An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE SECOND SECTION, OF GOD, IN ESSENCE ONE, IN persons three, and of his true worship. (Book 2)

THE LATTER CONFESSION OF HELVETIA.

Of God, his vnitie, and the Trinitie. CHAP. 3.

WE beleeue & teach, that God is one in es∣sence or nature, subsisting by himselfe, all sufficient in himselfe, inuisible, without a bodie, infinite, eternal, the creator of all things both visible & inuisible, the chiefest, good, liuing, quickning and preseruing all things, almightie, and exceeding wise, * 1.1gentle or mercifull, iust and true. And we detest the mul∣titude of Gods, because it is expressie written. The Lorde thy God is one God. I am the Lord thy God, thou shalt * 1.2haue no straunge Gods before my face. I am the Lord, and there is none other, beside me there is no God. Am not I the Lorde, and there is none other beside me alone? a iust God, and a Sauiour, there is none beside me. I the Lord, Iehoua, the mercifull God, gracious, & long suffering, and aboundant in goodnes and truth, &c. Exod. 34.

We neuertheles beleeue and teach, that the same infi∣nite, one, and indiuisible God is in persons inseparablie and without confusion distinguished into the Father, the Sonne and the holie Ghost, so as the Father hath begotten the Sonne from euerlasting, the Sonne is begotten by an vnspeakeable manner, and the holie Ghost proceedeth from them both, and that from euerlasting, and is to be worshipped with them both. So that there be not three Gods, but three persons, consubstantiall, coeternall, and co∣equall, distinct, as touching their persons, and in order one

going before another, yet without anie inequalitie. For as touching their nature or essence they are so * 1.3ioyned toge∣ther, that they are but one God, and the diuine essence is common to the Father, the sonne, and the holy Ghost. For the scripture hath deliuered vnto vs a manifest distinction of persons, the Angell among other thinges saying thus to the blessed Virgine: The holie Ghost shall come vpon thee, and * 1.4the power of the highest shall ouershadow thee, and that holie thing which shalbe borne, shalbe called the sonne of God. Also in the baptisme of Christ a voice was heard from hea∣uen, * 1.5saying, This is my beloued Sonne. The holie Ghost also appeared in the likenes of a doue. And when the Lord him∣selfe commaunded to baptize, he commaunded To baptize in the name of the Father, and of the Sonne, and of the holie * 1.6Ghost. In like sort else where in the Gospell he saide, The Father will send the holie Ghost in my name. Againe he saith, * 1.7When the comforter shall come, whome I will send vnto you from the Father, the spirit of trueth, who proceedeth from the Father, he shall beare witnes of me, &c. To be short, we receiue the A∣postles Creede, because it deliuereth vnto vs the true faith.

We therefore condemne the Iewes and the Mahome∣tistes, and all those that blaspheme this Trinitie, that is sacred, and onelie to be adored. VVe also condemne all he∣resies and heretiks, which teach that the sonne and the ho∣lie Ghost are God onelie in name, also that there is in the Trinitie some thing created, & that serueth and ministreth vnto an other: finally that there is in it some thing vnequal, greater or lesse, corporall, or corporally fashioned, in man∣ners or in will diuers, either confounded, or sole by it selfe: as if the sonne and holie Ghost were the affections & pro∣prieties of one God the Father, as the Monarchistes, the Nouatians, Praxeas, the Patripassians, Sabellius, Samosa∣tenus, Aëtius, Macedonius, Arrius, and such like haue thought.

Of Idolls or Images of God, of Christ, and of Saints. CHAP. 4.

ANd because god is an inuisible spirit, & an incompre∣hensible essence, he can not therefore by anie arte or

image be expressed. For which cause we feare not with the scripture to tearme the Images of God meere lies. VVe doe therefore reiect not onelie the Idols of the Gentles, but also the images of Christians. For although Christ tooke vp∣pon him mans nature, yet he did not therefore take it, that he might set forth a patterne for caruers and painters. He * 1.8denied that he came To destroie the law and the Prophets: But images are forbidden in the lawe & the Prophets. He deni∣ed * 1.9that his Bodelie presense should anie whit profit the Church. He promised that He would by his spirit be present with vs for e∣uer: who would then beleeue that the shadow or picture of his bodie doth anie whit benifit the godlie? & seeing that he * 1.10abideth in vs by his spirit, We are therefore the Temples of God. But what agreement hath the temple of God which images▪ And seeing that the blessed spirites, and saints in heauen, * 1.11while they liued here, abhorred all worship donne vnto themselues, and spake against images, who can thinke it likely, that the saints in heauen, and the Angell, are deligh∣ted with their owne Images, whereunto men doe bow their knees, vncouer their heades, and giue such other like honour? But that men might be instructed in Religi∣on, & put in minde of heauenlie things, and of their owne * 1.12saluation, the Lord commaunded To preach the Gospell, not to paint, and instruct the laytie by pictures: he also instituted Sacraments, but he no where appointed I∣mages. Furthermore, in euerie place, which waie soeuer we turne our eies, we maie see the liuelie and true creatures of God, which if they be marked, as is meete, they do much more effectuallie mooue the beholder, then all the Ima∣ges, or vaine, vnmooueable, rotten, and dead pictures of all men whatsoeuer, of which the Prophet spake truelie, They * 1.13haue eies & see not, &c. Therfore we approoue the iudgement of Lactantius an auncient writer, who saith, Vndoubtedly there is no religion, wheresoeuer there is a picture. And we affirme that the blessed Bishop Epiphanius did wel, who finding on the church dores a vaile, that had painted in it the picture as it might be of Christ, or of some other Saint, he cut and tooke it awaie: For that contrarie to the authoritie of the scriptures he had seene the picture of a man to hang in the Church of Christ: and therefore he charged that from thence forth no such vailes, which were contrarie to ou••

religiō, should be hanged vp in the Church of Christ, but that rather such scruple should be taken awaie, which was vnworthie the Church of Christ, and all faithful people. Moreouer we approoue this sen∣tence of S. Augustine, Cap. 55. de vera relig. Let not the worship of mens works be a religion vnto vs. For the workmen them▪selues that make such things are better, whome yet we ought not to worship.

Of the adoring, worshipping, and inuocating of God, through the onelie Mediator Iesus Christ. CHAP. 5.

WE teach men to adore and worship the true God a∣lone: this honour we impart to none, according to the commaundement of the Lorde, thou shalt adore the Lorde * 1.14thy God, and him alone shalt thou worship, or, him onelie shalt thou serue. Surelie all the Prophets inueighed earnestlie against the people of Israell; whensoeuer they did adore and worship straunge Gods, and not the one onelie true God. But we teach that God is to be adored and worshipped, as himselfe hath taught vs to worship him, to weere in spirite and true••h, not * 1.15with any superstition, but with sinceritie, according to his worde, lest at any time he also saie vnto vs, who hath required these thinges at your handes? For Paull also saith, God is not wor∣shipped * 1.16with mans hands, as though he needed any thing, &c. We in all daungers, and casualties of our life, call on him alone, and that by the mediation of the onelie Mediatour, and our intercessour Iesus Christ. For it is expressely commaun∣ded vs, Call vpon me in the daie of trouble, and I will deliuer thee, * 1.17and thou shalt glorifie me. Moreouer the Lord hath made a moste large promise, saying, whatsoeuer ye shal aske of my fa∣ther, * 1.18he shall giue it you. And againe, Come vnto me all ye that * 1.19labour and are heauie loaden, and I will refresh you. And seeing it is written, How shall they call vpon him, in whome they haue not beleeued? and we doe beleeue in God alone, therefore we * 1.20call vpon him onelie, and that thorough Christ. For there is one God (saith the Apostle) and one Mediatour, betweene * 1.21God and men, Christ Iesus. Againe, If anie man sinne, we haue an aduocate with the Father Iesus Christ the righteous, &c. There¦fore we doe neither adore, worshippe, nor praie vnto the Saints in heauen, or to other Gods: neither do we acknow∣ledge them for our intercessours or Mediatours, before

the father in heauen. For God and the Mediatour Christ do suffice vs, neither do we imparte vnto others the honour * 1.22due to God alone and to his sonne, because he hath plainlie said, I wil not giue my glorie to another: and because Peter hath * 1.23said, There is no other name giuen vnto men, whereby they muste be saued, but the name of Christ. In which doubtles they that rest by faith, doe nor seeke aniething without Christ.

Yet 〈◊〉〈◊〉 all that we doe neither despise the Saints, nor th••nke bas••lie of them. For we acknowledge them to be the 〈◊〉〈◊〉 members of Christ, the friends of god, who haue glo∣r••ouslie ouercome the flesh and the world. We therfore loue them as ••••••th••en, and honour them also, yet not with any wo••sh••, 〈…〉〈…〉 an honourable opinion of them, and to conclude, 〈◊〉〈◊〉 their iust praises. We also doe imitate them. For we desire w••••h most ea••nest affections and praiers to be followers of their faith & vertues, to be▪ partakers also with them of euerlasting siluation, to dwell together with them euerlastinglie with God, & to reioyse with them in Christ. And in this point we approoue that saying of Saint Augu∣stine, in his booke De vera relig. Let not the worship of men de∣parted be any religion vnto vs. For if they haue liued holily, they are not so to be esteemed, as that they seek such honours, but they wil haue vs to worship him, by whose ill••minatiō, they reioice that we are fel∣low seruant••, ••s touching the reward. They are therefore to be honou∣red for imitation, not to be worshipped for religions sake▪ &c. And, we muchlesse beleeue that the reliques of Saints are to be adored or worshiped. Those auncient holie men seemed sufficientlie to haue honoured their deade, if they had ho∣nestlie committed their bodies to the earth, after that the soule was gone vp into heauen: and they thought that the moste noble reliques of their ancetours were, their vertues, doctrine, & faith▪ which as they commended with the praise of the dead, so they did endeuour to expresse the same so long as they liued vpon earth. Those auncient men did not swear b••t by the name of the only Iehoua, as is it commaun∣ded in the lawe of God. Therefore as we are forbidden * 1.24To sweare by the names of strange Gods, so we do not sweare by Saints, although we be requested thereunto. We therefore in all these things doe reiect that doctrine which giueth too much vnto the Saintes in heauen.

