of BOHEMIA. Of accessories or things indifferent, to wit, of Ecclesiastical traditions, constitutions, rites, and ceremonies, and of Christian liberty. CHAP. 15. TOuching this accessory kind, humane traditions, constitutions, and ceremonies brought in by a good custom, men are taught that these be things inferior in degree, and less necessary, then are the gifts of the ordinary Ministry: yea, that they be instituted and appointed in regard of the Ecclesiastical ministry, and to serve thereunto: and yet that they are with an uniform consent to be retained in the Ecclesiastical assemblies of Christian people at the common service of God, according to the doctrine of the holy Apostles: Let all things be done in your meeting (to wit in the Church) decently, and in order. Also, God is not the author of Confusion, but of peace. But they must always be kept with this caveat, and within these bounds, that they be not taken for foundations, whereupon salvation must stay itself, or for a worship, which is appointed of God without any difference; and that they do not rather, or more straightly bind the consciences of men, than the commandments of God do; and that they be not lifted up or preferred before them, but that they be taken for an ornament, decency, honest show, and laudable discipline; and so, that they do not violate the Christian liberty of the Spirit of God, and of faith, nor disturb charity: and on the other side, that no man, by pretending a show of Christian liberty, do withdraw himself from such constitutions, as be godly, and serve to a good use. Now by the name of Christian liberty is chief understood joh. 8. Rom. 6. Rom. 8. Act. 15. Psal. 18. and 110. that liberty, whereby through Christ we are freed from sin, and the curse, and the yoke of the law: secondly, the receiving of the Spirit of a ready will, or of the voluntary Spirit of the sons of God, whereby they do earnestly, and with pleasure, and of their own accord, exercise the works of faith toward God, and charity towards Rom. 8. 2 Tim. 1. jac. 1. their neighbour; and by the law of charity, the mind is stirred up to perform these things, rather of love, then of debt, or any compulsion: Also, whereby we are made free from all bond of conscience to any humane traditions, that a man may not be tied in such sort, or rather more strictly, unto these, then to the commandments of God: And lastly, that no man may suffer his conscience to be seared thereby, as with an hot iron. Therefore according to these things, all those humane traditions and ceremonies, which do obscure or take away the glory, honour, worship, and grace of our Lord jesus Christ, and do withdraw the people from true and sincere faith, and in a word, in respect whereof the commandments of God are broken, neglected, and lightly regarded, and the word of God is not exercised, or handled according to its own sincerity and truth, they are not only not to be observed, but to be avoided. For Christ our Lord doth sharply reproove those Pharisees, and Masters of the jews, by the name of such rites and traditions, and for that they do observe such, Matth. 7. Isa. 29. when he saith, Very well hath Esay prophesied of you, hypocrites, as it is written: This people honoureth me with their lips, but their heart is fare away from me. But they worship me in vain, seeing that they teach such doctrine, as is delivered, and brought in by men. For ye lay the commandments of God apart, and observe the traditions of men. And holy Paul doth admonish us, to take heed of such toys devised by men, when he saith, Beware, lest there be any that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. Whereof also there be Canons extant in the Canon law, Dist. 8. & 11. cap consu●tud. and the words be these. We praise custom, yet that only which is known to use nothing contrary to the Catholic faith. Wherefore those rites only, and those good ceremonies are to be observed, which among the people of God, do build up one only, and that a true faith and a sincere worship of God, concord, charity, and true and Christian, or religious peace. Therefore, whether they have their beginning and be brought in of Bishops, or of Ecclesiastical Counsels, or of any other Authors whatsoever, the simpler sort are not to care for it, neither to be moved or disquieted, but to use them to good, because they are good, and to observe this only rule therein, as always to put their greatest confidence in those things only, which are of God, settle their only and chief refuge in those things, and withal diligence take heed, that they be not withdrawn by such ceremonies from those things, which are the chiefest of all, and wherein religion is founded, and so by consequent from the things themselves. For those divine and wholesome things are to be preferred in every respect, before all other things of all men, and the conscience ought to be bound to them alone. For the Lord himself did pronounce a woe against those Elders of the jews, who preferred their own traditions before the commandments of God, and those which were the lesser before things of greater weight: You leave, saith he, the weightiest matters of the law, as judgement, Matth. 13. and mercy, and fidelity. These ought ye to have done, and not to Luk. 11. have left the other. And although our Preachers do not keep all rites alike with other Churches, the which thing neither can be, neither is necessary to be done, that in all places, where there be Christian assemblies one and the same ceremonies should be used, yet they do not withstand, or oppose themselves to any good and godly constitution, neither are they so minded, as that for the ceremonies sake they would raise up any dissensions, although they should think that some of them were not very necessary, so that they be not found to be contrary to God, and to his worship, and glory, and be such, as do not diminish true faith in jesus Christ, which alone doth purchase righteousness. How be it in this place, and in this point, it must not be passed over with silence, to wit, that we ought by no means to burden the people with many superfluous, and grievous traditions, such as the Mosaical traditions were under the law. For the Apostles forbade that this should be done, as also holy Peter said unto certain concerning this matter: Why do ye tempt God in laying a yoke upon the necks of the disciples? Also, Gal. 5. Be ye not, saith Paul, entangled with the yoke of bondage. For which cause also Christ did vehemently inveigh against the Scribes, saying, Woe also be to you Scribes, for ye lay burdens upon men's shoulders, which can scarce be borne. Luk. 11. Also men are taught to acknowledge this, that humane tradittions do not contain a perpetual & immutable law, but as they are for just causes instituted of men, so also they may upon just and weighty causes, and if the matter so require, be broken, abrogated, and changed without any sin, according to the example of the Apostles. who did transgress the traditions of the Elders, when as they did eat bread with unwashed hands, and did not observe the Matth. 15. Mark. 7. same fasts with others, and yet they were not by this means guilty of any sin: also according to the example of the first and holy Church, upon which the Apostles, and the whole Council laid this commandment by the holy Ghost, that they should abstain Acts 15. from the eating of those things which were sacrificed to Idols, and of blood, and of that which is strangled. Notwithstanding, after that the causes and occasions, for the which this decree was made, in process of time did vanish away, even this Apostolical constitution did grow out of use. Neither in these things ought we to care for the offence of the wicked, who are offended with this thing, as the Lord faith, Let them alone, they be blind, and guides of Matth. 15. the blind. And on the other side, we must take diligent heed hereunto, that no offence be given to little ones, by a rash, froward, Rom 14. 1 Cor. 8. Matth. 15. and wicked using of Christian liberty: for this also the Lord saith, Woe be to that man by whom offence cometh. Now if so be that there be any unlikeness in traditions, and external ceremonies, and if any diversity which is not hurtful be found in Ecclesiastical assemblies, certainly not man ought to be so ignorant in these things, as for this cause to be offended therewith, or to take offence at others, and in this respect to reproach or hurt others, or to be an author of sects and also of factions, seeing that there was never in all places one, and the same form of an Ecclesiastical constitution in this point, neither is at this day the same. The which thing also is mentioned in the books of the Canon law in these words: The holy Church of Rome doth know, Dist. 12 Cap. Scit. that constitutions, and customs being divers, according to time and place, do nothing at all hinder the salvation of the faithful if the Canonical authority be not against them. Rather it becometh every sound Christian to be content in his conscience to rest in that, if he see Christians to have the one spirit of Christ, and with agreeing Phil. 2. Eph. 4. minds to hold and follow his true meaning, and one and the same doctrine, in all these things, and chief points of saith. For he that hath not this Spirit of Christ, he is not Christ's, as the Apostle Rom. 8. doth witness, although he use all, and every kind of ceremonies, or constitutions. Therefore whosoever be Christ's, this is their duty, as in all other such like things, that as members of one body, they do suffer, and bear one with another in charity, without 1 Cor. 13. the which no thing can profit any whit, according to the meaning of the Apostolic doctrine. Out of the FRENCH Confession. WE believe that it is expedient, that they which be chosen Artic. 32. to be governor's in any Church, do wisely look unto it among themselves, by what means the whole body may conveniently be ruled, yet so that they do never swarve from that which our Lord jesus Christ hath instituted. Yet this doth not hinder, but that every place may have their peculiar constitutions, as it shall seem convenient for them. But we exclude all humane devises, and all those laws, which Artic. 32. are brought in to bind men's consciences under pretence of the word of God: and we do only like of those, which serve for the nourishing of concord, and to keep every one in due obedience, wherein we think that we are to follow that, which our Lord jesus Christ appointed touching excommunication, which * Look the 1. Observation upon this confession. we do allow of, and together with it additions, think to be * necessary. Out of the ENGLISH Confession. AS touching the multitude of vain and superfluous Ceremonies, Artic. 15. Epist. ad januar. 119. we know, that S. Augustine did grievously complain of them in his own time: and therefore have we cut of a great number of them: because we know, that men's consciences were encumbered about them, and the Churches of God overladen with them. Nevertheless we keep still, and esteem not only those Ceremonies, which we are sure were delivered to us from the Apostles, but some others too besides, which we thought might be suffered without hurt to the Church of God: for that we had a desire that all things in the holy congregation might, as Saint Paul commandeth, be done with comeliness, and in good order. But as for all those things, which we saw were, either very superstitious, or utterly unprofitable, or noisome, or mockeries, or contrary to the holy Scriptures, or else unseemly for sober and discreet people, whereof there be infinite numbers now adays, where the Roman Religion is used, these, I say, we have utterly refused without all manner exception, because we would not have the right worshipping of God to be any longer defiled with such foilies. Out of the Confession of BELGIA. IN the mean time we believe that it is in deed profitable, that Artic. 32. the Elders which do govern in Churches, should appoint some order among themselves, so that they do diligently take heed, that in no case they do swarve, or decline from those things, which Christ himself, our only Master, hath once appointed. Therefore we do reject all humane inventions, and all those laws, which were brought in to be a worship of God, that men's consciences should any way thereby be snared or bound: and we receive those only, which are fit, either to cherish, or maintain concord, or to keep us in the obedience of God. And hereunto * Look the 1. observation. upon this confession. excommunication is chief necessary, being used according to the commandment of the word of God, and other additions of Ecclesiastical discipline annexed thereunto. Out of the Confession of AUSPURGE. Artic. 15. COncerning Ecclesiastical rites, which are ordained by man's authority, they teach, that such rites are to be observed, as may be kept without sin, and do tend to quietness, and good order in the Church: as namely, set holidays, & certain godly Psalms, and other such like rites. But yet touching this sort of rites they teach, that men's consciences are not to be burdened with superstitious opinions of them, that is, it must not be thought that these humane ordinances are righteousness before God, or do deserve remission of sins, or are duties necessary unto the righteousness 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 break them with offence, are faulty as those which do rashly disturb the peace of the Churches. Such traditions therefore, as cannot be observed without sin, are rejected of us, as the tradition of single life. We reject also that impious opinion of traditions and vows, wherein they feign, that worships invented by man's authority do merit remission of sins, and are satisfactions for sin, etc. Of which like false opinions, touching vows 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 Ecclesiastical rites, they teach, that those rites are to be observed, which may be kept without any sin, and are available for quietness and good order in the Church, such as as are set holidays, feasts, and such like. Again out of the 7. Article, touching abuses of the same confession, These words that follow pertain to this place, and the rest unto the eleventh Section. Of the authority of the Ministers. BEsides these things, there is a controversy, whether Bishops Here also be many things which might very fitly have been referred to the former Sect. by reason of special examples of meats, and holy days, here rehearsed: but seeing that the title or this page is general, it could not here be pretermitted. or Pastors have power to ordain ceremonies in the Church, and to make laws of meats, and holidays, and degrees, or orders of Ministers. They that ascribe this power to the Bishops, allege this testimony for it. I have yet many things to say unto you, but you cannot bear them away now. But when that spirit of truth shall come, he shall teach you all truth: They allege also the examples of the Apostles, which commanded the Christians to abstain from blood, and that which was strangled. They allege the change of the Sabbath into the Lord's day, contrary as it seemeth to the moral law, and they have no examples so oft in their mouths, as the change of the Sabbath. They will needs have the Church's power and authority to be very great, because it hath dispensed with a precept of the moral law. But of this question our men do thus teach, that the Bishops have no power to ordain any thing contrary to the Gospel, as was showed before. The same also do the Canons teach. distinct. 9 Moreover it is against the Scripture, to ordain or require the observation of any traditions, to the end that we might merit remission of sins, and satisfy for sins by them. For the glory of Christ's merit receiveth a blow, when as we seek by such observations to merit remission of sins and justification. And it is very apparent, that through this persuasion traditions grew into an infinite number in the Church. In the mean while the doctrine of faith, and of the righteousness of faith, was quite smothered: for ever and anon there were new holidays made, new fasts appointed, new ceremonies, new worships for Saints ordained, because that the authors of such gear supposed by these works to merit remission of sins and justification. After the same manner heretofore did the penitential Canons increase, whereof we still see some footings in satisfactions. Again, many writers imagine, that in the New Testament there should be a worship like to the levitical worship, the appointing whereof God committed to the Apostles and Bishops, wherein they seem to be deceived by the example of the law of Moses, as if the righteousness 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 sin to eat swine's flesh, etc. so in the New Testament they place sin in meats, in days, in apparel, and such like things: and they hold opinion, that the righteousness of the New Testament can not stand without these. From hence are those burdens, that certain meats defile the conscience, that it is a mortal sin to omit the canonical hours, that fastings merit remission of sins, because they be necessary to the righteousness of the New Testament, that a sin in a case reserved, cannot be pardoned, but by the authority of him that reserved it: whereas the Canons speak only of reserving of Canonical punishments, and not of the reserving of the fault. Whence then have the Bishop's power and authority of imposing these traditions upon the Churches, for the burdening of men's consciences? For there are divers clear testimonies which inhibit the making of such traditions, either for to deserve remission of sins, or as things necessary to the righteousness of the New Testament, or to salvation. Paul to the Coloss. 2. Let no man judge you in meat, drink, or a piece of a holy day, in the new moon, or in the Sabbath. Again, 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, as: Touch not, taste not, handle not, which all do perish with the using, and are the precepts and doctrines of men, which have a show of wisdom. And to Titus, he doth plainly forbid traditions. For he saith, Not listening to Jewish fables, and to the precepts of men, that abhor the truth. And Christ, Matth. 15. saith of them, which urge traditions, Let them alone they be blind leaders of the blind. And he condemneth such worships, Every plant which my heavenly Father hath not planted, shall be rooted up. If Bishops have authority to burden the Churches with innumerable traditions, and to snare men's consciences, why doth the Scripture so oft forbidden to make and to listen to traditions? why doth it call them the Devils traditions? hath the holy Ghost warned us of them to no purpose? It remaineth then, that seeing constitutions ordained as necessary, or with opinion of meriting remission of sins by them, are flat repugnant to the Gospel, because that it is not lawful for any Bishops to appoint or urge any such worship. For it is very requisite, that the doctrine of Christian liberty should be maintained in the Church, because that the bondage of the law is not necessary unto justification, as it is written to the Gal. Come not ye under the yoke of bondage again. It is necessary that the chiefest point of all the Gospel should be holden fast, that we do freely obtain remission of sins and justification by faith in Christ, and not by any observations, nor by any worship devised by man. For though they seek to qualify traditions, yet the equity of them can never be seen nor perceived, so long as the opinion of necessity remaineth, which must needs remain, where the righteousness of faith and Christian liberty are not known. The Apostles commanded them to abstain from blood: who observeth that now a days? and yet they do not sin that observe it not: for the Apostles themselves would not burden men's consciences with such a servitude. but they forbade it for a time, for offence sake. For in that decree the perpetual intent and mind of the Gospel is to be considered: scarcely any canons are precisely kept, and many grow out of use daily, yea even among them that do most busily defend traditions: Neither can there be sufficient care had of men's consciences, except this equity be kept, that men should know, that such rites are not to be observed, with any opinion of necessity, and that men's consciences are not hurt though traditions grow out of use. The Bishops might * Look the 1. observation upon this confession. easily retain lawful obedience, if they would not have men to observe such traditions, as cannot be kept with a good conscience. But now they command single life, and they admit none, except they will swear not to teach the pure doctrine of the Gospel. The Churches do not desire of the Bishops, that they would repair peace and concord with the loss of their honour, which yet good Pastors ought to do: only they desire that they would remit unjust burdens, which are both new, and received contrary to the custom of the Catholic Church. It may well be, that some constitutions had some probable causes, when they began, which yet will not agree to latter times. It is evident, that some were received through error. Wherefore it were for the * Look the 2. Observat. chief Bishop's gentleness, to mitigate them now, for such a change would not overthrow the unity of the Church. For many humane traditions have been changed in time, as the Canons themselves declare. But if it cannot be obtained, that those observations may not be released, which cannot be kept without sin, then must we follow the Apostles rule, which willeth to obey God rather than men. Peter forbiddeth Bishops to be Lords, and to be imperious over the Churches. Our meaning is not to have * Look the 3. observation. rule taken from the Bishops. But this one thing is requested at their hands, that they would suffer the Gospel to be purely taught, and that they would release a few observations, which cannot be observed without sin. But if they will remit none, let them look how they will give account to God for this that by their wilfulness they give occasion of schism. Also in the same 7. Article touching abuses, this exposition is found thus in another Edition. NOw come I to the question in hand, touching the laws of Bishops: concerning which first this most certain rule is to be holden, That it is not lawful for any to make laws repugnant to the commandment of God. That sentence of Saint Paul is well known: If an Angel from heaven teach any other Gospel, let him be accursed. Upon this foundation, which is sure and , the rest may easily be reared. Now there be three orders of the decrees of Bishops Some do constrain a man to sin, as the law of single life, the laws of private Masses, wherein is made an oblation and application for the quick and the dead. And the opinion of Transubstantiation breedeth a wicked adoration. Also the commandment of praying to the dead. It is an easy matter to give sentence of these laws. For seeing they do manifestly oppugn the commandment of God, the Apostles rule is, We ought rather to obey God then men. The second order is of those rites, which concern things in their own nature indifferent, such as are the laws touching the difference of meats, and days, and such like things. But when false opinions are joined unto these things, they are no more indifferent. Now our adversaries do, some more, some less, tie unto them absurd and false opinions, for the which both those laws and rites are to be cast off, lest any corrupt worship should be established. The most part do feign, that the works of man's traditions, as satisfactions, and such like, do merit remission of sins. This opinion is apparently false: for it removeth the benefit of Christ unto man's traditions. And there needeth here no long confutation: we will content ourselves with one thundering saying of Saint Paul, Ye are made void of Christ, whosoever are justified by the law: Ye are fallen from Christ. This saying teacheth, that men do not merit remission of sins by the proper works, either of God's law, or of man's traditions. Others being put in mind, what gross absurdity there is in this first error, they begin to talk more modestly of traditions. But yet they hold still an error, that is not to be borne withal. They say, That these works, though they do not deserve remission of sins, yet are they services of God, that is, works, the immediate end whereof is, that God by them might be honoured. This error also must be stiffly withstood. For Christ saith plainly, They worship me in vain with the precepts of men. And Paul doth expressly condemn will worship to the Coloss. And seeing that the worship of God must be done in faith, it is necessary that we should have the word of God, that may testify that the work pleaseth God. For how can the conscience offer a work unto God, unless there be a voice of God, which may declare, that God will be so worshipped or served with this honour? But ungodly men understanding this Doctrine of faith, have in all ages with damnable boldness devised worships, without commandment or word of God, which thing if it be lawful to do, you can show no cause why the heathenish sacrifices, slaying of dogs, sacrifices offered at Lampsacum to Priapus, and such like monstrous worship should not please God. Whether hath man's foolhardiness rushed, not only amongst the Ethnics, in feigning worships, but also among the Popish rout in devising eftsoons new and foolish ceremonies, in prayer to the dead, in the worshipping of Saints, and in the babbling of Monks. Here therefore let us be watchful, and not suffer laws to be thrust upon the Churches, which prescribe works without the commadement of God, as God's worship and man's righteousness. And whereas all our adversaries, even they that speak most modestly, do tie this opinion of worship unto those works, let us know, that it is a good work to withstand them, and by violating such traditions to show a pattern, by which the godly may know what to judge of them. As Euscbius writeth of Attalus, That he was commanded by God to speak unto a certain man which eat nothing but bread, salt, and water, that he would use common meat, lest he should bring others into error. Moreover this second error which maketh these works to be the worship of God, broke farther. For many in the Church were deceived through a perverse emulation of the levitical ceremonies, and did think that there should be some such rites in the New Testament, and that they are the worship of God, or things whereby God will be honoured, yea and that they are righteousness. And for that cause they gave authority to the Bishops to ordain such rites and such services. This Pharisaical error Christ and his Apostles noted, who taught, that the worship of the New Testament is repentance, the fear of God, faith, and the works of the Ten Commandments, as Paul saith, The kingdom of God is not meat, and drink, but righteousness, and peace, and joy in the holy Ghost. For he that in these serveth Christ, pleaseth God, and is approved of men. The Monks feigned themselves to be Nazarites. The Mass Priests that sacrifice for the dead, would have men think that they imitate Aaron offering sacrifices. But these examples do not agree: the rites of Monks, and the Priests mercenary Masses, have no word of God for them, yea there are many fond opinions mingled with them, which of necessity must be reproved in our Churches. The third error is the opinion of necessity, wherein they imagine that the Church is like unto other humane governments. For they surmise that it is a kingdom, wherein the Bishops, as if they were Kings, have power to make new laws, that are besides the Gospel, and that they must of necessity be obeyed (even as the Prince's laws must necessarily be obeyed) especially seeing this life of man cannot be without traditions. And this opinion of the necessity of these things, hath stirred up contentions, whilst every one defendeth his own rites invented by man, as simply necessary. But Christ and his Apostles teach that such rites set forth without God's Commandments, are not to be taken for things necessary. Against this liberty enacted and established by God's authority, the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given, is not to be received. Hitherto belongeth the saying of Paul, Let no man judge you in meat and drink, and intercourse of holy days, etc. For to judge signifieth to bind the consciences, and to condemn them that do not obey. Again, Gal. 5. Stand in the liberty wherein Christ hath made you free. Hitherto it hath been showed in what respect it is not lawful to appoint traditions, or to approve them. Now some man may ask whether we would have this life of man to be without order and rites? No surely. But we teach that the true Pastors of the churches may ordain public rites in their Churches, but so, as it be only for an end belonging to the body, that is, for good orders sake, to wit, such rites, as avail for the instruction of the people: As for example, set days, set lessons, and such like, and that without any superstition, and opinion of necessity, as hath been said before, so that it may not be counted any sin to violate any of these ordinances, so it be not with giving offence. But if so be that they be broken with offence there, where the Churches are well ordered, and there is no error in doctrine, let him that in such place breaketh them know, that he doth offend, because he disturbeth the peace of the Church well ordered, or doth withdraw others from the true ministry. This reason doth sufficiently warrant the authority of profitable traditions, and layeth no snare on men's consciences. So the Church in the beginning of it, ordained set days, as the Lords day, the day of Christ's nativity, Easter, Pentecost, etc. Neither did the Church dispense with the moral precepts, but Gods own authority abrogated the ceremonies of Moses law. And yet it was meet that the people should know when to come together to the hearing of the Gospel, and unto the ceremonies which Christ did ordain. And for that cause certain days were appointed to that use, without any such opinions as were above mentioned. And the general equity abideth still in the moral law, that at certain times we should come together to these godly exercises: but the special day, which was but a ceremony, is free. Whereupon the Apostles retained not the seventh day, but did rather take the first day of the week for that use, that by it they might admonish the godly both of their liberty, and of Christ's resurrection. * Look the 4. Observat. The things objected against this may easily be taken away. The Apostles decree touching things offered to Idols, and fornication, was moral, and perpetual: but in that which they added, touching blood, and that which was strangled, they had regard of offence giving at that time. For it was an use even before the Apostles time, that such as then were conquered by the jews should abstain from blood & things strangled. The Apostles therefore have laid no new thing upon those, that were joined unto their fellowship, but as yet they kept the old usual rite, which was pleasing both to the godly jews, and such as joined with them in the society of Christ. As for that which Christ saith, I have yet many things to say unto you: doubtless he meant not those foolish ceremonies that the Popes have brought in, nor that any new articles of faith, but a farther illumination of that Gospel, which he had already delivered. And therefore afterward he addeth touching the office of the holy Ghost, that he should not bring any other kind of doctrine, but should enlighten the minds of the Apostles, that they should understand the Gospel touching the will of God, which before had been taught. Therefore he saith, joh. 14. He shall teach you all things, and shall bring all things to your remembrance, which I have showed you. Again, He shall not speak of himself, but what he hath heard, that shall he speak. Out of the Confession of SAXONY. Of traditions, that is, of Ceremonies instituted in the Church, by man's authority. ALthough for order's sake there must needs be some decent and seemly Ceremonies; yet notwithstanding men that Artic. 20. are given to superstition do soon pervert those Ceremonies, falsely imagining that such observations do merit forgiveness of sins, and are accepted for righteous in the sight of God: and do turn the signs into Gods, like as many have ascribed a Godhead unto Images: and many, either of superstition, or by tyranny, do heap up Ceremonies: and superstition hath increased in the Church the Ceremonies of satisfaction, as they call them. Nebuchadnezar and Antiochus, because they are of opinion, that consent in Religion is available to the peaceable government of their kingdoms, do ordain such service of God, as they will have indifferently observed of all their subjects. There new laws, and new gods were erected, not of superstition, but by tyranny. Thus we observe that amongst men true and false religion are confounded, and each changed into other, and we marvel at the cause, why men do not steadfastly continue in the truth revealed by God. But the word of God pronounceth, that men are set on by Devils to fall away from God: and the nature of man being blind, curious, and inconstant, loveth to play with divers opinions. Against these great mischiefs God armeth and confirmeth his Church, and delivereth a sure and certain doctrine, which is contained in the books of the Prophets and Apostles, and in the Creed. Wherefore it is necessary to consider, what those laws, or rites be, and whence they had their beginning. The first rule therefore is this: It is lawful for no creature, neither for Angels, nor for men, neither for Kings nor for * Look the 1. observation upon this confession. Bishops to make laws, or ordain ceremonies, disagreeing from the word of God. Horribly sinned the King of Babylon, although he excelled in wisdom and valour, when he commanded his Image to be worshipped; and all men do sin that obey such Proclamations or laws: even as Eve sinned, when she departed from the commandment of God, for the lying persuasion of the Devil. But generally the rule is to be observed, which is set down, Act. 5. We ought rather to obey God then men. Such are the Edicts which command to call upon dead men, or to embrace false doctrine, or to use ungodly worship. Touching all these, that Rule of the first Commandment is to be holden, 1 Cor. 10. Fly from Idols. Such is also the law of the single life of Priests, which many can not observe without sin. And albeit we know what opinion politic and expert men do hold of the change of laws, yet God hath so commanded obedience, that still he would have us fast tied unto himself, and to agree with his wisdom and righteousness. From whence do arise those unchangeable and perpetual rules, Exod. 20. Thou shalt have no strange gods. Also, Act. 5. We ought rather to obey God then men, Also, Gal 1. If any man teach you any other Gospel, let him be accursed. The second rule. For as much as it is usual to add superstition to those works, which otherwise in their own nature were indifferent, as to eat, or not to eat flesh, it is necessary to reprove such superstitions and errors, as are in this sort added, and in the practice of our liberty, examples of this doctrine may modestly be showed. And that error is not among the least, which the folly of many teachers, and for the most part of the people bringeth in, in that they teach and think that fasting and such like works deserve forgiveness of sins, both of the guiltiness, and of the pain: as both Thomas doth write of satisfactions, and many also do say the same. This Pharisaical imagination easily entangleth the minds of men, and darkeneth the light of the doctrine of the benefits proper to Christ, and of free forgiveness of sins, and of faith. For when as men think that they merit remission of sins by these their Ceremonies, they take away the honour due unto Christ, and give it unto these ceremonies, and are somewhat puffed up with vain confidence. Yet afterward when they be in true sorrow, they fall headlong into many doubts, which turn to their destruction. And of itself it is a great sin, not to know the benefits of God. For this cause Paul so earnestly contendeth for the abolishing of circumcision, and other ceremonies of the law of Moses, for fear lest the true acknowledgement of the Mediator might be clean put out, if men should think that they deserved remission of sins, and were made righteous by this observation of the law and ceremonies of Moses, as the Pharisees did avouch. And oftentimes Paul admonisheth to beware that the light of the Gospel be not darkened by new ceremonies of man's invention. This second error is not so evident, but yet very dangerous. After that some men see that this Pharisaical error cannot be defended, they come to this: Although, say they, these ceremonies deserve not remission of sins, yet are these traditions defended, because they are good works and services of God: as in the law of Moses the abstinence of the Nazarites, although it deserved not the remission of sins, yet it pleased God, and was a service acceptable unto God. With this colour certain of late have learned to paint traditions, which yet strive not about these indifferent matters, but go about to establish other foul errors, and the opinion of the power of Bishops. But it is necessary for the godly here to beware of deceitful doctrine. There is a great error even in this colourable reason: neither is that example well alleged out of Moses. The works ordained and commanded by God do fare differ from works not commanded nor ordained by God, but only devised by man's invention. The works ordained in the law of God, were services of God, although they deserved forgiveness of sins. But will worship devised by men, neither have been, nor are any service of God: God doth not allow this boldness of men, which notwithstanding hath always been usual, to devise new worship, that is, such as is immediately intended to honour God withal. Therefore the Word of God crieth out, Matth. 