* 1.25 OVT OF THE FORMER CONFESSION OF HELVETIA.

WE thus thinke of God, that he is one in substance, three in persons, and almightie. Who as he hath by the worde, that is, his sonne, made all thinges of nothing, so by his spirite and prouidence, he doth iustl••••, truely, and mos••e wiselie gouerne, preserue, and cherish all things. * 1.26

Who as he is the onelie Mediatour, intercessour, and sa∣crifice▪ also our high priest, Lord, and King, so we acknow∣ledge, and with the wholl heart beleeue, that he alone is our attonement, redemption, satisfaction, expiati∣on, wisedome, protection, and deliuerance, simplie reie∣cting herein all meanes of life and saluation, besides this Christ alone.

* 1.27 OVT OF THE CONFESSION OF BASILL.

WE beleeue in God the father, in God the sonne, in God the holie Ghost, the holie diuine Trinitie: three persons, and one eternall, almighte God, in es∣sence and substance, and not three Gods. And in the margi∣nall note is added. This is prooued by manie places of the * 1.28wholl scripture of the olde and new testament. Therefore we mislike the worship and inuocation of dead men: the worshipping of Saintes, and setting vp of Images, with such like thinges. And in the same place in the marginall note vpon the worde Saints. Neuerthelesse we confesse that they serue in Gods presence, and that they reigne with Christ euerlastinglie, because they acknowledged Christ, and both in deede & word confessed him to be their sauiour, redemp∣tion, and righteousnes, without any addition of mans merit▪ For this cause doe we praise and commend them, as those who haue obteined grace at Gods hand, and are now made heites of the euerlasting kingdome: Yet doe we ascribe all this to the glorie of God and of Christ. * 1.29

We plainlie protest that we condemne and renounce, al straunge and erronious doctrines, which the spirits of er∣rours bring forth, &c. And ss. 2. of the selfe same article: We condemne that doctrine which saith, that we may in no case sweare, although Gods glorie and the loue of our neigh∣bour require it. And in the marginall note vpon the worde sweare. It is lawfull to vse an oath in due time. For God

hath commaunded this in the olde testament, and Christ hath not forbidden it in the new: yea Christ and the Apo∣stles did sweare.

OVT OF THE CONFESSION OF BOHEMIA O•• THE WALDENSES.

Of the vnitie of the diuine essence, and of the three persons. CHAP. 3.

OVt of this fountaine of holie scripture, and Christian instruction, according to the true and sound vnder∣standing and meaning of the holie ghost, our men teach by faith to acknowledge, & with the mouth to confesse, that the holie Trinitie, to wit, god the father, the sonne, and the holie ghost, are three distinct persons: but in essence one onelie, true, alone, eternall, almightie, and incomprehen∣sible * 1.30God: of one equall indiuisible diuine essence, Of who••••, thorough whome, and in whome are all things: who loueth and re∣wardeth righteousnes and vertue, but hateth and punish∣eth all iniquitie and sinne. According to this faith men are taught, to acknowledge the wonderfull workes of god, and those properties which are peculiar to each person o•• the holie Trinitie, and of the diuine vnitie, and to acknow∣ledge the soueraigne and infinite power, wisedome, and goodnes of the one onelie God: out of which also ariseth & proceedeth the sauing knowledge as wel of the essence, as of the wil of god. One kinde of works or properties of the three persons of the godhead (by which they are discerned one from the other) are the inward, eternall, and hypostaticall proprieties, which alwaies remaine immutable, and are onelie apprehended by the eies of faith, and are these.

That the father, as the fountaine & welspring of the god∣heade, from al eternity begetteth the son, equal to himselfe, and that himselfe remaineth not begotten, neither yet is he the person of the sonne, seeing he is a person begitting not begotten. The so••ne is begotten of the eternall father from all eter••itie ••••ue god of god: and as he is a person, he is not the father, but the sonne begotten of the essence o•• nature of the father, and consubstantiall with him: which sonne in the fulnes of time, which he had before appointed

for this purpose, himselfe alone (as he is the sonne) tooke vnto him our nature of the blessed Virgine Marie, & vnited it into one person with the godheade, whereof we shall speak afterward. But the holie Ghost proceedeth from the father and the sonne, & so he is neither the father, nor the sonne, but a person distinct from them, eternal▪ and the sub∣stantiall loue of the father and of the sonne, surpassing all admiration: these three persons are one true God, as is a foresaid.

The other kinde of works in these persons, & in the vnitie of the godhead is••ueth as it were into opē sight out of the di¦uine essēce & the persōs therof, in which being distinct they haue manifested themselues: & these are three. The first is the wonderfull worke of creation, which the Creedes doe attribute to the father. The second is the work of redempti∣on, which is proper to Christ. The third is the worke of san∣ctification, which is ascribed to the holie Ghost, for which cause he in the Apostles Creede is peculiarlie called holie. And yet all these are the proper workes of one true God, & that of him alone, & none other: to wit, the father, the sonne and the holie Ghost. This true and absolute faith, and dif∣ficulte knowledge of God, as well concerning ••••s nature, as his will, is comprehended, and con••eyned in the afore∣named Catholike and Apostolike Creede, and in the de∣cree of the Nicene Councell, agreeing therewith, and in manie other sound decrees, and also in Athanasius his confession. All which we iudge and professe to be true. But it hath euerlasting & sure groundes on which it rel••••th, and moste waightie reasons, by which it is out of the holy scrip∣ture conuinced to be true: as by that manifestation wherein the whol Trinitie shewed it selfe, when Christ the Lord was * 1.31baptized in lordane▪ by the commaundement of Christ, be∣cause in the name of the persons of the same holie Trinitie al people must be baptized and instructed in the faith. Also * 1.32by Christes words, when he saith, the holy ghost the comforter whome the father will sende in my name, shall teach you all these thinges: and before these wordes he saith: I w••l pray the fa∣ther, and he will giue you an other comforter, who shallbe with you for euer, euen the spirit of trueth. Besides we teach, that this onelie true God, one in essence and in diuine nature, and

three in persons, is aboue all to be honoured with high wor∣ship, as chiefe Lord and King, who ruleth and raigneth al∣waies and for euer, and especiallie after this sorte, that we looke vnto him aboue al, and put all our confidence in him alone, and offering vnto him all subiection, obedience, feare, ••l faith, loue, and generallie the seruice of the wholl inward and outward diuine worship, do indeed sacrifice and performe it, vnder paine of loosing euerlasting saluation: as * 1.33it is written Thou shalt worship the lord thy god, & him onely shal•• thou serue: and againe, thou shalt loue the lord thy god with all thy heart, with all thy soule, with all thy minde, & to be short▪ with a•• thy might, as well of the inward as outward powers, to whom be glorie from this time forth for euermore.

Amen.

Of holy men and their worshippe.

Chap. 17.

AS touching holie men, it is taught, first, that no ma•• from the beginning of the world vnto this time, ei∣ther was, is, or can be henceforth vnto the end sanctified by his workes or holie actions: according to the saying of Mo∣ses, the faithfull seruant of the Lord, when he cried out vn∣to * 1.34the Lord, O Lord in thy sight no man is innocent, that is, per∣fectlie holie. And in the book of Iob it is written, what is man▪ * 1.35that he should be vndefiled, and he that is borne of a woman, that ••e should appeare iust? (to wit, before God.) Beholde among his Saints, none is immutable, and the heauens are not cleane in his sight: how much more abhominable and vnprofitable man, who drin∣keth in iniquitie as water? And the holie scripture plainelie witnesseth throughout all the bookes thereof, that all men * 1.36euen from their buth are by nature sinners, and that there neither is, nor hath bene anie one, who of himselfe and by himselfe was righteous and holie, but all haue gone aside free * 1.37God, and are become vnprofitable, and of no account at all. And whereas some are made holie and acceptable vnto God, that is purchased vnto them without anie worthines or merit of theirs, by him, who alone is holie. God himselfe, of the meere grace, and vnspeakeable riches of his goodnes hath ordained, and brought them to that state, that they be blessed, and called redeemed by Christ, clensed and conse∣crated by his blood, annointed of the holie Ghost, made

righteous and holie by faith in Christ, and adorned with commendable vertues and good deedes or workes, which beseeme a Christian profession: Of whome manic hauing finished their life and course in such workes, haue now re∣ceiued and doe enioy by grace eternall felicitie in heauen, where God crowneth those that be his. Some of them also God hath indued with a certaine peculiar grace of his, and with diuine giftes, vnto the ministerie, and to the pub∣like and common good of the Church, such as were the Patriarches, Prophets, and other holie fathers, also Apo∣stles, Euangelists, Bishops, and manie Doctors and Pastors: and also other famous men, and of rare excellencie, and verie well furnished with the spirite, whose memorie, mo∣numents of their labours, and the good thinges which they did, are extant and continue euen vntill this daie in the holie scriptures and in the Church.