15. In vain do they worship me after the ordinances of men. And every where in the Apostles, and in Paul, this boldness is reproved. But the true service of God are those works, that he hath commanded, which are done in the acknowledgement and confidence of the Mediator, to the end, that God may be obeyed, and that we may profess him to be the true God, whom we so worship. So also Ezec. 20 he calleth us back to the commandment of God, saying: Walk not after the ordinances of your fathers, but walk in my commandments. And often are such warnings repeated. And Psal. 1 18. Thy word is a lantern to my feet. And Numb. 15. Let them not follow their own imaginations. The third error is this. Hypocrites do imagine that such works are a kind of perfection: as Monks do prefer their vows full of vanity before the civil and householders life: whereas God by his wonderful providence hath so joined mankind together in fellowship, and in these travels and dangers would have our faith, prayer, and confession, or liberality one toward another, or patience, and other virtues, to be tried. The fourth error is, the opinion of necessity, as some do write, That the fasting of Lent is necessary, and other things are arbitrary. Neither is it only a torment of conscience, to judge that he is no Christian nor member of the Church of God, that eateth flesh on the Saturday, or observeth not the fast of Lent; but it is also an error that darkeneth great matters, as the doctrine of the righteousness of the Gospel, and of the Church, what manner of Church it is, and how the members of the Church are to be discerned, not by meat and drink, but by faith, prayer, and other virtues. And against the opinion of necessity it is expressly said, Col. 2. Let no man judge you in meat or drink. And Gal. 5. Stand in the liberty wherewith Christ hath made you free, and be not again entangled with the yoke of bondage. And that opinion of necessity hath always bread great discord: as in time passed there was great contention about Easter day, and about leven, and now also many such like contentions have risen. The fifth error. To the former opinions this error also is added, that the Bishops take to themselves authority to ordain new kinds of worship, and to bind consciences, as Gregory hath ordained, That married men translated to the order of priesthood should forsake the company of their wives, and the constitution of confession commandeth to reckon up sins, and decrees have been made of differences of meats, and fasting, and such like. Of such traditions there are also late books set forth, full of labyrinths, wherein it is written, that the transgressions of such ceremonies are mortal sins, yea though they be committed without giving offence to others. Gerson sought for some mitigations, but the true comfort is the voice of the Gospel, which would have the understanding of this liberty to be made known and maintained in the Church, namely by removing those errors whereof hath been spoken. But ceremonies invented by man, such as are seemly, devised for order, may be observed without any opinion of merit, worship, or necessity, as hath been aforesaid out of the Col. 2. Let no man judge you in meat or drink. And Peter saith, Act. 15. Why do ye tempt God laying upon the necks of the disciples a yoke, which neither your fathers, nor we were able to bear. The third rule. Those errors being removed, whereof the Church must needs be admonished, afterward we both observe certain ceremonies, which are comely, and made for good order, and also teach that they ought to be observed, even as men cannot live without order. And Paul saith, 1 Cor. 14. Let all things be done decently and in order. And there is a saying of Athanasius, Ceremonies are profitable, but with knowledge of the truth, and in measure. It is plain, that this last word is opposed to superstition, which then also daily increased ceremonies, and darkened the truth, and burdened consciences, and the Churches. But we thank God the everlasting Father of our Lord jesus Christ, who for his Son, and by him gathereth an eternal Church, for that even from the first beginning of mankind he hath preserved the public ministry of the Gospel, and honest assemblies, who himself also hath set apart certain times for the same: and we pray him that henceforth he will save and govern his Church And we diligently teach, that all men ought to help to maintain the public ministry, and avoid offences, and dislentions that scatter the Church, as in it proper place more at large is declared. Out of the Confession of WIRTEMBERGE. Of Ecclesiastical Ceremonies. WE acknowledge, that by Christ the Son of God two Artic. 35. Ceremonies were ordained in the Church, Baptism, and the Lords Supper, which are also to be observed, according to the institution of Christ. We confess also, that the Apostles did appoint certain ordinances in the Church, That all things be done decently, and in order, as Paul speaketh, such as they be, that are set down, 1 Cor. 14. and 1. Tim. 2. The Apostles also, in ordaining Ministers of the Church, used laying on of hands, which being retained out of the custom of the old Law, and not being commanded to the Church, may be freely observed. They ordained also in the Acts of the Apostles, That the Gentiles should beware of eating of that which was strangled, and of blood: not that this observation should be for ever among the Gentiles, but for a time, and so long to continue, till this eating were no more offensive. We confess this also that it is lawful for the Bishops, with with the consent of their Church, to appoint holy days, lessons, & Sermons, for edifying, & for instruction in the true faith in Christ. But it is not lawful for them to thrust upon the Church the ceremonies of the old law for the holy service wherewithal God alone is worshipped. Neither is it lawful either to restore the old ceremonies of the law, or devise new, to shadow forth the truth already laid open, and brought to light by the Gospel: as in the day light to set up candles, to signify the light of the Gospel, or to carry banners and crosses, to signify the victory of Christ through the Cross. Of which sort is all that whole furniture of massing attire, which they say doth shadow out the whole passion of Christ, and many other things of that kind. Much less is it lawful to ordain ceremonies, and holy rites, by the merit whereof sin may be purged & the kingdom of heaven purchased. For of that former kind of ceremonies and holy rites, Christ out of Esay preacheth, saying, In vain, do they worship me, teaching for doctrines the precepts of men. And Paul saith, Let no man judge you in meat, or drink or part of an holy day, or of the new Moon, etc. Hitherto may be added the testimonies of Augustine & others, touching the observation of such ceremonies. But touching the latter kind of ceremonies, it is manifest, that they are wicked rites, & reproachful to the death and resurrection of Christ, by whose only merit, we have deliverance from sin, and inheritance of eternal life by faith. Out of the Confession of SUEVELAND. Of humane Traditions. CHAP. 14. furthermore, touching the traditions of the Fathers or such as the Bishops and Churches do at this day ordain, this is the opinion of our men. They reckon no traditions for men's traditions, but such as are condemned in Scripture, but such as are contrary to the law of God, such as bind the Conscience about meat, drink, and times, and other outward things, such as forbid marriage to them who have need thereof, to live honestly, and the rest of that stamp. For such as agree with the Scripture, and were ordained for good manners and the profit of men, although they be not word for word expressed in the Scriptures, nevertheless in that they proceed from the commandment of love, which ordereth all things most decently, they are worthily to be accounted rather of God, then of man. Of this sort were those set down by Paul, that women should not pray in the Church bareheaded, 1 Cor 14. 1 Cor. 14. nor men with their heads covered, that they who are to communicate together should tarry one for another: that no man should speak with tongues in the congregation without an Interpreter: that the Prophets without confusion should deliver their Prophecies to be judged by them that sit by. Many such the Church at this day for good cause observeth, and upon occasion also maketh new, which who so refuseth, he despiseth the authority, not of men, but of God, whose tradition, it is, whatsoever is profitable. For, whatsoever truth is said or written, by his gift it is spoken and written, who is truth, as Saint Augustine hath godly written. But oftentimes there is disputing about that, what tradition is profitable, what not: that is, what set forward godliness, what doth hinder it. But he that shall seek nothing of his own, but shall wholly dedicate himself to the public profit, he shall easily see, what things are agreeable to the law of God, what are not. Furthermore, seeing the estate of Christians is such, that they are also helped by injuries, the Christian will not refuse to obey, no not unjust laws, so they have no wicked thing in them, according to the saying of Christ, If any man compel thee to go with him one mile, go with him two. Even so servile the Christian ought to become all unto all, that he may study to do and suffer all things, so that they be not contrary to the commandments of God, to pleasure and profit men withal. Hence it cometh to pass, that every man, so much the more willingly obeyeth the civil laws which are not repugnant to religion, the more fully he is endued with the faith of Christ. THE EIGHTEENTH SECTION. OF WEDLOCK, SINGLE LIFE, AND MONASTICAL VOWS. The latter Confession of HELVETIA. Of Single life, Wedlock, and Household government. CHAP. 29. Such as have the gift of chastity given unto them from above, so as they can with the heart, or whole mind be pure and continent, and not be grievously burned with lust, let them serve the Lord in that calling, as long as they shall feel themselves endued with that heavenly gift: and let them not lift up themselves above others, but let them serve the Lord daily in simplicity and humility. For such are more apt for doing of heavenly things, than they which are distracted with private affairs of their family: but if again the gift be taken away, and they feel a continual burning, let them call to mind the words of the Apostle, It is better to marry, then to burn. 1 Cor. 7. For wedlock, which is the medicine of incontinency, and continency itself, was ordained by the Lord God himself, who blessed it most bountifully, and willeth man and woman to cleave Mat. 13. one to the other inseparably, and to live together in great love and concord. Whereupon we know the Apostle said, Marriage Heb. 13. 1 Cor. 7. is honourable among all, and the bed undefiled. And again, If a Virgin marry, she sinneth not. We therefore condemn polygamy, and those which condemn second marriages. We teach that marriages ought to be made lawfully, in the fear of the Lord, and not against the laws, which forbidden certain degrees to join in matrimony, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or such as be instead of parents, and for that end especially, for the which the Lord ordained marriages: and let them be confirmed publicly in the Church, with prayer, and blessing of them. Moreover, let them be kept holy, with peace, faithfulness, dutifulness, love, & also purity of the persons coupled together. Therefore let them take heed of brawlings, debates, lusts, and adulteries. Let lawful judgements and holy judges be established in the Church, which may maintain marriages, and may repress all dishonesty, and shamefulness, and before whom the controversies in matrimony may be decided, and ended. Let children also be brought up of the Parents in the fear of the Lord, and let Parents provide for their children, remembering the saying of the Apostle, He that provideth not for his own, hath 1 Tim. 5. denied the faith, and is worse than an infidel. But specially let them teach their children honest sciences, whereby they may maintain themselves: let them withdraw them from idleness, and plant in them a true confidence in God in all these things: lest they through distrust, or overmuch careless security, or filthy covetousness wax lose, and in the end come to no good. Now it is most certain, that those works which parents do in a true faith by the duties of marriage, and government of their families, are before God holy and good works indeed, and do please God no less, than prayers, fastings, and alms deeds. For so the Apostle hath taught in his Epistles, especially in those to Timothy and Titus. And with the same Apostle we account the doctrine of such as forbid marriage or do openly dispraise, or secretly discredit it as not holy, or clean, amongst the doctrines of Devils. And we do detest unclean single life, licentious lusts, and fornications, both open, and close, and the continency of dissembling hypocrites, when as they are of all men most incontinent. All that be such, God will judge. We do not disallow riches, and rich men, if they be godly, and use their riches well, but we reprove the sect of the apostolics, etc. Out of the former Confession of HELVETIA. Of holy Wedlock. WE think that wedlock being appointed of God for all Artic. 37. men, that be fit for it, and are not called to some other thing, is nothing repugnant to the holiness of any degree. The which as the Church doth consecrate and establish, with a solemn exhortation and prayer, so it is the duty of the Magistrate, to see that it be worthily kept, and maintained, * Look the 1. Observation upon this confession. and that it be not dissolved, but upon just cause. Therefore we do fare reject this Monastical single life, and this whole slothful kind of life of superstitious men, which is nothing else but an abominable devise, as being as much repugnant to the Church, as to the common wealth. Out of the Confession of BOHEMIA. Hitherto pertaineth first, that which is set down in the 19 Chap. of this Confession in these words. FOr this cause it is thought to be good, and well standing with wisdom (so fare undoubtedly as may be done by conscience) that Priests, to the end that they may so much the more diligently exercise themselves in the study of the holy Scriptures, and may the more readily and profitably serve the Church of God, be free, and exempted from all affairs and burdens of civil conversation, seeing that it behoveth them to fight valiantly for the faith of the Gospel of God, and if it may be, to be also free from wedlock, to this end, that they may be the more ready and free to do that which is for the increase and furtherance of the salvation of the people, and that many harmful impediments may be turned from them, which do concur with that kind of life, and do oftentimes withhold, and hinder the due works of the ministry. For which causes our ministers think, that they are more ready pressed, and more fit for the Ecclesiastical Ministry, which are unmarried: yet they mean such unmarried persons, as have this peculiar gift given to them of God, that they may remain such, and so give themselves wholly to the Ministry. This things is so observed among us, as is meet: yet it is neither taken for a sin, neither doth any man disdain at it, if Priests, upon just and lawful causes, be married. For holy Paul teacheth, how such aught to be chosen to this function, 1 Tim. 3. Tit. 1. yea the holy Ghost himself doth permit that Bishops and Elders should have their lawful and honest wives, and he doth in no case give them liberty, contrary to order and the discipline of God, to entertain concubines, or otherwise so to live, as that they may thereby give offence to others. And concerning marriage, it is thus written, It is better to marry, then to sin so many ways, and to burn with so great dishonesty: for which sins, not only the Priest, but also every Christian, without respect of persons, both aught, and shall worthily, by excommunication be cast out of the Church. Also, CHAP. 19 Of single life and of Wedlock. COncerning the condition of single life, virginity, and widowhood, our Preachers do teach, that every man hath free liberty, either to choose it to himself, or to refuse it: for by way of a law nothing is commanded of God to men touching these things: neither is this thing appointed of God, neither is it on the other side forbidden: for which cause no man ought to be enforced thereunto against his will, nor be driven from it. And as concerning the Church, and certain men, and chief the Ministers of the Church, our men have taught from the beginning, and do now teach, first, that the gift of chastity, by the peculiar goodness of God, and of the holy Ghost, both in times past was given, and at this day also is given to some, for the singular use and profit of the Church, as Christ his speech doth evidently witness. Every Matth. 19 man, saith he, doth not receive these words, that is, that a man should keep himself single without a wife, but they to whom it is 1 Cor. 7. given. And holy Paul also doth both place and celebrate this amongst peculiar gifts, and whereunto some are peculiarly called. And moreover, the examples of certain in the Prophetical and Apostolical writings, and of john Baptist, and of many Ministers, and * Look the 2. Observat. women ministers of the Church, do witness this thing. In the second place they teach that this gift is not of flesh and blood (for the Lord by distinguishing doth remove and separate from hence that unableness which is in this kind) but of the spirit which is jealous, who from his heart hath a care and pleasure in the glory of God, and in his own and his neighbour's salvation, and also in the Ministry of the Church, and for this cause he doth of his own accord abstain from wedlock: Therefore the Lord saith, Those which have made themselves Eunuches for the kingdom Matth. 19 of heaven: that is, who be such, as might be married, yet they do omit and abstain from it, because of the affection of the inward heart and their love toward God, and his word, and for the pleasure and joy which they receive thereof: and through this gift of the spirit, whose virtue and power doth overcome the motions of nature, they do preserve the pureness as well * Look the 3. Observation. of the spirit, as of the body: howbeit this thing is not in them without labour and difficulty, even as it is a thing of no small labour and difficulty for all Christian men to forsake, and to want the use of other pleasant things, and also such as are profitable for this life, as friends, riches, and money. Thirdly, that single life is to be chosen, and taken with a true intent and a godly meaning, that is, not to this end, or with this purpose, that a man would by this means merit or get unto himself, or to another, remission of sins, and eternal life, and so consequently salvation itself. For there is no continency or chastity, nor any humane action, or other virtue, which can merit: the only innocence and death of the only begotten Son of God our Lord jesus Christ doth perform and perfect this thing. Neither must the thing be received with this meaning, as to think that some dignity is added to the holy ministry of the Church by reason of this gift: or that the works of those that be unmarried in this ministry, are to be preferred in merit and dignity before the works of married men: but as the Lord saith, that it may be received for the kingdom of heaven: that is, in such sort, as he which for the gift spoken of before, is fit to lead a single life. As therefore by these things he may with less hindrance and more easily, and readily with great leisure, and more commodiously employ his labour to the salvation of the Church and holy assemblies, even so he may be a more convenient Minister than others, of the same salvation, which Christ hath purchased for him: (and whereof that he may be partaker by faith, it is given him freely of grace, and wherein he doth keep and uphold himself) seeing that it is certain, that by the state of marriage many lets, many cares, and many things whereby necessary quietness is disturbed, are cast in our way. And this is it which Paul saith, I 1 Cor. 7. would that you should be without such cares. He that is unmarried, is careful for those things which pertain to the Lord, how he may please the Lord. Also, I think that this is good for the present necessity. Also, to that which is seemly to perform diligence, by serving the Lord without distraction. And before we rehearsed the voice of the Lord who saith, that there be some, who for the kingdom of heaven, do abstain 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 own accord do take and choose unto themselves this kind of life, ought carefully to have regard hereunto, that in such a life they may with a singular and earnest endeavour exercise godliness, and be holy, as Paul commandeth, as well in body, as in spirit, and give more light than 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 yielding their service to the sick, and to other needy members. This gift and purpose of such which do thus in this matter consecrate themselves to God, and such an exercise of their godliness, is commended of our men, and they do faithfully persuade men hereunto: but they do persuade, as we said, and not compel: the which thing Paul also doth, who writeth thus: Concerning Virgins I have no commandment of the Lord, but I deliver 1 Cor 7. my judgement, which have received this mercy of the Lord, that I may be faithful. I think it good for a man to be such a one: and he concludeth after this sort, He is more happy, in my judgement, if he remain such a one, that is, unmarried, then if he marry: and I think that I have the spirit of God. In like sort, in comparison of others, there be bountiful 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 Match. 17 that no man shall in vain for sake any thing, as house, father, brother, so also his wife, etc. 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 behalf, do 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 evil lusts, or by any allurements of occasions, they do lose it. Yet notwithstanding if any good, faithful, and diligent man chance to be assaulted with such a tentation, as to fear in himself the heat and wicked fact of lust, than 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 * Look the 4. Observat. to take counsel of the Elders, and governor's 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 kind of life, he doth not sin, seeing that he obeyeth the counsel of the holy Ghost: and the holy Church ought not for this cause to contemn him, nor to make any thing the less account of his ministry. Notwithstanding, if for this cause he should be contemned, which the Church cannot do without sin, it were certainly better for him, by this means to preserve his soul, (although he should be one of the common sort of Christians only) then by persisting in his ministry with sin, to lose and condemn it. But although it seemeth to come nearer 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 kind of life, who before being unmarried, did labour diligently in the ministry of the Lord, yet notwithstanding our men do not ground the worthiness, holiness, and virtue of the Ecclesiastical ministry, no more than they do of Christian salvation, upon either of these kinds, ro wit, neither upon the state of single life, nor of wedlock: neither is there any other thing sought or looked for (as it is before declared) more than that only profit, and opportunity, which falleth into a single life, and is commended of the holy Ghost. After these things they do thus consequently teach touching wedlock, that such a condition of life, though it have many difficulties, punishments, and curses joined with it, where with after the fall of man, both mankind, and this order is oppressed, yet that it is in this wise holy, and acceptable unto God, because that God himself did in the beginning ordain 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 do choose this kind of life so as it becometh them, and with an upright purpose do both give themselves thereunto, and be conversant therein, they do not only not sin, but they do, and accomplish that, which God would have them to do: and that they lead such a kind of life, as God doth peculiarly call some unto, and that they do serve the self same Lord, whom the unmarried men do serve. The FRENCH Confession doth condemn Monastical vows, and the forbidding of Marriage, Artic. 24. which we have inserted in the 16. Section. Out of the ENGLISH Confession. WE say, that Matrimony is holy, and honourable in all sorts and states of persons: as in the Patriarches, 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 lawful thing (as chrysostom saith) for a man living in Matrimony, to take upon In Tit. 1. Hom. 11. Theo. ad Tit. 10. Euseb. lib. 10. cap. 5. him therewith the dignity of a Bishop. And, as Sozomenus saith of Spiridon, and as Nazianzene saith of his own Father, we say, that a good, and d●ligent Bishop doth serve in the Ministry never the worse, for that ●e is married, but rather the better, and with more ableness 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 wills, to live single, is the doctrine of devils, as Paul saith: and, that ever since the time of this law, a wonderful uncleanness of life, and manners in God's Ministers, and sundry horrible enormities have followed, as the Bishop of Augusta, as Faber, as Abbas Panormitanus, as Latomus, as the Tripartite Work, which is annexed to the second Tome of the Counsels, and some other Champions of the Pope's band, yea and as the matter itself, and all Histories do confess. 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 he saw many Plat. in vita ●ii. 2. moe, and more weighty causes, why they ought to be restored to them again. Out of the Confession of AUSPURGE. Art. 5. Of Abuses. Of the marriage of Priests. Whereas the Doctrine of Christ maketh honourable mention of marriage, and willeth men to use the same, not only for procreation sake, but also to bridle and avoid lusts: now a days the marriages of Priests are not only by the Pope's law, but also by a new and unwonted cruelty forbidden, and such as be made and contracted, are dissolved and broken. Which is so much the more unseemly, for that these things are done in the Church, which, as she ought most of all to abhor and detest filthiness, so should she with great care defend wedlock, for the avoiding of many grievous enormities. Besides, seeing that in all heathenish commonwealths that were but meanly well ordered, marriage was in great account, for very weighty causes; what is there less seemly in the Church, then either to break in sunder the most holy knot of wedlock, or to punish marriage with punishments of death, as though it were a most heinous offence? Whence is it, that this cruelty hath spread itself into the Church, in which mutual love should flourish most of all? Moreover the matter itself doth testify how much beastliness, and how many villainies this popish law of single life doth bring forth: no voice of man is able to show, how many vices have issued forth of this fountain into the Church. For (to say nothing of Epicures, who blush at nothing) how many good and godly men have had ill success in striving with their natural weakness, and at the last have fallen into horrible despair? Now whereto tendeth this new cruelty, but that those innumerable villainies might be confirmed in the Churches, and that wicked men might sinne more freely? This matter needeth no disputation at all. For this new law defended by our Adversaries, which forbiddeth Priests to marry, and dissolveth those that are contracted, is flat contrary to the law of nature, to the law of God, to the Gospel, to the constitutions of ancient Synods, and to the examples of the ancient Church. Only in this calling we need the godliness and equity of the most excellent Emperor, whom we beseech for his godliness and duties sake that he would seek some remedy for the Church by abolishing this tyrannical law. For as all unjust cruelty doth displease God, so that most of all, which is exercised against godly and learned Priests, which deserve well of the Church. And in this case we have not only the word of God threatening most grievous plagues against them, which exercise cruelty on the Priests, but also there are examples to be seen in all ages which do plainly testify, that such threaten are not in vain. For to let pass infinite other examples, the Tribe of Benjamin was almost quite destroyed, for abusing the Priest's wife that came thither as a stranger. For when as the dead body of the woman, which died after she had been so abused, was cut in pieces, and sent to all the Princes of Israel, all the people judged that such outrage ought most severely to be revenged. And when they could not get the authors of this shameful fact to be delivered unto them, for to be punished, the whole Tribe of Benjamin receiving a great overthrow, was punished for it. Now in these days the Priests are vexed with sundry injuries: they are (when no other crime is objected unto them but marriage) racked with most horrible torments, and so put to death, their miserable wives and little children, being thrown out of house and home, wander up and down, as banished persons, without any certain place of abode, or house to dwell in. Paul calleth The forbidding of marriage the doctrine of Devils: which to be true, not only these filthy vices, which the single life hath brought into the Church, but also the cruelty, which by reason of this law is exercised upon Priests, and their wives and children, do testify plainly. For the Devil is a murderer, and he is chief delighted with the miseries of the godly. But the devisers of such counsel shall one day have their just reward from God. We judge that such cruelty is not worthy for Christians to use, nor profitable to the Church of God. Whereas they object the authority of the Pope's law, why do they not allege the authority of the Canons against those shameful examples of unclean single life, and those villainies, that were worthy of most severe punishment? The authority of the Pope's decree, which is contrary to the law of nature, and the commandment of God, should be of no weight. Men are so made by nature, that they should be fruitful. Whereupon the Lawyers say, That the conjunction of man & woman is by the law of nature. And the same the first book of Moses teacheth in the first and second Chapters. Again, when Saint Paul saith, To avoid fornication, let every man have his wife, it is certain, that he biddeth all which are not apt for a single life, to join in marriage. And Christ doth admonish, that all are not fit for a single life, when he saith, All men do not receive this thing. Moreover, neither men's laws, nor any vows, are of force, which are against the commandment of God. And the event itself doth testify, that nature cannot be changed by man's law. For we see what vile filthiness this single life doth bring forth, and if there be any honest men which endeavour to keep themselves chaste, they perceive right well how great a burden, how great danger there is in this thing, and they do especially be wail this slavery of their order. Certain men went about in the Nicene Synod to make a law to forbid Priests the use of their wives. This law was resused by the holy Synod: and the Latin Churches in the old time was not so severe in this point: for they did put from the ministry only such, as when they had taken upon them any Ecclesiastical function, did afterwards marry wives, yet they did not forbid marriage. But this is a new law of the Pope, unknown to the ancient Churches and Synods, which doth wholly forbid marriages, and breaketh of such as are contracted. But it is evident, that either part of this decree is flat contrary to the Gospel. They allege against us the authority of the Church, and of Synods, which the Popes themselves that were Authors of this decree, did impudently contemn, and godly Priests did evidently withstand this new law. For the Ecclesiastical Histories do testify, that it was never laid upon the Churches, without great contentions and resistance. The Bishop of Tarracon writeth to Syricius the Pope, That the Priests of Spain could not be brought to admit that law which forbade them the use of their wives. What a stir doth Syricius keep there? How sharply doth he write? For these are the words of Syricius, which are unmeet for a Pope: Let him tell me, whosoever he be, a hunter after lusts, and a Master of vices. And thereupon he wresteth the words of Saint Paul to his cause, which are most fare from it: They which live in the flesh cannot please God. A man may doubt surely, whether it may better be attributed to his ignorance, or his impudency, that he speaks so disdainfully of marriage. For he goeth about nothing else but to forbid Priests the use of their wives, which then they had married. But the Popes that succeeded after were yet more hard and cruel. When the Archbishop of Mentz did in a Synod rehearse the Pope's decree touching the putting away of wives in Germany, the Priests were so kindled in their anger that they threatened to set upon the Archbishop himself. And it was in deed both an unworthy, and cruel thing, to put away their wives, which they then had. But at last either force, or superstition got the upper hand. Cyprian was fare more equal and gentle to such women as had not kept their vowed chastity. For he writeth in the first book, the 11. Epist. If they will not, or cannot endure it, it is better they should marry, then that they should fall into the fire through their importune lusts. In any wise let them give no offence to the brethren or sisters. Besides this, unjust laws are not wont to be perpetual. We do therefore entreat the most excellent Emperor, that among many other enormities of the Church, he will also consider the faults of this law: in which case that also is to be weighed. The nature of man doth as it were wax old, and is become weaker. Wherefore there must be care had that vices do not increase: Neither must the laws themselves be seeds of vices. Plato saith very wisely, that Laws must be made for virtue's sake. Now whether this tradition of single life be maintained for piety's sake, or for some other purpose, it is no hard matter to determine. Last of all, seeing that Christ hath especially commended the care of the Ministers of the Gospel to the godly, we desire therefore that the most excellent Emperor would restrain this cruelty, which hath a long time been exercised upon godly Priests, and would rather consult with the Church, then with our Adversaries, in that behalf. Surely love and merciful dealing should flourish in the Church. Wherefore the true Church doth greatly abhor unnecessary cruelty, and would not have the Priests put to death for a tyrannical tradition. She would also have the poor Wives and Children of Priests favourably dealt with. All whose lives and safety the Church doth commend unto thee, O most merciful Emperor. All the godly wheresoever, are touched with their miseries and do in heart desire Christian lenity in this behalf, and do also with tears jointly commend learned and honest men that are profitable to the Church together with their wives and children, unto thee, whom they see both to be endued with an excellent and heroical goodness and kindness, and also to have used in this cause very notable moderation, which doth let us understand that thou art careful of bringing some remedy unto the Commonwealth. The Church would not have thee to be a Minister of another man's cruelty. The greatest honour of Kings is that which Esay giveth to them when he saith, that they should be nurse fathers to the Church: that is, that kingdoms and the maintenance of peace and of humane society should not only serve for the profit of the body, but also should further the Gospel, namely, when as they both rule the Priests, and also grant peace and quietness in cities, that the youth might be trained up in religion, and men might be instructed. The Church therefore doth beseech thee to remember that the care of defending the godly Priests, as of certain nourslings, lieth upon thee. It belongeth unto this calling to be a succour for innocence, to save from injuries, especially such as are weak, which are not able to defend themselves, as namely, godly women, children, and orphans or the fatherless. Among which you may well think that the wives and children of Priests, which are right orphans in deed, are left unto your charge by the Lord. The Church, as most full of natural affection and love, doth not only approve of the mutual love of married folks one to another, and of the love of parents to their children, but is also touched with the miseries of those that are forlorn and fatherless. And surely she judgeth in so great goodness of your nature that there is no inhumanity or want of natural affection. Wherhfore she is in good hope that the murders, and executions of Priests, and the banishment of their wives and children do grieve thee not a little. The Church also doth give thee warning to look to it, lest many points of Christian doctrine, the unfolding and laying open whereof is very necessary, be smothered up, whiles godly and learned Ministers are put to death, and whiles men are driven from the study of Christian doctrine. What else do our Adversaries seek, but that all good learning and true doctrine may be rooted out or oppressed, and men may only depend upon the authority of such as do bear rule, and that they might esteem the dreams of unlearned men, though never so impious, never so absurd, for oracles. Our Adversaries imagine that this barbarous bondage is the best, and surest for their Lordly rule. And in deed it is very evident, how the Church in many places is oppressed with this bondage. Now though liberty may not be granted to disannul such determinations, as be received by good authority, and though men ought not to departed either from the Scriptures, or from the decrees of the ancient Synods, wherein they have determined of Christian doctrine, yet is it not meet that the authority of the Church should be pretended for all such abuses and faults, as the latter and worse age hath brought into the Church. And surely men do flatter and deceive themselves too much, if they think that there be no faults conveyed into the Church by the desires of covetous men, and by those Labyrinths and obscurities, of the doctrine and traditions of the Schoolmen. For now adays good men are not so much in danger for their marriage sake, as for their care and desire they have to purge and bring to trial the doctrine of Christ. Which care the Bishops ought wisely to direct and further. For to them especially is the care of setting forth the maintenance of true doctrine commended: they should be the Ringleaders and furtherers of this most holy and fruitful care and study. But it belongeth not to the Bishop alone but also to godly Princes, and especially to the Emperor, to understand the Gospel purely, to judge of opinions, to be wary and watchful that no wicked opinions be received or rooted: and to abolish Idolatry with all his might and main. By these and such like duties did many valiant and notable men deserve well at the hands of godly men, as Gedeon, Ezechias, josias, and Constantine, and sundry others. Wherefore you must think it your duty also to take heed, lest such things, as be godly and profitably brought to light and reform by God and learned men, be smothered again, and lest that wicked abuses be established by your authority. The Psalm saith, for thy temples sake in jerusalem, the King shall offer gifts unto thee. The proper gifts that Kings are to bestow upon the Church are, to search out true doctrine, and to see that good teachers be set over the Churches, to give diligence that the controversies of the Church may be rightly decided: Not to take away true and holy doctrine, but to raise it up, and to set it forward, and to defend it, and rightly to set it in order, and to maintain the quiet concord of the Church. By these true gifts, most noble Emperor, you may adorn the Church of Christ, which especially both Christ himself requireth, and the Churches, that are rend and torn in most horrible manner, do crave at your hands. Last of all, seeing that humane traditions ought to give place to times and opportunities, especially in the Church, wherein there should be more regard had of the salvation of the godly, and of love, and public peace, then of any humane traditions, it were a great deal better to make show of abrogating this silly tradition of single life, then to strengthen lusts, to dissolve marriages, to exercise cruelty against the Priests and their wives and chidrens, to oppress true and holy doctrine, and to make havoc of the Church. We do therefore commend this matter of their marriage unto your piety and bounty, O noble Emperor, as that which hath no difficulty or doubtfulness in it. For they that be governor's both may and aught to abolish an unjust law. And the laws of single life, whether they be new, or old, belong only to humane equity, in mitigating whereof the authority of the Church should be of great force. We could bring very many examples out of the Histories of all times and countries, in which there might be seen horrible examples of judgements, which followed upon unclean lusts. Among many other causes of the general flood, there is mention made of fleshly lusts. Afterward five cities were swallowed up in an opening of the earth, so as the lake called Asphalites was left as a perpetual monument of that punishment: when the Israelites were departed out of Egypt, and divers had defiled themselves by going in unto Moabitish women, the twelve Princes of the tribes were hanged up, and twenty four thousand men were slain. The Canaanites after this were clean rooted out, and among the causes thereof, incestuous copulations are namely reckoned up: shortly after followed the overthrow of the tribe of Benjamin, for abusing the Levites wife. After this David was driven out of his kingdom for adultery. And jeremy in divers places cryeth out, that these three, idolatry, oppressions, and adulteries, are the causes of those great calamities, which overwhelmed the whole nation of the jews then, when they were carried captives to Babylon. These things are written for this purpose, that we might know certainly that God is displeased with wand'ring lusts of uncleanness: and that unclean and incestuous persons do not fall into punishments by chance, but are punished of God. Therefore the destructions of heathenish Cities also do put us in mind of the wrath of God against these villainies. Sibaris was overthrown: Athens, Sparta, and Thebes, being tossed with civil wars, received due punishment of their filthiness. And Rome when it brought forth many nero's and Heliogabales, at length it came to ruin, the Empire being rend into sundry parts by the wars of sundry barbarous nations. There is also a long Catalogue in Aristotle of cities, wherein there happened changes of government and seditions, for unclean lusts. Besides all which punishments Paul warneth the Church that there is another judgement that followeth upon these lusts, and that is madness, or fury, as it is written. Rom. 1. and Ephesians 4. And it may well be, that this judgement hath seized upon our Ecclesiastical governor's, who for the most part are open Epicures, open defenders of Idols, that they may get wealth and authority, and scoff at those heavenly say, which threaten vengeance upon Idolaters, unclean persons, and Parricides. They vaunt that they do all things well, which they do for their kingdom's sake, and that such are good subjects, and love quietness and peace, that allow of errors and open naughtiness, that they may uphold the Majesty of the Pope's kingdom. The whole world can bear witness that there is a God that doth revenge all filthiness, uncleanness, and oppression. Wherefore though they now deride and scoff at these speeches, yet let them know, that they shall one day stick fast in those punishments, whereunto the world itself doth call them. Seeing then it is a clear case, that the law of single life is directly against the commandment of God, we think that the Priests and others do very well, which join in honest marriage, as Paul saith, that a Bishop must be chosen that is the husband of one wife. We judge also that the Rulers both may, and aught to abolish this law of the Pope. For they are foully deceived, that think either that marriage is forbidden to Priests by God's law, or else that the Kings or Bishops may make a law to forbid them marriage. And if that Rulers will not help the Church in this behalf, yet the godly do well which follow the Apostles rule, which saith, That we must rather obey God, than men. To conclude seeing the defence of the Pope's law hath many faults joined with it, as namely, the strengthening of wand'ring lusts, superstitions, and murdering of godly Priests, every one may see that our Churches deal well in abolishing and condemning that law of the Pope. And we beseech the most renowned Emperor, that he will not defile himself, with defending that unclean single life, and with the blood of the Priests: for it is written, Blessed is he that hath pity on the poor and needy, the Lord shall deliver him in the evil day. This Article we found elsewhere placed in the second place, amongst those wherein the abuses that are changed be mentioned. Of the marriage of Priests. Art. 2. THere was a common complaint of the examples of such Priests, as were not continent. For which cause also Pope Pius is reported to have said, that there were certain causes for which marriage was forbidden to Priests, but there were many weightier causes why it should be permitted again. For so Platina writeth. When as therefore the Priests among us fought to avoid these public offences, they married wives, and taught that it was lawful for themselves to join in marriage. First, because that Paul saith, To avoid fornication, let every man have his wife. Again, It is better to marry then to burn. Secondly Christ saith, All men do not receive this word: where he showeth that all men are not fit for a single life, because that God created man for procreations' sake. Gen. 1. It is not in man's power, without a special gift and work of God, to alter his creation. Therefore such as are not meet for a single life, aught to join in Matrimony. For no law of man, no vow can take away the commandment of God and his ordinance. By these reasons our Priests do prove that they may lawfully marry wives. And it is well known, that in the ancient Churches Priests were married. For Paul saith, that a Bishop must be chosen which is a husband. And in Germany about 400. years ago, the Priests were by violence compelled to live a single life, who then were so wholly bend against the matter, that the Archbishop of Mentz, being to publish the Pope of Rome his decree in that behalf, was almost murdered in a tumult by the Priests in their anger. And the matter was handled so contrary to law, that they did not only forbid marriages for the time to come, but also such as were then contracted, contrary to all laws divine and humane, contrary to the Canons themselves, that were before made not only by Popes, but also by most famous Counsels. And seeing that the world decaying, man's nature by little and little waxeth weaker, it is behooveful to look well to it, that no more vices do overspread Germany. Furthermore, God ordained marriage to be a remedy for man's infirmity. The Canons themselves do say, that the old rigour is now and then in latter times to be released for the weakness of men. Which it were to be wished might be done in this matter also. It is very like that if marriage be forbidden any longer, we shall at length want Pastors in the Church. Seeing then that there is a plain commandment of God, seeing the use of the Church is well known, seeing that the impure single life bringeth forth very many offences, adulteries, and other enormities worthy to be punished by the godly Magistrate, yet it is a marvel, that greater cruelty should be showed in no other thing, then against the marriage of Priests. God hath commanded to honour marriage: the laws in all well ordered Commonwealths, even among the heathen also have adorned marriages with very great privileges. But now men are cruelly put to death, yea and Priests also, contrary to the mind of the Canons, for no other cause, but only for marriage. Paul calleth that a doctrine of devils which forbiddeth marriage. 1 Tim. 4. which may now very well be seen, when as the forbidding of marriage is maintained by such punishments. But as no law of man can take away the law of God, no more can any vow whatsoever. Therefore Cyprian giveth counsel, that those women should marry, which do not keep their vowed chastity. His words are these in the first book, the 11. Epist. If they will not, or are not able to endure, it is fare better they should marry, then that they should fall into the fire by their importune desire. In any wise let them give no offence to their brethren or sisters. Yea and the Canons use a kind of equity towards such, as before their ripe years did vow chastity, as hitherto the use hath been. To this place also belongeth the 6. Article. Of the vows of Monks. What is taught amongst us, touching the vows of Monks shall be better understood, if you call to mind what was the state of Monasteries, and how many things were every day committed in the Monasteries, contrary to the Canons. In Augustine's time Colleges were free, but afterward, when discipline was corrupted, every where vows were laid upon them, that as it were by a new devised prison, the discipline might be restored again. Over and besides vows by little and little many other observations were added. And these bands and snares were cast upon many, before they came to ripe years, contrary to the Canons. Many through error fell into this kind of life unawares, who though they wanted no years, yet they wanted discretion to judge of their strength and ability. They which were once got within these snares, were constrained to abide in them, though by the benefit of the Canon, some might be set at liberty. And that fell out rather in the Nunneries, then in the Colleges of Monks, because the weaker sex was more to be spared. This rigour and severity misliked many good men heretofore, when they saw young maids and young men thrust up into Monasteries, there to get their living, and saw what an unhappy success this counsel had, what offences it bred, and what snares it laid upon men's consciences. They were grieved that the authority of the Canons was wholly neglected and contemned in a thing most dangerous. To all these evils there was added, such a persuasion of vows, which as it is well known, did in former times mislike the Monks themselves, if any of them were some what stouter than the rest. They taught forsooth that vows were equal to Baptism: touching single life, they taught that it merited remission of sins, and justification before God: yea farther, that the Monk's life did not only merit righteousness before God, but more than that, because it observed, not only the commandments, but also the Counsels in the Gospel. And thus they taught, that the Monk's profession was better than Baptism, that the Monk's life did merit more, than the life of Magistrates, of Pastors, and such like, which in the obedience of God's commandment followed their calling, without any such religion of man's making. None of these things can be denied, they are to be seen in their writings. What fell out afterward in the Monasteries? In old time there were Schools for the study of Divinity, and other Arts, which were profitable to the Church, and thence were Pastors and Bishops taken. But now the case is altered. It is needless to rehearse their vows. In old time they came together into such places to learn, but now they feign, that it is a kind of life taken up to merit remission of sins and justification: yea they say, it is a state of perfection, and prefer it to all other kind of lives that God ordained. We have therefore mentioned these things, amplifying nothing odiously, to the end that the doctrine of our men touching this matter might be understood. First, touching such as join in marriage, thus they teach with us, that it is lawful for any to marry, that is not fit for a single life: for as much as vows cannot take away God's ordinance and commandment. The commandment of God is, To avoid fornication, let every man have his wife. And not only the commandment, but also the creation and ordinance of God, compelleth such unto marriage, as without the special work of God are not exempted, according to that saying, It is not good for man to be alone. They therefore that are obedient to this commandment and ordinance of God do not offend. What can be said against these things? Let a man amplify the bond of a vow, as much as he will, yet can he never bring to pass that the vow shall take away God's Commandment. The Canons teach, That in every vow the right of the superior is excepted: much less therefore can these vows, which are contrary to God's Commandment, be of force. If so be that the bond of vows had no cause why it might be changed, then should not the Roman Bishops have dispensed there with. For indeed it is not lawful for man to disannul that bond, which doth simply belong to the law of God. But the Roman Bishops have judged very wisely, that in this bond there must an equity be used: therefore they are often read to have dispensed with vows. The history of the King of Arragon, being called back out of a Monastery, is well known, and there be many examples of our time. Secondly, why do our adversaries exaggerate the bond, or the effect of the vow, when as in the mean time they speak not a word of the very nature of a vow, which ought to be in a thing possible, which ought to be voluntary, and taken up of a man's own accord, and with advice or deliberation. But it is not unknown, how perpetual chastity is in the power of a man. And how many amongst them is there, that doth vow of his own accord, and with advice? Wenches and young maids, before they know how to judge, are persuaded, yea sometimes also compelled to vow; wherefore it is not meet to dispute so rigorously of the bond, seeing that all men confess, that it is against the nature of a vow, which is not done of a man's own accord, or unadvisedly. The Canons for the most part do disannul vows, which are made before one be fifteen years of age, because that before one come to that age, he seemeth not to have so much judgement, as to determine of a perpetual life. Another Canon permitting more to the weakness of men, doth add some years moe, for it forbiddeth a vow to be made, before one be 18. years of age. But whether of these shall we follow? the greatest part hath this excuse, why they forsake Monasteries, because that for the most part they wooed before they came to this age. Last of all, although the breaking of a vow may be reprehended, yet it followeth not, that the marriages of such persons are to be dissolved. For Augustine in his 27. quest. 1. cap, of Marriages, doth deny that they ought to be dissolved: and his authority is not lightly to be esteemed, although others afterward have thought otherwise. And although the commandment of God, touching wedlock, doth free most men from vows, yet our men do also bring another reason concerning vows, that they be frustrate, because that all the worship of God, instituted of men without the commandment of God, and chosen to merit remission of sins and justification, is wicked, as Christ saith: They do in vain worship me with the commandments of men. And Paul doth every where teach, that righteousness is not to be sought, out of our observations, and those worships, which are devised by men, but that it cometh by faith to those that believe that they have God pacified and reconciled to them for Christ, not for any of their merits. But it is evident that the Monks did teach, that these made or counterfeited religions do deserve remission of sins and justification, and that they do satisfy for sins. What else is this, then to detract from the glory of Christ, and to obscure, and deny the righteousness of faith? wherefore it followeth, that these vows thus used were wicked worships, and therefore they be of no value. For a wicked vow, and that which is made against the commandment of God is of no force, neither aught a vow to be a bond of iniquity, as the Canon saith, Paul saith, Ye are made void of Christ, which seek to be justified by the law, ye are fallen from grace: that is, they which do think, that by their own works they do merit remission of sins, and that they do please God for their own fulfilling of the law, and do not perceive, that for Christ his sake they do freely receive by faith the remission of their sins, through the mercy of God, and that they do please God through Christ, they do lose Christ, because they do transfer the confidence which is due to Christ, and to the promise of God unto works. Also they oppose to the wrath of God, not Christ the propitiatour, but their own works, therefore they do transfer the honour, which is due unto Christ, unto our works. Now it is manifest that the Monks do teach this, that by their observations they do deserve remission of sins, because they find God merciful unto them for these observations. Wherefore they teach men to trust to their own works, not to the propitiation of Christ. This is a wicked confidence, and is contrary to the Gospel, and in the judgement of God it shall be found to be vain. For our works cannot be opposed to the wrath and judgement of God: the wrath of God is then only appeased, when as we do by faith lay hold upon the free mercy, promised for Christ's sake. Therefore they lose Christ, which place their confidence, not in Christ, but in their own works. Moreover the Monks have taught, that their kind of life is a state of perfection, because they did observe not only the commandments, but also the counsels. This error is chief contrary to the Gospel, because they have feigned that they do so satisfy the commandments, as that they can also do somewhat more: and hereupon arose that horrible error which they have feigned, that they had merits of supererogation. These they have applied for others, that they might be satisfections for other men's sins. If any man will odiously exaggerate these things how many things might he rehearse, whereof the Monks themselves are now ashamed? It is no light offence, in the Church to propound unto th● people a certain worship devised by men, without the commandment of God, and to teach, that such a worship doth justify men: because that the righteousness of faith in Christ, which ought especially to be taught in the Church, is obscured, when as those marvellous religions of Angels, feigning of poverty, and humility, and of single life, are cast before men's eyes. Moreover the commandments of God & the true worship of God are obscured, when men hear, that Monks alone are in that state of perfection: because that Christian perfection is this, to fear God sincerely, and again to conceive great faith, and to trust assuredly, that God is pacified toward us for Christ his sake, to ask, and certainly to look for help from God in all our affairs, according to our calling: and outwardly to do good works diligently, and to tend upon our vocation. In these things doth true perfection and the true worship of God consist: it doth not consist in singleness of life, in beggary, or in vile apparel. The people also doth conceive many pernicious opinions of those false commendations of the Monastical life. They hear that single life is praised above measure, therefore they live in marriage with offence of conscience. They hear that beggars only are perfect, therefore they keep their possessions, and buy and sell with offence of conscience. They hear that the Gospel giveth counsel, not to revenge: therefore some that lead a private life are not afraid to revenge themselves: For they hear that it is a counsel, not a commandment. Others do think that all Magistracy and civil offices are unworthy a Christian man. We read examples of men, who forsaking wedlock, and leaving the government of the common wealth, have hid themselves in Monasteries. That they called, to fly out of the world, and to seek a kind of life, which is more acceptable to God: neither did they see, that God is to be served in those commandments, which he himself hath delivered, not in the commandments, which are devised by men. That is a good and perfect kind of life, which hath the commandment of God for it warrant. It is necessary to admonish men of these things. And before these times Gerson did reprehend this error of the perfections of Monks, and he witnesseth, that in his time this was a new or strange voice, that the Monastical life is a state of perfection. Thus many wicked opinions do cleave fast unto vows, as that they merit remission of sins and justification, that they are Christian perfection, that they do keep the counsels and commandments, that they have works of supererogation. All these things, seeing they be false and vain, do make vows to be of none effect. Out of the Confession of SAXONY. Of Wedlock. THe truth concerning Wedlock did at all times remain sincere Artic. 18. in the Church only. For the Church doth know, that God doth most severely forbidden wand'ring lusts amongst mankind, and that he would have chastity so to be understood, and performed, as he himself hath ordained it, that we also may know, that he is a pure and a chaste mind, and may discern him from devils, who through the hatred they bear to God, are delighted with the confusions of lusts, and do drive forward this weak nature of man, that it may be horribly defiled. Wherefore both the Heathen did every where admit certain foul examples, and Heretics at all times have spread abroad monstrous opinions touching wedlock, as Clemens Alexandrinus, and Epiphanius do declare. And the Turkish manner, and the laws of the Pope, concerning single life, have caused a great deformity in this last old age of the world. But Paul doth affirm, that it is a sign of evil Spirits, to forbid marriage. Wherefore we do very carefully keep the sincere doctrine of God touching marriage, and by the mercy of God our civil Magistrates have appointed, and do defend judgements for Marriage matters in their government, and they do severely punish those wicked deeds which are contrary to the law of God, and know that by the commandment of God they are enjoined to have a care to defend chastity, and wedlock. And we detain this true definition, agreeing with the commandments of God, and the custom of the Apostolic Church. Marriage is a lawful and indissoluble conjunction, only of one man and of one woman, to be kept because of the commandment of God, who by this mean will have mankind associated, chastity to be understood, and lusts not to wander. God in the beginning did consecrate this order, saying thus, They shall be two in one flesh, to wit, one man, and one only woman inseparably joined together. And again, this first law was established of Christ, Matth. 19 Now that this coupling together may be lawful, we do immutably observe the differences of persons, that we may not make a mixture of those persons, who by the law of God are not permitted to couple together. * Look the 1. Observation upon this confession. Also we keep the rules of the Canon law, touching other nearer degrees, as there be ordinances to be seen delivered with grave and wise deliberation in our Consistories. Moreover, we know it is the will of God, that marriage should not be forbidden to any persons, that be fit thereunto, and which, without marriage, could not live without danger of their conscience, as it is written, Gen. 2. Matth. 19 1 Cor. 7. Therefore we give leave to Priests and other persons, to marry, which had rather live godly in marriage, then in a single life to have wounded consciences, so that they may not invocate God, and live holily. In affiances, even according to the ancient laws, we will have the consent of Parents also, seeing that Parents are moved with a probable reason. Touching divorcements, this rule is most firmly held, that they do sin, who either by adultery, or by forsaking, be the first cause of distraction: and adulterers and adulteresses, and he and she that doth forsake the other, are condemned by the voice of them that preach in our Churches, and of the judges in our Consistories, and they be severely punished of our Magistrates. But the innocent person (when as the matter being well known, he is set free) is not forbid to marry, that he may invocate God, and live holily. For seeing that the Lord doth expressly set at liberty the innocent person, Mat. 19 when as the other party is polluted with adultery, we must understand a setting at liberty, not in name only, but in deed. And Paul speaketh after the same manner, in the case of forsaking. This our custom doth also agree with the most ancient Church. The other laws which we have in our Consistories, * Look the 2. Observat. do agree with the Canon law: and we do truly propound unto the people the whole doctrine touching marriage and chastity. We affirm, that all commixtions, and spilling of the seed without marriage, are sins condemned of God, * Look the 3. observation. as mortal sins, and such as drive out of men the holy Ghost, and that many grievous punishments are spread throughout mankind, by reason of lusts, as it is written, Fornicatours and adulterers God will judge. And there is a threatening of these punishments set down, Levit. 18. Now we count that to be chastity, both to keep purity in a single life, and also to have the laws of wedlock observed: and we affirm wedlock, as we did before describe it, to be a society instituted, and consecrated of God, and that this very society, and the duties of a life in wedlock, do please God. And we condemn all those fanatical spirits, Basilides, Tatianus, Carpocrates, and such like, whereof some by one means, and some by another, did either condemn wedlock, or did approve filthy confusions. Also we condemn that Popish law, which forbiddeth Priests to marry, and giveth occasion of destruction to a great multitude of men, and for the same cause we do utterly dislike the Monastical vows of single life. Touching other causes we shall speak hereafter: for those Popish laws and vows are flat contrary to the law of God. The Lord said, It is not good for man to be alone: He said, that is, by his unspeakable wisdom he decreed in this sort to make mankind, that by the society of man and woman it might be propagated. And He made them two, that there might be a Church, and he established these bounds, that lusts might not stray abroad: for he would have an understanding of chastity to be in mankind. Although God hath said and decreed these things, yet Tatianus, the Pope, and the Monks do say the contrary: who when as they forbidden marriage, do give occasion to many men, being otherwise fit unto virtue, to heap up many horrible sins, by reason whereof very many do fall headlong into eternal destruction, and the wrath of God is more kindled against whole mankind. A law of man, being contrary to the decree of God, and to the very work of God instituted and established in the creation, and also to the commandments of God, and that law, which is the fountain of great wickedness and heinous deeds, for the which both many do perish, and the wrath of God is the more kindled, yea which law the holy Ghost doth affirm to have it beginning from the Devil, is in no case to be laid upon the Church, but by the consent of all godly men to be abolished. Now it hath fallen out very often within these 30. years, that Priests, whose manners were blameless, and honest, have chief been put to death because they were married. Thus the Devil goeth about to establish his law by most cruel murders, and he hath for his instruments, most impudent writers, Ecchius, Faber, Pighius, who hath expressly written, That a Priest doth less offend, if he be an adulterer, then if he marry a wife. It is an unworthy thing that these, who will be counted Christians, should write and speak such things. Wise men do see that in this declining age of the world, both the nature of men is more weak, and by little and little there is greater releasing and confusion of discipline. And at all times a licence in this kind did immediately go before the destroying of Cities, and the ruins of Kingdoms. Therefore such as are governor's ought to be more vigilant and severe in maintaining discipline, in strengthening the laws of wedlock, in punishing and prohibiting wand'ring lusts: touching which matter we rejoice that our admonitions be extant for all posterity, and we also desire the Son of God, our Lord jesus Christ, the keeper of his Church, and a true lover of charity, that he would bow the minds of Governors to listen to wholesome counsels, and repress the Devil, which kindled the flames of lusts, and hinder evil examples that they may not be fare spread. The minds and hearts of all godly men do tremble, when they read, and hear of such foul and horrible heathenish examples: the which truly afterward were accompanied both with blindness in the minds, and with other outrages, which were pernicious to whole Nations, as in the histories of the heathen examples do every where offer themselves to all men. The Scedasians had cast into a well two daughters of Spartanus being deflowered: afterward, as it were in the very same footstop, the army of the Lacedæmonians wasslain, and the Empire changed. But there be many examples of all ages. We ourselves do remember, that certain Bishops, who were famous for their nobility, and their wits, were slain in adultery. But we beseech the Son of God, that for this cause he would preserve many, and bow them unto chastity, that he may sincerely be invocated of many. As for those things which are alleged of our odversaries for the defence of single life, they are as well applied to the matter, as that saying of Christ to Solomon, which Tacianus did allege out of the Gospel according to the Egyptians. I came to destroy the works of the woman: Tacianus did thus interpret it, I came to destroy, that is, to abolish wodlocke: * Look the 4. observation. whereas the words of Christ did speak of the fall of Eve, and of the miseries that followed that fall, as also john doth write, The Son of God came to destroy the works of the Devil. Hitherto also pertaineth the 21. Article of the same Confession. Of the Monasticll life. WE omit a larger rehearsal out of ancient Writers, of those, who either departed into the wilderness, as did Antonius, or erected like Colleges or Schools, as did Basilius: for divers men had divers causes of separating themselves. We speak now of the present Monks, which are not in the wilderness, but are Colleges of men either learned, or unlearned, which do live more commodiously in the open light, and in places of greatest resort, than other men do. They have those pleasures which they desire, some one, some another: and they have much more leisure, than other men have, that live either in civil, or in domestical affairs. Neither do they now transfer unto themselves those ridiculous praises of perfection, and of a contemplative life, as in times past some did. And seeing that there is great difference in divers societies of men, we will not preach to the evil, who for the kitchens, and all licentiousness, do love those dark places: but those, of whom there is hope of amendment, we do earnestly request, for the glory of God and their own salvation, that they would think upon these say: Thou shalt have no strange Gods. Fly from Idols. What manner of thing is the Monastical life now adays? It hath very much wicked worship, and vanity: their Masses for the quick and the dead they set out to sale, and this is the greatest gain that Monasteries for the most part have: there is used invocation of the dead, heaped up with very foul superstitions: as with the adoring of Images, with indulgences, and other juggling tricks. The study of doctrine is either none at a●l, or very corrupt. These only causes are great enough, why men, which are not profane, aught to departed out of such societies: because that the vows, which wrap them in a kind of life, wherein is the worship of Idols, are without doubt frustrate, according to the first commandment which is , eternal, and the rule of all other commandments. Thou shalt have no strange Gods, Exod. 20. They do bring a testimony out of Paul, 1 Tim. 5. Concerning widows, They have lost their first faith: But the answer is sure and clear, although Paul should speak of vows, yet would he in no case allow of such vows, as are joined with the worship of Idols, and with many errors. But there be also many other lies in vows. They promise chastity and poverty: but how many of them be fit to lead a single life, they themselves do know. And touching poverty, they know that the fare greater part doth there rather seek kitchens well furnished, then for poverty and hunger. Now we must also consider of this: let eloquent men excuse and praise the Monastical life as they list, yet always this opinion is confirmed in men, that are not profane, by this example, that such works, chosen by man's devise, are the worship of God: that is, such works whereby God doth count himself to be honoured. This opinion is to be reproved and to be pulled out of the minds of men, and men are to be drawn back to the commandments of God, according to this saying, Mat. 15. In vain do they worship me with the commandments of men. Also, Walk not after the commandments of your fathers, but walk ye in my commandments. This is a true and notable reprehension of the Monastical life. Now if they do feign hereunto merits and perfections, the Gospel of Christ touching the righteousness of faith and true worship, is the more obscured: because it is a foul and horrible lie, that monastical observations should merit remission of sins, or be of so great value, as is Baptism, as Thomas doth expressly say: Neither was antiquity ignorant of this reprehension. There is a narration extant, whether it be true, or written only for doctrines sake, yet doth it show forth the judgements of godly men: They writ, that when Antony, desired to know, how much he had profited before God in those external exercises, there was showed unto him a Cobbler's house at Alexandria, being next door to him. He therefore going in speaketh to the good man of the house, questioneth with him concerning doctrine, and exercises of godliness. The Cobbler answereth sincerely touching doctrine. Afterward he saith, that in the morning in a short prayer he giveth thanks to God, both for other benefits, and that he sent his Son: then that he doth ask remission of his sins for the Sons' sake, and pray that God would preserve the Church, and his family: also that he prayeth to the Son, to make intercession for us: and that he doth rest in this faith, and doth his domestical affairs joyfully, and provide that his children may be well taught. And usest thou no other straighter exercise, saith Antony? why, saith he, doth he labour alittle, trow you, that provideth how his family shall be maintained? and many things do oftentimes happen, which do surely vex him that governeth a house, beside other burdens which he hath common with the Citizens. Dost thou not see, how many private and public miseries there be in this life? and to bear these well, and in them to exercise faith and patience, dost thou not think it a warfare hard enough? Antony went his way, and understood that he was admonished, not to prefer his own exercises, before the duties of this common life. These, and other like narrations are read, which although they be so written for doctrines sake, yet they do declare the judgements of learned men. Neither is it now needful to add a longer discourse, especially seeing that no man is ignorant, how that in those places, where Monks be, there is much wicked superstition in Monasteries, and that the studies of doctrine are either none at all, or very corrupt. To deliberate of the means how to amend these things we leave it to them, that are in authority. Out of the Confession of WIRTEMBERGE. Of Wedlock. CHAP. 21. WE confess that Wedlock is a kind of life, instituted and approved of God, and that it is * Look the 1. observation. a mystery, that is, as commonly it useth to be expounded, a great Sacrament, in Christ and his Church, as Paul saith. And because Christ doth evidently affirm, that wedlock doth pertain to this present life and the administration of the things of this life do consist of public laws being made upon right and probable reason, therefore we teach that it is lawful to marry in these degrees of consanguinity and affinity which * Look the 2. observation. the politic laws, which are the ordinances of God, do permit. Also we teach, that those which be young ought not to marry without the authority of their parents, and that the marriage which is contracted by a rash and unlawful consent of young parties without the authority of them, in whose power they are, is not to be counted as ratified: For although there be certain cases, wherein it is lawful to marry without the consent of parents, yet it seemeth not good to make a general rule thereof, as though every consent of young parties, should ratify the contract of marriage, and as though privy marriages were to be approved. For not only the commandment of God doth require, that children should honour their Parents, but also natural reason doth command, that the consent of parents should be requested in making a marriage: hitherto also are children called by the politic laws. And there is a decree of Pope Euarastus extant, the words whereof be these: Marriage as we have heard of our fathers and have found it delivered unto us of the Apostles, and their successors, is not otherwise made lawful, but when a wise is sought for at their hands, and affianced by the nearest Parents, who seem to have authority over the maid or woman, and in whose custody she is. Moreover we do not doubt, but that they which are in deed lovers of honesty, do think that it is not free for the lay men only, as they call them, but also for the Ministers of the Church, to marry. For the Epistle to the Heb. saith, Marriage is honourable in all men, and the bed that is undefiled. And Paul alloweth of marriage in a Bishop, & affirmeth that the forbidding of marriage is a spirit of errors, and a doctrine of devils. For though this saying of Paul is commonly expounded of the Tatians and Eucratians, who thought that marriage doth nothing at all differ from whoredom, yet notwithstanding seeing that marriage is forbidden in the popish decrees, it is forbidden by the same reasons, by the which marriage is wholly condemned, and not in one kind of men only. For that saying is alleged out of Leviticus, Be ye holy, because I am holy: and that of Paul, Not in chambering and wantonness: And again, They which are in the flesh, cannot please God. But seeing that these say of the Scripture do pertain to all men, certainly they might drive all godly men from marriage, if they were fitly applied to forbid marriage unto Priests. But we hope that all good men do think more honestly of marriage, and that they do not dislike of that in the Ministers thereof, which they did approve in the Church itself, especially seeing that there be manifest examples of the Church, when as yet it was but fresh and more pure, wherein it was lawful, both for the Apostles which was the highest degree in the Church, and also for Bishops, to have their wives. And we think that this thing is so to be understood, that it was not only lawful for the ministers of the Church to be married, before they were ordained ministers, but also to marry after their ordination. For which opinion there be very evident arguments. Neither ought the vow of chastity to be any hindrance herein, because that such a vow being taken upon a man by humane superstition, without the authority of the word of God, and against faith, is not acknowledged of God, and wedlock also hath it chastity, that he which before had vowed chastity, & marrieth a wife in the Lord, doth indeed fulfil the vow of chastity. Seeing therefore that the word of God is evident, touching the honesty of wedlock, the examples of the Apostles and Bishops of the Primitive Church be evident, the weakness of man's nature is evident, dangers of single life be evident, and seeing that the offences, which unchaste Priests do give, are evident, we do verily hope that it will come to pass, that they which have the government of the Church, will not go forward severely to maintain and defend this constitution touching the marriage of Priests, but favourably to interpret it. For so it shall come to pass, that there may be both fewer and less offences in the Church, and that many good men's consciences may be relieved. Also we hope that it will come to pass, that all good Bishops and Princes will permit them, who, by a lawful divorce, are separated from their adulterous wives or husbands, to use that liberty of marrying again in the Lord, which the Son of God our Lord jesus Christ hath granted to them, Matth. 