But especiallie it is both beleeued, and by open confessi∣on made knowne, as touching the holie Virgin Marie, that she was a daughter of the blood royall, of the house and fa∣milie of Dauid that deare seruant and friend of God: and that she was chosen & blessed of God the Father, consecra∣red by the holie Ghost, visited, and sanctified aboue other of her sexe: and also replenished with wonderfull grace and power of God to this ende, that she might become the true mother of our Lord Iesus Christ the sonne of God: of whom he vouchsased to take our nature: and that shee was at all times, before her birth, in the same, and after it, a true, chaste, & pure Virgin: & that by her best beloued sonne, the sonne also of the liuing God, through the price of his death, and the effusion of his moste holie blood, she was dearelie redeemed and sanctified, as also made one of the deare partakers of Christ by the holie Ghost through faith, be∣ing adorned with excellent giftes, noble vertues, and fruites of good workes, renowned as happie be∣fore all others, and made moste assuredlie a ioynt heire of euerlasting life. And a litle after. Furthermore, it is taught in the church, that no man ought so to reuerence holy men as we are to worship God, much lesse their Images, or to re∣uerence them with that worship and affection of minde which onelie are due to god alone. And, to be short, by no

meanes to honour them with deuine worship, or to giue it▪ vnto them. For god sa••eth by the Prophet Esaie, I am 〈◊〉〈◊〉 * 1.38Lord thy God, this is my name, I wil not giue mine honour to anothe•• nor my glorie to Images. Againe a litle after. But euen as t•••• thing is gainesaid, that the honour due to God should be g••∣uen to Saints, so it is by no means to be suffered, that the ho∣nour of the Lambe Christ our Lord, and things belonging to him, and due to him alone, and apperteining to the pro∣per and true Priesthoode of his nature, should be transfe••∣red to them: that is, lest of them, and those torments which they suffered, we should make redeemers or merites in the life, or els aduocates, intercessours, and Mediatours in hea∣uen, or that we should inuocate them, and not them onel••, but not so much as the holie Angells, seeing they are n••▪ * 1.39God. For there is one onelie redeemer, who being once de∣liuered to death, sacrificed himselfe both in his bodie and 〈◊〉〈◊〉 his bloode: there is also one onely aduocate, the most mer∣ciful Lord of vs all.

And they are not onelie to be reputed & taken for sai•••• who are gone before vs, and are fallen a sleepe in the Lord and dwell now in ioyes, but also they, who (as there haue ••l∣waies bene some vpon earth) so doe likewise liue now on the earth: such are all true & godlie Christians, in what place o•• countrie soeuer, here or there, and among what people soe∣uer they lead their life: who by beeing baptized in the name of the Lord may be sanctified, and beeing indued with true faith in the sonne of God, and set on fire, are mutuallie en∣flamed with affection of diuine charitie and loue: who al∣so acknowledging the iustification of Christ, doe vse both it and absolution from their sinnes, and the communion of the sacrament of the bodie and bloode of Christ, and dili∣gentlie applie themselues to all holie exercises of pietie be∣seeming a Christian profession: as also the Apostles cal such beleeuers in Christ (which as yet like strangers are conuer∣sant heere on earth according to the state of mortall men) Saints. As for example, Ye are a chosen generation, a royal priest∣hoode, * 1.40an holie nation, a peculiar people. Againe, al the Saints grees you. In like manner, Salute all those that haue the ouersight of you and al the Saints, that is, all faithfull Christians.

For this cause it is taught that we ought, with intire loue

and fauour of the heart to embrace all Christians, before all other people, and when neede is, from the same affection of loue to afforde vnto them our seruice and to helpe them▪ further, that we ought to mantaine the societie of holie friendship with those that loue and follow the trueth of Christ, with all good affection to conceiue well of them, to * 1.41haue them in honour for Christes sake, to giue vnto them due reuerence from the affection of Christian loue, and to studie in procuring all good by our duetie & seruice to plea∣sure them, and finallie to desire their praiers for vs. And that Christians going astraie, and entangled with sinnes, are louinglie and gentlie to be brought to amendment: that compassion is to be had on them, that they are with a qui∣et minde in loue, so as becommeth, to be borne withall, that praier is to be made vnto God for them, that he would bring them againe into the waie of saluation, to the ende that the holie Gospell maie be spread farther abroad, and Christes glorie maie be made knowne and enlarged among all men.

OVT OF THE FRENCH CONFESSION.

WE beleeue and acknowledge one onelie God, who is one onelie and simple essence, spirituall, eter∣nall, inuisible, immutable, infinite, incomprehensible, vnspeakeable, almightie, moste wise, good, iust, and mer∣cifull.

The holie scripture teacheth vs that in that one and sim∣ple diuine essence, there be three persons subsisting, the fa∣ther, the sonne, and the holie Ghost. The father, to wit, the first cause in order, & the beginning of all thinges: the sonne, his wisdome and euerlasting word▪ the holie ghost, his vertue, power, & efficacie: the sonne begotten of the fa∣ther from euerlasting, the holie Ghost from euerlasting proceeding from the father and the sonne: which three per∣sons are not confounded, but distinct, & yet not deuided, but coessentiall, coeternall, & coequal. And to conclude, in this mysterie we alow of that which those foure auncient Coun∣cells haue decreed: and we detest all sec••es condemned by those holie auncient doctors, Athanasius, Hylarie, Cyrill, Ambrose, and such as are condemned by others ageree∣ablie

to Gods word. Hetherto also belongeth the 2. Art.

* 1.42 This one God hath reuealed himselfe vnto men to be such a one, first by the creation, preseruation, & gouernment of his workes, then much more clearlie in his worde, &c Seek the rest in the 3. diuision.

We beleeue, that we by this one meanes obtaine libertie * 1.43of praying to god with a sure confidence, & that it wil come to passe that he will shew him selfe a Father vnto vs. For we haue no entrance to the Father, but by this Mediatour.

* 1.44 We beleeue because Iesus Christ is the onelie aduocate giuen vnto vs, who also commaundeth vs to come boldelie vnto the Father in his name, that it is not lawfull for vs to make our praiers in anie other forme, but in that which god hath set vs downe in his worde: and that whatsoeuer men haue forged of the intercession of Saints departed, is no∣thing but the deceites & sleightes of Sathan, that he might withdrawe men from the right manner of praying. We also reiect all other meanes whatsoeuer men haue deuised to exempt them selues from the wrath of God. So much as i•• giuen vnto them, so much is derogated from the sacrifice •• death of Christ.

OVT OF THE ENGLISH CONFESSION.

* 1.45 WE beleeue, that there is one certaine nature and diuine power, which we call God: and that the same is diuided into three equall persons, into the father, into the sonne, and into the holie ghost: and that they all be of one power, of one maiestie, of one eternitie, of one Godhead, and one substance. And although these three persons be so deuided, that neither the Father is the sonne, nor the sonne is the holie ghost, or the father, yet neuerthe∣lesse we beleeue, that there is but one verie God: And that the same one god hath created heauen, and earth, and all things conteined vnder heauen.

* 1.46 We beleeue, that Iesus Christ the onelie sonne of the e∣ternall father, &c. The rest of this article you shall finde in the 6. section, whereunto those thinges doe properlie pertaine, which art conteined in this second article, of the Person and office of Christ.

* 1.47 We beleeue that the holie Ghost, who is the third person in the Trinitie, is verie God, not made, not created, not be∣gotten,

but proceeding both from the Father, & the Sonne, by a certaine mean vnknowen vnto man, and vnspeakeable: and that it is his verie propertie to mollifie and soften the hardnes of mans heart, when he is once receiued into the hearts of men, either by the holesome preaching of the Gos∣pel, or by any other waie: that he doth giue other men light, and guide them vnto the knowledge of God, to all way of truth, to newnes of life, and to euerlasting hope of saluation.

* 1.48 Neither haue we anie other Mediatour, and Intercessor, by whome we may haue accesse to God the father, then Iesus Christ, in whose onlie name al things are ob••eined at his fa∣thers hande. But it is a shameful part, & ful of infid••l••tie, that we see euery where vsed in the Churches of our aduersaries, not onelie in that they will haue innumerable sortes of Me∣diatours, & that vtterlie without the authoritie of Gods word (so that, as Ieremie saith, the Sainctes be now as manie in num∣ber, or rather aboue the number of the Cities: And poore men can∣not tell, to which saint it were best to turne them first: and though there be so manie, as they cannot be tolde, yet eue∣rie of them hath his peculiare dutie and office assigned vn∣to him by these folkes, what to giue, and what to bring to passe) But besides this also, in that they doe not onelie wic∣kedlie, but also shamefullie call vpon the Blessed Virgine Christes Mother, to haue her remember, that shee is the Mo∣ther, And to Commaund her Sonne, and to vse a Mothers autho∣ritie ouer him.