5. and 16. Hitherto also pertaineth the 26. Article. Of Monastical vows. THere is no doubt but that godly, just, and lawful vows are to be kept and paid, and that wicked vows are to be disannulled. But it is not without cause made a matter of controversy, in what kind of vows Monastical vows touching virginity or single life, poverty and obedience, are to be placed. For it is evident, that single life, is not commanded by the Word of God: also it is evident, that although the estate of single persons be in public dangers quiet, and more fit and commodious to execute the public Ministeries of the Church, then is theirs, which use it not, yet we must not think, that this kind of life is of itself before the tribunal seat of God more excellent, and more holy, then is marriage. For as in Christ there is neither jew, nor Grecian, neither servant nor freeman, as Paul saith, so in Christ, there is neither married, nor unmarried. And as, In Christ jesus circumcision availeth nothing, but the keeping of the commandments of God, and a new creature: so also doth single life avail nothing, and wedlock availeth nothing, but to be renewed in Christ jesus, and to obey the calling of Christ. In the Council held at Gangrum there was this Canon: If any of those, who for the Lord's sake do keep virginity, is lifted up against those that be married, let him be accursed. And an other Canon saith, If any man, for continency, as it is thought, doth wear a cloak, as believing that hereby he hath righteousness, and doth despise others, who with reverence do wear other common and usual kinds of garments, let him be accursed. And Augustine, De bono coniugali, cap, 21. dareth not prefer the virginity of the Baptist, before the wedlock of Abraham. Therefore he that doth vow virginity or single life, doth either vow it, as a singular worship of God (And then because the state of single life is not commanded by the word of God, this vow pertaineth to the commandments of men, whereof Christ saith, In vain do they worship me, teaching for doctrines the precepts of men.) Or else he worketh it, as a merit of remission of sins, and of life eternal, and then it is evidently a wicked vow, whereunto no man is bound. It is to no better purpose to vow poverty. For either thou are poor by condition or estate, and possessest no earthly substance: (And then this cross, which God hath laid upon thee, thou must bear it patiently, which moreover if thou do vow, thou dost nothing else, then if in thy sickness thou shouldest vow, that thou wouldst always be sick, or that in thy infamy, thou shouldest always vow to be infamous: which kind of vow is rather a madness, than godliness.) Or else thou dost possess substance, and vowest that, forsaking thy substance, thou wilt always lead a poor life, and get thy living by beging, and obtain, by the merit of this vow, eternal life: and then this vow is first of all repugnant to the love of thy neighbour, which requireth, that by thy begging thou be not troublesome to any, further than necessity compelleth: secondly it is contrary to faith in Christ, because that he alone is the merit of eternal life. Therefore it is evident, that this kind of vow is unlawful and wicked. But so to forsake thy substance, as to give it to a common use, is not to follow after poverty, but to provide a more certain and bountiful living for thyself: the which what manner of worship it is before God, it cannot be unknown. And as for obedience, it is either referred to God, and then it is not an arbitrary vow, but of due necessity, of which obedience it is said, Obedience is better than sacrifice: Or else it is referred to man, and then of their own accord they are to perform those duties, which the subject oweth to the Magistrate, children to the Parents, servants to their Lords, and scholars to their Schoolmasters. These things doth God look for at men's hands whether they be vowed, or not vowed: but yet with this condition, that we do always rather obey God, than men. But to vow obedience unto man, without a special calling of God, that by the works of such obedience, a man may not only perform a singular worship unto God, but also purge his sins before God, it is altogether superfluous (because that Christ saith, They worship me in vain with the traditions of men) and also wicked, because the obedience of Christ alone, which he performed to God his Father, hath puged our sins, and reconciled us with God. By all these things it is manifest, that the kind of vowing single life, poverty, and obedience, doth not agree with that doctrine which is indeed Catholic, especially seeing that certain men are not afraid, to make this kind of vowing equal with Baptism. Out of the Confession of SUEVELAND. Of Monkery. CHAP. 12. ANd for the same cause, that all our justification doth consist The former part of this 12. Chap. might more commodiously have been referred to the 17. Sect. where we entreated of true Christian liberty if those things which follow had not hindered it. in faith in jesus Christ, whereupon we have liberty given to us in all external things, we have permitted the bonds of Monkery to be released among us. For we saw that this liberty of Christians was vehemently challenged in every place by Saint Paul, whereby every Christian man doth assure himself, that all righteousness and salvation is to be sought for only in Christ jesus our Lord, and is also assured, that he must at all times use all the things of this life, as to the profit of our neighbours, so to the glory of God: and that all which he hath is to be arbitrated, and moderated by the holy Ghost, who is the giver of true adoption and true liberty, and that he ought freely to permit them to be appointed, and bestowed both to the relief of his neighbours, and also to the advancement of the glory of God. Seeing that we retain this liberty, we show ourselves to be the servants of Christ: when we betray it to men, addicting ourselves to their inventions, we do like runagates, forsake Christ, and fly to men. The which thing we do so much the more wickedly, because that Christ hath freed us by his blood not by a vile or common price, and hath redeemed us to himself from the deadly slavery of Satan. And this is the cause, why Saint Paul writing to the Galathians, did so much detest it, that they had addicted themselves to the ceremonies of the law, though they were commanded of God, whereas notwithstanding, as we declared before, that might be fare better excused, then to submit themselves to the yoke of those ceremonies, which men have feigned of their own brain. For he did write, and that truly, that they which admit the yoke, of those ceremonies, despise the grace of God, and count the death of Christ as a thing of nothing: and thereupon he saith, That he is afraid, lest that he had bestowed his labour among them in vain: and he exhorteth them, That they would stand steadfast in that liberty, wherewith Christ hath made us free, and not to be entangled again, with the yoke of bondage. Now it is evident, that Monkery is nothing else then bondage of traditions devised by men, and indeed of such as Paul hath by name condemned in the places which we alleged. For undoubtedly they which profess Monkery do addict themselves to those inventions of men for hope of merits. And hereupon it is, that they make it so heinous an offence, to forsake those inventions, and to embrace the liberty of Christ. Therefore, seeing 1 Cor. 6. that as well our body, as our spirit, belong unto God, and that in a double respect, to wit, of our condition, and Redemption, it can not be lawful for Christians, to make themselves slaves to this Monastical servitude, much less than for profane servants, to change their masters. Moreover it cannot be denied, but that by such like bondage and vows, to live after the commandment of men, a certain necessity (as it always useth to be) of transgressing the law of God is brought in. For the law of God doth require, that a Christian man should, as much as lieth in him, Matth. 15. employ his service to the benefit of the Magistrate, his parents, kindred, and others; and of all those, whom the Lord hath made his neighbours, and brought to him to be delivered, in what place, time, or manner soever their necessity shall require it. Then let him embrace that kind of living, whereby he may chiefly provide for the affairs of his neighbours, neither let him choose a single life, but let him know that to renounce marriage, and to make himself an Eunuch for the kingdom of heaven, that is, to further godliness, and the glory of God, it is a peculiar and a special gift of God. For that Edict which Paul did publish, standeth firm and steadfast, neither can any vows of men make it frustrate; For the avoiding of whoredom let every man (he excepteth none) have his own wife, and every woman her own husband. For all men do not receive that word, of taking upon them a single life for the kingdom of heaven, as Christ himself doth witness, than whom no man did more certainly know, & more faithfully teach, either of what force man's nature is, or what is acceptable to his Father. Now it is certain, that by these Monastical vows, they which do make them are bound to a certain kind of men, so that they think it not lawful to show themselves obedient and dutiful any longer, either to the Magistrate, or to their parents, or to any men (only the chief governor of the Monastery excepted) nor to relieve them with their substance, and least of all to marry a wife, though they be greatly burned, and therefore they do necessarily fall into all kinds of dishonesties of life. Seeing therefore that it is evident, that these Monastical vows do make a man, which is freed from the service of Christ, to be in danger, not so much of the bondage of men, as of Satan, and that they do bring in a certain necessity of transgressing the law of God, (according to the nature of all such traditions as are devised by men) and that therefore they be manifestly contrary to the commandments of God, we do, not without cause, believe, that they are to be made frustrate, seeing that not only the written law, but also the law of nature doth command to disannul a promise, if being kept, it be a hindrance to good manners, not only to religion. Therefore we could not withstand any which would change a Monastical life, which is undoubtedly a bondage to Satan, for a Christian life, as also we could not withstand others of the Ecclesiastical order, who marrying wives, have embraced a kind of life, whereof their neighbours might look for more profit, and greater honesty of life, then of that kind wherein they lived before. To conclude, neither did we take upon us to drive them from the right of wedlock, who among us have persevered in the ministry of the word of God, whatsoever chastity they had vowed, for the causes before specified, seeing that Saint Paul the chief maintainer of true chastity, doth admit even a Bishop to be a married man. For we have lawfully preferred this one law of God before all laws of men, For the avoiding of whoredom, let every man have his own wife. Which law truly, for that it hath been rejected so long time, all kinds of lust, even those which are not to be named (be it spoken with reverence to your sacred Majesty O noble Cesar) have more then horribly overthrown this Ecclesiastical order, so that at this day amongst men there be none more abominable than they, which bear the name of Priests. THE NINETEENTH SECTION. OF THE CIVIL MAGISTRATE. The latter Confession of HELVETIA. Of Magistracy. CHAP. 30. THE Magistracy, of what sort soever it be, is ordained of God himself, for the peace and quietness of mankind: and so, that he ought to have the chiefest place in the world: If he be an adversary to the Church, he may hinder and disturb it very much: but if he be a friend and a member of the Church, he is a most profitable and excellent member thereof, which may profit it very much, and finally may help and further it very excellently. His chiefest duty is, to procure and maintain peace and public tranquillity. Which doubtless he shall never do more happily, then when he shall be truly seasoned with the fear of God and true religion, namely, when he shall after the example of most holy Kings and Princes of the people of the Lord, advance the preaching of the truth, and the pure and sincere faith, and shall root out lies, and all superstition, with all impiety and Idolatry, and shall defend the Church of God. For indeed we teach that the care of religion doth chief appertain to the holy Magistrate: let him therefore hold the word of God in his hands, and look that nothing be taught contrary thereunto. In like manner let him govern the people committed to him of God * Look the 1. observation. upon this confession. with good laws, made according to the word of God. Let him hold them in discipline, and in their duty, and in obedience, let him excrcise judgement by judging uprightly, let him not accept any man's person, or receive bribes: let him deliver widows, fatherless children, and those that be afflicted from wrong: let him repress, yea and cut off such as are unjust either by deceit, or by violence. For he hath not received the sword of God in vain. Therefore let him draw forth this sword of God against all malefactors, Rom. 13. seditious persons, thiefs, or murderers, oppressors; blasphemers, perjured persons, and all those whom God hath commanded him to punish or execute. Let him suppress stubborn heretics (which are heretics in deed) who cease not to blaspheme the majesty of God, and to trouble the Church, yea and finally to destroy it: but if so be it be necessary to preserve the safety of the people by war, let him do it in the name of God, so that he first seek peace by all means possible, and use it not save only then, when he can save his subjects no way but by war. And while as the Magistrate doth these things in faith, he serveth God by those works, as with such as be good works, and shall receive a blessing from the Lord. We condemn the Anabaptists, who as they deny that a Christian man should bear the office of a Magistrate, so also they deny that any man can justly be put to death by the Magistrate, or that the Magistrate may make war, or that oaths should be performed to the Magistrates, and such like things. For as God will work the safety of his people by the Magistrate, whom he hath given to be as it were a father of the world, so all the subjects are commanded to acknowledge this benefit of God in the Magistrate: therefore let them honour and reverence the Magistrate, as the minister of God, let them love him, favour him, and pray for him, as their father, and let them obey all his just and equal commandments: Finally, let them pay all customs and tributes and all other duties of the like sort, faithfully and willingly. * Look the 2. Observat. And if the common safety of the country and justice require it, and the Magistrate do of necessity make war, let them lay down their life, and spend their blood for the common safety and defence of the Magistrate, and that in the name of God willingly, valiantly, and cheerfully. For he that opposeth himself against the Magistrate, doth procure the wrath of God against him. We condemn therefore all contemners of Magistrates, as rebels, enemies of the Commonwealth, seditious villains, and in a word, all such as do either openly or closely refuse to perform those duties which they ought to do, etc. The Conclusion. WE beseech God our most merciful Father in heaven, that he will bless the Princes of the people, and us, and his whole people through jesus Christ our only Lord and Saviour, to whom be praise, and thanksgiving, both now and for ever. Out of the former Confession of HELVETIA. Of Magistracy. SEeing that every Magistrate is of God, his chief duty (except it please him to exercise a tyranny) consisteth in this, to defend religion from all blasphemy, and to procure it, and, as the Prophet teacheth out of the word of the Lord, to put it in practice, so much as in him lieth. In which part truly the first place is given to the pure and free preaching of the word of God, the instruction of the youth of Citizens, and a right and diligent teaching in Schools, lawful discipline, a liberal provision for the Ministers of the Church, and a diligent care for the poor. Secondly, to judge the people according * Look the 1. observation. upon this confession. to just and divine laws, to keep judgement and justice, to maintain this public peace, to cherish the Commonwealth, and to punish the offenders, according to the quantity of the fault, in their riches, body, or life: which things when he doth, he performeth a due worship or service to God. We know, that though we be free, we ought wholly in a true faith holily to submit ourselves to the Magistrate, both with our body, and with all our goods, and endeavour of mind, also to perform faithfulness, and * Look the 2. Observat. the oath which we made to him, so fare forth as his government is not evidently repugnant to him, for whose sake we do reverence the Magistrate. Out of the Confession of BASILL. Of Magistracy. MOreover, God hath assigned to the Magistrate, who is his minister, the sword and chief external power for the defence of the good, and to take revenge and punishment of the Rom. 13. evil. Therefore every Christian Magistrate ( * Look the 1. Observation upon this confession. in the number whereof we also desire to be) doth direct all his strength to this, that among those which are committed to his credit, the name of God may be sanctified, his kingdom may be enlarged, and men may live according to his will, with an earnest rooting out of all naughtiness. And in the margin, This duty also was enjoined to the heathenish Magistrate, how much more to the Christian Magistrate ought it to be commended, as to the true substitute of God? Also, Art. 11. Sect. 1. 3. and 4. We do clearly protest, that together with all other doctrines, which are directly contrary to the sound and pure doctrine of jesus Christ, we do not only not receive, but, as abominations and blasphemies, reject and condemn those strange and erroneous doctrines, which the spirits of hurly-burly, among other damnable opinions do bring forth, saying, etc. that Magistrates cannot be Christians. And in the margin, The Magistrate doth then show himself to be a good Magistrate, when he is a true Christian. The Conclusion. LAst of all, we submit this our Confession to the judgement of the holy Scripture of the Bible, and therefore we promise, that if out of the foresaid Scriptures we may be better instructed, we will at all times obey God and his holy word, most thankfully. Out of the Confession of BOHEMIA. Of the civil power, or civil Magistrate. CHAP. 16. furthermore, it is taught out of the holy Scripture, that the civil Magistrate is the ordinance of God, and appointed by God: who both taketh his original from God, and by the effectual power of his presence, and continual aid is maintained to govern the people in those things which appertain to the life of this body here upon earth: whereby also he is distinguished from that spiritual state: whereof is that worthy sentence of Paul, There is no power but of God, and the power that is, is ordained Rom. 13. of God. Then according to these points, all they that being endued with this authority do bear public offices, of what kind soever they be, being in the degree of Magistrates, necessarily must know, acknowledge, and remember this, that they are Gods deputies, and in his stead, and that God is the Sovereign Lord and King, even of them all, as well as of other men, to whom at length in the last day they must give an account, of the degree wherein they were placed, of their dominions, and of the whole administration of their government, whereof it is expressly written in the book of Wisdom, and elsewhere. And seeing they do govern in stead of God upon earth, and Sap. 6. are his Lieutenants, it is meet that they frame themselves to the example of the superior Lord, by following, and resembling him, and by learning of him mercy and justice. As touching these therefore such an instruction hath been delivered, that they who are in authority ought to do good unto others, according to that which Christ saith, They that are mighty are called gracious, or Luk. 22. bounteous Lords, and that in regard of their duty they are especially bound thereunto, and that this is their special charge, that they cherish among the people without respect of persons, justice, peace, and all good things that are appertaining unto the time: that they protect and defend their peaceable subjects, their rights, their goods, their life and their bodies, against those that wrong, and oppress them, or do any ways endamage, or hurt them: also against the unjust violence of the Turks, together with others that do the like, to secure and defend them: and so to serve the Lord God herein, that they bear not the sword in vain, but valiantly, courageously, and faithfully use the same to execute the will and works of God therewith. Hereof in the holy Scripture such are called Gods, and of Saint Paul, the Ministers of God. The Magistrate, saith he, is the Minister of God for thy good; who Psal. 8 2. joh. 10. Rom. 13. 1 Pet 2. is sent, as Peter saith, to take vengeance on those that do evil, and to give honour unto those that do good. But for as much as the Magistrate is not only the power of God, in that sort, as the Scripture doth ascribe that title even to an heathen Magistrate, as Christ said unto Pilate, Thou couldst joh 19 have no power over me, unless it were given thee from above: but the Christian Magistrate ought also to be a partaker, and as it were, Apoc. 1. and 19 1 Tim. 6. Isa. 49. a Minister of the power of the Lamb jesus Christ, whom God hath in our nature made Lord and King of Kings, that Kings of the earth, who in times past had been heathen, might come under the power of the Lamb, and give their glory unto the Church, Ma●th. 15. Luk. 13. and become nurses thereof: which then began to be fulfilled, when they received Christian religion, and made them nests under the tree of Mustardseed, which is faith. Then for this cause the Christian Magistrate is peculiarly taught to be such a one, that he should well use this glory and portion of his authority, which he hath common with the Lamb, and that he betray it not to Satan and to Antichrist, unless he will be transformed into that beast, and hideous Monster, which carrieth the beast, and that he be not ashamed of the name of jesus Christ our Lord, and that by this authority of his he set forth the truth of the holy Gospel, make way for the truth wheresoever, be a defender of the Ministers and people of Christ, suffer not so fare as in him lieth Idolatry, or the tyranny of Antichrist, much less follow the same, although he be driven to sustain some harm therefore, and so lay down his Crown before the Lamb, and serve him together with the spiritual Kings and Priests of the holy Church, that is, with all the faithful, and Christians that are called to eternal life. Whereunto also the second Psalm doth exhort Magistrates, which it is profitable often to remember, where it is thus read, And now ye Psal. 2. Kings understand, and be ye learned that judge the earth serve the Lord with fear, and rejoice unto him with trembling, Hereupon it followeth and is concluded by force of argument: namely, that whosoever doth use in such sort as hath been said, this ordinary power of God and of the Lamb, with patience in their adversities, as well on the right, as on the left hand, they shall receive for this thing, and for their labour a large and infinite reward and blessing of God upon earth, and also in the life to come, through faith in Christ: and contrariwise upon the wicked, cruel, and bloodthirsty, that repent not, shall come the pains of fearful vengeance Psal. 82. Sap 6. in this life, and after this life everlasting torment. Moreover the people also are taught of their duty, and by the word of God are effectually thereto enforced, that all and every of them, in all things, so that they be not contrary unto God, perform their obedience to the superior power, first to the King's Majesty, then to all Magistrates, and such as are in authority, in what charge soever they be placed, whether they be of themselves good men, or evil; so also to all their Ministers, and such as are sent with commission from them, to reverence and honour them, and yield unto them all things, whatsoever by right are due unto them: and perform and pay unto them, honour, tribute custom, and such like whereunto they are bound. But in things pertaining to men's souls, to faith and eternal salvation, of those the people is taught, * Look the a. observation. that they ought to obey no man more than God, but God only and his holy word above all things and especially, according to that which the Lord commandeth, Give unto Cesar the things which are Caesar's, and unto God the things which Matth. 22. are Gods. But if some should attempt to remove any from this Christian and true opinion, they ought to follow the example of the Apostles, who with a bold courage nothing at all daunted, answered the Magistrate and counsel of jerusalem in this manner, We ought rather to obey God, than men. Whereof also is to be Causa 11. ●●●est 3. Cap. St Domi●●●. seen the judgement of the old fathers, and of the Canon law: where they thus write, and these are the words of St. Jerome: If the Lord (or Magistrate) command those things that are not contrary to the holy Scriptures, let the servant be subject 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 Emperor commandeth, do the will of him that commandeth: if it be evil, answer, we ought rather to obey God then men. The Conclusion. ANd hitherto have been informed and showed unto your Majesty 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, do with one consent of judgement hold, talk of, and preach, and do constantly maintain and fight for the same, not with the power of this world, but by holy Scriptures, against those that impugn it, or by teaching do spread abroad contrary errors thereunto. Neither yet without that modesty that becometh the profession of Christians, do 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 certain grounds out of the word of God (which ought to be the rule of judgement unto all men) peaceably, and with a meek spirit (as it ought to be done) be showed unto them, they are ready and forward, and thereunto, as always 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 reform whatsoever shall have need to be amended. Wherefore most excellent King, and gracious Lord, may it please your Majesty 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 condemn this doctrine, as not agreeable to the holy Scripture, nor Christian. Verily, we are of opinion, that if any man presume to despise, or condemn this doctrine, he must of necessity also condemn the holy Scripture, from whence it was taken, and the ancient, and true Christian Doctors, with whom it agreeth, and also the holy Church itself, which from the beginning, and that constantly, so hath, and doth teach. And hereby your Majesty 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 Majesty will give no place or credit to our Adversaries, in those matters which divers ways without any ground they charge us withal, when as without all humanity 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 Majesty; or that we presume stubbornly to take in hand, or do attempt any other thing against God, and your Majesty, and contrary to the institutions of this Commonwealth, and to the public law of the kingdom of Bohemia. And your Majesty may well call to your remembrance that we have every way, and at all times, behaved ourselves obediently and peaceably, and in all things which may turn or belong to the preservation of your Majesty's person, and to the public good, and commodity of the whole Realm: in all such things, I say, we have endeavoured not to be behind others: and hereafter also we offer ourselves most ready to perform the same, according to our allegiance and duty. Neither do we think it only a point of virtue, and to appertain unto honesty alone and the good estate of the Commonwealth, to yield ourselves subject and faithful to your Majesty, 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 esteem him: even as our Teachers also do deal both with us, and with the people to perform this, and oftentimes by teaching out of the word do enforce it upon us both. Here we commend ourselves unto your Majesty, as to the fatherly and liberal tuition, care and protection of our most gracious Lord, and do most humbly beseech of your Majesty, that unto these things, which on the behalf of Christian religion we have tendered unto your Majesty, we may receive a courteous answer, and such as God may be pleased withal. The Almighty and everlasting God graciously preserve your Majesty in continual health, to the profit, benefit, and increase of his holy Christian Church. Amen. Proverb. 20. Mercy and truth preserve the King, for his throne is established with mercy. Out of the FRENCH Confession. WE believe that God would have the world to be governed Artic. 39 by laws, and by civil government, that there may be certain bridles, whereby the immoderate desires of the world may be restrained, and that therefore he appointed kingdoms, Commonwealths, and other kinds of principality, whether they come by inheritance, or otherwise. And not that alone, but also whatsoever pertaineth to the state of righteousness, 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 only those which are committed against the second table, but also against the first. Therefore, because of the Author of this order, we must not only suffer them to rule, whom he hath set over us, but also give unto them all honour and reverence, as unto his Ambassadors, and Ministers assigned of him to execute a lawful and holy function. Also, Art. 40. THerefore we affirm 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 sovereign government of God do remain whole or entire, and nothing diminished. Therefore we detest all those, which do reject all kind of dominion, and bring in a community and confusion of goods, and who, to conclude, do go about to overthrow all order of law. Out of the Confession of BELGIA. WE believe that the most gracious and mighty God did Artic. 36. appoint Kings, Princes, and Magistrates, because of the corruption and depravation of mankind, and that it is his will that this world should be governed by laws, and by a certain civil government, to punish the faults of men, and that all things may be done in good order among men. Therefore he hath armed the Magistrates with the sword, that they may punish the wicked, and defend the good. Moreover it is their duty, not only to be careful to preserve the civil government, but also to endeavour that the ministry may be preserved, that all Idolatry and counterfeit worship of God may be clean abolished, that the kingdom of Antichrist may be overthrown, and that the kingdom of Christ may be enlarged. To conclude, it is their duty to bring to pass, that the holy word of the Gospel may be preached every where, that all men may serve and worship God purely and freely, according to the prescript rule of his word. Moreover all men of what dignity, condition, or state soever they be, aught to be subject to their lawful Magistrates, and pay unto them subsidies and tributes, and obey them in all things, which are not repugnant to the word of God. Also they must pour out their prayers for them, that God would vouchsafe to direct them in all their actions, and that we may lead a peaceable and quiet life under them with all godliness and honesty. Wherefore we condemn the Anabaptists, and all those troublesone spirits, which do reject higher powers, and Magistrates, overthrew all laws and judgements, make all goods common, and to conclude, do abolish and confound all those orders and degrees, which God hath appointed among men for honesties sake. Out of the Confession of AUSPURGE. COncerning civil affairs they teach, that such civil ordinances, Artic. 16. as be lawful, are the good works and ordinances of God, As Paul witnesseth, The powers which are, be ordained of God. They teach therefore that it is lawful for Christians to bear offices, to sit in judgement, and to determine of matters by the Prince's laws, or by the laws of the Commonwealth, to appoint punishments according to law, to make lawful wars, to go to war, to deal in bargains and contracts, by laws to hold his own, to take an oath at the request of the Magistrates, to contract lawful marriage, and to follow such crafts and sciences as are approved by law. They condemn the Anabaptists, which forbidden Christians these civil offices. They likewise condemn them which have placed perfection under the Gospel, in the renouncing of civil offices, whereas it is spiritual, that is, it consisteth in the motions of the heart, in the fear, faith, love, and obedience of God. For the Gospel speaketh of a certain eternal righteousness of the heart, yet doth it not take away civil, or domestical government, but requireth most of all to have them preserved in this bodily life, as the ordinances of God, and that we should exercise love and charity in such ordinances. Wherefore Christians must of necessity obey the Magistrates laws that now are, save only where they command and set forth any sin. For in such case they must obey God, rather than men. Act. 4. These things are thus found in another Edition. COncerning civil things, they teach that such civil ordinances Artic. 16. as are lawful are the good works of God, that Christians may lawfully bear office, sit in judgements, determine matters by the Princes or country laws, lawfully appoint punishments, lawfully make war, be soldiers, make bargains and contracts, by law hold their own, take an oath when the Magistrates require it, marry a wife, or be given in marriage. They condemn the Anabaptists, which forbidden Christians to meddle with civil offices: as also those that place the perfection of the Gospel, not in the fear of God and faith, but in forsaking civil offices. For the Gospel teacheth an everlasting righteousness of the heart. In the mean time it doth not disallow order and government of Commonwealths, or families, but requireth especially the preservation and maintenance thereof, as of Gods own ordinance, and that in such ordinances we should exercise love and charity. Christians therefore must in any wise obey their Magistrates, and laws, save only then, when they command any sin. For than they must rather obey God then men. We condemn the Anabaptists which do spread jewish opinions afresh. They imagine that the godly before the resurrection, shall possess the kingdoms of the world, and the wicked and ungodly in all places be destroyed and brought under. For we are sure that seeing the godly must obey the Magistrates that be over them, they must not wring their rule and authority out of their hands, nor overthrow governments by sedition, forasmuch as Paul willeth every soul to be subject to the Magistrates. We know also that the Church in this life is subject to the cross, and that it shall not be glorified till after this life, as Saint Paul saith, We must be made like to the image of the Son of God, And therefore we do condemn and detest the folly and devilish madness of the Anabaptists. The Conclusion. THese are the principal articles that seem to have any doubt or controversy in them. For though we might have spoken of many more abuses, yet to avoid tediousness, we have only set down the chiefest, by which it is easy to judge of the rest. There have been great complaints of Indulgences and Pilgrimages, and of the abuse of excommunication, Parishes have been divers ways molested by Catchpoles: there have been many brawls and bicker between Parish Priests and Monks about this, who had greater right to the Parish, and about commissions, burials, and extraordinary Sermons, and other such innumerable things, such like matters we have permitted, that such as are the principal in this cause, being shortly set down, might the better be understood. Neither have we here spoken or written any thing to any man's reproach. Only we have rehearsed such things, as seemed necessary to be spoken, to the end that it might be seen, that nothing is received among us in doctrine or ceremonies, contrary to the Scripture, or the Catholic Church. For it is evident, that we have most diligently taken heed that no new or wicked opinions should creep into the Church. These articles above written, we thought good to exhibit according to the Emperors his highness' Edict wherein our confession might be extant, and the sum of that doctrine, which our Teachers do deliver among us, might be seen and known. If any thing be wanting in this confession, we are ready, if God permit, to yield a more full information thereof according to the Scriptures. Another Edition hath it thus. WE have set down the sum of the doctrine of the Gospel that is needful for the Churches. And we are out of doubt that this our judgement in these points is in deed the doctrine set forth in the writings of the Prophets and Apostles, and whereunto the universal Church of Christ doth agree and consent, and whereto the best learned Writers of the Church do give testimony in many places. And we offer ourselves to make a more large and ample explication of these things when need shall require. Now we beseech God, the Father of our Lord jesus Christ, that he will vouchsafe to rule, preserve, purge, and increase his Church, which he hath purchased and redeemed by the blood of his Son. Amen. The faithful, and subjects to the Emperor's Majesty. john Duke of Saxony Elector. George Marquis of Brandembrough. Ernest Duke of Luneborough. Philip the Landgrave of the Hesses. john Frederick Duke of Saxony. Francis Duke of Luneborough. Wolfgang Prince of Anhalt. The Senate and Magistrates of Nurnborough. The Senate of Reutling. Out of the Confession of SAXONY. Artic. 23. Of the civil Magistrate. BY the benefit of God this part also of doctrine of the authority of the Magistrate, that beareth the sword, and of the authority of Laws and judgements, and of the whole civil state is godlily set forth: and by great travel, and many writings the manifold and great furies of the Anabaptists and other fantastical men are refuted. We teach therefore that in the whole doctrine of God delivered by the Apostles and Prophets, and degrees of the civil state are avouched, and that Magistrates, Laws, order in judgements and the lawful society of mankind, are not by chance sprung up among men. And although there be many horrible confusions, which grow from the Devil, and the madness of men, yet the lawful government and society of men is ordained of God, and whatsoever order is yet left by the exceeding goodness of God, it is preserved for the Church sake, as it is said, Rom. 13. and Psal. 126. Except the Lord keep the City, in vain he watcheth, that keepeth it, etc. Therefore in themselves they are things good, to bear the authority of a Magistrate, to be a judge, to be a Minister, to execute judgements, to make lawful wars, and to be a soldier in lawful wars, etc. And a Christian man may use these things, as he useth meat, drink, medicines, buying and selling. Neither doth he sin that is a Magistrate, and dischargeth his vocation, that exerciseth judgement, that goeth to war, that punisheth lawfully those that are condemned, etc. And subjects own unto the civil Magistrate obedience, as Paul saith, Romans 13. Not only because of wrath, that is, for fear of corporal punishment, wherewith the rebellious are rewarded by the Magistrate, but also for conscience sake, that is, rebellion is a sin that offendeth God, and withdraweth the conscience from God. This heavenly doctrine we propound unto the Churches which establisheth lawful authority, and the whole civil state, and we show the difference of the Gospel, and the civil government. God would have all men to be ruled and kept in order by civil government, even those that are not regenerate, & in this government, the wisdom, justice, and goodness of God toward mankind, is most clearly to be seen. His wisdom is declared by order, which is in the discerning of virtues and vices, and in the society of mankind under lawful government, and in contracts guided and disposed by marvellous wisdom. Then the justice of God appeareth in civil government, in that he will have open sins to be punished by the Magistrates, and when they that are in authority do not take punishment on offenders, God himself miraculously draweth them unto punishment, and proportionably doth lay upon grievous sins, grievous punishment in this life: as it is said, Matth. 26. Whosoever taketh the sword, shall perish with the sword, and Heb. 3. Whoremongers and adulterers, God will judge. In these punishments God will have to be seen the differences of virtues and vices, and will have us learn that God is wise, just, true, and chaste. The goodness of God also toward mankind is seen, in that he preserveth the society of men after this order. And for that cause doth he maintain it, that from thence his Church may be gathered, and he will have commonwealths to be places for the entertainment of his Church. And the civil government is one thing, which keepeth in order all men, even those that are not regenerate: and forgiveness of sins, and righteousness in the heart, which is the beginning of life and of eternal salvation, which by the voice of the Gospel is effected in the hearts of them that believe, is another thing. Both these benefits God hath bestowed upon mankind, and will have us to understand the difference of civil justice, and light in our hearts. Neither doth the Gospel condemn or overthrow Commonwealths or families. And although it belong not to those that teach in the Church, to give particular laws of politic government, yet the word of God doth generally teach this of the power of the Magistrate. First, God would that the Magistrate without all doubt should sound forth the voice of the moral law among men, touching discipline, according to the ten commandments or the law natural; that is, he would have by the voice of the Magistrate, first sovereign and immutable laws to be propounded, forbidding the worship of Idols, blasphemies, perjuries, unjust murders, wand'ring lusts, breach of of wedlock, theft, and fraud in bargains, contracts, and judgements. The second duty. Let the Magistrate be an observer of these divine and immutable laws, which are witnesses of God, and chief rules of manners, by punishing all those that transgress the same, For the voice of the law without punishment and execution is little available to bridle and restrain men. Therefore it is said by Saint Paul, Rom. 13. The Magistrate is a terror to him that doth evil, and giveth honour to them that do well. And well hath it been said of old, The Magistrate is a keeper of the Law, that is, of the first and second Table, as concerning discipline and good order. The third duty of the civil Magistrate is to add unto the law natural, some other laws, defining the circumstances of the natural law, and to keep and maintain the same by punishing the transgressors: but at no hand to suffer or defend laws contrary to the law of God or nature, as it is written, Isa. 10. Woe be to them that make wicked laws. For kingdoms are the ordinance of God, wherein the wisdom and justice of God, that is, just laws ought to rule, even as the wise King, and one that feared God, Jehosaphat said, 2 Chron. 19 Ye exercise not the judgement of men, but of God, who is with you in judgement. Let the fear of God be with you, and do all things diligently. For although many in kingdoms do despise the glory of God, yet notwithstanding this aught to be their especial care, to hear and embrace the true doctrine of the Son of God, and to cherish the Churches, as the second Psalm speaketh, And now ye Kings understand, and be learned ye that judge the earth. And Psal. 23. Ye Princes open your gates, that is, open your kingdoms to the Gospel, and give entertainment to the Son of God. And Isa. 49. and Kings and Queens shall be thy nurses, that is, let common wealths be nurses of the Church, let them give entertainment to the Church, and to godly studies. Let Kings and Princes themselves be members of the Church, and rightly understand the doctrine thereof, and give no help unto those that establish false doctrine, and exercise unjust cruelty, and remember this saying. I will honour them that honour me. And Daniel in the fourth Chapter, exhorteth the King of Babylon, to acknowledge the wrath of God, and to show mercy to the banished Church, when he saith, Redeem thy sins with righteousness and with mercy towards the poor, and there shall be a healing of thy transgressions. And since they are among the principal members of the Church, let them provide that judgement be rightly exercised in the Church, as Constantine, Theodosius, Arcadius, Martian, Charles the great, and many godly Kings have provided, that judgement in the Church should be sincerely executed. But of the difference of both states, namely of the Ministry of the Gospel, and the civil Magistracy, there are many writings in our Church, which declare, that we teach no fantastical nor seditious opinions, but do show the necessary doctrine delivered in the Gospel touching both degrees, profitable to godliness, and common peace. Thanks be to God. THis is the sum of that doctrine, which by the blessing of God with one consent we teach in our Churches, which to be the sincere meaning of the doctrine delivered from God in the writings of the Prophets and Apostles, and in the Creeds, we nothing doubt, and it may be understood out of the ancient and purer writers, to be agreeable to the ancient and purer Churches. Now the matter itself declareth, that we have not sought to dispute about new fangled, curious and subtle questions, neither do strive about authority or riches, but only to unfold and bring to light from the great darkness of traditions and opinions, that doctrine which is necessary to the true invocation of God, to true worship, to the right knowledge of the Son of God, and to the salvation of souls, and do in most simple and plain manner propound the same unto the Churches. For all wise men must needs confess that there was much obscurity and many errors in the doctrine of the Monks, and many snares of conscience in the Pope's traditions: and whether doctrine is true, plain, evident, profitable for consciences, and for manners, comparison doth declare. For we avoid not the judgements of the godly, yea rather we desire that the whole true Church of God, that is, all the faithful and learned, wheresoever they are, may understand what we say, who we doubt not will be witnesses that this doctrine is the consent of the true Catholic Church of God. Also we offer ourselves at any time, to a more full declaration in every point; and think that this rehearsal of our doctrine now made is agreeable to the confession exhibited at Auspurge, Anno, 1530. For as much therefore as the doctrine, which we here recite, is true, and necessary for the Church, we entreat that our Churches may not be condemned, as if they either embraced errors, or foolishly or seditiously stirred up strife without any weighty cause. The truth, and weight of the matters may deliver us from this unjust accusation. Next after a godly manner, we admonish the Council itself. They see that old abuses and many great errors are as yet sticking in the Church, because in all ages even from the beginning of mankind the devil continueth scattering his seed of error, and since that time through the ignorance of men, by superstition they are either confirmed, or do shoot forth again. And now for that the vanity of many superstitions is known, the times require a reformation, and unless the Governors provide that the truth may be brought to light, great division in opinions is like to follow: especially because in this last age of the world great confusion is to be feared. Therefore let the Council see to it, that they condemn not a manifest truth. And if a godly sort they will deliberate how they may provide for the Churches, and if a more ample declaration shall be demanded of us, men learned, of understanding, loving the truth and fearing God must be chosen, to consult together of these so weighty matters. Neither let them only strive with us in number of vices, seeing it is manifest by many prejudices, of what opinion the Bishop of Rome, & others that are, are addicted unto him, who now by the space of many years have not only set forth against us Edicts written with blood, but also have slain many of our side: and there be many that neither understand, nor look after any truth of doctrine, but being already corrupted with profane persuasions, do think this to be an especial part of politic men, to defend the present state and to maintain their own authority. And for this purpose they seek fit Ministers, by sophistical juggling to jest out the truth Wherefore now we testify that we will not reject the truth, although it be condemned by the judgements of such men. And we openly profess, that we consent not to the Council of Trent, which heretofore hath sent abroad Decrees partly false, partly captious and sophistical: but do earnestly request that both we may be heard in the same matter, and that the errors before confirmed by the Decrees of the Tridentine Council may be reform. And we reverently beseech the most worthy Emperor Carolus ●ugustus that he give not leave to the Adversaries to oppress the truth by their presumption, and to strengthen their cruelty which they exercise against innocents', and to stir up greater dissension by their unjust Decrees. And now we commend the Church and ourselves to the Son of God our Lord jesus Christ, who we know, by the voice of the Gospel gathereth together to himself an everlasting Church: and we pray him that he would govern us, and not suffer the light of his Gospel to be extinguished, nor the assemblies of them that rightly call upon him to be dispersed. An Addition. ANd we request all that teach in the Churches near adjoining or elsewhere, that receive the Confession exhibited at Auspurge, 1530. that when they read these things, if in any point they find any want, they would lovingly admonish us thereof: for that it was not our purpose to bring up any other kind of doctrine, but plainly to receit the sum of the Confession of Anspurge, and the common consent of these Churches: and we desire that we may be favourably, and not quarrelously judged of. We purpose not to stir up new contentions: but especially we pray to the Son of God our Lord jesus Christ, that was crucified for us, and risen again, that prayed in his agony, that we might be one in God, that he would make us also in the most Churches one in himself. We whose names are subscribed hereunto, who do now teach in the Churches and Universities under mentioned, do protest that in this writing, which we desire to have rightly and not quarrelously understood, we have recited the common doctrine published in the Churches and Universities, wherein we teach the Gospel, and we are persuaded that this is the true, sincere, and incorrupt doctrine of our Lord jesus Christ, agreeing with the Apostles and Prophets and with the Creeds, and that it is necessary for the Churches, and we pray our Lord jesus Christ, who was crucified for us, and risen again, that he would mercifully govern and defend these Churches. Also we offer ourselves to further declaration in every Article. This was written Anno 1551. Iuly ●0. in the Town of Wirtemberg, where the Pastors of the Churches near adjoining were met together, etc. Out of the Confession of WIRTEMBERGE. The Conclusion, which is placed in the latter end of the 35. Chapter. WE have rehearsed those things, which seem good both to be approved, and also to be refuted, or amended in the Ecclesiastical doctrine, and in the whole administration of the Church. And if any thing be spoken either more briefly, or more obscurely, then so great a matter would require, our Preachers do promise that they will expound them more largely, and more clearly. That which remaineth, we beseech all the godly through jesus Christ the Son of God, our only Saviour, that (which thing we hope they will do of their own accord) every one according to his office and calling, would take unto himself a true and earnest endeavour to reform the Church. It cannot be denied, but that hitherto for these many years not only the discipline of the Church hath decayed, and the manners thereof have been corrupted with great and horrible vices, and they have very much degenerated from the honesty of our Elders, but that also the doctrine of the Church hath been depraved in suffering and bearing with corruptions: which if hereafter they be either dissembled, or confirmed, every man that is but meanly wise may consider, how great evils are like to follow in the Church of God. Those execrations and curse are well known, whereunto the law of God doth addict the transgressors of his word. And Josias the King of juda, was endued with an heroical mind, when he repaired the Church, and although the wrath of God was by his godly repentance and obedience mitigated (after that the book of the law was found out, and well known) that those punishments, which the Church of God at that time had deserved, through the neglect of his word and their impietr, might be deferred till another time, yet notwithstanding such was the severity of God against the contemnets of his word, and the impenitent, that the King although he were very godly, could not altogether take it away from them, and appease it. Now we think that in these times the wrath of God is no less, yea much more grievously kindled, and set on fire against the assembly of his Church, (by reason of so many heinous wicked deeds and offences, which even in that people which glorieth in the Name of God, are more evident, then that they can be denied, and more clear, then that they may be excused) then in times past, when as yet the Son of God was not made known to the world by his Gospel: And the judgement of God shall be so much the more severe, by how much his benefits are the greater, which he seemeth to have bestowed, both in the former, and also at these present times upon unthankful men. But many other things have need of amendment in the Church and ministry thereof, and especially the doctrine of Repentance, justification, and the use of the Sacraments, and single life of the Ministers of the Church, do require a godly amendment. If these things by the mercy of God, and by the diligence and care of all good men shall be restored, according to the writings of the Prophets and the Apostles, and according to the true Catholic consent of the ancient and purer Church, we shall not only give unto God the Father of our Lord jesus Christ a most acceptable worship, but also the whole Christian world shall be stirred up to declare their thankfulness and obedience in all dutiful manner that they may. We truly do not know of any error in our Preachers, either in doctrine, or in the other administration of the Church: yet we do not doubt, but that they are endued with so great modesty and godliness, that if they be admonished by the testimony of the heavenly doctrine and by the true consent of the Catholic Church, they will in no case be wanting to the edifying of the Church. And as much as lieth in us, and in our government, we will do our endeavour, that the mercy of God helping us, none of those duties may be pretermitted of us, whereby we hope that the true quietness of the Church, and salvation in jesus Christ the Son of God, may be preserved. Out of the Confession of SUEVELAND. Of Secular Magistrates. CHAP. 23. IN the former points we have declared, that our Preachers do place that obedience which is given unto Magistrates, among good works of the first degree, and that they teach, that every man ought so much the more diligently to apply himself to the public laws, by how much he is a more sincere Christian, and richer in faith. In the next place they teach, that to execute the office of a Magistrate, it is the most sacred function, which can happen unto man from God, whereupon also it is come to pass, that they which are endued with public authority, are in the Scriptures called Gods. For when as they do justly and orderly behave themselves in their function, it goeth well with the people both in doctrine, and in life: because that God doth use so to moderate our affairs, that for the greater part, the safety and destruction of the subjects doth depend upon them which are the Governors. Wherefore none do more worthily execute Magistracy, than they which of all others are the most Christian, and Bishops and other Ecclesiastical men were promoted by most godly Emperors and Kings to an external government in civil affairs. Wherein though they were religious and wise, yet in this one point they offended, because they were not able to discharge both those functions sufficiently, and it was necessary, that either they should be wanting to the Churches in ruling them by the word, or to the commonwealth, in governing it by authority. The Conclusion. THese be the chief points, most mighty and religious Emperor, wherein our Preachers have somewhat swerved from the common doctrine of Preachers, being forced thereunto by the only authority of the Scriptures, which is worthily to be preferred before all other traditions. These things, being so declared, as the shortness of time would give us leave, we thought it good to offer them to your sacred majesty, and that to this end, that we might both give account of our faith to thee, whom next unto God we do chief honour and reverence, and might also show how necessary it is, speedily and earnestly to consult of a way and mean, whereby a thing of so great importance, may be known, diligently weighed, and discussed, as the honour which we do chiefly owe to God (in whose chief matter it behoovethus' to be conversant with fear and trembling) doth require. Secondly, it is a thing worthy of your sacred Majesty, (which is so much commended for the name of religion and clemency). To conclude, the very mean to attain to that certain and sound peace, which your sacred Majesty goeth about, doth require it: which peace, seeing that we do about Faith and Religion, can no other ways be obtained, then when as before all other things the minds be plainly instructed concerning the truth. But peradventure it might seem needless, that we in these matters should use so many words, seeing that the most famous Prince Elector of Saxony and others have very largely and sound declared unto your sacred Majesty those things, which at this day are in controversy in our holy Religion. But because that your sacred Majesty hath desired that all they, who have any interest in this business, should declare unto you their judgement concerning Religion, we also thought it our duty, to confess those things unto your sacred Majesty, which are taught among us. Howbeit this matter is so large, and comprehendeth so many things, that even those things which we have declared on both sides, are as yet fewer, and more briefly declared, then that we may hope, presently to have some certainty determined in the controversies, and that such, as may be approved, not of all, but at the least of a good part of Christian people: So few is the number of those that do subscribe to the truth. Therefore seeing that this matter is so weighty, so divers, and manifold, and cannot fruitfully be decided, except it be well known and sifted of many, we beseech your sacred Majesty, and most humbly request you by God and our Saviour, whose glory without doubt you do chief seek, that you would procure, as speedily as may be, that a general, free, and a Christian Council in deed may be summoned, which hitherto hath seemed so necessary a thing both to your sacred Majesty, and also to other Princes of the sacred Empire, for the setting of Ecclesiastical affairs at a stay, that almost in all assemblies throughout the Empire, which have been gathered together since the beginning of this variance about Religion, both your sacred Majesty's commissioners and other Princes of the Empire, have openly witnessed, that there was no other way in these matters, to bring that to pass which might be wholesome. Whereupon in the last assembly held at Spire, your sacred Majesty gave occasion to hope, that the Bishop of Rome would not withstand it, but that such a Council might with speed be summoned. But if so be that in time we may not have opportunity for a a general Council, yet at the least your sacred Majesty may appoint a Provincial assembly, as they call it, of the learned men of every degree and state, whereunto all, for whom it is expedient to be present, may freely & safely resort, every man may be heard, and all things may be weighed, and judged, by such men, whom it is certain, as being endued with the fear of God, to make the chiefest account of the glory of God. For it is not unknown, how gravely, and diligently in times past both Emperors and Bishops behaved themselves in the deciding the controversies of Faith, which notwithstanding were oftentimes of much less moment, than those which do presently trouble Germany, so that they thought it not an unworthy thing for them to examine the self same things the second, & the third time Now he that shall consider, how things stand at this present, he can not doubt, but that at this day there is greater need, then ever was heretofore, of greater faithfulness, gravity, meekness, and dexterity, to this end, that the Religion of Christ may be restored into her place. For if so be that we have the truth, as we do undoubtedly believe, how much time and labour, I pray you, is requsite that they may know the truth, without whose consent or patience at the least, sound peace cannot be obtained? But if we do err (from the which we do not doubt but we be fare) again the matter will not require slothful diligence nor a short time, that so many thousand men may be called into the way again. This diligence and time it shall not be so unseemly for your Majesty to bestow, as it is meet that you should express his mind toward us, in whose stead you do govern over us, to wit, the mind of jesus Christ the Saviour of us all, who, seeing that he came with this mind, to seek, and to save that which was perished, so that he vouchsafed also to die, that he might redeem them which were lost, there is no cause, why your sacred Majesty should think much, although you should undoubtedly believe, that we are fallen from the truth, to leave the ninety nine sheep in the wilderness, and to seek for the hundreth, and to bring it back into the sheepfold of Christ, that is, to prefer this business before all other things, that the meaning of Christ in every of these things, which at this present are in controversy, may out of the Scriptures be plainly and certainly laid open unto us, though we be but a few in number and of the meaner sort, and we for our parts will show ourselves willing to be taught, (only let all obstinacy be removed) so that it may be lawful to hear the voice of our Shepherd jesus Christ: and let all things stay and rest upon the Scriptures (which teach whatsoever is good) whereunto we shall be called. For if it should so fall out, that the care of teaching us being rejected, there should compendious forms of Edicts be sought (which we do nothing fear whilst the matter is in the hand of your sacred Majesty) it cannot be said, into what straits innumerable thousands of men should be brought, to wit, of those, whom, as being persuaded that God is chief to be heard, and then that those things which follow as opinions must stay upon the undoubted oracles of God, these say of our Saviour do always appall: Fear not them which kill the body. He that shall lose his soul, shall find it. He that shall not hate father and mother, etc. yea even his own soul, he cannot be my Disciple. He that shall be ashamed of me, before this froward and adulterous nation, of him will I be ashamed before my Father and his Angels. And such like. Many men being moved with these thundering speeches, have resolved with themselves to suffer all extremity: and many for fear of death do rather seek delays, but yet waiting for a fit opportunity, if they should be dealt withal in this matter by authority, before they be dealt withal by doctrine, and by force, before their error should be made known unto them. For of what force a sound persuasion of Religion is, and how it maketh men to make no account not only of their goods, but also of their lives, it hath been seen more than sufficiently in very many, even within this 10. years (that we may say nothing of the former ages) who have willingly suffered not only banishments and proscriptions, but also torments, and death itself, rather than they would suffer themselves to be withdrawn from that judgement which they had conceived, and which they believed to be true. If now a days when as there is contention of those lighter matters, there be but a few to be found, whom a man may bring to unfeigned concord, except they may be persuaded of the law, or the equity of conditions, how, when as the controversy is of Religion, shall we look for true peace and, an undoubted tranquillity in these matters, to wit, such a one as your sacred Majesty goeth about to establish, except that on both sides it be agreed upon, what things they be that God doth approve, and what things be agreeable to the Scriptures? For as Religion by right, and by the custom of all nations, is preferred before all other things, so there never was any more vehement or sharp fight among men, then that which is undertaken for Religion. But we, seeing that your sacred Majesty hath used such an unspeakable clemency toward your enemies, and those such, as have pretermitted no kind of hostility, that we may let pass other things, have not without cause received great hope, that you will so moderate all things even in this matter also, that you will much more seek for the praise of goodness and courtesy in us, who are most desirous of your safety and honour, as we have in deed testified, and do from the bottom of our hearts desire yet farther to testify. For we have dealt so moderately in all points, that we have made it evident enough to all good men, that it was never in our mind to hurt any man, or deceitful to increase our commodities by the discommodities of other men. Indeed we have sustained dangers for this cause, & spent exceeding much, but we have not gained no not so much as a little thereby, this one thing excepted, that we being better instructed, touching the goodness of God shown unto us through Christ, we have begun (by the grace of God) to hope better of those things which are to come: and of that we do by right make so great account, that we do not think that we either have done, or suffered any thing as yet worthy thereof, seeing that it is an inestimable thing, and to be preferred above all things, which are in heaven or in earth. We have been so far from emparing the riches of Ecclesiastical men, that when the husbandmen were in an uproar, we, to our great costs and dangers, defended them to their uses. The Gospel of our Lord jesus Christ, as surely as we would that he should love us, is the only thing that enforceth us, and hath caused us to do all these things, which we seem to have altered. Therefore let it please your sacred Majesty rather to follow the examples of these most mighty and indeed happy Emperors, Constantine, Jovinian, Theodosius, and such like, who both by doctrine daily taught in all meekness by most holy and vigilant Bishops, and also by Counsels lawfully assembled, and by a wise discussing of all things, did deal with them that erred, and assayed all means to bring them again into the way, before that they would determine any thing more sharply against them; then to follow those, who it is certain had such counsellors, as were most unlike to those ancient and holy Fathers indeed, and received an event nothing answerable to the godliness of those Fathers. In consideration hereof let not your sacred majesty be withdrawn with this, that the chiefest matters, which are now in controversy, were decided long since, and chief in the Council held at Constance, especially seeing you may see, that of those innumerable, no less holy than necessary decrees of the former Counsels, there is not so much as the least point observed of our Ecclesiastical men, and that they have so degenerated in all things, that no man which is but endued with common sense, doth not cry out, that there is need of a Council, to restore Religion, & the holiness of the Ecclesiastical order. But if that doth like them so well which was decreed at Constance, how cometh it to pass, that by no means at all that decree eversince took place, that Christian Counsels should be assembled every tenth year? the which thing was at that time decreed. For by this mean much godliness and faith might either be recovered, or preserved. But what is he that will not confess, that so often as the disease waxeth fresh, so often the remedy is to be used, and they which have the truth indeed do never think it much, both that good men should teach it, and also defend it against the evil sort, where any fruit thereof may be hoped for? Now when as so many thousand are so miserably entangled in the opinions of our Religion, who can deny that there is hope of most plentiful fruit, and such as hath justly enforced all those that are governed by the spirit of Christ, that omitting all other things what soever, contemning all kind of labour and cost, they may give themselves wholly to this one thing, that the doctrine of Christ, which is the mother of all righteousness & salvation, may be worthily weighed or considered, purged from all errors, & offered in it natural colour to all those that love godliness and the true worship of God, to the end that a peace, & such as may be firm for ever, & a true setting of all holy things at a stay, may be restored & confirmed to the sheep of Christ, for whom he hath shed his blood, which are now too much troubled and wavering. The which peace can by no other mean, as we have said, be restored and confirmed unto them, as being certain that in other things they are in some sort to yield or to give place, but in the matter of godliness, they are so to stick, and bend themselves to the word of God, that if they had a thousand lives, they should offer them to be tormented, rather than to yield one jot, or in the least point, which they are persuaded to be the word of God. Now if one only soul be of more value than the whole world, what ought we to do for the salvation of many thousands? Certainly seeing we are alured by so great a hope, both by this, that they which are accused to your sacred Majesty of error, do desire nothing else but that they may be taught, and have wholly addicted themselves to the holy Scriptures, which are fully sufficient to confute every error: and also thereby, that Christ our Saviour hath made so large a promise, that where even two or three be gathered together in his name, there he will be in the midst of them, and grant unto them any thing whereupon they shall agree. These things, most godly Emperor, we do here rehearse for no other cause, then to show ourselves obedient to your sacred Majesty, which would have us also to declare what is our judgement, concerning the reforming of Religion. For otherwise we have good hope that your sacred Majesty hath of late very well considered, and doth sufficiently perceive, what necessity doth enforce us thereunto, what fruit doth allure us, and to conclude, how worthy a thing this is for your sacred Majesty, which is so much praised for Religion and clemency, that all the best learned and most godly men being called together, they may find out of the divine Scriptures, what is to be thought of every point of doctrine, which are at this time in controversy, and then that it be expounded by the fit Ministers of Christ, with all meekness and faithfulness, to them which are thought to be detained in errors. Notwithstanding herewithal it is to be feared, that there will not be men wanting, who will do their endeavour to withdraw your sacred Majesty from this: unto these men it seemed good to us in this sort to make answer as it were before your Majesty. Let it please your sacred Majesty, according to your most excellent clemency, for which you are renowned, to take and interpret in good part, both this same, and all other things, (which we have here expounded and confessed, for no other respect, then to defend the glory of Christ jesus our God, as our duty requireth, and, as it is meet we should, to obey your sacred Majesty) and to account us among those, who truly do from our hearts desire to show ourselves no less obedient and addicted to your Majesty in all humble subjection, than were our blders, being ready in this point, so fare as is lawful, to spend both our goods and our lives. The King of glory jesus Christ grant unto your sacred Majesty, both in this and in all other matters, to do all things to his glory, and preserve it long, and advance it happily both in health, and in flourishing estate, to the safety of all Christendom. Amen. VERY BRIEF OBSERVATIONS UPON ALL THE FORMER HARMONY. Wherein the doubtful say of every Confession are made plain, the dark speeches opened, and besides such as in outward show seem to be contrary one to the other, are with modesty reconciled: And to be brief, such things wherein there is yet any controversy (which indeed are very few) are favourably marked and noted, that they also may at length through God's assistance come to be agreed upon, by a common consent of all the Churches. 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets. Phil. 3. 15. Let us therefore so many as be perfect be thus minded: and if ye be otherwise minded, God shall reveal even the same unto you. Nevertheless, in that whereunto we are come, let us proceed by one rule, that we may mind one thing. VERY BRIEF OBSERVATIONS UPON THE FORMER HARMONY ACCORDING TO THE ORDER of the Sections. IN THE FIRST SECTION. Upon the Confession of Bohemia. ACcording to the ancient custom. This ancient custom Obser. 1. pag. 8. we do thus fare allow, that liberty be be left to every Church to use, or not to use those Postils, as they call them: yet so as we advise them to beware, lest this culling out of some parts of the Scripture, bring in a neglect of the other parts. Upon the Confession of Saxony. Joining our Prayers with all Saints in heaven. We learn in Obser. 1. pag. 13. many places of the holy Scripture, that the Angels, according to the nature of their ministry which they are sent to perform, do further the salvation of the godly: and it is evident by that saying, Love doth not fall away, and by the 6. Chap. vers. 10. of the Apoc. that the spirits of the Saints taken up unto Christ, do with their holy desires, in some sort help forward the grace and goodness of God, touching the full deliverance of the Church. And thus we acknowledge, that as well this, and other places of the same Confession, as also that place in the 23. Chap. of the Confession of Wirtemberge, which followeth after the 2. Section, pag. 45. are to be interpreted. And we acknowledge no other intercession or entreating either of the blessed Angels, or of the spirits of holy men, that are now departed from us. Upon the Confession of Wirtemberge. OF whose autho itie there was never doubt made. What books Obser. 1. pag. 13. these be, may be seen out the French and Belgian Confessions, where they are a Ireckoned up one by one. And though that in the Catalogue of the books of the New Testament there are some to be found of which there hath been some doubt made sometimes by the ancient Doctors of the Church, yet at length by the common consent of the whole Catholic Church even they also were received and acknowledged for Canonical. And therefore there is no cause, why they should now be refused, for the scruples that some make about them. IN THE SECOND SECTION. Upon the latter Confession of Helvetia. FOr as touching their nature and essence they are so joined together. Obser. 1. pag. 19 Lest any man should slander us, as though we did make the Persons all existing together, but not all of the same essence, or else did make a God of divers natures joined together in one, you must understand this joining together, so as that all the persons (though distinct one from the other in properties) be yet but one and the same whole Godhead: or so, that all and every of the Persons have the whole and absolute Godhead. Upon the same. WE reject not the gods only of the Gentiles, but also the Images Obser. 2. pag. 20. of Christians. By Christians understand such as call themselves Christians in deed, but yet do retain the use of images for the service of religion, against the express commandment of God. Upon the former Confession of Helvetia. Rejecting herein all means of life and salvation save Christ alone. Obser. 