OVT OF THE CONFESSION OF BELGIA.

* 1.49 WE beleeue in heart, and confesse with the mouth, that there is one onely and simple spiritual essence which we call God, eternall, incomprehensible, inuisible, immutable, infinite, who is whollie wise, and a most ••l••nti∣full wellspring of all good thinges.

* 1.50 We know God by two meanes: first by the creation, and preseruation and gouernment of the wholl world. For it is vnto our eies as a most•• excellent booke, wherein all crea∣tures from the least to the greatest as it were certaine chare∣cters and letters are written, By which the inuisible thinges of God may be seene and know••n vnto vs, Namelie his euerlasting power and Godhead, as Paull the Apostle speaketh, Rom.

Chaper 1. 20. which knowledge sufficeth to conuince all men and make them without excuse But much more clear∣lie and plainlie he afterward reuealed him-selfe vnto 〈◊〉〈◊〉 in his holie and heauenlie word, so farre forth as it is expe∣dient for his owne glorie, and the saluation of his in this life.

According to this truth and word of god we beleeue in one only god (who is one essence, truelie distinguished into three persons from euerlasting by meane of the incommunicable properties) to wit, in the father, in the sonne, and in the hol••e ghost. For the father is the cause, fountaine, and beginning of all things visible, and inuisible▪ the sonne is the word, wise∣dome, and Image of the father, the holie ghost is the might and power which proceedeth from the father and the sonne. Yet so, that this distinction doth not make god as it were de∣uided into three parts: seeing the scripture teacheth, that the father, & the sonne, & the holie ghost, haue a distinct per∣son or subsisting in their properties, yet so, that these three persons be one onelie god. Therefore it is certaine, that nei∣ther the father is the sonne, nor the sonne the father, nor the holie ghost either the father, or the sonne. Neuerthelesse these persons thus distinguished, are neither deuided, nor confounded, nor mingled. For neither the father nor the ho∣lie ghost haue taken vnto them mans nature, but the sonne alone. The father was neuer without his soone, nor without his holie Ghost, because euerie one in one and the same es∣sence is of the same eternitie. For none of these is either first or last, because al three are one, both in trueth and pow∣er, and also in goodnes and mercie.

And all these thinges we know as well by the testimonies of holie scripture, as by the effects: and chiefelie those which we feele in our owne selues, and the testimonies of holie scripture, which teach vs to beleeue this holy Trinitie▪ are ve••ie common in the olde testament: which are not so much to be reckoned vp, as with sound iudgement to be selected, such as are these: in the first of Genesis God saith. Let vs make man according to our Image and likenes, &c. and straight after: Therefore God made man according to his owne Image and likenes, male, I saie, and female created he them. Againe, Beholde the man is become as one of 〈◊〉〈◊〉

For by that which is said, Let vs make man after our owne likenes, it appeareth that there are more persons in the god∣head. But when it is saide, God created, &c. the vnitie of the godhead is signified. For although it be not here expresselie set downe how many persons there are, yet that which was obscurely deliuered in the old Testament, in the new is made clearer vnto vs then the none daie. For when our Lord Iesus Christ was baptized in Iordane, the voice of the father was heard saying, This is my beloued Sonne: and the sonne him∣selfe was seene in the waters, and the holie ghost appeared in the likenes of a doue. Therefore are we also commaunded in the common baptisme of al the faithful to vse this forme, Baptize ye all nations in the name of the father, and the sonne, and the holie Ghost. So also in Luke, the Angell Gabriell speaketh to Marie the mother of our Lord. The holie Ghost shall come vpon thee, and the power of the highest shall ouersha∣dow thee, therefore that holie thing which shall be borne of thee, shall be called the Sonne of God. In like manner, The grace of our Lord Iesus Christe, and the loue of God, and the fellowship of the holie Ghost be with you. Againe, There are three that beare wi••nes in heauen, the father, the wo••de, and the holie Ghost, whish three are one. By all which places we are fullie taught, that in one onelie God there are three persons. And although this doctrine passe al the reach of mans wit, yet we now stedfastlie beleeue it out of the word of God, looking when we shall enioy the full know∣ledge thereof in heauen. The offices also & effects of these three persons, which euerie of them sheweth towards vs, are to be marked. For the father by reason of his power is called our Creator: the sonne our Sauiour and redeemer, because he hath redeemed vs by his bloode: the holie Ghost is called our Sanctifier, because he dwelleth in our heartes. And the true Church hath allwaies euen from the Apostles age vntill these times kept this holie doctrine of the blessed Trinitie, and manteineth it against Iewes, Ma∣hometanes, and other false Christians, and heretikes, such as were Marcion, Manes, Praxeas, Sabellius, Samosate∣nus, and the like: all which were worthelie condemned by the fathers of most sound Iudgement. Therefore we do here willinglie admit those three Creedes: namelie that of the

Apostles, of Nice, and of Athanasius, and whatsoeuer things they, according to the meaning of those Creeds, haue set downe, concerning this point of doctrine.

* 1.51 We beleeue that Iesus Christ in respect of his diuine na∣ture is the onelie sonne of God, begotten from euerlasting, not made or created (for then he should be a creature) but of the same essence with the father, and coeternall with him: who also is the true Image of the fathers substance, and the brightnes of his glorie, in all things equall vnto him. But he is the sonne of god, not onely since the time he tooke vpon him our nature, but from euerlasting, as these testi∣monies being laid together teach vs. Moses saith, that God created the worlde: but Saint Iohn saith, That all thinges w••••e made by the worde, which he calleth God: so the Apostle to the Hebrewes auoutcheth, that God made all thinges by his sonne Iesus Christ. It followeth therefore, that he who is called both God, and the word, and the Sonne, and Iesus Christ, had his being euen then, when all thinges were made by him. Therefore Micheah the Prophet saith, 〈◊〉〈◊〉 goeing out hath beene from the beginning, from the daies of eternitie: againe, He is without beginning of daies, and without end of life. He is therefore that true God, eter∣nall, almightie, whome we praie vnto, worship, and serue.

* 1.52 We beleue also and confesse, that the holie Ghost procee∣deth from the father & the sonne from euerlasting, & that therfore he was neither made, nor created, nor begotten, but onelie proceeding from them both, who is in order the third person of the Trinitie, of the same essence, glory & maiesty with the father and the sonne, and therefore he also is true and euerlasting God, as the holie scriptures teach vs.

We also beleeue that we haue no accesse to God, but by * 1.53that one onelie Mediatour and Aduocate Iesus Christ the righteous, who was therefore made man (vniting the hu∣manitie to the diuine nature) that there might be an en∣trance made for vs miserable men to the maiestie of God▪ which had otherwise beene shut vp against vs for euer. Yet the maiestie and power of this Mediatour (whome the fa∣ther hath set betweene himselfe and vs) ought in no case so much to fray vs, that we should therefore thinke another is to be sought at our owne pleasure. For there is none either

among the heauenlie or earthlie creatures, who doth more entirelie loue vs then Christ himselfe, who when he was in the shape of God, humbled himselfe by taking vpon him the shape of a seruant, and for our sakes became like vnto his brethren in all points▪ and if we were to seeke an other Me∣diatour, who would vouchsafe vs some good will, whome I praie you, could we finde, that would loue vs more earnest∣lie then he, who willinglie laid his life downe for vs, when as yet we were his enemies? If moreouer we were to seeke ano∣ther that excelleth both in soueraigne authority & also pow∣er, who euer obteined so great power, as he himselfe, who sitteth at the right hand of God the father, & to whome all power is giuen in heauen & in earth? To conclude, who was more likelie to be heard of God, then that onely begotten and dearelie beloued sonne of God? therefore nothing but distrust brought in this custome, wherby we rather dishonor the Saints (whome we thinke to honour) in doeing these things, which they in their life time were euer so farre from doeing, that they rather constantlie and according to their dutie abhorred them, as their owne writings beare witnes. Neither is our owne vnworthines here to be alledged for excuse of so great vngodlines. For we at no hand offer vp our praiers trusting to our owne worthines, but resting vpon the only worthines & excellency of the Lord Iesus Christ, whose righteousnes is ours by faith, whereupon the Apostle for good cause to exempt vs from this vaine feare (or rather di∣strust) saith, that Christ was in all things made like vnto his brethren, that he might be a mercifull and faithfull high priest in those things that were to be done with God for the clensing of the peoples sinnes. For in as much as he beeing temp∣ted hath suffered, he is also able to helpe those that are tempted. And that he might encourage vs to come the more boldlie to this high Priest, the same Apostle addeth, Hauing therefore a great high priest, who hath entred the heauens, euen Iesus the son of god, let us hol•• fast this professiō. For we haue not an high priest that cānot be touched▪ with the feling of our infirmities, but he was in al things tēp∣ted in like sort, yet without sin. Let vs therefore with boldnes approch vnto the throne of grace, that we may obteine mercie & finde grace to help in time of need. The same Apostle saith, that we haue liberty to enter into the holy place thorough the blood of Iesus. Let vs therfore

draw neare with a constant perswasion of faith, &c. And againe▪ Christ hath an euerlasting priesthood. Wherefore he is able 〈◊〉〈◊〉 to save them, that come vnto God by him, seeing he euer liueth, 〈◊〉〈◊〉 make intercession for them. What need manie wordes? when as Christ himselfe saith, I am the way, the trueth, and the life. N•• man commeth to the father but by me. VVhy should we seeke vn∣to our selues any other Aduocate? especiallie seeing it hath pleased God himselfe to giue vs his owne sonne for our Ad∣uocate, there is no cause why forsaking him we should see••e another, lest by continuall seeking we neuer finde any o∣ther. For God vndoubtedlie knew, when he gaue him 〈◊〉〈◊〉 vs, that we were miserable sinners. VVhereupon it is, that a▪cording to Christes owne commaundement, we onelie ca•• vpon the heauenlie father by the selfe same Iesus Christ ou•• onelie Mediatour, euen as he himselfe also hath taught vs in the Lords praier. For we are sure that we shall obteine a•••• those things, which we aske of the father in his name.