1. pag. 24. Understand it thus, that here are excluded and condemned all those means that use to be matched with, or made inferior unto Christ, by such as be superstitious: and not instrumental means, ordained by the word of God, whose help God doth so use, that the whole force of the outward ministry is to be ascribed to God alone, as is plainly set down afterward in the 12. Sect. in the declaration of this self same Confession, where it intreateth of the ministry and sacrifices. Upon the Confession of Bohemia. IS above all to be honoured with high worship. To wit, with religious Obser. 1. pag. 26. worship, and such as properly respecteth the conscience, which is all whole due to God alone, as it is in plain terms afterwards set down, lest any man should think, that that false and 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 civil honour, which is due to the higher powers, and to some other for honesty and order's sake, we are so fare from rejecting it, that we teach, that seeing it is commanded of God, it cannot be neglected of us, without some wound of conscience. Upon the same. SHe was made a dear companion of Christ by the holy Ghost Obser. 1. pag. ●8. through faith. Understand this of that peculiar grace and mercy which was bestowed upon Mary alone, whereby she was made the Mother of God that bore him, and was also endued with an excellent faith: and not as though any duties of the only Mediator Christ, either of redemption or intercession, were to be attributed to her, as afterwards in plain words is expressly declared. Upon the same. Much less their images. The meaning of this is, that we are Obser. 3. pag. 2●. 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 show of worship whether religious or civil, for as much as that cannot be attempted without abominable superstition. Upon the Confession of Auspurge. OFfer up their prayers by the Son of God, as in the end of the Obser. 1 pag. ●7. prayers it is accustomed to be said, Through jesus Christ our Lord, etc. These words do not excuse the Popish prayers unto Saints, which they conclude with this term of words, for that he speaketh here, of godly prayers unto God, and not of idolatrous and superstitious prayers to Saints. Upon the Confession of Saxony. THere is no doubt but such as are in bliss pray for the Church, Obser. 1. pag. 43. etc. Look the first observation upon this Confession above in the 1. Section. Upon the same. Wasting 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 FOURTH SECTION. Upon the Confession of Bohemia. THey teach also that we must acknowledge our weakness. The Obser. 1 pag. 66. terms of imbecility and difficulty, 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 wonderful conflict get the upper hand) or else unto that strife between reason and the affections, whereof the Philosophers speak, in which not the spirit with the flesh (for the spirit is through grace in the regenerate only) but the relics 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, etc. Which thing is largely and plainly set forth in the latter Confession of Helvetia. Upon the same. IT could not rise again or recover that fall. This is thus to be taken, Obser. 2. pag. 67. not as though the first grace doth find us only weak and feeble before regeneration, whereas we are rather stark dead in our sins, and therefore we must be quickened by the first grace, and after we be once quickened by the first, be helped by the second following, and confirmed and strengthened by the same continuing with us to the end of our race. Upon the Confession of Belgia. THerefore whatsoever things are taught as touching man's free Obser. 1. pag. 70. will, etc. This general word Whatsoever we take to appertain to those things only, which either the Pelagians, or Papists, or any other have taught, touching this point, contrary to the authority of the Scripture. Upon the Confession of Auspurge. THat which in this Confession is said touching the liberty of Obser. 1. pag. 71. man's nature to perform a civil justice, 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 Book de gratia ad Valentinum. Cap. 20. (whose words are these.) The holy Scripture if it be well looked into doth show, that not only the good wills of men (which God maketh good of evil, and having made them good, doth guide them unto good actions and to eternal life) but also those which are for the preservation of the creature in this life, are so in God's 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 just judgement. Upon the same. THis spiritual justice 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, etc. Understand this not of any natural faculty, which unto any good thing indeed, is none at all, but of the will regenerated, which is very weak, 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 man's nature, to wit, though it be changed and renewed, according as we have declared in the former Observations upon the Confession of Bohemia, which we advise you to look over. Upon the same. Man's nature can by itself perform, etc. By itself, that is, Obser. 3. pag. 73. by it own proper and inward motion, yet so, as the working and goodness of God, who upholdeth the society of men, is not excluded, which doth not indeed renew a man, but preserveth that reason which is left in him (though it be corrupt) against the unbridled affections, and disperseth the darkness of the mind, lest it overspread the light that remaineth, and represseth the disorder of the affections, lest they burst forth into act. Upon the Confession of Saxony. THat which is both here and else where in this Confession, Obser. 1. pag. 7●. 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 chief 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 virtues.) 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 seen in the examples of Saul Judas, and such others. For as concerning the spirit of sanctification, which is only in those that are truly regenerated, it is never taken wholly from them; but only the force and working thereof for a time interrupted, whilst lusts do bear sway in the heart, even as drunkenness doth not take away the mind itself, but only the use of the mind for a time. Upon the same. NOr are sins against the Conscience. We take the meaning to Obser. 2. pag. 78. be this. That the elect are said to sin not against their whole conscience, or so as sin reigneth in them, but that albeit they often yield and fall down, yet they rush not into sins with a full purpose and deliberation, and that as yet the spirit (though for a time it yields to the flesh) doth wrestle and strive in them, till at length by power from above it getteth the upper hand again. IN THE SIXTH SECTION. Upon the latter Confession of Helvetia. THis jesus Christ our Lord is the only and eternal Saviour of Obser 1. pag. 88 mankind, 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 vain speculations, which are besides the word of God. Upon the former Confession of Helvetia. SImply rejecting all mean. Look the 1. Observation upon this Obser. 1. pag. 91. Confession in the 2. Section, where these very same words are set down. Upon the Confession of Bohemia. COncerning Christ his presence, etc. Concerning the presence Obser. 1. pag. 94. of Christ in his Church ever since his ascension, and so to continue until his second coming, we teach this in plain and evident words: (And we do not think that the brethren are of any other mind in this point) Namely that the Person of Christ may not be divided, but that both the substance of the natures and their essential proprieties, ought evermore of necessity to be kept and retained. And therefore that Christ according to his deity 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 virtue; 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 effectual working and most mighty power, when as the Godhead by means of the Communication of his humanity with us spiritually by faith, worketh that in the believers, which he worketh to their salvation. Upon the Confession of Belgia. But two natures joined together in one person: that is, united Observ. 1. pag. 99 hypostatically, or personally. Upon the Confession of Saxony. We do not see as yet, etc. To wit, plainly and perfectly. Observ. 1. pag. 103. Upon the Confession of Wirtemberge. TO procure the eternal salvation of mankind, that is, to bring Observ. 1. pag. 104. to pass. IN THE SEVENTH SECTION. Upon the latter Confession of Helvetia. THe whole will of God, etc. Understand, 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 perform to God, and also to their neighbours. Any flesh, that is, any man, although he be regenerate. The law of God, to wit, the moral law, comprehended in the ten Commandments. In the law, to wit in the moral law. The Scripture of the law, to wit, the ceremonial law. IN THE EIGHTH SECTION. Upon the Confession of Bohemia. MOreover the penitent are taught: Understand those penitent, Observ. 1. page 122. whose sins are examined in the Ecclesiastical judgement: who are enjoined to give a testimony of their repentance, till the sentence of absolution be pronounced: yet so, that every Church may keep her liberty, both in this kind of examination, and also in the testimony of repentance, and in the administration of private absolution. Upon the same. An external testimony of their repentance. Look the observation Obser. 2 pag. 123. that doth immediately go before this. Upon the Confession of Auspurge. THey may find: yea and it may in deed be given to those, which Obser. 1. pag. 127. do truly repent. Upon the same. And that the Church: That is, the Presbytery, of the College Obser. 2. pag. 127. which doth represent the Church, as Matth. 18. 17. Therefore this cannot fitly be understood, either of all kind of sinners, or else of private absolution, but only of those, which were first bound by the Presbytery. For certainly the whole assembly of the Church cannot be said to absolve the penitent, which is a part of the holy Ministry, (as shall hereafter be made evident in the 11. Section) but to gather together those who do satisfy it, so much as in it lieth, to wit, by the consent and approbation of it. Upon the same. That the calamities of this life may be assuaged by good works: Obser. 3. pag. 127. yet not so, as though any good works did deserve this mitigation, but it is of the mere mercy and grace of God. Upon the same. They condemn the Anabaptists, who deny that they who be once Obser. 4. pag. 721 justified, can again lose the Spirit of God, etc. We also do condemn the Anabaptists, although we do deny, that they which are once justified do altogether lose the holy Ghost, but yet not so, as they do deny it. For they confound the holy Ghost, not only with the spirit of the flesh, but also with those Satanical furies, wherewith they be tossed. Again, neither do they know, neither will they know, what faith is, and who are indeed justified. But we do teach, that the holy Ghost is to be discerned by the word of God, that is, by the Prophetical and Apostolical writings, from the Spirit of darkness, although he do transform himself 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 persuasion, which is proper to the Elect and to those that are truly justified) from the temporal gifts, of which sort is that counterfeit or resemblance of faith, to wit, a temporal faith. Neither do we deny, 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 truly justified, doth persevere in them without repentance even to the end. Upon the same. That private absolution is to be retained in the Church, etc. but Obser. 5. pag. 1●0. also to every one in particular, etc. How fare 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 the use of the keys, which Christ spoke of private admonition between private persons, to wit, Thou hast gained thy brother. Upon the same. Those ancient customs were in time worn out of use. Be it that Obser. 6. pag. 132. those painful punishments and satisfactions, which cannot, especially at these times, be brought into use again, but that they will do more hurt then good, be worn out of use, yet notwithstanding this doth nothing hinder but that every Church, as it knoweth what is expedient, may appoint a certain kind of Censure or Ecclesiastical discipline, which it may use, where need so requireth, that the Church may be satisfied, as we have noted before in the first observation upon the Confession of Bohemia, and hereafter in the 10. Section, and in the third observation upon the Confession of Bohemia. Upon the same. We give men warning of this also, etc. How temporal punishments Obser. 7. pag. 132. may be said, sometime to be deferred, and sometime to be mitigated by good works we have declared a little before, to wit, in the third observation upon this confession. Moreover, the word merit, both in the words which follow (Repentance deserved that God should alter his purpose, touching the destruction of Ninive:) and also in other places, wheresoever either this or other Confessions do use it, it is without doubt thus to be taken, for that which we say, to obtain, and to get, as it is often times used among the ancient Latin divines. And whereas God here is said to have changed his mind, we do not doubt, but that our brethren do understand it, as spoken after the manner of men, as when he is said to repent him of some thing: or else it is to be referred to the outward preaching of jonas. For as concerning God himself, it was only a threatening, and not a sentence decreed. Upon the confession of Saxony. WE affirm that the Ceremony of private absolution is to be, Observe. ●. page 134. retained in the Church. How fare we think that this private confession and absolution is to be retained in the Church, we have declared a little before, to wit, in the first observation upon the Confession of Bohemia. Upon the same. In true Confession there must be these changes, a mortification Observ. 2. pag. 134. and a quickening, Rom. 6. etc. This is most truly said, but in a divers sense. For neither is contrition, or a sense of sin, which is a fruit of sin common to all, signified by the name of mortification (insomuch as it is a gift of the holy Ghost, proper to the Elect) but an abolishing of the old man or of the flesh, or of that natural corruption, which taking it beginning of that contrition or sorrow, which is according to God, (whereof that place Psal. 5. 19 and Esa. 66. 2. is understood) is by little and little perfited in the elect, and is the beginning of true conversion, whereunto on the other side quickening is answerable, that is, a certain restoring, as it were from death unto life, of the mind, which was before in a manner dead in that corruption: and being persuaded of the free remission of sins in Christ, by faith, it beginneth to hate sin, wherewith it was delighted: to love God, whom it hated, and to conclude, to will well, and to do uprightly. Upon the same. To shake of God, and again to lose, etc. Look those things Observ. 3. page 136. which are noted in the first observation, of the 4. Section upon this Confession. Upon the same. This whole custom was appointed for examples sake, and is political, Observ. 4. page 137. etc. We do think that this custom of public satisfaction before the Church, is in such sort political, that notwithstanding it may be referred to the Ecclesiastical order, and may altogether be distinguished from those punishments which are merely civil, and from those which are to be inflicted by the civil Magistrate. For although such a public kind of acknowledging and detesting of sins, being made in the Church, is in no case to be thought, to be of any value before God for the ransom of our sins (much less that it should be a Sacrament) yet we do not doubt, but that this abasing is both acceptable to God, and commodious for the edifying of the Church, and that in such places, wherein it may be fruitfully used. Upon the same. Hath no commandment to enjoin such punishments, etc. But it Obser. 5 pag. 137. hath a commandment lawfully to bind and to lose, and to try by diligent search, which is true repentance. Concerning which thing look what we have spoken a little before in the 2. observation upon the confession of Auspurge, and is hereafter taught more at large in the 11. Section, where we do expressly entreat of the power of the Keys. Upon the same. Are chief mitigated for the Son of God, etc. Where the Obser 6. pag. 138. question is of the Church of God, we say, that all blessings, without any exception, are bestowed upon it, and the members thereof, not chief, but only for the Son of God his sake. And these words, Even for the very conversions sake our punishments are mitigated, because that in the Saints the legal promises being added to their works are not without their effect, but have their rewards, etc. aught, as they seem, to be thus taken, by adding to them this interpretation, They are not without their effect, but that must be of mere grace, and in respect of Christ alone, in whom God doth vouchsafe even to reward both the Saints themselves, and also good works, having no regard to the blemishes of their works: as we have said before in the 3. and 7. observations upon the confession of Auspurge. Upon the same. It doth only pronounce this sentence, etc. To wit, according to Obser. 7. pag. 138. the Ecclesiastical judgements and censures, whereof we made mention before, and not by any civil authority, as Officials, as they be termed in Papacy, use to do. Upon the Confession of Wirtemberge. ALthough we think, that it is not necessary to salvation, to r●ckon Obser. 1. pag. 141. up sins, etc. yet we endeavour, that a general confession of sins may be retained in our Churches, etc. Seeing that these things pertain not to the Doctrine of faith, but unto the use of Ecclesiastical discipline (of the liberty whereof in particular Churches we have oftentimes spoken, elsewhere) we do not think it good, that this law should be brought into our Churches, being made, and received in other places, beside the word of God, and the custom of the ancient pure Church, which did never require private confession of every one of those which did profess the Christian Religion, but only of them, of whose sins knowledge was taken in the assembly. IN THE NINTH SECTION, Upon the Confession of Bohemia. But such works as are taught of men, what show soever they have Obser. 1. pag. 155. even of goodness, are in no case to be so highly esteemed, as those which are commanded of God. Understand this of those works which yet are not will-worship, and devises of man's brain. For such are wholly to be rejected, as is also said of such, a little after, that are not of faith, but contrary to faith. Upon the same. By taking heed that they fall not into mortal sin. Look the 2. Obser. 2 pag. 157. observation upon the Saxony Confession in the 4. Section. Upon the same. First for this cause, that is, for divers causes, whereof this is one. Obser 3. pag. 157. Lest that the grace of faith which we have already, etc. Upon the Confession of Auspurge. THe Gospel bewrayeth our sin. These words seem thus to be Obser. 1. pag. 163. understood, that the Gospel should bewray all kind of sin, yet not properly and by itself. For the proper difference between the law and the Gospel, is to be held fast, to wit, that the Gospel doth properly, reprove the sin of infidelity, and by an accident all other sins also: but the law doth properly reprove all sins whatsoever are committed against it. Upon the same. And deserveth reward. Touching the word of meriting or deserving, Obser. 2 pag. 169. which this Confession useth oft in this Section. Look before in the 8. Sect. the 7. observation upon this same Confession, and look the 1. observation upon the Confession of Wirtemberge in this Section. And again after in the 16. Section, the 1. observation on this Confession. Upon the same. Living in mortal sin. Look before in the 4. Sect. the 2. observation, Obser. 3. pag. 167. upon the Confession of Saxony. Nor the righteousness of works. Look before in the 4. Section, Obser. 4. pag. 167. the 1. observation upon the Confession of Saxony. Upon the same. And like as the preaching of repentance in general, so the promise Obser. 5. pag. 169. of grace. General that is offered to all sorts of men indefinitely, as well to one as to another, without difference of country, sex, place, time, or age. But we cannot conceive how repentance and the promise of grace can be said to be preached universally to every nation, much less, to all men particularly, for as much as experience doth plainly prove that to be untrue. Upon the same. Here needeth no disputation of predestination. Even as we do Obser. 6. pag. 169. abhor curious disputations, that is, such as pass the bounds of God's word, touching predestination (of which sort we take these words to be meant) as most dangerous matters for grievous falls: so we affirm, that whatsoever the holy Ghost doth teach touching this point in the holy Scriptures, is warily and wisely to be propounded and believed in the Church, as well as other parts of Christian Religion: which thing the Doctors of the Church, both old and new did, and among the rest Master Luther himself in his book, de servo arbitrio, and elsewhere. Upon the same. That they be necessary. We take them to be necessary, because Observ. 7. page 173. they do necessarily follow the true faith, whereby we are justified, not that they concur unto the working of our justification in Christ, as either principal or secundary causes, for that faith itself, as it is an inherent quality doth not justify, but only in as much as it doth apprehend and lay hold on Christ our righteousness. Upon the same. Albeit that men by their own strength, be able to do outward Observe 8. page 175. honest deeds, etc. Look in the 4. Sect. the 3. observation upon this Confession. Upon the same. Moreover nature by itself is weak. Without Christ and without Observ. 9 page 175. regeneration, the nature of man can do nothing but sin. For God by his grace doth create the hability of thinking, willing, and doing well, not helping the old man in that he wanteth, but by little and little abolishing it. According to that saying, When we were dead in sins, etc. Ephes. 2. But touching the weakness of our nature, look that which was said, in the 1. observation upon the Confession of Bohemia. Section 4. Upon the Confession of Saxony. BEcause that God left this liberty in man after this fall. Here also Obser. 1. pag. 181. look in the 4. Sect. the 1. observ. upon the Confession of Bohemia, and the 3. upon the Confession of Auspurge. Upon the same. Therefore although men by the natural strength. Look here Obser. 2. pag. 190. again the 1. observation upon the Confession of Bohemia in the 4. Section, and also the 9 observation upon the Confession of Auspurge in this same Section. Upon the Confession of Wirtemberge. WE teach that good works are necessarily to be done, and do Obser. 1. pag. 198. deserve, etc. That is, obtain, and that (as it is well added by and by after) by the free mercy and goodness of God. Touching which point look the 7. observ. upon the Confession of Auspurge in the 8. Sect. the 2. observ. upon the same Confession in this Sect. Also touching the necessity of good works, look the 7. observ. upon the same Confession in this self same Section. IN THE TENTH SECTION. Upon the latter Confession of Helvetia. ANd no marvel if it err. How and in what respect the visible Obser. 1. pag. 206. Church considered universally is said to err, it is afterward declared more fully in this same Confession. Upon the Confession of Bohemia. THe Heathenish life. This saying the brethren in Bohemia did Obser. 1. pag. 213. themselves expound thus unto us in their letters, to wit, that they speak here of the notes of the visible Church, which are all jointly to be considered, that look where both the errors of Idolaters and heretics and impiety of life do openly overflow, there it cannot safely be affirmed, that the visible Church of Christ is to be seen, or is at all. And yet notwithstanding there is no doubt to be made but some secret true members of Christ, and such as it may be are only known to God, be there hid, and therefore that there is a Church even in Popery, as it were overwhelmed and drowned, whence God will fetch out his elect and gather them to the visible Churches that are restored and reform, whereas Popery never was, nor is the true Church. Upon the same. But he that looseth: In what sense we think that a true faith Observ. 2. page 214. may be lost, we have declared before in the fourth Section, in the first observation of the Confession of Saxony, and elsewhere. Upon the same. By Ecclesiastical punishment, which is commonly called, etc. We Observ. 3. page 215. take this to be so meant, as that notwithstanding every Church hath her liberty left unto her what way to exercise such discipline, as is before said in the first observation upon this same confession, in the 8. Section. As for this particular cursing, to wit, of this or that man, if the word be taken for a perpetual 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 only such a cursing as determineth nothing finally, following Saint Paul, 1 Cor. 16. 22. Upon the same. Go and chastise him, that is, reprove him, and admonish him of Observ. 4. page 215. his duty. Upon the confession of Saxony. THe sentence of excommunication, etc. Look before in the Observ. 1. page 226. 3. Observation upon the Confession of Bohemia in this same Section. Upon the Confession of Wirtemberge. HAth authority to bear witness of the holy Scripture. This Observ. 1. pag. 228. authority and right you must understand in this respect, that the true Church of God discerning the Canonical books 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. Upon the same. Authority to judge of all doctrines and to interpret Scripture. Observ. 2. pag. 228. To this we yield, with these cautions. First, that in the judging of controversies, not any judges whatsoever do 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 general meeting, ordinary or extraordinary, provincial or general, be appointed to judge of the matter. Secondly, that there be free obedience, and free giving of voices. Thirdly, that all controversies be determined out of the word of God alone, yet so as the father's judgements be not condemned, but laid to the only rule of God's word (according as they themselves would have us to do.) 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. Upon the latter Confession of Helvetia. ANd such are found among us, etc. To wit, interpreters of the Observ. 1. pag. 235. Scriptures, that were endued with a special 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 Counsel of God touching our salvation, was plainly revealed, howbeit God yet can, when he will, raise it up again. Upon the same. And were also Preachers of the Gospel. Such as the Apostles Observ. 2. pag. 235. did join 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 settled in good order: Of which sort, divers are mentioned in the Acts, and in the Epistles of the Apostles. Upon the same. Bishops were the overseers and watchmen of the Church which Observ. 3. page 235. did distribute, etc. 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. Upon the same. Provide things necessary for it. To wit, spiritual things, by Observ. 4. page 235. teaching, reproving, correcting, instructing both all in general, and man by man particularly, yet tied to their special flocks and charges. Upon the same. Now the power given to all the Ministers. To wit, of the word, Observ. 5. page 235. that is, the Pastors, and Doctors, whose divers functions are afterward more fully set forth. Upon the former Confession of Helvetia. BY the voice of God. As namely, if at any time, the lawful ordinary Observ. 1. pag. 242. vocation being quite abolished (as it hath fallen out under the Papacy) God by his spirit hath extraordinarily raised up certain men. Which thing when it appeareth by their fruits, than the liking and approbation of the Church reform being added thereunto, they are confirmed in their calling. For otherwise while the lawful order of calling standeth in the Church, no man may enter into the ministry, but by that door. Upon the same. By the laying on of hands of the Priest. By Priest, take that they Observ. 2. page 242. mean him that is appointed out of the College and company of the Pastors, for to set him, that is lawfully chosen, as it were into the possession of his ministry in the sight and presence of the whole Church. Now as touching the very rite of this ordination, every Church hath it own liberty, so that both alike, superstition and occasion of superstition, be avoided. Upon the Confession of Bohemia. BY laying on of hands. Look before the 2. observation upon Observ. 1. page 246. the former Confession of Helvetia, and look after in the 14. Chapter of this same Confession, and the 1. observation upon this Confession in the 13. Section. Upon the same. Hereof speaketh the Author of the Epistle to the Hebrews. Yet Observe. 2. page 246. not properly, for he disputeth of the levitical Priesthood, which was abrogated by Christ, and not of the ministry under Christ. Upon the same. Are a long time, etc. 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 commandment 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 integrity and uprightness be advanced to any Ecclesiastical functions. Upon the same. And Sodomitical life. That is, of an unclean life given to riot, Observ. 4. page 249. and excess, as Ezech. chap. 16. vers. 49. chargeth the inhabitants of Sodom. Upon the same. Especially those, etc. Once again this is to be taken, as that Observ. 5. page 249. we must know that this law of working with their own hands, is is not prescribed to the Churches. Upon the same. Such as are to lay on hands. Touching this rite, look before in Observ. 6. page 251. the 2. Obser. upon the former Confession of Helvetia. Upon the same. To each several Ecclesiastical societies. That is, to Presbyteries Observ. 7. pag. 252. or Consistories, which stand of Pastors and Elders: and unto whom properly the dispensing and ordering of the keys, and Ecclesiastical Censures do belong. As afterward is taught in the fifth Observation upon the Confession of Auspurge. Upon the same. That every Christian so often as he needeth these keys, etc. aught Observ. 8. page 252. to require them. This is to be interpreted by those things, which we spoke of private absolution in the eighth Section, in the 1. Observation upon this Confession, and the first upon the Confession of Saxony. Upon the same. That the Priests ought not. Whom they mean by the name Observe 9 page 252. of Priests it hath been already showed before in the 2. Observation upon the former Confession of Helvetia, and shall strait after be repeated in the 3. Observation upon the English Confession, in which signification it is henceforward to be taken in all the Confessions. Upon the English Confession. ANd is Lucifer. It is grown to a custom to call Satan Lucifer, Observ. 1. pag. 255. the prince of Devils, upon a place of Esay misunderstood of some of the ancient Fathers. Upon the same. By open excommunication. There is also a certain kind of excommunication Observ. 2. page 256. which is not public or open, and is used only for a trial of repentance. Again, this is so to be taken, that (as we have oft before admonished) all and singular Churches may keep their holy liberty both in ordaining and putting in practice this manner of discipline. So that there be good heed taken that the flock be not infected with a contagion of obstinacy, and that the sacred mysteries be not cast to dogs and swine. Upon the same. Unto the unbelieving a savour of death. This must be understood, Obser 3. pag. 256. to be the accidental, and not the proper end of the Ministry of the Gospel, arising not of the Gospel itself, but of the contempt of the Gospel. But this application of the similitude of the keys (for the opening of all men's consciences) which this Confession doth often use, seemeth to be somewhat far from the meaning of Christ. Upon the same. That the Priest in deed. Touching the name of Priests, look Obser. 4. pag. 256. the 2. Observation upon the former confession of Helvetia. Again it must be understood that (when the question is of Ecclesiastical Censures) the lawful intelligence of the Signiory must go before the Priests judging. That which is said, touching power or authority, must be understood of civil power, which Ecclesiastical functions have not at all: or else, of the authority of making laws to men's consciences, which resteth wholly in Christ the only lawgiver, according to whose prescript and appointment, his Ministers ought to judge and determine in the Churches. Upon the same. Yea and the Bishop of Rome: and a little after, except he go to Obser. 5. pag. 257. work. By Bishop understand not him, that now sitting Pope at Rome is called of other and termeth himself universal Bishop, but such a Paster, as being lawfully called in the Church of Rome (if there were any true Church to be found) did with his fellow laborers discharge a Christian ministry. Upon the Confession of Auspurge. NO more than doth the skill of music, namely because it hath Obser. ● pag. 259. a divers scope, not that there is no more affinity or agreement between the Ecclesiastical ministry and the civil government, then between a Musician and a Magistrate, when as they do both tend directly unto the self same only, though by means distinct and divers one from the other: and also both the Ministers in matters civil be subject to the magistrate, and the magistrate in matters belonging to conscience is subject to the Ecclesiastical ministry, and one doth lean and stay itself upon the other, and one aid and secure the other. Upon the same. The Magistrate is to defend, not the mind, but the bodies. This Obser. 1. pag. 259. also is to be understood, as that notwithstanding this, the Magistrate is the keeper and defender of both tables of this law. Upon the same. If so be the Bishops have, etc. This do we also acknowledge Obser 3. pag. 260. to be most true: but we say, that it was neither lawful for the Princes to derive this power unto Bishops, nor for the Bishops to take it when it was offered, because the Lord hath so distinguished these two, as he hath also severed them the one from the other. And the Apostle doth expressly forbid Ministers to entangle themselves in the things of this life: yea and the Apostles themselves did cast off even the care of the alms from themselves unto the Deacons, that they might attend upon the word and prayers. Upon the same. To debar the wicked, etc. To wit, by the judgement and Obser 4. pag. 260. verdict of the Presbytery lawfully gathered together, and not by the will and determination of any one man, as was noted before in the third Observation upon the English Confession. Upon the same. The Churches must perform unto them, To wit, to the Ministers Obser. 5. pag. 260. of the word, and to the Elders, and not to such alone as now by the law of man carry the name of Bishops, as proper and peculiar to themselves alone, which is common to all Pastors equally, as Hierome can testify. Upon the same. If so be they have any other power, etc. they have it by man's law. Observat. 6. pag 260. It seemeth the band of marriage should be excepted, the knowledge whereof, by God's law, belongeth to the Pastors, and namely in this respect, that it cannot be judged firm and sure, or void and frustrate, but by the word of God, according to that: That which God hath coupled, let no man put asunder: touching which point look the 1. Observation upon the former Confession of Helvetia, and the 2. upon the Confession of Wirtemberge, in the 18. Section. Upon the same. Christ. Though Christ would also be the Minister of the circumcision, Observat. 7. pag 262. yet we would not have him ranged in the same order with others, whether they be Prophets or Apostles. Upon the Confession of Wirtemberge. IF we speak of the Mediator of praying. Look the 2. Observation Obser 1. pag. 265. upon the Confession of Saxony, in the 1. Section. Upon the same. That except a Priest be ordained. To wit, when question is of Obser. 2. pag. 266. such Elders or Priests, as did attend upon the preaching of the word. For there was also another sort of Elders whom the Apostle calleth governor's, 1 Cor. 12. IN THE TWELFTH SECTION. Upon the latter Confession of Helvetia. THe thing signified is regeneration. That is, the blood of Christ, Observat. 1. pag. 273. by virtue whereof we are regenerated and washed from our sins. For to speak properly, the thing signified by water, is the blood, and by sprinkling the washing from sins and regeneration is signified. Upon the former Confession of Helvetia. THe thing itself is regeneration. Look the Observation that Obser. 1. pag. 275. Obser. 2. pag. 275. went next before upon the latter Confession of Helvetia. But the thing is the communication of the body, etc. that is, the body and blood of Christ, communicated to us spiritually by faith, to the remission of sins, and to eternal life. Upon the declaration of the said former Confession of Helvetia. Visible show, that is, show by setting forth visible signs. Observat. 1. pag 276 Observat 2. pag. 277. Upon the same. The Minister doth convert. To wit, as the instrumental outward cause, which the holy Spirit useth, to work those things inwardly, which are preached to us outwardly. Upon the Confession of Basil. TO testify our faith. Hereunto add also the other ends and Observat. 1. pag 278 effect, which are more fully set forth in other Confessions. Upon the Confession of Bohemia. EIther entirely. Entire, that is, lawful liberty such as doth agree Observat. 1. pag. 279 with Christ his institution. Upon the same. They do always exercise their virtue. This must warily be understood. Observa. 2. pag. 281. For properly the Sacraments do witness, seal, or confirm no other thing, but grace and salvation. The condemnation of such as use them unworthily doth not flow from any virtue or power of the Sacraments, which doth avail only to salvation, but only from the fault of the unworthy themselves, (whereby it cometh to pass, and that by an accident) that whilst they receive the signs alone, and that unworthily, they deprive themselves of the Sacraments: and yet for all that they cease not on God's behalf 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. Upon the latter Confession of Helvetia. THat is the most perfect form of Baptism, etc. Understand by Obser. 1 pag. 287. form, the external ceremony, whether it be of dipping, or of sprinkling. Upon the same. We think them nothing necessary, etc. Yea we have utterly Obser 2. pag. 288. rejected some of them, as mere superstitious, some as being manifestly brought by the negligence of Bishops, from the Baptism of those which be of age, unto the baptism of infants, and some, to be short, as altogether unprofitable, as it is clearly expounded in the Confession of Wirtemberge. Upon the Confession of Bohemia. BY the laying on of hands, etc. This whole ceremony is profitably Obser. 1. pag. 293. kept in the Churches of Bohemia, not as a point of doctrine, but as a part of Ecclesiastical Discipline, without any prejudice to the liberty of other Churches, seeing that it is not where commanded in the writings of the Apostles, neither doth this Confession therefore approve Papistical confirmation, which they do falsely call a Sacrament. But that which is added, that they which are thus baptised are received into the covenant of Baptism, it is well expounded a little after, to wit, so fare forth as that grace which they received in Baptism, is by this mean made manifest to the Church, and to them that are baptised. Upon the Confession of Auspurge. THat it is necessary to salvation, etc. Understand 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 fellows do agree upon this, that by the power of Christ, even those which are not Baptised, may be saved: But it is necessary that these should not contemn Baptism. And hence it is that they will have infants to be batized of necessity, etc. Upon the same. And hold that infants are saved, etc. Look the former Observation. Obser. 2. pag. 94. We also condemn the Catabaptists, who do either forbid the baptism of Infants, or else teach, that it is by no means necessary. Upon the Confession of Saxony. ANd that the holy Ghost is given in Baptism, etc. That is, that Obser. 1. pag. 296. it is in deed offered indifferently to all, but is received only 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 efficacy of faith are necessarily to be referred to that very moment, wherein any one is baptised. Moreover in the very form of the administration of baptism, we use in our Churches to declare, that baptism is not only a pledge of our Renewing, but also, and that chief of the remission of sins. Upon the same. That Baptism is necessary, etc. Look the 1. Observation upon Obser. 2 pag. 296. the Confession of Auspurge. Upon the same. And to those only, etc. And a little after, Because that then Obser. 3. pag. ●96. they be grafted into the Church. How we understand this grafting Look before in the former Confession of Helvetia, Art. 21. IN THE FOURTEENTH SECTION. Upon the latter Confession of Helvetia. NOt as they be corporally eaten. The Adverb (so fare as) understand Obser. 1. pag. 304. to be used casually, for because, as if he had said, not that they be eaten corporally, etc. 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 corporal, but spiritual, that is, not of the external mouth, but of the faithful mind. Upon the former Confession of Helvetia. THese things be holy, and to be reverenced, etc. By holy understand Obser. 1 pag. 307. those things, which are appointed to a most holy use, not those wherein consisteth any inherent holiness. In like manner by reverend, understand those things which are to be received with outward comeliness, and in that order, which might testify an internal reverence: namely, when our minds are lifted up unto God, not that any worship ought to be yielded to the signs themselves, or that those rites, which are either in their own nature superstitious, or else may easily be turned into superstition, aught to be used in the holy service of the Lord. Upon the Confession of Bohemia. THat which of themselves they do signify, etc. That is, to say, of the true bread and wine, and also of the very body, that Obser. 1. pag. 3●3. was given for us, and of the very blood, that was shed for us. As for that attribution wherein the bread is said to be the body, and wine to be the blood, even in this Confession it is evidently set down, that it ought to be interpreted by a sacramental metonymy. Upon the same. And the truth thereof. By the word truth in this place understand, Obser. ●. pag. 313. not the fruit of the Sacraments, which is received of the faithful only, 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 do approach) are never, in respect of God, offered to be received, without the thing signified, because the truth of God dependeth not upon the worthiness, or unworthiness of the communicants. Yet hereby it cannot be concluded, that both of them are received of every one, because both of them are always 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. Upon the same. Moreover absolution from sins, is lawfully administered, etc. Obser. 3. pag. 315. Look the 8. Section upon the Confession of Bohemia, Auspurge, and Saxony. Upon the same. Most commonly falling down on their knees, etc. In this ritc Obser. 4 pag. 31●. also suppose that every Church ought to have her liberty not that we do utterly in itself condemn this manner (so that the caution be added, whereof we spoke of late in the 4. Observation) but because that for the rooting of the superstitious worshipping of the bread out of men's minds, it were more expedient that that ceremony in most places were abolished in the receiving of the signs themselves: whereof look before in the 1. Observe. upon the former Confession of Helvetia. Upon the French Confession. THe substance of his body and blood, etc. The French Churches Obser. 1. pag. 316. have witnessed in general Synods, that they after the example of the ancient Fathers do 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 corporal, or unspeakable, or that it were applied to our corporal 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 only his merits, or his spiritual force and operation, whereas notwithstanding we do teach, that we (though spiritually and mystically, yet notwithstanding truly) do participate Christ himself, 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. Upon the Confession of Belgia. ALl the operations of the holy Ghost are hidden, etc. That is to Obser. 1. pag. ●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 pass in these mysteries. Upon the same. That which is eaten, etc. 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 mind, by believing, as the sign is eaten and drunken corporally. I or the words eating and drinking can not otherwise be spoken of the mind and of faith (which are the only instruments of receiving the very body and blood of Christ) then metaphorically or metonymically. Upon the same. By the eating of his flesh, and drinking of his blood, etc. That is Obser. 3 pag. 321. (as hath been said in the former Observation) by a spiritual participation, the which sometimes by reason of the sacramental receiving, and (sometimes by reason of that spiritual life, which Christ engendereth in us is metaphorically signified, by the names of eating or drinking. Upon the same. Although the sacraments be joined to the thing, etc. Of the sacramental Obser. 4. pag. 32●. union we have spoken before, in the second Observation upon the Confession of Bohemia. Upon the Confession of Auspurge. THat the body and blood of Christ are there in deed, and are distributed, Obser. 1. pag. 32●. etc. We also do allow of this, namely that the word of God is not deceitful, and therefore as often as the holy signs are rightly given, that is, according to Christ his institution, that then also the thing signified by the sign (which is the very body of Christ crucified for us, and the very blood of Christ shed for us) is also given to be received. But we affirm that the thing signified is no otherwise coupled with the sign, then sacramentally. The truth of which sacramental conjunction, doth not consist in this, that wheresoever the sign is, there the thing represented by the sign, should also be present, but in this, that that which God promiseth by the sign, 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 sacramental manner, both because it is a true body, being circumscribed in his local situation, and also hath truly ascended from the earth, above the heavens, that be subject to our sight, and shall there remain (from whence he exerciseth a government over all these beneath, even as he is man) until he come truly from thence to judge both quick and dead. Moreover we do also avouch that as the signs are offered to the body, so the things signified are offered to the mind: and therefore that the signs are received of every one with the hand and mouth, that come unto the supper: the which unto some, namely, to the worthy receivers, do turn unto salvation, but unto others, that is, the unworthy communicants by reason of the profanation of the signs, and contempt of the thing signified, they do turn to condemnation. As for the things signified those we affirm to be truly, and effectually apprehended, only of those that be endued with a right mind and a true faith, and that always unto salvation, whereunto the distance of place is no hindrance 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 Christ's 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 juice whereby we are nourished to eternal life. Therefore whatsoever they pretend which are of the contrary judgement, the controversy is not either of the sign, 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 only definition of the sacramental 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 Christ's body, his ascension into heaven, and his second coming is consequently overthrown. Look the exposition of this Article expressed in the divers editions of the Auspurge Confession, though not after the same manner, and in the same words, and for the full declaration thereof look in the Admonition lately set forth by our brethren the Neustadians in the 5. Chapter, out of the which our agreement in this point of doctrine rightly declared doth appear. Upon the same. Art. 1. Of the abuses. For the Mass is retained still amongst us, etc. The Princes, and Obser. 2 pag. 322. Divines in the assembly at Newburdge testified in the year 1561. as is manifest by the decrees of that assembly, that they by the word Mass, do understand the administration of the Supper, and do from the bottom of their hearts detest the Romish Mass. And although we do abhor all contentions about words, and do acknowledge that the word Mass is not newly sprung up in the Latin Church: yet seeing that the Original of this term (namely because alms were sent from the faithful in their usual meetings at their love feasts) is long since abolished, and seeing that this word hath these many years broken out into great abomination, and so great, that none so gross or execrable was ever heard of, we do not without cause together with the thing abolish the name itself out of our Churches. As for the holy liturgy there, we think that it is most rightly celebrated, where it is most simply and most nearly unto the first institution observed. And seeing it is manifest that the ceremonies in the Roman Liturgy are partly in themselves unprofitable, partly tending rather to an ambitious show & pomp, then to edification, partly ridiculous, and partly either in themselves superstitious, or else ready to be turned into superstition. Therefore the most of them, or in a manner all, we have in every place utterly swept away. Yet so as that the Church hath her liberty left in things indifferent, as it is meet, and shall be declared in the 17. Sect. As for the speaking or singing of any thing in the public Liturgy, in such a tongue, as is unknown to the common people, unless there be an interpreter, the Apostle doth plainly forbid it, 1 Cor. 14. Upon the same. A Ceremony in the new covenant, without faith doth merit nothing, Obser. 3. pag. 326. etc. No, nor yet in the Old testament: yea neither any ceremony, nor faith itself doth merit any thing, but whereas the external work being performed with faith, according to God's commandment, is acceptable unto him, all that we teach out of God's word to be of grace and not of debt. Whereof look the 8. Section, and the 7. Observation, the 9 Sect. and the 2. Obser. unto the same Confession of Auspurge. Upon the same. The Pastors of the Churches do consecrate, etc. By the name of Obser. 4. pag. 327. consecration we understand no other thing, than the use of Christ's ordination by whose blessing and power the elements are sanctified unto us, whereof dependeth the whole force and dignity of the Sacraments. Upon the same. Every holy day, and other days also, if any be desirous to use the Obser. 5. pag. 327. Sacrament, etc. Of holy days is spoken afterwards in the 16. Section. But in our Churches certain days by public warning are appointed, wherein if any refuse to receive the Supper, they answer for it in the Consistory. Upon the same, about the end of the second Article of abuses. And because that the parting, etc. This verily is one cause why Obser. 6. pag. 334. the carrying about of the Sacrament is condemned: yet neither the only cause, nor the chiefest. Upon the Confession of Saxony. ANd that he is in thee, etc. This we admit, touching the spiritual Observ. 1. page 336. efficacy, not concerning the very essence of the flesh: the which is now in heaven and no where else, as hath been before showed in the 1. Obser. upon the Confession of Auspurge. Upon the same. Neither are any admitted to the communion, etc. This we allow, Obser. 2 pag. 336. as being understood of Catechising or instruction. As for private absolution, how far we think it to be required, it hath been showed of us heretofore, namely in the 8. Sect. and 1. Observat. both upon this, and also upon the Confession of Bohemia. Upon the same. Obser 3. pag. page 336. That Christ is truly and substantially present, etc. Look the 1. and 2. Observat. upon the Confession of Auspurge. Upon the same. That Christ witnesseth, that he is in them, and doth make them Obser 4 pag. 337. his members, etc. Both these also we do embrace, as is contained in the word of God, namely so, that this whole dwelling be by his power and efficacy, and that the flesh of Christ be communicated unto us, yet after a spiritual and mystical manner, as hath been declared of us before, both in the Confession of Bohemia, and of Auspurge. Upon the same. And lessons appointed, etc. How fare we do allow this distribution, Obser. 5. pag. 337. of the holy Scripture, look the 1. Observat upon the Confession of Bohemia, the 1. Section. Upon the Confession of Wirtemberge. That the true body of Christ, etc. Look before in the 1. Observation Obser. 1. pag. 342. upon the Confession of Auspurge. Upon the same. Of the body of Christ being only absent, etc. We do believe Obser. 2 pag. 342. out of the word of God, and by the perpetual and evident agreement of the whole ancient and true Church, that the body of Christ hath always been, is and shall be circumscribed and local: Wherefore, as when he lived upon the earth, he was not where else, so now also being above in heaven, he is there, and no where else in his substance, as Vigilius plainly affirmeth against Eutiches. Yet for all that we do not affirm, that the very body of Christ is only or simply absent, or that the bread and wine are only simple & naked signs, or bare Pictures, or nothing else, but certain tokens of Christian profession. For in this sense is there one only action of the holy Supper, that yet not withstanding it should be partly corporal, and celebrated upon the earth (in which respect we doubt not to say that Christ's body is as fare distant from us, as heaven is from the earth) partly heavenly, the mind and faith lifting up the heart unto God: in the which respect we acknowledge, that the body of the Lord is present in the Supper to our mind and faith. But that they be bare and naked signs, how can we possibly affirm which so often and so evidently have beaten upon this, that the things signified are no less certainly given unto the mind, than the signs themselves unto the body. Upon the same. Or else change them into the body and blood, etc. We see not Obser. 3. pag. 342. how God may be said to be able to do that which is manifestly repugnant to his own will, concerning the everlasting truth of Christ's body, as it hath been opened unto us in the word of God. Upon the same. But for the truth of the sacraments, etc. The truth of the Sacrament Obser. 4. pag. 342. we affirm wholly to consist in this, that there be not any vain signification of the signs: but that that which is signified unto them by the body, is indeed given unto the mind to be received by faith. As hath more fully been spoken heretofore in the first Observation upon the Confession of Auspurge. Upon the same. But that whole Christ, etc. But we say by the institution of Obser. 5. pag. 342. God, that the body, by the delivering of the bread, is given unto us as true meat: and that his blood by the pouring of the wine is given unto us as distinctly as true drink, yet both of them to be received with the mind and with faith, and not with the mouth. Not withstanding that by this dispensation (which in respect of the thing signified is distinctly made, and in regard of the signs themselves severally distributed) that nothing is divided in the humanity of Christ. Upon the same. Therefore to the right action of the Eucharist, etc. This we do Obser. 6. pag. 344. so grant to be true, that notwithstanding we do also know that the Supper of the Lord is not private unto two, but that it appertaineth to the whole Church, or at the least to some one part of the same. IN THE FIFTEENTH SECTION. Upon the former Confession of Helvetia. TO the people every day, etc. To wit, where may be done commodiously: Observ. 1. pag. 356. but in other places as oft as may be. IN THE SIXTEENTH SECTION. Upon the Confession of Bohemia. OF this sort be certain days appointed for fasts and holy days, Observ. 1. page 37●. etc. And a little after, to the remembrance of holy men, as of the Virgin Mary, etc. Also a little after, in the 1. Chap. Holy days consecrated to the Virgin, etc. Also, That the Saints are truly worshipped, etc. As certain Churches do so far submit themselves to the infirmity of them, with whom they be conversant, as to observe these things, though they do disagree very much, yea though they be altogether contrary in the manner thereof: so most Churches not being compelled by any such necessity, have without the offence of other Churches, utterly abolished even these things also, not only as unprofitable, but as hurtful. Upon the same. Do make godly and Christian songs of her, etc. Also a little after, Observ. 1. pag. 372. and sing profitable songs, and such as are free from superstition, etc. Herein also let the Churches use their liberty, to edifying: and let that be very carefully avoided in this song, which hath happened in extolling the praises chief of the Virgin Mary: lest that whilst God seemeth to be praised in his Saints, the Saints being transformed into Idols, the worship which is due to God alone, be again transferred unto them. Howbeit they truly seem to be the wiser, who do not suffer any thing to be either taught or sung in the Church of God, beside the word of God, interpreted in a tongue peculiar to the people, and in singing do keep this mean, that the greatest part of the time may be spent, Father in hearing, then in singing, of the word of God: and that which is sung may so be sung, that the minds may rather be instructed, than the ears delighted with any broken music. Upon the Confession of Auspurge. ANd meritorious works. Although we are persuaded, that Observ. 1. page 381. such meritorious works be not meant in this place, as by their own worthiness do deserve any thing, but that they be acceptable to God, and are crowned, not according to debt, but according to grace, yet we cannot approve this improper speech, by what interpretation soever it be qualified, as we have already in certain places noted before, Section 8. Obseuration 7. upon this Confession. Also Sect. 9 Obser. 2. upon the same; and Observation 1. upon the Confession of Wirtemberge. Upon the same. The order of lessons in the Mass, etc. Also we have declared Obser. 2. pag. 384. before Sect. 14. Obser. 2. upon the same Confession of Auspurge, why we do worthily detest even the very name of the Mass, and as touching holidays, or fasts, we spoke thereof in the Confess. of the Waldenses, or Bohemia, going next before this. Upon the Confession of Wirtemberge. ANd to comfort them as well by the preaching of the Gospel, as Observ. 1. pag. 391. by the dispensing of the Lords Supper, etc. We do also understand this without any prejudice to the liberty of other Churches, wherein the Supper useth not to be administered but in the public assembly, lest that salvation might seem to be tied to the Sacraments, or the fruit of the Supper of the Lord be bound to that time only wherein it is received. Upon the same. We think it is a most profitable thing, etc. In this point also the Obser. 2. pag. 392. Churches do use their liberty to edifying, howbeit we think it the safer way, once to lay aside funeral orations, and with honest simplicity to bury those that are departed godlily, seeing that it is a very hard thing to keep a mean therein: and we ought very carefully to take heed, that not so much as the least entrance be opened to the revoking of the opinion of prayers to be made for the dead, than the which nothing can happen more pernicious in the Church of God, as the lamentable experience of so many ages hath taught. IN THE SEVENTEENTH SECTION. Upon the French Confession. WE think it to be necessary. In all the French and Belgian Observ. 1. pag. 406. Synods, it was decreed, that it is necessary for this people, plainly to reprove those that be unruly or impenitent, and not to leave them to the discretion of their own conscience, but whereas the lawful intelligence of the Presbytery goeth before, so long to exclude them from the Supper of the Lord, till they do testify their amendment. By which custom notwithstanding they mean not to prejudicated those brethren, who think that they can avoid the profanation of the Supper of the Lord, although they do not so fare extend the authority of the Ecclesiastical Censure. Upon the former Confession of Belgia. ANd hereunto excommunication is chief necessary, etc. Look Obser. 1. pag. 407. the Observation which goeth next before this, upon the French Confession. Upon the Confession of Auspurge. THe Bishops might easily, etc. Three kinds of Bishops may Obser. 1. pag. 410. be reckoned up. One which is in deed the Apostles Bishop, and is a Bishop in order, not in degree, and is common to all Pastors, that is, to the Ministers of the word. An other is not only in order, but also in degree, whereby the whole Clergy of some Diocese is subject to some one man, and is even by the testimony of Jerome himself, an old invention of man's appointment, and not of God's ordinance, limited and hedged in by very many ancient Canons. But as for the third kind, which roveth fare and wide, not only beyond the word of God, but also beyond the most just Canons, and is indeed Satanical and Tyrannical, and as yet flourishing in the Roman false named Church, we do detest it, as a most certain pestilence of the Christian Church. Upon the same. It were for the chief Bishop's gentleness. We suppose that this Observat. 2. pag. 411. is not meant of the Pope's gentleness, whom all the purer Churches do at once detest as that Antichrist, but of that kind of Bishops, which in the Observation next before this we called the second sort. Which though it be so, yet it seemeth to be against the old Canons, that that should here be hanged upon the Bishop's gentleness which after lawful intelligence, they are rather bound to do both by God's laws, and by man's, or else they are to be removed from their Bishopric. Upon the same. To have rule taken from Bishops. It is without all controversy, Observ. 3. page 411. that Christ did not only distinguish, but also both by word and his own example sever the civil rule and jurisdiction from the Ecclesiastical. Besides, that is also a plain case, that the goods purposed and appointed to the uses of the Churches were in old time given not to the Bishops own persons, but to the Church itself. Now how far it is expedient that the Bishops should carry the show and appearance of any civil rule and jurisdiction, it is the duty of godly Magistrates to consider. Upon the same. The Apostles decree touching things offered to Idols, etc. To wit, Observ. 4. page 414. touching that sort of things offered to Idols, which is eaten at the table of devils, or by the eating whereof men sinne against their weak brethren. Like as the decree of the Apostles is expounded of Paul, 1 Cor. 9 and 10. Upon the Confession of Saxony. NOt lawful for Kings nor Bishops to make laws or rites, that Observ. 1. pag. 416. can not stand with the word, etc. And therefore no mystical rites (that is, which carry some mystery or hid signification in them) though not otherwise impious, as namely such as should be parts of God's doctrine or kinds of Sacraments: but only such laws as pertains to order and decency (as is said in the end of this Article) and that not upon their private will and advise, but by the judgement of a lawful assembly. IN THE EIGHTEENTH SECTION. Upon the former Confession of Helvetia. But upon just cause, etc. To wit, taken from the word of God. Observ. 1. page 424. For we do not think that it is lawful for men, at their pleasure to made laws concerning divorcements in marriages permitted, and already contracted, according to the word of God, as they may do in contracts, which are merely civil: for the Lord hath said, That which God hath joined together, let no man separate. But the matter being diligently weighed by them, of whom it is profitable for the Church that counsel should be asked, concerning such matters as be not merely civil, the civil Magistrate may prescribe in his jurisdiction what affinities, and upon what conditions, it may stand with the profit of the common peace, to have permitted, or forbidden. Upon the Confession of Bohemia. EIther to choose it to himself, or to refuse it, to wit, if he be Obser. 1. pag. 425. throughly privy to himself of his own strength, and so that he do not bind himself by a vow, as it is expounded a little after. Upon the same. And women Ministers, that is, of those, who have willingly submitted Obser. 2. pag. 426. themselves to take care for the hospitals, and for the poor, and those that be sick: whom notwithstanding the Apostle doth forbid to be received before they be threescore years old, 1 Tim. 5. 9 And generally he forbiddeth women all other Ecclesiastical ministry, in the second Chapter of the same Epistle. Upon the same. They do preserve the pureness as well of the spirit, as of the body, Observat. 3. pag. 426. etc. to wit, resisting the burning. For otherwise the pureness both of the body and of the spirit is preserved in wedlock of married parties that use it holily. Upon the same. To take counsel of the elders, and governor's of the Church Obser. 4. pag. 428. etc. understand this of him who should be taken into the Ecclesiastical Ministry being a single man, as for the most part it is used in the Churches of Bohemia, yet without any vow or constraint, and with no prejudice to other Churches, which do not observe this difference. For this necessity of going to, and ask counsel of the Presbytery, it is not laid upon others. Concerning which thing we will not think it much to set down in this place what the brethren themselves of Bohemia did heretofore answer to a certain godly and learned man admonishing them of these things, that no man may be offended with those things which be read both in this place, and elsewhere in their Confession, touching the single life of Ministers. The meaning, say they, of single life is evidently declared in the beginning of that article, that it is not ordained of God by any commandment. Neither do we place any dignity of the ministry in single life. We do without doubt believe, according to the words of Christ, that that gift is given to some, and to whom it is not given, for them it is free to marry. We have by the mercy of God both married and unmarried Ministers, and we endeavour to keep a mean in this matter. The Monkish custom, and other absurd things we have by the grace of God removed fare out of our Churches. Thus did they write that they might the better expound themselves. Upon the confession of Saxony. ALso we keep the rules of the Canon law, touching other nearer Observe. 1. page 445. degrees, etc. Our Churches also do herein attribute some thing to the degree of Cousin Germans, to avoid the offence of those that be weak: seeing that even certain profane Lawmakers have forbidden this degree: and Christian charity doth command us to departed even from cur right in those things which of themselves be lawful, for their sakes that be weak. But we admonish the people diligently that they do not think, that this degree is forbidden in itself, that is, by the law of God, either expressed, or understood, which is the law of nature. As for other inferior degrees of affinity, and whatsoever that law, being not Canonical, but Tyrannical, hath decreed, as though it were spiritual, concerning corporal affinity, without the word of God, which is agreeable to the civil laws, we do abolish and detest it, as proceeding from the only inspiration of the lying spirit. Upon the same. Do agree with the Canon law, etc. 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 certain ancient, and especially in the Canons of the Popes, flat repugnant to the word of God, and to equity. Upon the same. As mortal sins and such as expel the holy Ghost, etc. why we Observ. 3. 446. do think that this also hath need to be more diligently expounded, we have showed not once before. Look the 4. Sect. observ. 1. and 2. upon this same Confess. Also Sect. 8. observ. 4. upon the Confession of Auspurge. Upon the same. Where as the words of Christ did speak, etc. If so be that we Obser 4. pag. 448. should admit that Gospel according to the Egyptians, wherein those words be attributed to Christ. Upon the Confession of Wirtemberge. And that it is a mystery, etc. to wit, a spiritual marriage Observ. 1. 451. between Christ and his Church, and not this carnal or corporal, and humane marriage: which is not appointed to represent that other, which is spiritual. Upon the same. The politic laws which are the ordinances of God, etc. we Obser. 2 pag. 451. also do approve the politic laws touching these things, so that the consciences be not snared, and that which in this contract is merely divine, be administered according to the true word of God, being distinguished from civil controversies, which fall out in marriage. Look before observation 1. upon the former Confession of Helvetia. IN THE NINETEENTH SECTION. Upon the latter Confession of Helvetia. With good laws made according to the word of God, that is, Obser 1. pag. 458. with such as do not forbid that, which God doth command in the moral law, and by the voice of nature itself, nor command that which he forbiddeth. For otherwise by the name of the word of God, the judaical civil law might also be understood, to the which not withstanding we are not bound in so much as it is civil, but only so fare forth as it is grounded upon a general and perpetual rule of justice. Upon the former Confession of Helvetia. ACcording to just and divine Laws, etc. That is agreeable to Observ. 1. pag 400. equity and righteousness, and to conclude, to the law of nature, whereof God himself is the Author. Upon the same. And the oath which we made to him, etc. That is an oath, whereby Obser. 2. pag. 460. subjects are bound to their Magistrates. Upon the Confession of Basil. IN the number whereof we also desire to be, etc. These things are Obser. 1. pag. 461. spoken in the person of the Magistrates themselves and not of the Pastors of the Church at Basil, in so much as this Confession was published in the name of the Magistrates themselves. Upon 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 fare to be extended, as that we must understand, that we ought not to obey any in these things which pertain 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 Harmony, and of the Observations. A GENERAL CONFESSION OF THE TRUE CHRISTIAN FAITH and Religion, according to God's Word and Acts of our Parliaments, subscribed by the King's Majesty and his Household, with sundry others. To the glory of God, and good example of all men. At Edinborough the 28. day of january. The year of our Lord 1581. And in the 14. year of His Majesty's Reign. WE all, and every one of us under written protest, that after long and due examination of our own 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 believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm before God and the whole world, that this only is the true Christian faith and religion, pleasing God, and bringing salvation to man, which is now by the mercy of God revealed to the world by the preaching of the blessed Evangell, and is received, believed, and defended by many and sundry notable Churches and Realms, but chief by the Church of Scotland, the King's Majesty, and three Estates of this Realm, as Gods eternal truth, and only ground of our salvation, as more particularly is expressed in the Confession of our Faith, established and publicly confirmed by sundry Acts of Parliaments, and now of a long time hath been openly professed by the King's Majesty, 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 God's undoubted truth and verity, grounded only upon his written word. And therefore we abhor and detest all contrary religion and doctrine, but chief all kind of Papistry in general, 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 authority of that Roman Antichrist upon the Scriptures of God, upon the Church, the civil Magistrate and conscience of men: all his tyrannous Laws, made upon indifferent things, against our Christian liberty: his erroneous doctrine against the sufficiency of the written word, the perfection of the law, the office of Christ, and his blessed Evangell: his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law: our justification by faith only: 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 doctrine added to the administration of the true Sacraments, without the word of God: his cruel judgement against infants departing without the Sacrament, his absolute necessity of Baptism, his blasphemous opinion of transubstantiation or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men: his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the word, his cruelty against the innocent divorced, his devilish Mass, his blasphemous Priesthood, his profane sacrifice for the sins of the dead and the quick: his Canonization of men, calling upon Angels, or Saints departed, worshipping of Images, relics, and crosses, dedicating of Churches, Altars, Days, Vows to creatures: his Purgatory, prayers for the dead, praying or speaking in a strange language, with his processions and blasphemous Litany, and multitude of Advocates, or Mediators: his manifold orders, Auricular confession, his dispersed & uncertain repentance, his general 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 water, baptising of Bells, Conjuring of spirits, Crossing, Saving, Anointing, Conjuring, Hallowing of God's good creatures, with the superstitious opinion joined therewith, his worldly Monarchy, and wicked Hierarchy, his three solemned vows, with all his shavelings of sundry sorts: his erroneous bloody decrees made at Trent, with all the subscribers and approvers of that cruel and bloody band conjured against the Church of God. And finally, we detest all his vain allegories, rites, signs, and traditions brought in the Church without, or against the word of God and doctrine of this true reformed Church: to the which we join ourselves willingly, in doctrine, 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 days of our lives, under the pains contained in the law, and danger both of body and soul, in the day of God's fearful judgement. And seeing that many are stirred up by Satan, and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy Sacraments in the Church deceitfully against their own conscience, minding hereby, first under the external cloak of Religion, to corrupt and subvert secretly God's 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 Pope's dispensation devised against the word of God, to his greater confusion, and their double condemnation in the day of the Lord jesus; We therefore willing to take away all suspicion of hypocrisy, and of such double dealing with God and his Church, protest and call the searcher of all hearts for witness, that our minds 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 persuaded only in our conscience, through the knowledge and love of God's 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 quietness and stability of our Religion and Church doth depend upon the safety and good behaviour of the King's Majesty, as upon a comfortable Instrument of God's mercy, granted to this Country, for the maintaining of his Church, and ministration of justice amongst us, we protest and promise with our hearts, under the same oath, hand writ, and pains, that we shall defend his person and authority with our goods, bodies, and lives, in the defence of Christ's Evangell, Liberty of our country, ministration of justice, and punishment of iniquity, against all enemies within this Realm or without, as we desire our God to be a strong and merciful defender to us in the day of our death, and coming of our Lord jesus 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 Gospel. To their natural countrymen, and to all other Realms and Nations, professing the same Christ Jesus with them, wish grace, mercy, and peace, from God, the Father of our Lord jesus Christ, with the spirit of righteous judgement of salvation. LOng have we thirsted (dear brethren) to have notified unto the world the sum of that doctrine which we profess, and for the which we have sustained infamy and danger. But such hath been the rage of Satan against us, and against Christ jesus his eternal verity lately borne amongst us: that to this day no time hath been granted unto us to clear 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 goodness of our God (who never suffereth his afflicted utterly to be confounded) above expectation we have obtained some rest and liberty, we would not but set forth this brief and plain confession of such doctrine as is proponed unto us, and as we believe and profess: partly for satisfaction of our brethren, whose hearts we doubt not have been (and yet are) wounded by the despiteful railing of such as yet have not learned to speak well: and partly for stopping of the mouths of the impudent blasphemers, who boldly damn that which they have neither heard nor yet understood. Not that we judge that the cankered malice of such is able to be cured by this our simple confession. No, we know the sweet savour of the Gospel, is, and shall be death to the sons of perdition, but we have chief respect to our weak and infirm brethren, to whom we would communicate the bottom of our hearts, lest that they be troubled or carried away by diversity 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 God's holy word, and do admonish us of the same in writing, we by God's grace do 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 amiss. For God we take to record in our consciences, that from our hearts we abhor all sects of heresy, and all teachers of erroneous doctrine, and that with all humility we embrace the purity of Christ's Gospel, which is the only food of our souls, and therefore so precious unto us, that we are determined to suffer the extremity of worldly danger, rather than that we will suffer ourselves to be defrauded of the same: for hereof we are most certainly persuaded, that whosoever denieth Christ jesus, 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 Almighty, the same our Lord jesus, we firmly purpose to abide to the end, in the confession of this our faith, as by articles followeth. Of God. WE confess and acknowledge one only God, to whom Deut. 6. Isa. 44. Deut. 4. only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust: who is eternal, 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 confess and believe 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 eternal wisdom, goodness, and justice, hath appointed Prov. 16. them, to the manifestation of his glory. Of the creation of Man. WE confess and knowledge this our God to have created Gen. 1. 