OVT OF THE CONFESSION OF AVSPVRGE.

CHAP. 3.

THE Churches with common consent among vs doe * 1.54teach, that the decree of the Nicene Councell, con∣cerning the vnitie of the diuine essence, and of the three persons, is true, and without all doubt to be beleeued: T•• wit, that there is one diuine essence, which is called, and 〈◊〉〈◊〉 God, eternall, without bodie, indiuisible, of infinite powe•• wisdome, goo••nes, the creator and preseruer of all thinges visible and inuisible: and that there be three persons, of the same essence, & power, which also are coeternal the father the Sonne, and the holie Ghost. And they vse the name 〈◊〉〈◊〉 person in that signification, in which the Ecclesiastical writers haue vsed it in this cause to signify not a part or qu••∣litie in another, but that which properlie subsisteth.

They condemne all heresies sprong vp against this a••∣cle, as the Manichees, who set downe two beginnings, Go•• and Eu••l••▪ they doe in like sort condemne the Valentinia•• Arrians, F••nomians, Mahometistes, and all such like. The condemne also the Samosatenes, olde and new, who wh•••• they earnestlie defend that there is but one person, doe cr••••∣tilie and wickedlie dallie after the manner of Rhetoricians

about the Word and the holie Ghost, that they are not distinct persons, but that the worde signifieth a vocall word, and the spirit a motion created in things.

Artic. 21.

We haue found this 21. Article set forth three diuers waies.

The first edition 1559. goeth thus.

INuocation is an honour, which is to be giuen onelie to God almightie, that is, to the eternall father, and to his sonne our sauiour Iesus Christ, and to the holie Ghost. And God hath proposed his so••ne Iesus Christ for a Media∣tour, and high Priest that maketh in••ercession for vs. He te∣stifieth, that for him alone our prai••rs are heard & accep••••d, according to that saying, whatsoeuer you aske the fath•••• in my name, he shall giue it to you. Againe, There is one Mediatour be∣tweene God and men. Therefore let them that call vpon God offer vp their prayers by the sonne of God, as in the end of prayers it is accustomed to be said in the Church, through Iesus Christ, &c. These thinges are needfull to be taught con∣cerning Inuocation, as our men haue elsewhere more at large written of Inuocation. But contrariwise the custome of inuocating Saintes that are departed out of this life is to be reprooued and quite throwne out of the Ch••rch, because this custome transferreth the glorie due to God alone vnto men, it ascribeth vnto the dead an omnipotencie, in that saints should see the motions of mens hearts, yea it ascribeth vnto the dead the office of Christ the Mediatour, and with∣out al doubt obscureth the glory of Christ. Therfore we con∣demne the wholl custome of inuocating Saints departed, & thinke it is to be auoided. Notwithstanding it profiteth to re¦cite the true histories of holie men, because their examples doe profitablie instruct, if they be rightly propounded. When we heare that Dauids fall was forgiuen him, faith is confir∣med in vs also. The constancie of the auncient Martyrs doth now likewise strengthen the mindes of the godlie. For this vse it is profitable to recite the histories. But yet there had neede be discretion in applying examples.

The second edition is thus.

Artic. 21.

COncerning the worship of Saints they teach, th•• it is profitable to propose the memory of Saints, tha•• by their examples we may strengthen our faith, and that we may follow their faith and good works, so far as euery man▪ calling requireth, as the Emperour may follow Dauids ex∣ample in making warre to beat backe the Turkes, for either of them is a King: we ought also to giue God thankes, that he hath propounded so many & glorious examples of his mer∣cie in the Saints of his Church, & that he hath adorned hi•• Church with moste excellent giftes and vertues of holie men. The Saints themselues also are to be commended, who haue holilie vsed those giftes which they employed to the beautifying of the Church: But the scripture teacheth not to inuocate Saints, or to aske helpe of Saints, but layeth onelie Christ before vs for a Mediatour, propitiatour, high priest and intercessour. Concerning him we haue commaun¦dements & promises, that we inuocate him, & should be re∣solued that our praiers are heard, when we flie to this high priest and intercessour, as Iohn saith, Chap. 16. Whatsoeuer ye shall aske the Father in my name, he wil giue it you, &c. and Ioh. 14. Whatsoeuer ye shall aske in my name, that I will doe, These testimonies bid vs flie vnto Christ, they commaund vs to be∣leeue that Christ is the intercessour and peace maker, they bid vs trust assuredlie that we are heard of the father for Christs sake. But as touching the Saints, there are neither commaundements, nor promises, nor examples for this purpose in the scriptures. And Christes office and honour is obscured, when men flie to Saints, and take them for Medi∣atours, and inuocate them, and frame vnto themselues an opinion, that the Saints are more gracious and so transferre the confidence due to Christ vnto Saints. But Paull saith, There is one Mediatour betweene God and men▪ Therefore Christ especiallie requireth this worship, that we should beleeue that he is to be sought vnto, that he is the intercessour, for whose sake we are sure to be heard, &c.

In the third edition these things are thus found.

Artic. 21.

TOuching the worship of Saints they teach, that the memorie of Saints maie be set before vs, that we may follow their faith and good workes according to our calling as the Emperor maie followe Dauids example in making warre to driue awaie the Turkes from his countrie: for either of them is a King. But the scripture teacheth not to inuocate Saints, or to aske helpe of Saints, because it propoundeth vnto vs one Christ the Mediator, propitiatour, high Priest, and intercessour. This Christ is to be inuocated, and he hath promised that he wil heare our praiers, and liketh this wor∣shippe especiallie, to wit, that he be inuocated in all afflicti∣ons. 1. Ioh. 2. If anie man sinne, we haue an aduocate with God, &c.

OVT OF THE CONFESSION OF SAXONY.

Of Inuocating godly men that are departed out of this life. Artic. 22.

IN the 42. Chapter of Esaie it is written, I am the Lorde, this is my name, I will not giue my glorie to another: Inuocati∣on is a glorie moste properlie belonging to God, as the Lord saith Math. 4. Thou shalt worship the Lord thy God, and him onlie shalt thou serue. And it is an immooueable & eternal decree of the first commaundement, Thou shalt haue no strange Gods. It is necessary therfore that the doctrine touching Inuocati∣on should be most purely vpholden in the Church, for the corrupting of which the Deuill, euen since the beginning of mankinde, hath and will diuers waies scatter seedes. Wher∣fore we ought to be the more watchefull, and with greater care to reteine the manner of inuocation or adoration set downe in Gods word, according to that saying, whatsoeuer yee shall aske the father in my name, he will doe it. In these words there is an order established, which we ought most cōstantly to mainteine, not to mingle therewith other 〈◊〉〈◊〉 con∣trarie to gods word, or which are warranted by no example approoued in the scriptures. There is no greater vertue, no comfort more effectuall, then true inuocation▪ They there∣fore

must needs be reprooued, who either neglect true in∣uocation or corrupt it, as there be diuers corruptions. Manie doe not discerne their owne inuocation from that which is heathenish, neither indeede consider what it is which they speake vnto. Of these the Lord saith, Iohn Chapter 4. Ye•• worship yee know not what. He will haue the Church to consi∣der whereto it speaketh, saying, We worship that we know. Ma∣nie consider not whether or wherefore they shall be heard▪ They recite praiers, and yet they doubt, although it be writ∣ten, Let him aske in faith without wauering. Of these matters we will speake else where. In this place we reprooue this hea∣thenish corruption, whereby the custome of those that call vpon men departed out of this life, is defended, and helpe or intercesson is sought for at their handes. Such inuocati∣no swarueth from God, and giueth vnto creatures vertue, helpe, or intercession. For they that speake somwhat mo∣destlie, speake of intercession alone. But humane supersti∣tion goeth on farther, and giueth vertue to them, as manie publike songes declare. O Marie Mother of grace, defend th•• vs from the enimie, & receiue vs in the houre of death. These shore verses haue we heard a Monke of their diuinitie saie before one thatlaie a dying▪ and often repeating them, whereas he made no mention of Christ: and manie such examples might be rehearsed.

There are yet also other brainsick opinions. Some are thought to be more gracious with such or such images: these fra••tike imaginations seeing they are at the first sight like heathnish conceipts, do vndoubledlie both greatlie pro∣uoke the wrath of God, and are to be reprooued by the teachers, and sharpelie to be punished by Godlie magi∣strates, which reproofe conteineth these three manifest reasons: To ascribe vnto creatures omnipotencie, is im∣pietie▪ Inuocation of a creature, which is departed from the societie of this life, ascribeth vnto it omnipotencie, be∣cause it is a confession, that it beholdeth all mens hearts, and discerneth the true sighes thereoffrom feined and hy∣pocriticall. These are onelie to be giuen to the eternall fa∣ther, to his sone our Lord Iesus Christ, and to the holie Ghost. Inuocation therefore is not to be made to men that are departed out of this life. It is to be lamented that these

euils are not perceiued: but looke to thy selfe, and weigh what thou doest: in this inuocation thou forsakest God, and doest not consider what thou doest inuocate, and thou know est that those patrones which thou seekest, as Anne and George, see not the motions of thy heart, who if they knew themselues to be inuocated, they would euen tremble, and would not haue this honour, due to God, giuen to an••e 〈◊〉〈◊〉 But what kinde of inuocation is there of the 〈◊〉〈◊〉 Albeit we know what answer the Aduersaries make (for ••h••y haue coyned cauills to delude the trueth) yet Gods ••••st••∣monies are wanting to their answere, and praier which ••s without faith (that is, when thou canst not be resolued whether God allow and admit such kinde of praying) is in vaine.

We remember that Luther often said, that in the olde te∣stament it is a cleere testimonie of the Messiah his Godhead, which affirmeth that he is to be inuocated, & by this propertie is the Messi∣as there distinguished from other Prophets: he complained that that most weightie testimonie was obscured and weakened by transferring praier to other men. And for this onelie cause he said, that the custome of praying to other was to be misliked.

The second reason is, Inuocation is vaine without faith, & no worship is to be brought into the church without gods commaundement: but there is no one sentence to be seene, which sheweth that this praier made to mē, which they man teine, pleaseth God, and is effectuall: the praier therefore is vaine. For waht kinde of praying is it, in this sort to come vnto Anne or George? I praie vnto the, but I doubt whe∣ther thy intercession do me good, I doubt whether thou hearest me, or healpest▪ me, If men vnderstood these hidde sinnes, they would cursse such kinde of praiers, as they are indeede to be cursed, and are heathenish. Afterward of such faultes what outrages ensue? flocking and praying to parti∣cular images, crauing certaine benefits of euerie one, of Anne riches are begged, as of Iuno, of George conquests, as of Mars, of Sebastian & Paul freedome from the plague, of Anthonie sauegard for swine, although the aduersaries saie they like not these things, yet they keepe them still for gaine sake, as plainelie appeareth.

Now let vs adde the third reason: it is expresselie writte••, there is one Mediator betweene God and men the man Christ Iesus, on him ought we in all praier to cast our eies, and to know the doctrine of the Gospell concerning him, that no man can come vnto God but by confidence in the Mediator, who together maketh request for vs, as himselfe saith. No 〈◊〉〈◊〉 commeth to the father, but by the sonne. And he biddeth vs fl••e vnto him-selfe, saying. Come vnto mee all ye that labour and are heauie loaden, and I will refresh you: and he him▪selfe teach∣eth the manner of Inuocation, when he saith. Whatsoeuer ye shall aske the father in my name, he will giue it you. He na∣meth the father, that thou maiest distinguish thy inuocati∣on from heathenish, and consider what thou speakest vnto: that thou maist consider him to be the true God, who by sending his sonne, hath reuealed himselfe, that thy minde maie not wander, as the heathenish woman in the trage∣die speaketh, I praie vnto thee O God, whatsoeuer thou art, &▪ But that thou maiest knowe him to be the true God, whoe by the sending, crucifying, and raising vp againe of his sonne hath reuealed himselfe, and maiest knowe him to be such a one as he hath reuealed himselfe. Secondlie that thou maiest knowe, that he doth so for a certaintie receiue and heare vs, making our praiers when we fly to his sonne the mediator, crucified and raised vp againe fo•• vs, and desire that for his sake we maie be receaued, heard, helped, and saued, neither is anie man, receiued or hear•• of God by anie other meanes. Neither is this praying vn∣certaine, but he biddeth those that praie on this sort to be resolued through a strong faith, that this worship pleaseth God, and that they who praie on this manner are assured▪lie receiued and heard: therefore he saith, Whatsoeuer ye shall aske in my name, that is, acknowledging, and naming o•• calling vpon me as the redeemer, high Priest, and inter∣cessor: this high Priest alone goeth into the holiest place, that is, into the secret counsell of the deitie, and seeth the minde of the eternal father, and maketh request for vs, and searching our hearts presenteth our sorrowes, sighes, and praiers vnto him.

It is plaine that this doctrine of the Mediatour was ob∣scured and corrupted, when men went to the mother Vir∣gine,

as more mercifull, and others sought other Mediators. And it is plaine that there is no example to be seene in the Prophets or Apostles, where prayer is made vnto men, heare me Abraham, or heare me O God for Abrahams sake: but prayer is made vnto God, who hath reuealed him∣selfe, to wit, to the eternall father, to the sonne our Lorde Iesus Christ, and to the holie Ghost, that he would receiue, heare and saue vs for the sonnes sake. It is also expresselie made to the sonne, as 2. Thess. 2. Our Lord Iesus Christ him∣selfe, and God and our father who hath loued vs, strengthen you, &c. and Gen. 48. Iacob nameth God, and the sonne the Medi∣ator, when he saith. God before whome my fathers walked, and the Angell that deliuered me out of all troubles (that is the pro∣mised Sauiour) blesse these children. Therefore we vse these formes of inuocation. I call vpon the O Almightie God, e∣ternall father of our Lord Iesus Christ, maker of heauen & earth, together with thy sonne our Lord Iesus Christ, and thy holie spirite, O wise, true, good, righteous, moste free, chaste, and mercifull God, haue mercie vpon me, and for Iesus Christes sake, thy sonne, crucified for vs, and raised vp againe, heare and sanctifie me with thy holie spirit. I call vpon the O Iesus Christ, the sonne of God, crucifi∣ed for vs, and raised vp againe: haue mercie on me, pray for me vnto the euerlasting father, and sanctifie me with thy holie spirite. In these forme; we know what we praie vnto. And seing there are testimonies of Gods word to be seene, which shewe that this praying pleaseth God, and is heard, such praying maie be made in faith. These thinges are not to be found in that inuocation which is made vnto men. Some gather testimonies out of Augustine and others, to shewe that the Saintes in heauen haue care of humane affaires. This may more plainlie be shewed by Moses and Elias talking with Christ. And there is no doubt but that such as are in happines praie for the Church, but yet it fol∣loweth not thereupon that they are to be praied vnto.

And albeit we teach that men are not to be praied vnto, yet we propound the histories of those that are in blessed state vnto the people. Because it is necessary that the history of the Church be by some meanes knowne vnto all, by what testimonies the Church is called together & founded, and

how it is preserued, and what kinde of doctrine hath ben•• published by the fathers, Prophets, Apostles, and Martyrs▪ In these histories we commaund all to giue thankes vnto God, for that he hath reuealed himselfe, that he hath ga∣thered togither his Church by his son, that he hath deliue∣red his doctrine vnto vs, and hath sent teachers, and hath shewed in them the witnesses of him selfe: we commaund al to consider of their doctrine, & to strengthè their faith by those testimonies, which God hath shewed in them. That they likewise consider the examples of iudgement and pu∣nishments, that the feare of God may be stirred vp in them we commaund them to follow their faith, patience, and o∣ther vertues, that they learne that in God is no respect of persons, and desire to haue themselues also receiued, heard, gouerned, saued, and helped, as God receiued Dauid, Ma∣nasses, Magdalene, the theefe on the Crosse. We also teach how these examples are to be followed of euerie ma•• in his vocation: because error in imitation, and preposte∣rous zeale is oft times the cause of great euills. We also commend the diligence of the Saintes themselues, who tooke heede of * 1.55wasting Gods giftes in vaine. And to con∣clude, they that are moste fooles maie gather great stored doctrine out of these histories, which doctrine is profita∣ble to be published to the people, so that superstition be ••e•• aside.

OVT OF THE CONFESSION OF WITTEMBERG••

CHAP. 1.

WE beleeue and confesse that there is one onel•• God, true, eternall, and infinite, almightie, ma•••• of all thinges visible and inuisible, and that in this one 〈◊〉〈◊〉 eternall godhead there are three properties or persons of them selues subsisting, the Father, the sonne, and th•• holie Ghost. As the Prophetical and Apostolicall scriptures teach, and the Creedes of the Apostles of Nice and of A∣thanasius declare.

Of the sonne of God.

CHAP. 2.

VVE beleeue and confesse that the sonne of God our Lord Iesus Christ, was begotten of his father from euerlasting, true and euerlasting God, consubstantiall with his Father, &c. Looke the rest in the 6. diuision.

Of the holie Ghost.

CHAP. 3.

VVE beleeue and confesse that the holie Ghost proceedeth from God the Father, from euerla∣sting, that he is true and eternal God, of the same essence, & maiestie, & glorie with the Father, and the sonne, as the ho∣lie Fathers, by authoritie of the holie scripture, wel decla∣red in the Councel of Constantinople against Macedonius.

Of Inuocation of Saints.

CHAP. 23.

THere is no doubt but the memorie of those Saintes, who when they were in this bodelie life furthered the Church either by doctrine, or writings, or by miracles, or by examples, and haue either witnessed the trueth of the gospell by Martyrdome, or by a quiet kinde of death fallen on sleep in Christ, ought to be sacred with al the Godlie: and they are to be commended to the Church, that by their do∣ctrine and examples, we maie be strengthned in true faith, and inflamed to follow true godlines.

We confesse also, that the Saintes in heauen doe after their certaine manner pray for vs before God, as the An∣gels * 1.56also are carefull for vs, and all the creatures doe after a certaine heauenlie manner groane for our saluation, and trauell togither with vs, as Paull speaketh. But as the worship of inuocation of creatures is not to be instituted vpon their gronings, so vpon the praier of Saints in heauen, we may not alow the inuocation of saints. For touching the inuocating of them, there is no commaundement, nor ex∣ample in the holy scriptures. For seeing al hope of our salua¦tion is to be put, not in the saints, but in our Lord god alone, through his sonne our Lord Iesus Christ, it is cleere, that not the Saints, but God alone is to be praied vnto. How shall they call one him, saith Paul, in whome they beleeue no t? but we must not beleeue in the saints: how then shal we pr ay

vnto them? And seeing it must needes be, that he who i•• praied vnto be a searcher of the heart, the Saints ought not to be praied vnto, because they are no searchers of the heart.

* 1.57 Epiphanius saith, Maries bodie was holy indeed▪ but yet not god▪ shee was indeed a Virgin, & honorable, but shee was not propounded for adoration, but her selfe worshipped him, who as cōcerning his flesh * 1.58was borne of her. Austine saith. Let not the worship of dead men b•• any religion vnto vs, because if they haue liued holily, they are not s•• to be accounted of, as that they should seeke such honour, but rather they will haue him to be worshipped of vs, by whom themselues being * 1.59illuminated reioyce, that we should be fellowe seruantes of their re∣ward. They are therefore to be honoured for imitation, not to be worshipped for Religion sake. And againe in the same place▪ We honour them with loue, not with seruice. Neither doe we erect tem∣ples vnto them, for they will not haue themselues so to be honoured of vs, because they know that we our selues being good, are the temple * 1.60of the high God. And againe, Neither doe we consecrate temple••▪ Priesthoodes, holie rites, ceremonies, and sacrifices vnto the same Martyrs, seeing not they, but their God, is our God, &c. We nei∣ther ordaine Priestes for our Martyrs, nor offer sacrifices. Am∣brose vpon the Romans, Chap. 1. They are wont to vse a misera∣ble excuse saying, that by these men maie haue accesse vnto God, 〈◊〉〈◊〉 to a king by Earles. Goeto: is anie man so madde, I praie you, that be∣ing forgetfull of his owne saluation, he will challenge, as fit for 〈◊〉〈◊〉 Earle, the roialtie of a King? And streight after. These me•• thinke them not guiltie, that giue the honour of Gods name to a crea∣ture, and leauing the Lord worshippe their fellow seruants.

But we, saie they, worshippe not the saints, but onely desire to be holpen afore God by their praiers. But so to de∣sire, as the seruice of Letanies sheweth, and is commonlie v∣sed, is nothing else but to call vpon and worshippe saintes▪ for such desiring requireth, that he whoe is desired, be eue∣rie where present and heare the petition. But this Maiestie agreeth to god alone, and if it be giuen to the creature, the creature is worshipped.

Some men faine that the Saints see in Gods word, what thinges God promiseth, and what things seeme profitable for vs: which thing although it be not impossible to the maiestie of God, yet Esai plainlie auou••cheth, That Abra∣ham

knoweth vs not, and Israell is ignorant of vs: where the or∣dinarie glosse citeth Augustine saying, that the dead, euen saints, know not what the liuing do, &c.

For that the auncient writers often times in their praiers turne themselues to Saints, they either simplie without ex∣act iudgement followed the errour of the common people, or vsed such manner of speaking, not as diuine honour, bur as a figure of Grammar, which they call Prosopopaeia: VVher∣by godlie and learned men doe not meane that they wor∣ship and praie to Saints, but doe set out the vnspeakeable groaning of the Saints, and of al creatures, for our saluation: and signifie that the godlie praiers, whichi Saints thorough the holie ghost powred out in this world before God, doe as yet ring in gods eares, as also the bloode of Abell after his death still cried before god: and in the Reuelation the soules of the Saints that were killed cry, that their bloode may be reuenged: not that they now resting in the Lord, are desirous of reuenge, after the manner of men, but because the Lord e∣uen after their death, is mindefull of the praiers, which while they yet liued on earth, they powred out for their owne and the wholl Churches deliuerance.

Epiphanius himselfe against Aerius, doth also somewhat sticke in the common error, yet he teacheth plainelie, that the saints are mentioned in the church, not that they should be praied vnto, but rather that they should not be prai∣ed vnto, nor matched in honour with Christ. We, saith he, make mention of the righteous Fathers, Patriarches, Prophets, Apo∣stles, Euangelists, Martyrs, Confessours, Bishops, Anachoretes, and the wholl companie, that we may single out the Lord Iesus Christe from that companie of men, by the honour which we giue vnto him, and that we may giue him such worship, as by which we may sig∣nifie that we thinke, that the Lord is not to be made equall with any among men, although euerie of them were a thousand times, and a∣boue, more righteous then they are.

OVT OF THE CONFESSION OF SVEVELAND.

Artic. 1. ss. 2.

SInce sermons began with vs to be taken out of the ho∣lie scriptures of God, and those deadlie contentions ceased, so manie as were led with anie desire of true Godli∣nes,

haue obteined a farre more certaine knowledge of Christes doctrine, and farre more feruentlie expressed it in the conuersation of their life. And euen as they declined from those thinges, which had peruerselie crept into the doctrine of Christ: so they were more and more confirmed in those thinges, which are altogether agreeable thereun∣to: Of which sort are the Articles, which the Christian Church hath hetherto stedfastlie beleeued touching the ho∣lie Trinitie: to wit, that God the father, the sonne, and the holie ghost are one essence and three persons, and admit no other diuision or difference, then the distinction of persons.

Artic. II.

Of Inuocating and worshipping of Saints.

MOreouer, that abuse also was reprooued and con••••∣••ed, by which some thinke they can so, by fastings and praiers, winne and binde vnto themselues both the bles∣sed Virgine Marie that bare God, and other Saints, that they hope by their intercession and merites they may be deliue∣red from all aduersities, as well of soule as of bodie, and be enr••••••hed with all kinde of good thinges. For our Preachers haue taught by the commaundement of Christ the sauiour, that that heauenly father alone is by the same Christ in the holy spirite to be praied vnto, as he who hath promised that he will neuer denie vs any of those thinges, which we by a true faith aske of him thorough his sonne. And seeing the scripture it selfe setteth before vs one onelie Mediatour be∣tweene God and men, to wit, the man Iesus Christ, 1. Tim. 2. who both loueth vs moreentirelie, and can by authoritie doe more with the father then any other, they rightlie thinke, that this onelie intercessour and aduocate ought to suffice vs. Yet they do therewithall teach, that the most holie mo∣ther of God and Virgine Marie, and other beloued Saints, are with great diligence to be honoured. But that that thing can not otherwise be done, then if we studie to be conuer∣sant in those things, to which they especiallie gaue them∣selues (namelie, to innocencie and sanctification,) and of which they set before vs so worthie examples. For sith they with all their heart & soule, & with al their strength doe loue God, we can in nothing please them better, then if we also with them loue God from the heart, and by all

meanes possible to make our selues conformable to him, so farre of are they from ascribing their owne saluation to their merites: how therefore should they presume to helpe anie other with their merits? Nay rather euerie one of them while they liued here said with Paull, the life which I now liue in the flesh I liue by the faith of the sonne of God, who loued me, and gaue himselfe for me. For I despise not the grace of God. seeing ther∣fore they them selues attribute whatsoeuer they either be or haue to the goodnes of god and to the redemption of the Lord Iesus Christ, we can please them no way better, then if we also wholly rest in the same things alone: which very thing Saint Augustine also teacheth toward the ende of his booke, De vera religione.

CHAP. 22. Of Images.

AS touching Images, our preachers reprooued this e∣speciallie out of the holie scriptures, that adoring and inuocating of them is so openlie graunted to the simple peo¦ple against the expresse commaundement of God. Second∣ly that so great coste is bestowed for their worship & orna∣ment: by which rather the hungry, thirsty, naked, fatherles, sicke, and those that are in bonds for Christ, ought to haue beene relieued. Lastlie because the moste part are so perswa∣ded, that with such worship and cost bestowed vpon Images, (both which things God abhorreth) they deserue much at gods hand, & that they obteine special help by this meanes. Contrariewise the same men doe teach, that the auncient writers (so long as christian faith remained somewhat pure) vnderstood the scriptures, which forbid worshiping & pray∣ing to Images, in this sense, that they thought it an abhomi∣nable thing to admit any Images, either grauen or painted, in the Church, although they were not otherwise ignorant, what our libertie is, as in all externall things, so likewise in Images. For they nothing douted but that it was flat contra∣rie both to the commaundements of scripture, & also to the holie religion. Which may especiallie be prooued euen by those things which blessed Epiphanius in times past Bishop of Salaminium in Cyprus, writeth of himself in an epistle to Iohn Bishop of Ierusalem, which also S. Ierome turned out of Greeke into Latine, because he thought it both Christi∣an,

& profitable to be read, & these are Epiph. his own words.

When we went together to the holy place which is called Beth••▪ that there I might make a collectiō with thee, after the custome of the Church, and was come to the village which is called Anablotha, and passing by sawe there a lampe burning, and had asked what place i•• was, and had learned that it was a Church, and was gone in to praie, I found there a vaile hanging at the ent y of the same Church, stained and painted and hauing the image as it might be of Christ or some saint (for I doe not well remember whose picture it was) when there∣fore I had seene this in Christs Church contrary to the commaunde∣ment of the scriptures, that there hong a mans picture, I 〈◊〉〈◊〉 it▪ 〈…〉〈…〉 ou••r I counseled the keepers of that place that they sho•••••• ••in•••• and 〈◊〉〈◊〉 some poore bodie in it. And a l••le after, when 〈◊〉〈◊〉 had brought an excuse for his delaie in sending another vaile that he had promised, he addeth, And now I have sent that I could finde, and I praie thee bed the Elders of the same place tak•• the vaile, that we haue sent, of the bearer, and bid that henceforth such vailes as be contrarie to our religion be 〈◊〉〈◊〉 hanged vp in th•• Church of Christ. Loe this godlie Bishope wri∣teth, that it is against th•• holy scriptures, & Christian religi∣on to haue euen Christs owne picture in the Church: and ••h••t in so plaine words, that it may appeare to them, that as well the bishop of Ierusalem himselfe▪ & Ierome, as al other m••n of that age thought the s••me, & that th••t faith & cu∣stome of 〈◊〉〈◊〉 images hath beene alwaies of olde in the Church of Christ, & brought in by the Apostles themselues.

Whereas some say further, that Images be profitable for the instruction of the Lay people, it appeareth first of all▪ that almost all Images were set vp for pompe and superstition rather then for any other vse. Secondlie neither is that reason ve∣ry sound. For although the Lord would instruct and bring to the knowledge of his goodnes the Iewes (farre more dull then becommeth Christians to be) by diuerse outward ce∣remonies & p••dagogies, yet he was so farre from thinking that the vse of Images, was fitte and conuenient for that purpose, that he did euen by name forbid it vnto them. For whoesouer is not instructed & stirred vp to the worship of God by the word of God▪ and by so excellent works of his (which he la••eth before vs both in heauen and earth, and which are continuallie before our eies and at hand, and

which to conclude we so plentifullie enioy) surely the forme of Gods creatures altered by mans cunning, and so shapen, that stones, trees, mettalls, and other like matter doe no longer retaine their owne shape such as they receiued it of God, but carie the countenance either of men or of beastes, or of other thinges, will doe him no good. Yea it is certaine, that by the workemanship of such Images men are more withdrawne from the view of Gods workes to their owne workes, or to mens inuentions: so that they doe not euerie where thinke alike of God, but keepe in religious cogitati∣ons vntill such time as they light vpon some Image. But surelie if a man marke it well, the heauen and the earth, and whatsoeuer is conteined in them, are excellent and wor∣thie Images of God.

The heathens also vsed a pretence of instruction & teaching, to mainteine their Idolls, but the holie fathers rested not in such excuses (Of which matter Lactantius treateth at large in his second booke of Institut.) nei∣ther could the heathens better abide to be vpbraided for that they worshipped stones, and stockes, then can the men of our age, as they which oftentimes confidentlie affirmed, that they tooke the Images to be nothing els but Images: and that they sought nothing els, but to be instructed and admonished by them.

And these thinges doth Athanasius controll in these words: Go to, let them tell me how God is knowne by Images, that is whether it be for the matter whereof they consist, or for the forme im∣printed in that matter. If the matter serue the turne, what neede is there I praie you of the forme? For God himselfe shineth forth euen in the matter, before that anie thing be framed thereof by mans handes for all things shew forth gods glorie. But if the forme is selfe, which is fitted to the matter, giueth occasion to knowe God, what neede such Images? might not God be knowne farre more excel∣lentlie by the things themselues, whereof Images be made? surelie the glorie of God might much more visiblie be seene, by the liuing creatures themselues, either reasonable, or vnreasonable, set before our eies, then by dead Images which can not m••oue. And if anie man shall saie, these things might well be brought against Images, by which men thinke they maie come to the know∣ledge of God, but we are to thinke otherwise of the Images

of our Lord Iesus Christ, and other Saints. Let him in like sort thinke that God did manie externall workes in Israell, of which he commaundeth them to be mindeful for euer: & that he raised vp vnto them not a few famous & holie men, whose faith he woulde neuer haue them to forget. Yet he neuer established the memorial of them by such Images: that he might giue no occasion of backsliding or Apostasie, which is wont to follow the worshipping of Images. Wher∣fore in the purer primitiue church it was abhomination to haue euen the Image of Christ, as hath bene afore shewed. To be short our Preachers confes that Images of themselues are indifferent, so that no worship or adoration be done vn∣to them. But it is not inough for a christian man to haue a thing free, but he ought alwaies to haue a diligent respect hereunto, whether the same be profitable for edification▪ 1. Cor. 10. for nothing is to be suffred or assayed in the Church, which hath not in it some certaine vse of edifying. Seing then it plainelie appeareth what greeuous offences Images in times past brought forth, and doe as yet bring forth▪ and seing it cannot be shewed, wh•••• profite can be hoped for thereof (vnles peraduenture we will be counted quicker sighted then God himselfe, and the auncient chri∣stians that were truelie Godlie, who were so farre from ta∣king anie profite thereby, that they euen abhorred Images in Churches) all Images and Idolls are worthelie to be ab∣horred in the Church. Neither can the workemanship of the Cherubins vpon the a••ke of the couenant or other Or∣naments of the Temple, which the Patrones of Images are wont to obiect vnto vs, hinder this truth among Christians. For God had expresselie commaunded the Cherubins to be made, but he would not haue them seene of the people. And al the other things were ordeined rather for the beau∣tie of ••he Temple, then to learne anie knowledge of God thereby although from them (as from all the rest of Gods work••s) they which were spirituall, might take occasion to meditate vpon the goodnes of god. But it is requisite also to call this to minde, that we are much more bound to wor∣ship God in spirit and truth then they of olde time were: for that we are more plentifullie inriched with Christes spirit, if we trulie beleeue in him.

Notes

• * 1.1

  Deut. 6. Exod. 20.
• * 1.2

  Isa. 54.
• * 1.3

  vide obser•••• ••. 〈…〉〈…〉 confess.
• * 1.4

  Luc. ••▪
• * 1.5

  Math. 3. Ioh. ••.
• * 1.6

  Math. 28.
• * 1.7

  Ioh. 14. 15.
• * 1.8

  Math. 5.
• * 1.9

  Deut. 4. Isa. 40. Ioh. 16. 2. Cor. 5.
• * 1.10

  1 Cor. 3. 2. Cor. 6.
• * 1.11

  Act. 3. & 14.
• * 1.12

  Mar. 16.
• * 1.13

  Psal. 115.
• * 1.14

  Math. 4.
• * 1.15

  Ioh. 4.
• * 1.16

  Isa. 66. Iere. 7. Acts. 17.
• * 1.17

  Psal. 50.
• * 1.18

  Ioh. 16.
• * 1.19

  Math. 11.
• * 1.20

  Rom. 10.
• * 1.21

  1. Tim. 2. 1. Ioh. 2.
• * 1.22

  Isa. 42:
• * 1.23

  Act. 4.
• * 1.24

  Deut. 10. Exod. 23▪
• * 1.25

  Arti••. ••.
• * 1.26

  Artic. 1••▪
• * 1.27

  Artic. ••▪
• * 1.28

  Artic. 10▪
• * 1.29

  Artic. 11.
• * 1.30

  Rom. 11. Exod. 20.
• * 1.31

  Math 3. Math. 28.
• * 1.32

  Ioh. 14.
• * 1.33

  Deut. 6. Deut. 6. Math. 22. M••r. 12. Luc. 10.
• * 1.34

  Exod. 34.
• * 1.35

  Iob. 15.
• * 1.36

  ••ph. ••. ••••al. 14.
• * 1.37

  Rom. 3.
• * 1.38

  Esa. 42. 48.
• * 1.39

  1. Tim. 2. Heb. 9. 1. Tim. 2. 1. Ioh. 2.
• * 1.40

  1. Pet. 2. 2. Cor. 13. Heb. 13.
• * 1.41

  Rom. 1••. Gal. 6. 1. Cor. 12.
• * 1.42

  Artic. 2.
• * 1.43

  Art. 19.
• * 1.44

  Art. 24.
• * 1.45

  Art. 1.
• * 1.46

  Art. 2.
• * 1.47

  Art. 3.
• * 1.48

  Art. 3.
• * 1.49

  Art. 1.
• * 1.50

  Art. 2.
• * 1.51

  Artic. 10.
• * 1.52

  Artic. 11.
• * 1.53

  〈…〉〈…〉 ••6.
• * 1.54

  Artic. 1.
• * 1.55

  De effusio∣ne Sp▪ sancti, vide obser∣uat 1. ad hanc Confess. Sect. 4.
• * 1.56

  *Ʋide ob∣seru. 1. ad confess. Saxon. sect. 1.
• * 1.57

  Cont••a Colly ridianos.
• * 1.58

  De vera re∣lih. cap. vlt.
• * 1.59

  Ibidem.
• * 1.60

  Deciuit. D•••• l. 8. eap. 27.