2. man, to wit, our first father Adam, to his own image and similitude, to whom he gave wisdom, Lordship, justice, freewill, and clear knowledge of himself, so that in the whole nature of man there could be noted no imperfection. From which honour and perfection, man and woman did both fall: the woman Gen. 2. being deceived by the serpent, and man obeying the voice of the woman, both conspiring against the Sovereign Majesty of God, who in express words had before threatened death, if they presumed to eat of the forbidden tree. Of Original sin. BY which transgression, commonly called Original sin, was the Image of God utterly defaced in man, and he and his posterity Eph. 3. Rom. 5. john 3. Rom 5. 8. of nature became enemies to God, slaves to Satan, and servants to sin. Insomuch that death everlasting hath had, and shall have power and dominion over all that have not been, are not, or shall not be regenerate from above, which regeneration is wrought by the power of the holy Ghost, working in the hearts of the Elect of God, an assured faith in the promise of God, revealed to us in his word, by which faith, we apprehend Christ jesus, with the graces and benefits promised in him. Of the revelation of the promise. FOr this we constantly believe, that God after the fearful and and horrible defection of man from his obedience, did seek Adam again, call upon him, rebuke his sin, convict him of the Gen. 3. Gen. 12. 15. Isa. 7. 8. same, and in the end, made unto him a most joyful promise, to wit, that the seed of the woman should break down the serpent's head, that is, he should destroy the works of the Devil: which promise as it was repeated, and made more clear from time to time: so was it embraced with joy, and most constantly received of all those faithful from Adam to No, from No to Abraham, from Abraham to David, and so forth to the incarnation of Christ jesus, all (we mean the faithful Fathers under the law) did see the joyful days of Christ jesus, and did rejoice. The continuance, increase, and preservation of the Church. WE most constantly believe that God preserved, instructed, Ez●c. 16. G●n. 12. 13. Exod. 1. 2. Exod. 20. multiplied, honoured, decored, and from death called to life his Church in all ages, from Adam till the coming of Christ in the flesh. For Abraham he called from his Father's country, him he instructed, his seed he multiplied, the same he marvellously preserved, and more marvellously delivered from the bondage and tyranny of Pharaoh, to them he gave his laws, constitutions, and ceremonies, them he possessed in the land of Canaan, to them after judges and after Saul, he gave David to be Josu. 1. 25. 2 Reg. 17. King, to whom he made promise, that of the fruit of his loins should one sit for ever upon his regal seat. To this same people from time to time he sent Prophets to reduce them to the right way of their God: from the which oftentimes they declined by Idolatry. And albeit that for the stubborn contempt of justice, he 2 Reg. 24. 25. Deut. 28. jer. 39 Esdr. 1. Agge. 1. 2. Zach. 3. was compelled to give them into the hands of their enemies, as before was threatened by the mouth of Moses, in so much that the holy City was destroyed, the temple burnt with fire, and the whole land left desolate the space of 70. years, yet of mercy did he reduce them again to jerusalem, where the City and Temple were re-edified, and they against all temptations and assaults of Satan, did abide till the Messiah came according to the promise. Of the incarnation of Christ jesus. When the fullness of time came, God sent his son his Galat. 4. Luk. 1. 2. eternal wisdom, the substance of his own glory, into this world, who took the nature of manhood of the substance of a woman, to wit, of a Virgin, and that by operation of the holy Ghost. And so was borne the just seed of David, the angel of the great counsel of God, the very Messiah promised, whom we acknowledge and confess Emmanuel, very God, and very man, two perfect natures united and joined in one person. By which our confession, we condemn that damnable and pestilent heresies of Arrius, Martion, Eutiches, Nestorius, and such others, as either did deny the eternity of his Godhead, either the verity of his humane nature, either confound them, either yet divide them. Why it behoveth the Mediator to be very God and very man. WE acknowledge and confess, that this most wondrous conjunction betwixt the Godhead and the manhood in Christ jesus, did proceed from the eternal and immutable decree of God, whence also, our salvation springeth, and dependeth. Election. FOr that same eternal God and Father, who of mere grace elected us in Christ jesus his Son, before the foundation of the world was laid, appointed him to be our head, our brother, Ephes. 1. Heb. 2. our Pastor and great Bishop of our souls. But because that the enmity betwixt the justice of God and our sins was such, that no flesh by itself could, or might have attained unto God: it john 20. behoved that the Son of God should descend unto us, and take himself a body of our body, flesh of our flesh, and bone of our bones, and so become the perfect Mediator betwixt God and man, giving power to so many as believe in him, to be the sons of God, as himself doth witness, I pass up to my Father, and john 1. john 20. unto your God. By which most holy fraternity, whatsoever we have lost in Adam, is restored to us again. And for this cause are we not afraid to call God our Father, not so much because he hath created us (which we have common with the reprobate) as for that that he hath given to us his only Son to be our brother, and given unto us grace to acknowledge and embrace him for our Mediator, as before is said. It behoved farther, the Messiah Isa 53. and Redeemer to be very God, and very man, because he was to bear the punishment due for our transgressions, and to present himself in the presence of his Father's judgement, as in our person, to suffer for our transgression, and inobedience, by death to overcome him that was author of death. But because the only Godhead could not suffer death, neither yet could the only manhood overcome the same, he joined both together in one person, that the imbecility of the one should suffer, and be subject to death (which we had deserved) and the infinite and invincible power of the other, to wit, of the Godhead, should triumph and purchase to us life, liberty, and perpetual victory, and so we confess and most undoubtedly believe. Christ's Death, Passion, and Burial. THat our Lord jesus offered himself a voluntary sacrifice unto Heb. 10. Esa. 53. his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressions, that he being the clean innocent Lamb of God, was damned in the Deut. 21. Gal. 3. presence of an earthly judge, that we should be absolved before the tribunal seat of our God, that he suffered, not only the cruel death of the Cross (which was accursed by the sentence of God) but also that he suffered for a season the wrath of his Father, which sinners had deserved. But yet we avow that he remained the only well-beloved and blessed Son of the Father, even in Heb. 10. 1. the midst of his anguish and torment, which he suffered in body and soul, to make the full satisfaction for the sins of the people. After the which we confess and avow, that there remaineth no other sacrifice for sin, which if any affirm, we nothing doubt to avow, that they are blasphemous against Christ's death, and the everlasting purgation and satisfaction purchased to us by the same. Resurrection. WE undoubtedly believe, that insomuch as it was impossible that the dolours of death should retain in bondage Acts 2. 3. Rom. 6. the Author of life, that our Lord jesus crucified, dead and buried, who descended into hell, did rise again for our justification, and destroying of him, who was the author of death, brought life again to us that were subject to death and to the bondage of Matth. 28. Matth. 27. joh. 20. ●1. same: we know that his resurrection was confirmed by the testimony of his very enemies, by the resurrection of the dead, whose sepulchres did open and they did arise, and appeared to many, within the City of jerusalem. It was also confirmed by the testimony of his Angels, and by the senses and judgements of his Apostles and others, who had conversation and did eat and drink with him after his resurrection. Ascension. WE nothing doubt, but the self same body, which was born Acts 1. Matth. 1●. of the virgin, was crucified, dead, and buried, that it did rise again, and ascend into the heavens, for the accomplishment of all things, where in our names, and for our comfort, he hath received all power in heaven and earth, where he sitteth at the right hand of the Father, crowned in his kingdom, Advocate, 1 john 2. 1 Tim. 2. Psal. 110. and only Mediator for us. Which glory, honour, and prerogative, he alone amongst the brethren shall possess, till that all his enemies be made his footstool. As that we undoubtedly believe there shall be a final judgement: to the execution whereof, we certainly believe that the same our Lord jesus shall visibly return, even as he was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, in so much that those, that from the beginning have suffered violence, injury, and wrong, for righteousness sake, shall inherit that blessed immortality, promised Apoc. 20. Esa. 66. from the beginning: but contrariwise, the stubborn, inobedient, cruel oppressors, filthy persons, Idolaters, and all sorts of unfaithful, shall be cast into the dungeon of utter darkness, where their worm shall not die, neither yet the fire shall be extinguished. The remembrance of which day, and of the judgement to be executed in the same, is not only to us a bridle, whereby our carnal lusts are refrained, but also such inestimable comfort, that neither may the threatening of worldly Princes, neither yet the fear of temporal death and present danger, move us to renounce and forsake the blessed society, which we the members have, with our head and only Mediator Christ jesus. Whom Esa. 1. Col. 1. Heb. 9 10. we confess and avow to be the Messiah promised, the only head of his Church, our just Lawgiver, our only high Priest, Advocate, and Mediator. In which honours and office, if man or Angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign and supreme governor Christ jesus. Faith in the holy Ghost. THis faith and the assurance of the same, proceedeth not Matth. 16. john 14. 15. 19 from flesh and blood, that is to say, from no natural powers within us, but in the inspiration of the holy Ghost: whom we confess, God, equal with the Father and with the Son, who sanctifieth us, and bringeth us into all verity by his own operation, without whom we should remain for ever enemies to God, and ignorant of his Son Christ jesus. For of nature we are so dead, so blind, and so perverse, that neither can we feel when we are pricked, see the light when it shineth, nor assent to the will of God when it is revealed, unless the spirit of the Lord quicken that which is dead, remove the darkness from our minds, and bow our stubborn hearts, to the obedience of his blessed wil And so as we confess that God the Father created us, when we were not: as his Son our Lord jesus redeemed us, when we were enemies to him: so also do we confess, that the holy Ghost doth sanctify and regenerate us, without all respect of any merit proceeding from us: be it before, or be it after our regeneration. To speak this one thing yet in more plain words, as we willingly Rom. 5. spoil ourselves of all honour, and glory of our own creation, and redemption, so do we also of our regeneration, and sanctification: for of ourselves we are not sufficient to think one good thought, but he who hath begun the work in us, is only he that continueth in us the same, to the praise and glory of his undeserved grace. 2. Cor. 3. The cause of good works. SO that the cause of good works we confess to be not our john 13. Ephes. 2. free will, but the spirit of our Lord jesus, who dwelling in our hearts by true faith, bringeth forth such good works, as God hath prepared for us to walk in. For this we most boldly affirm, that it is blasphemy, to say, that Christ abideth in the hearts of such, as in whom there is no spirit of sanctification. And therefore we fear not to affirm, that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, Idolaters, drunkards, thiefs, and all workers of iniquity, have neither true faith, neither any portion of the spirit of the Lord jesus, so long as obstinately they continue in their wickedness. For how soon that ever the spirit of the Lord jesus (which Gods elect children receive by true faith) taketh possession in the heart of every man, so soon doth he regenerate and renew the same man, so that he beginneth to hate that which before he loved, and beginneth to love that, which before he hated. And from thence cometh that continual battle which is betwixt the flesh and the spirit in God's children: so that the flesh and natural man, according to Gal. 5. the own corruption, lusteth for things pleasing, and delectable unto itself, grudgeth in adversity, is lifted up in prosperity, and at every 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 sons of God, maketh us to resist filthy pleasures, and to groan in God's presence for deliverance from this bondage of corruption. And finally, so triumpheth over sin, that it reigneth not in our mortal bodies. This battle have not the carnal men, being destitute of God's Spirit, but do follow and obey sin with greediness, and without repentance, even as the Devil and their corrupt lusts do prick them. But the sons of God, as before is said, do fight against sin, do sob and mourn, when they perceive themselves tempted in iniquity: and if they fall they rise again with unfeigned repentance, and these things they do, not by their own power, but by the power of the Lord jesus, without whom they were able to do nothing. john 15. What works are reputed good before God. WE confess and acknowledge, that God hath given to man his holy law, in which not only are forbidden all Exod. 20. Deut. 5. such works as displease and offend his godly Majesty, but also are commanded, all such as please him, and as he hath promised to reward. And these works 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 hear his word, to believe the same, to communicate with his holy Sacraments, are the works of the first Table. To honour father, mother, Princes, Rulers, and superior powers, to love them, to support them, yea to obey their charges, (not repugning the commandment of Ephes 6. God) to save the lives of innocents', to repress tyranny, to defend the oppressed, to keep our bodies clean and holy, to live in soberness and temperance, to deal justly with all men, both in word and deed: and finally to repress all appetite of our neighbour's Ez●ch. 22. jer. 22. Esa. 50. 1 Thess. 4. Luke 2. hurt, are the good works of the second Table, which are most pleasing and acceptable to God, as those works that are commanded by himself. The contrary whereof, is sin most odious, which always displeaseth him and provoketh him to anger. As not to call upon him alone, when we have need, not to hear his word with reverence, to contemn and despise it, to have, or to worship Idols, to maintain and defend idolatry, lightly to esteem the reverend name of God, to profane, abuse, or contemn the Sacraments of Christ jesus, to disobey or resist Rom. 11. Ez ch. 22. any that God hath placed in authority, (whilst they pass not over the bounds of their Office) to murder, or to consent thereto, to bear hatred, or to iuffer innocent blood to be shed, if we may withstand it: and finally, the transgression of any other commandment in the first or second Table, we confess or affirm to be sin, by the which Gods hate and displeasure is kindled against the proud and unthankful world. So that good works we affirm to be those only, that are done in faith, and at God's commandment, who in his law hath expressed what the things be that please him. And evil works we affirm not only those, that expressly are done against God's commandment, 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 jesus, we are taught in these words: In vain do they worship me, teaching the doctrines and precepts of men. The perfection of the Law, and imperfection of man. THe Law of God we confess, and acknowledge most just, most equal, 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 john 1. Rom. 10. Gal 3. Deut. 26. Ephes. 1. Rom 4. light, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and so unperfit, that we are never able to fulfil the works of the Law in perfection. Yea, if we say we have no sin, even after we are regenerated, we deceive ourselves, and the verity of God is not in us. And therefore it behoveth us to apprehend Christ jesus with his justice and satisfaction, who is the end and accomplishment of the law, by whom we are set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfil not the same in all points. For God the Father beholding us, in the body of his Son Christ jesus, accepteth our imperfect obedience, as it were perfect, and covereth our works, which are defiled with many spots, with the justice of his Son: we do not mean, that we are so set at liberty, that we own no obedience to the law (for that before we have plainly confessed) but this we affirm, that no man in earth (Christ jesus only excepted) hath given, giveth, or shall give in work that obedience to the law, which the law requireth. But when we have done all things, we must fall down and unfeignedly confess, 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 Idolatry. Of the Church. AS we believe in one God, Father, Son, and the holy Ghost, so do we most constantly believe 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 company and multitude of men chosen of God, who rightly worship and embrace him by true faith in Christ jesus, who is the only head of the same Eph●s 1. Col. 1. Eph●● 5. Church, which also is the body and spouse of Christ jesus, which Church is Catholic, that is universal, because it containeth the Elect of all ages, of all realms, nations, and tongues, be they of the jews, or be they of the Gentiles, who have communion and society Apoc. 7. with God the Father, and with his Son Christ jesus, through the sanctification of his holy spirit, & therefore it is called the communion, not of profane persons, but of Saints: who as Citizens of the heavenly jerusalem, have the fruition of the most inestimable benefits, to wit, of one God, one Lord jesus, one faith, and of one Eph●s 2. Baptism, out of the which Church, there is neither life nor eternal felicity. And therefore we utterly abhor the blasphemy of those that affirm, that men which live according to equity and Io●. 5. 6. justice, shall be saved, what religion soever they have professed. For as without Christ jesus there is neither life nor salvation, so shall there none be participant thereof, but such as the Father hath given unto his Son Christ jesus, and those in time, to come unto him, avow his doctrine, and believe in him (we apprehend the children with the faithful 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 sin and Satan, and shall live hereafter. The immortality of the souls. THe Elect departed are in peace and rest from their labours: Ap●c. 14. Apoc. 7. not that they sleep and come to a certain oblivion, as some phantastikes do affirm: but that they are delivered from all fear and torment, and all temptation, to which we, and all Gods Elect are subject in this life, and therefore do bear the name of the Church militant, as contrariwise, the reprobate and unfaithful departed, have anguish, torment, and pain, that cannot be expressed. So that neither are the one, nor the other in such sleep, that they feel not their torment, as the parable of Christ jesus in the 16. of Luke, his words to the thief, and these words of the Luke 16. souls crying under the Altar (O Lord thou art righteous and Apoc. 6. just, how long shalt thou not avenge our blood upon these that dwell in the earth) do testify. Of the notes by which the true Church is discerned from the false, and who shall be judge 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 cruel murderers, to persecute, Gen. 4. 21. 17. trouble and molest the true Church and members thereof, as Cain did Abel, Ishmael Isaac, Esau Jacob, and the whole priesthood of the jews, Christ jesus himself and his Apostles after Mat. 23. john 11. Acts 3. hiw: It is a thing most requisite, that the true Church be discerned from the filthy Synagogues, by clear and perfect notes, lest we being deceived, receive and embrace to our condemnation, the one for the other. The notes, signs, and assured tokens, whereby the immaculate spouse of Christ jesus, is known from the horrible harlot, the Church malignant, we affirm are neither antiquity, title usurped, lineal descent, place appointed, nor multitude of men, approving an error: for Cain in age and title was preferred to Abel and Seth, jerusalem had prerogative above all places of the earth, where also were the Priests lineally descended from Aaron, and greater number followed the Scribes, pharisees and Priests, then unfeignedly believed and approved Christ jesus 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 believe, confess, and avow to be, first, the true preaching of the word of God, in the which God hath revealed himself unto us, as the writings of the Prophets and Apostles do declare. joh 1. 20. Secondly, the right administration of the Sacraments of Christ jesus, which must be annexed unto the word and promise of Rom 4. God, to seal and confirm the same in our hearts. Lastly, Ecclesiastical discipline uprightly ministered, as God's word prescribeth, 1 Cor. 5. whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, 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 midst of them. Not in the universal, 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 Ministry was planted by Paul, and were of himself named the Churches of God: and such Churches we the inhabitants of the Realm of Scotland, professors of Christ jesus, profess ourselves, to have in our Cities, towns, and places reform. 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 Canonical. In the which we affirm that all things necessary to be believed for the salvation of mankind are sufficiently expressed. The interpretation whereof, we confess, neither appertaineth to private nor public person, neither yet to any Church, for any pre-eminence, or prerogative personal or local, which one hath above another, but appertaineth to the Spirit of God, by the which also the Scripture was written. When controversy 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 look what men before us have said or done, as unto that, which the holy Ghost uniformly speaketh within the body of the Scriptures, and unto that which Christ jesus himself did, and commanded to be done. For this is one thing universally granted, that the Spirit of God, which is the spirit of unity, is in nothing contrary to himself. 1 Cor. 1ST. If then the interpretation, determination, or sentence of any Doctor, Church, or Council, repugn to the plain word of God, written in any other place of the Scripture, it is a thing most certain that there is not the true understanding and meaning of the holy Ghost: although that Counsels, Realms, and Nations have approved and received the same. For we dare not receive or admit any interpretation, which repugneth to any principal point of our faith, or to any other plain text of Scripture, or yet unto the rule of charity. The authority of the Scriptures. AS we believe and confess the Scriptures of God sufficiently to instruct, and make the man of God perfect: so do we 1 Tim. 3. affirm and avow the authority of the same, to be of God, and neither do depend on men nor Angels. We affirm therefore, that such as allege the Scripture to have no other authority, but that which he hath received from the Church, are blasphemous against God, and injurious to the true Church, which always heareth and obeyeth the voice of her own spouse and Pastor, john 10. but taketh not upon her to be mistress over the same. Of the general Counsels, of their power, authority, and causes of their convention. AS we do not rashly damn that, which godly men assembled together in general Council lawfully gathered have proponed unto us: so without just examination we do not receive whatsoever is obtruded unto men under the name of a general Council: 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 fare then as the Council proveth the determination and commandment that it giveth, by the plain word of God, so soon do we reverence and embrace the same. But if men under the name of a Council 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 souls from the voice of our only God, to follow the doctrine and constitutions of men. The 1 Tim 4. cause then why that general Counsels came together, was neither to make any perpetual law, which God before had not made, neither yet to forge new Articles of our belief, neither to give the word of God authority: much less, to make that to be his word, or yet the true interpretation of the same, which was not before his holy will expressed in his word. But the cause of Counsels (we mean of such as merit the name of Counsels) was partly for confutation of heresies, for giving public confession of their faith to the posterity following, which both they did, by the authority of Gods written word, and not by any opinion of prerogative, that they could not err, by reason of their general assembly. And this we judge to have been the chief cause of general Counsels. The other was for good policy 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 policy and one order in ceremonies can be appointed for all ages, times, and places: for as ceremonies, such as men have devised, are but temporal, so may and ought they to be changed, when they rather suffer superstition, then that they edify the Church using the same. Of the Sacraments. AS the fathers under the law besides the verity of the sacrifices, had two chief Sacraments, to wit, Circumcision, & the Passeover, the despisers and contemners whereof, were not reputed for God's people: so we acknowledge and confess, that we now in the time of the Gospel have two chief Sacraments only, instituted by the Lord jesus, and commanded to be used of all those, that will be reputed members of his body, to wit, Baptism, and the Supper or Table of the Lord jesus, called the communion of his body and his blood. And these Sacraments as well of the Old, as of the New Testament, now instituted of God, not only 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 seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the Elect have with their head Christ jesus. And thus we utterly damn the vanity of those, that affirm Sacraments to be nothing else but the naked and bare signs. No, we assuredly believe, that by baptism we are engrafted into Christ jesus, to be made partakers of his justice, by which our sins are covered, and remitted. And also that in the Supper rightly used, Christ jesus is so joined with us, that he becometh the very nourishment and food of our souls. Not that we imagine any transubstantiation of the bread in Christ's natural body, and of wine in his natural blood, as the Papists have perniciously taught, and damnably believed: but this union and conjunction, which we have with the body and blood of Christ jesus 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, carnal, and earthly and maketh us to feed upon the body and blood of Christ jesus, 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 fare distance of place, which is betwixt his body now glorified in heaven, and us now mortal in this earth, yet we must assuredly believe, that the bread which we break is the communion of Christ's body, and the cup which we bless, is the communion of his blood, so that we confess and undoubtedly believe, that the faithful in the right use of the Lords Table, do so eat the body and drink the blood of the Lord jesus, 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 eternal Godhead giveth to the flesh of Christ jesus (which of the own condition and nature was mortal and corruptible) life and immortality, so doth Christ jesus his flesh and blood eaten and drunken by us, give unto us the same prerogatives. Which albeit we confess are neither given unto us at this time only, neither yet by the proper power and virtue of the Sacrament only, yet we affirm, that the faithful, in the right use of the Lords Table, have such conjunction with Christ jesus, as the natural man cannot apprehend: yea, and further we affirm, that albeit the faithful oppressed by negligence, and manly infirmity, do 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 sown in good ground. For the holy spirit, which can never be divided from the right institution of the Lord jesus, will not frustrate the faithful of the fruit of that mystical action: but all this we say cometh of true faith which apprehendeth Christ jesus, who only maketh his Sacraments effectual unto us. And therefore whosoever slandereth us, as that we affirm or believe Sacraments to be only naked and bare signs, doth injury unto us, and speaketh against the manifest truth. But this liberally and frankly we confess, that we make distinction betwixt Christ jesus, in his eternal substance, and betwixt the elements, in the sacramental signs. So that we will neither worship the signs, in place of that which is signified by them, neither yet do we despise, and interpret them as unprofitable, and vain, but do use them with all reveverence, examining ourselves diligently before that so we do. Because we are assured by the mouth of the Apostle, that such as eat of that bread, and drink of that cup unworthily, are guilty of the body and of the blood of Christ jesus. Of the right administration of the Sacraments. THat Sacraments be rightly ministered, we judge two things requisite: the one, that they be ministered by lawful ministers, whom we affirm to be only they, that are appointed to the preaching of the word, into whose mouths, God hath put some Sermon of exhortation, they being men lawfully chosen thereto by some Church. The other that they be ministered in such elements, and in such sort, as God hath appointed: else we affirm that they cease to be right Sacraments of Christ jesus. And therefore it is that we fly the society with the papistical Church, in participation of their Sacraments, first, because their Ministers are no Ministers of Christ jesus (yea, this is more horrible, they suffer women, whom the holy Ghost will not suffer to teach in the Congregation, to baptise:) and secondly, because they have so adulterated both the one Sacrament and the other, with their own inventions, that no part of Christ's action abideth in the original purity. For oil, sait, spittle, and such like in baptism, are but men's inventions: adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or boists, are profanation of Christ's Sacraments, and no use of the same. For Christ sesus said, Take eat, etc. Do you this in remembrance of me. By which words & charge, he sanctified bread and wine to be the Sacrment of his holy body and blood, to the end that the one should be eaten, and that all should drink of the other, and not that they should be kept, to be worshipped and honoured as God, as the Papists have done heretofore: who also have committed sacrilege, stealing from the people the one part of the Sacrament, to wit, the blessed cup. Moreover that the Sacraments be rightly used, it is required, that the end and cause for which Sacraments were instituted, be understanded, and observed, as well of the Minister, as by the receivers. For if the opinion be changed in the receiver, the right use ceaseth, which is most evident, by the rejection of the sacrifices: as also if the teacher plainly teach false doctrine, which were odious and abominable before God (albeit they were his own ordinance) because the wicked men use them to another end, than God hath ordained. The same we affirm of the Sacraments in the Papistical Church, in which we affirm the whole action of the Lord jesus to be adultered, as well in the external form, as in the end and opinion. What Christ jesus did, and commanded to be done, is evident, by the Evangelists and by Saint Paul: what the Priest doth at his Altar, we need not to rehearse. The end and cause of Christ's institution, and why the self same should be used, is expressed in these words: Do ye this in remembrance of me. As oft as ye shall eat this bread, and drink of this cup, you shall show forth, that is, extol, preach, magnify, and praise the Lords death till he come. But to what end and in what opinion the Priests say their Mass, let the words of the their own Doctors and writings witness: to wit, that they, as Mediators betwixt Christ and his Church, do offer unto God the Father, a sacrifice propitiatory for the sins of the quick and the dead: which doctrine is blasphemous to Christ jesus, and making derogation to the sufficiency of his only sacrifice, once offered for purgation of all those that shall be sanctified, we utterly abhorred, detest, and renounce. To whom Sacraments appertain. WE confess and acknowledge, that Paptisme appertaineth as well to the infants of the faithful, as unto them that be of age and discretion. And so we damn the error of the Anabaptists, who deny Baptism to appertain to children, before they have faith and understanding. But the Supper of the Lord, we confess to appertain to such only, as be of the household of faith, and can try and examine themselves, as well in their faith, as in their duty towards their neighbours. Such as eat and drink at that holy Table without faith, or being at dissension with their brethren, do eat unworthily: and therefore it is, that in our Church, our Ministers take public and particular examination of the knowledge and conversation of such, as are be admitted to the Table of the Lord jesus. Of the civil Magistrates. WE confess and acknowledge Empires, kingdoms, domininions, and cities, to be distincted or ordained by God: the powers and authority in the same, be it of Emperors in their Empires, of Kings in their Realms, Dukes and Princes in their dominions, and of other Magistrates in their cities, to be Gods holy ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind: so that whosoever goeth about to take away, or to confound the whole state of civil policies, now long established, we affirm the same men, not only to be enemies to mankind, but also wickedly to fight against Gods expressed will. We farther confess and acknowledge, that such persons as are placed in authority, are to be beloved, honoured, feared, and holden in most reverend estimation: because they are the Lieutenant's of God, in whose seats God himself doth sit and judge, yea, even the judges and Princes themselves, to whom by God is given the sword, to the praise and defence of good men, and to revenge and punish all malefactors. Moreover, to Kings, Princes, Rulers, and Magistrates, we affirm that chief and most principally, the conservation and purgation of the Religion appertaineth, so that not only they are appointed for civil policy, but also for maintenance of the true Religion, and for suppressing of idolatry and superstition whatsoever. As in David, josaphat, Ezechias, josias, and others highly commended for their zeal in that case, may be espied. And therefore we confess and avow, that such as resist the supreme power, doing that thing which appertaineth to his charge, do resist God's ordinance, and therefore cannot be guiltless. And farther we affirm, that whosoever deny unto them their aid, counsel, and comfort, whilst the Princes and Rulers vigilantly travel in execution of their office, that the same men deny their help, support, and counsel, to God, who by the presence of his Lieutenant doth crave it of them. The gifts freely given to the Church. ALbeit that the word of God truly preached, and the Sacraments rightly ministered, and discipline executed according to the word of God, be the certain and infallible signs of the true Church, yet we mean not that every particular person joined with such company, is an elect member of Christ jesus. For we acknowledge and confess that darnel, cockle, and chaff may be sown, grow: and in great abundance lie in the midst of the wheat, that is, the reprobate may be joined in the society of the elect, and may externally use with them the benefits of the Word and Sacraments. But such being but temporal professors in mouth, and not in heart, do fall bacl and continue not to the end. And therefore they have no fruit of Christ's death, resurrection, nor ascension: but such as with heart unfeignedly believe, and with mouth boldly confess the Lord jesus, as before we have said, shall most assuredly receive these gifts: First, in this life, the remission of sins, and that by only faith in Christ's blood. In so much that albeit sin remain and continually abide in these our mortal bodies, yet it is not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgement, there shall be given to every man and woman, resurrection of the flesh. For the sea shall give her dead: the earth those that therein be enclosed, yea the eternal God shall stretch out his hand on the dust, and the dead shall arise uncorruptible, and that in the substance of the same flesh that every man now beareth, to receive according to their works, glory, or punishment. For such as now delight in vanity, cruelty, filthiness, superstition, or idolatry, shall be adjudged to the fire unquenchable: in which they shall be tormented for ever, as well in their own bodies, as in their souls, which now they give to serve the devil in all abomination. But such as continue in well doing to the end, boldly professing the Lord jesus, we constantly believe that they shall receive glory, honour, and immortality to reign for ever in life everlasting, with Christ jesus, to whose glorified body all his elect shall be made like, when he shall appear again in judgement, and shall render up the kingdom to God his Father, who then shall be and ever shall remain all in all things, God blessed for ever: to whom with the Son, and with the holy Ghost, be all honour and glory, now and ever. So be it. The King's Majesties charge to all Commissioners and Ministers within his Realm. SEeing that We and Our household have subscribed and given this public Confession of our Faith, to the good example of Our Subjects: We command and charge all Commissioners and Ministers, to crave the same confession of their Parishioners, and proceed against the refusers, according to Our laws and order of the Church, delivering their names and lawful process to the Ministers of Our house, with all haste and diligence, under the pain of 40. pound, to be taken from their stipend, that We with the advice of Our Counsel may take order with such proud contemners of God and Our laws. Subscribed with Our hand (At Holyrudhous 1581.) the 2. day of March, the 14. year of Our Reign. Now unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen.