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 TWELFT SE∣CTION. OF TRVE AND FALSE SACRA∣ments in generall. (Book 12)

THE LATTER CONFESSION OF HELVETIA▪

Of the Sacraments of Christ. CHAP. 19.

GOD euen from the beginning added vn∣to the preaching of the word his sacra∣ments or sacramental signes in his church. And this doth the holie scripture plamlie testifie. Sacraments be mysticall signes or holie rites or sacred actions ordained of God him selfe, consisting of his word, of outward signes and of things signified: wherby he keepeth ••o continuall memorie and eftsones calleth to minde in his Church his great benefits bestowed vpon man, and wher∣by he sealeth vp his promises and outwardly representeth and as it weare offereth vnto our sight those things which inwardly he performeth vnto vs, and therewithall strength∣neth and increaseth our faith through the working of Gods spirit in our hartes: lastlie whereby he doth separate vs from all other people and religions, and consecrateth and bin∣deth vs wholly vnto himselfe, and giueth vs to vndo stand that he requireth of vs.

These Sacraments are either of the olde testament or of

the new. The sacraments of the olde testament were cir∣cumcision, and the pascall lambe, which was offered vp in sacrifice and for that cause isreferred to the sacrifices which were in vse from the beginning of the world. The sacra∣ments of the new testament, are baptisme and the supper of the Lord. Some there are which reckon seauen sacra∣ments of the newe testament. Of which number we graunt that repentance, matrimonie and the ordination of mini∣sters (we meane not the popish but the Apostolicall ordina∣tion) are verie profitable ordinances of God but no sacra∣ments. As for confirmation and extreame vnction, they are meere deuises of men, which the Church may verie well want without anie damage or discommoditie at all: and therefore we haue them not in our Churches, because there be certaine things in them which we can at no hand allow of. As for that marchandise which the Romish prelates vse in ministring their sacraments we vtterlie abhor it. The au∣thor and institutor of al sacraments is not any man, but God alone, for men can by no meanes ordaine sacramentes, be∣cause they belong to the worship of God, and it is not for man to appoint and prescribe a seruice of God, but to em∣brace and retaine that which is taught vnto him by the Lord. Besides, the sacramentall signes haue Gods promi∣ses annexed to them which necessarilie require faith, now faith staieth it selfe onelie vpon the word of God. And the word of God is resembled to writings or letters, the sacra∣ments to seales, which the Lord alone setteth to his owne letters: Now as the Lord is the author of the sacraments, so he continually worketh in that Church, where they be right lie vsed, so that the faithfull when they receiue them of the ministers do know that the Lord worketh in his owne ordi∣nance, and therfore they receiue them as from the hand of God: and the ministers faults (if there be anie notorious in them) can not hurt them seeing they do acknowledge the goodnes of the sacraments to depend vpon the ordinance of the Lord. For which cause they put a difference in the ad∣ministration of the sacraments, betweene the Lord and the Lordes ministers confessing that the substance of the sacra∣ments is giuen them of the Lorde, and the outward signes by the hands of the ministers.

Now the principall thing, that in all the Sacramentes is offered of the Lorde, and chieflie regarded of the godlie of all ages (which some haue called the substance and matter of the sacraments) is Christ our sauiour, That onely sacrifice & the lambe of God slaine from the beginning of the world, the rocke also of which all our Fathers drank, by whome all the elect are circumci∣sed with circumcision made without handes, through the holie spirit, and are washed from all their sinnes, and are nourished with the verie bodie and blood of Christ vnto eternall life.

Now in respect of that, which is the cheife thing, and the verie matter and substance of the sacraments, the sacra∣ments of both the testaments are equal. For Christ the on∣ly mediatour and sauiour of the faithfull is the chiefe thing & substance in them both, one and the same God is author of them both. They were giuen vnto both Churches, as signes and seales of the grace and promises of God, which should call to minde and renew the memorie of Gods great benefits to them, and should distinguish the faithfull from althe religions in the world: lastly, which should be receiued spirituallie by faith, and should binde the receiuers vnto the Church, and admonish them of their duetie: In these▪ I saie, & such like things, the sacraments of both Churches be not vnequall, although in the outward signes they be diuerse.

And in deede we do yet put a greater difference between them: for ours are more firme & durable, as those which are not to be changed to the end of the world. Againe, ours te∣stifie that the substance and promise is all readie fulfilled & performed in Christ, whereas the other did onelie signifie that they should be performed. And ours are more simple, & nothing paineful, nothing so sumptuous, nor so ful of ce∣remonies: Moreouer they belong to a greater people, that is dispersed thorough the face of the wholl earth. A∣gaine, because they are more excellent, and do (by the spirit of God) stirre vp in vs a greater measure of faith, therefore a more plentifull measure of the spirite doth follow of them.

But now since that Christ the true Messias is exhibited vn to vs, and the aboundance of grace is powred forth vpon the people of the new testament, the sacraments of the olde law are surelie abrogated and ceased, and in their steed the sacraments of the new testament are placed: namelie, for

circumcision, Baptisme, and for the pascall lambe and sacri∣fices, the Supper of the Lord.

And as in the olde Church the sacraments consisted of the word, the signe, & the thing signified, so euen at this day they stand as it were of the same parts. For the word of God ma∣keth them Sacraments, which before were none: for they are consecrated by the word, & declared to be sanctified by him who first ordeined them. To sanctify or consecrate a thing, is to dedicate it vnto god & vnto holy vses, that is, to take it frō the common and ordinarie vse, and to appoint it to some ho∣lie vse. For the signes that be in the Sacraments are drawne from common vse, to thinges eternall and inuisible. As in baptisme the outwarde signe is the element of water, and that washing is visible, which is done by the minister. The thing * 1.1signified is regeneration, & the clensing from sinne. Likewise in the Lordes Supper, the outwarde signe is breade and wine, taken from things commonlie vsed for meate and drinke. The thing signified is the bodie of Christ, which was giuen, and his bloode which was shed for vs, and the communion of the bodie and bloode of the Lorde: wherefore, the water, bread, and wine, considered in their owne nature, and out of this holie vse & institution of the Lord, they are onelie that which they are called, and which they were saide then to be▪ But let the word of God be once added to them together with inuocation vpon his holie name, and the renewing of their first institution and sanctification, & then these signes are consecrated and declared to be sanctified by Christ. For Christes 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 himselfe from the beginning hath appointed, haue stil euen to this daie the vse and benefit of that first and most excellent consecration. And for this cause in the administra∣tion of the sacraments the verie wordes of Christ are repea∣ted. And forasmuch as we learne out of the word of God, that these signes were appointed vnto an other end and vse, then commonlie they are vsed vnto, therefore we teach that they now in this their holie vse doe take vpon them the names of the thinges signified, and are not still called bare water, bread or wine, but water is called regeneration, and wash∣ing

of the new birth, and the bread and wine the bodie and blood of the Lord, or the pledges and sacraments of his bo∣die and blood, not that the signes are turned into the things signified, or cease to be that which in their owne nature they are, (for then they could not be sacraments, which should consist onelie of the thing signified, and haue no signes) but therefore do the signes beare the names of the things, because they be mysticall tokens of holie things: and because that the signes and the things signified are sacramentallie ioyned together: ioyned together, I say, or vnited by a mysti∣call signification, and by the purpose and will of him, who first instituted them. For the water, bread and wine, are not common, but holie signes. And he that instituted water in baptisme, did not institute it with that minde and purpose, that the faithful should onely be dipped in the water of bap∣tisme: and he which in the supper commaunded the bread to be eaten, and the wine to be drunke, did not mean that the faithfull should onelie receiue bread and wine, without anie further mystery, as they eat bread at home in their own hou¦ses, but that they should spiritually be partakers of the things signified, and by faith be truelie purged from their sinne and be partakers of Christ also.

And therefore we cannot allowe of them which attribute the consecration of the Sacraments to I know not what syllables, to the rehearsall of certaine wordes pronounced by him that is consecrated, and that hath an intent of con∣secrating, or to some other accidentall thinges, which are not left vnto vs either by the word, or by the example of Christ or his Apostles. We doe also mislike the doctrine of those, that speake no otherwise of the Sacramentes, then of common signes, not sanctified, nor effectuall. We condemne them also, who because of the inuisible thinges doe despise the visible signes, and thinke them superfluous, because they doe alreadie enioy the thinges themselues: such were the Messalians, as it is recorded. We doe disallow their doctrine also, who teach that grace and the things signified are to be so tied and included in the signes, that whosoeuer doe out∣wardlie receiue the signes, must needes inwardly partici∣pate the grace and the thinges signified, what manner of men soeuer they be.

Notwithstanding as we esteeme not the goodnes of the sacraments by the worthines or vnworthines of the mini∣sters, so likewise we doe not weigh them by the condition of the receiuers. For we knowe that the goodnes of the Sacra∣ments doth depend vpon the faithfulnes or trueth and the meere goodnes of God. For euen as Gods worde remai∣neth the true worde of God, wherein not onelie bare words are vttered when it is preached, but therwithall the things signified by the words are offered of God, although the wic∣ked and vnbeleeuers heare and vnderstand the words, yet they enioy not the thinges signified, because they receiue them not by a true faith: Euen so the sacraments consisting of the worde, the signes, and the thinges signified, continue true and perfect Sacraments, not onlie because they be holy things, but also for that God also offereth the things signi∣fied, howsoeuer the vnbeleeuers receiue not the thinges which are offered. This commeth to passe, not by anie fault in God, the author and offerer of them, but by the fault of men, who doe receiue them without faith, and vnlawful∣lie, whose vnbeleefe cannot make the truth of God of no effect.

* 1.2 Now, forasmuch as in the beginning, where we shewed what the sacraments were, we did also by the waie set downe to what ende they were ordeyned, it shall not be necessarie to trouble our selues with repeating anie thing which hath beene alreadie handled. Next therefore in order it remai∣neth to speake seuerallie of the sacraments of the new Te∣stament.

OVT OF THE FORMER CONFESSION OF HELVETIA.

Of the force, and efficacie of the Sacraments.

* 1.3 THe signes, which in the Church of Christ be called Sacraments, are two, Baptisme and the Lordes sup∣per. These being tokens of secret thinges, doe not consist of bare signes, but of signes and thinges also. For in Baptisme water is the signe, and * 1.4the thing it selfe is regeneration, and to be taken by adoption to be the people of God. In the Lords Supper, bread and wine be the signes, * but the thing is the communication of the bodie of Christ, saluation pur∣chased for vs, and the remission of sinnes. These thinges

are receiued by faith, as the signes be receiued with the cor∣porall mouth, & the wholl fruit of the Sacraments is in the thing it selfe. Whereupon we affirme that Sacraments are not onelie tokens of humane societie, but also pledges of the grace of God, by which the ministers do worke toge∣ther with the Lord (to that end, which he doth promise, offer, and bring to passe) yet so (as we said before of the mi∣nisterie of the word) that all the sauing power is to be ascri∣bed to the Lord alone.

Out of the declaration of the same confession.

Of holie signes.

SAcraments are visible paterns, instituted of god, of the grace, good will, and promises of God towardes vs, sure testimonies, and holie remembrances, the which vn∣der earthlie signes doe represent vnto vs, and set before our eies heauenlie giftes, and doe withdrawe the minde from earthlie to heauenlie thinges: moreouer, they be tokens of Christian brotherhood and fellowshippe. Therefore a sacra∣ment is not onelie a signe, but it is made of two thinges, to wit, of a visible or earthlie signe, and of the thing signified, which is heauenlie: the which two although they make but one Sacrament, yet it is one thing which is receiued with the bodie, another thing which the faithfull minde, being taught by the spirit of god, doth receiue. For the signes and the thinges signified by the signes doe cleaue together onlie by a certaine mysticall meane, or, as others speake, by a Sa∣cramentall vnion: 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 holie Ge∣lasius did acknowledge) doth keepe it owne proprietie. Therefore the outward signes are not the selfe same thing, substantiallie and naturallie, which they doe signifie, nei∣ther do they giue it of themselues, and by their owne power, no more then the minister doth, but the Lord vseth the mi∣nister, and the signes, and the word, to this ende, that of his meere grace, when, and so much as pleaseth him, he maie represent, declare, * 1.5visibilie shew, and set before our eies his heauenlie giftes, and all this according to his promise.

Now, as it doth derogate nothing from the ministerie of the worde, when it is saide, that the outwarde preaching of

the worde doth profit nothing, except the inwarde husband man giue the increase, (for Paull saith, He that planteth, and he that watereth, is nothing, but god that giueth the increase,) so he doth not make the Sacraments of no effect, which saith, that not they, but God himselfe doth purge vs, that is, which doth attribute the force of the sacrament to the Creator. For Pe∣ter saide, Baptisme doth saue vs: but he addeth, Not whereby the filth of the flesh is washed away, but in that a good conscience maketh request vnto God. For as in other creatures, as in the Sunne, the Moone, the Starres, fire, pretious stones, hearbes, and such like things, which God doth vse as instrumentes to∣warde vs, we ought not to put any confidence, nor admire them as the causes of any benefit: so our trust ought not to rest in outwarde signes, nor the glorie of God be transferred vnto them, as they be outwarde signes (howbeit the Lord doth vse their helpe toward vs, and they be holie ordinan∣ces) but by them our trust must lift vp it selfe to him, beeing both the author of the sacramentes, and the Creator of all thinges. And seeing that the Sacraments are the instituti∣on and worke of the Lord himselfe, the faithfull doe re∣ceiue them, not as certaine superfluous inuentions of men, as at the hand of men, but as his heauenlie giftes, and that at the hand of the Lorde. For as touching the word of the Gospell, which he preached, the Apostle writeth thus▪ When yee receiued of vs the word, whereby ye learned God, yee did not receiue it as the word of men, but, as it was indeed, as the worde of God, who also worketh in you that beleeue. The like reason is there of the Sacramentes. Therefore as a little before we testified, that we doe, and alwaies did receiue these senten∣ces and speaches of Scripture, touching the Ministerie of the worde, * 1.6the Minister doth conuert, remit sinnes, open the eies and heartes of men, giue faith and the spirit▪ so, be∣ing well vnderstood, we doe acknowledge also these spea∣ches, touching the Sacramentes, the Minister through Baptisme doth regenerate, and wash awaie sinnes: he doth distribute, and giue the bodie and bloode of the Lord: For Ananias saide to Paull, Arise and be baptised, wash awaie thy sinnes, by calling on the name of Iesus. Also, Iesus tooke breade, gaue it to his Disciples, and said, this is my bodie. Also it is mani∣fest, that the auncient Fathers, did vse such kinde of spea∣ches,

because that by this meanes they would propound and commend more royallie the giftes of God. Moreouer, seeing that the institution and worke of the word and of the Sacraments proceedeth not from men, but from God, we do here reiect the errour of the Donatistes, and of the Anabap∣tists, who esteemed the holie giftes of god according to the worthines, or vnworthines of the minister.

Now in that heauenlie giftes are represented vnto vs by earthlie things, it commeth so to passe by a certaine singu∣lar goodnes of God, who by this meane would helpe our weakenes. For the weakenes of mans wit doth vnderstande all things the better, if they be resembled by visible things. Therefore the Lord would by Sacramentes set before the eies of mortall men his heauenlie gifts and his promises, as it were a linelie picture in a certaine table: that is, those things, which are perceiued by the minde, he deliuered to vs in sensible things.

Whereupon we doe gather, that the Sacramentes doe apperteine to them which are in the Church. For pro∣phane men do scoffe at our Sacramentes, insomuch as they esteeme them according to the externall things onely. But they which haue faith, vnderstand the mysteries of the Sa∣craments: and they which receiue them in a true and liuely faith, receiue them with fruit: if they be receiued without faith, they doe hurt: not that the good giftes of God doe hurte of themselues, but because that they being not recei∣ued aright, doe hurte, through our default. Furthermore, the Sacraments are badges of the people of God. For by these we are gathered together into a holie companie, and we professe our faith. For it pleased the Lord by this meane to gather his people to himselfe, and as it were to marke them with this signe, whereby also he might put euerie one in minde of his duetie.

Now of this kinde there be two Sacramentes in the Church of Christ, Baptisme, which is called the font of regene∣ration: and the supper of the Lord, which is called the bodie and blood of the Lord, or the communion of the bodie and blood of the Lord. And now we will speake seuerallie of them: for hitherto we haue discoursed of the Sacraments in generall, as before God we do beleeue, and wherein we hope that Luther will

not think anie thing wanting.

OVT OF THE CONFESSION OF BASIL.

* 1.7 THe same Sacraments are vsed in the Church, to 〈◊〉〈◊〉 Baptisme at our entrance into the Church, and the supper of the Lord in due time when we are come to ty∣per yeares, * 1.8to testifie our faith and brotherlie charitie, as in baptisme was promised.

OVT OF THE CONFESSION OF BOHEMIA.

Of Sacraments in genrall.

CHAP. II.

AS touching the Sacraments, we teach that they be externall, earthlie (as they which consist of the ele∣ments) and visible signes, consecrated by the word of God, and by his owne mouth appointed hereunto, to signifie and witnes to vs that selfe same spirituall and inuisible grace and trueth, whereof they haue the name, and which they are also sacramentallie. These sacraments no man either did, or can institute, but the Lord and God himselfe Christ Iesus, into whose handes the Father hath deliuered al things. And * 1.9he hath instituted and appointed them for great and sauing causes, and such as are necessarie for this Church and all those that beleeue: 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 fur∣thered, and that there might be an assured testimonie and confirmation of the fauourable and well pleased will of God towards vs, and that they might giue witnes to that trueth which is signified by them, and should reach it out (as doth the word) to be apprehended by faith, and that the mindes of the faithfull, in the receiuing of them, should by faith receiue the grace and trueth whereof they be witnesses, and applying it vnto them-selues, shoulde make it their owne, and confirme themselues therein, and on the other side, by giuing themselues to God, should consecrate, and as it were by an othe religiouslie binde them selues, to serue him alone, and as it were be ioyned together among them∣selues, by the ioyning and knitting, as of one spirit, so also

of one body, to wit, of the Church, of the fellowship of saints, * 1.10and of loue.

And according to these thinges, the Sacraments (as in times past Circumcision was) may be called the holie co∣uenants * 1.11of god with his Church, and of the Church with God, the minsters of faith and loue, by which the ioyning and vnion of God and Christ, our Lord with these beleeuing people, and theirs againe with Christ, is made and perfited, and that among themselues in one spirituall bodie of the Church: by which also, euen as by the word, Christ, and his spirit do cause in the faithfull, that is, in those that vse them worthelie, a pretious participation of his excellent merit, neither doth he suffer them to be onelie bare and naked mi∣nisters and ceremonies, but those things that they signifie and witnes outwardlie, that doth he worke inwardlie, to sal∣uation, profitablie, and effectuallie: that is, he clenseth, nou∣risheth, satisfieth, looseth, payeth, remitteth, & confirmeth.

They therefore which contemne these Sacraments, and through stubbornnes will not suffer them to be of anie force with themselues, and making small account of them, do e∣steeme them as trifles, or do otherwise abuse them, contra∣rie to the institution, will, or commaundement of Christ, all these do greeuouslie sinne against the author thereof, who hath instituted them, and make a verie great hazarde of their saluation. But if some man would willinglie vse these sacraments according to the institution of Christ, and yet cannot haue leaue * 1.12either entirelie, or withourt deceit, so to do as he would, as if peraduenture one that is taken be kept in prison, or if one should be hindred by sicknes, or should liue in strange countries among the enemies of the trueth: such a man, in such a case, if he do whollie and truelie beleeue the holie Gospell, maie by that faith be sa∣ued, although he haue not the vse of the Sacramentes: whereof Augustine vpon Iohn. cap. 16. hath this worthie saying, Beleeue, and thou hast eaten: seeing that the Sacra∣ments are not necessarie to saluation, but onelie by the addition of a certaine condition.

Also we teach this, that the sacraments of them∣selues, or by their owne vertue, for the workes sake, or for the one∣lie outward action, that is, for the bare participation, re∣ceiuing,

and vse thereof, can not giue grace, nor a iustifying or quickening faith to any, which before was not inward∣lie quickened by the holie ghost, and hath no good motion within him-selfe: I saie, the Sacraments can not giue to a∣nie such either grace, or iustifying and quickening faith, and therefore they can not iustifie anie man, nor inwardlie quicken or regenerate anie mans spirit: for faith must goe before, whereby the holie ghost doth inwardlie quicken, and lighten man, and stirre vp or cause good motions in the heart. Without this faith there is neither anie iustification nor saluation: neither do the Sacraments of, or by them∣selues, helpe anie whit hereunto, as in the holy scripture ma∣nifest examples of this matter are found in manie places, e∣specially in Iudas, who receiued the sacrament of the Lord * 1.13Christ him-selfe, did also execute the function of a preacher, and yet he ceased not to remaine a Deuill, an hypocrite, and the lost sonne: neither was he made better by the Sa∣crament, or by the vse thereof, neither did this profit his * 1.14anie thing to saluation. Also in Ananias and his wife, who had beene baptized of the Apostles, and had also without doubt receaued the Lords supper, and yet notwithstanding they did continue in their wickednes, iniustice, and lies a∣gainst the holy ghost, the sacramētes did neither take away their wickednes, nor giue thē the sauing or iustifying faith, which maketh the heart the better by repenting, & giueth it to God an vpright and obedient heart, and doth appeare the conscience. Therefore the Sacramentes did not giue this conscience and this faith vnto them: as Circumcision, and the Sacrifices of the olde testament, did not giue a liue∣lie and iustifying faith, without the which faith those thus auailed nothing to eternall saluation or iustification. And so doth Saint Paull speake of all these thinges in his Epistle. * 1.15to the Romanes, and bringeth in the example of Abraham and doth witnes, that he had faith and righteousnes, which is auaileable with God, before that he was circumcised. 〈◊〉〈◊〉 like sorte he writeth of the people of Israel, that they also wer•• baptized, and they all did eat one and the same spirituall meat and did all drinke the same spirituall drinke: but with manie of the God was not pleased. And therfore, euen in the aboundance of all these thinges, they were thought vnworthie to be

receiued, & they were reiected of God. For if a dead man, or one that is vnworthie, do come to the Sacraments, cer∣tainlie they do not giue him life and worthines, but he that is such a one doth load himselfe with a far greater burthen of fault, and sinne, seeing that he is vnworthie: the which thing the Apostle doth expresselie declare in the doctrine touching the Supper of the Lord, where he saith▪ whosoeuer * 1.16doth eate of this bread, or drinke of this cup of the Lord vnworthely, he is guiltie of the bodie and blood of the Lord: Also, He doth eate and drinke iudgement to him-selfe.

Lastlie, this also must be knowne, that the veritie of the Sacraments doth neuer faile them, so that they shoulde be∣come not effectuall at anie time: but in the institution of Christ * 1.17they doe alwaies exercise their vertue and effi∣cacie, in witnessing, sealing, confirming, vnto the worthie receiuers, present grace and saluation, but vnto the vnwor∣thie, their fault and condemnation, whether they be admi∣nistred by a good and honest Priest, or by a close sinner. For so long as the ouerthwartnes of such wicked hypocrites is not as yet publiquelie knowne, neither punished more gen∣tlie or seuerelie by the Ecclesiasticall Discipline, neither they which haue behaued themselues more stubbornelie haue bin excommunicated, those Sacraments which they doe administer, maie be receiued of them, if so be that they do administer them, according to the will, minde, and insti∣tution of Christ, the which thing also the constitutions of the auncient Church doe confirme. For the vertue and efficacie of the Sacraments, doth neither consist in him, nor depend on him, who doth either administer them, whosoeuer he be, or doth receiue them, but it consisteth in the institution, and in the commaundement that was moste absolute and mightie in authoritie, and in the worde of the author of the Sacraments, to wit, of our Lorde Iesus Christ, on which one thing they doe relie, and haue from thence whatsoeuer they are able to doe. Neuertheles the ministers must throughlie looke to it, and take good heede, lest whilest by their labour they be seruiceable to others, They themselues become reprobates, or worthie to be reiected: * 1.18and also lest they giue holie thinges to dogges, or cast pearles be∣fore swine. Also the people must endeuour by all meanes to

take heede, that they doe not in anie case receiue the Sa∣craments with the offence of the Church, and the proper daunger of the saluation of their soules, that is to there own fault and iudgement, wherof we made mention before▪

OVT OF THE FRENCH CONFESSION.

WE beleeue that there be Sacraments adioyned to * 1.19the word, for the more ample confirmation therof▪ to wit, that they may be pledges & tokēs of the grace of god, wherby our weake & rude faith may be helped. For we con∣festh at these outwarde signes be such, that God▪ by the pow∣er of his holie Spirit, doth work by them, that nothing may there be represented to vs in vaine: yet we thinke that the wholl substance and truth of them is in Christ Iesus, from whome if they be separated, they be nothing else but vaine shadowes and smokes. Also Artic. 35. We acknowledge that there be onelie two Sacramentes, common to the wholl Church, &c. That which followeth, pertaineth to the 13. Sect▪

OVT OF THE ENGLISH CONFESSION.

MOreouer we allow the Sacramentes of the Church, * 1.20that is to saie, certaine holie signes, and Ceremo∣nies, which Christ would we should vse, that by them he might set before our eies, the Mysteries of our Saluation, and might more strongly confirme the Faith, which we haue in his bloode, and might seale his grace in our hartes▪ And these Sacramentes, together with Tertullian, Origen, Ambrose, Augustine, Hierome, Chrysostome, Basill, Dionysius, and other Catholike Fathers, we do call Figures, Signes, Markes, Badges, Prin••s, Copies, Fourmes, Seales, Signettes, Similiu••des, paternes, Representations, Remembrances, and Memories, and we make no doubt together with the same Doctoures, to saie that these be certaine visible words, Seales of Righteousnes, and Tokens of Grace. And we doe expresselie pronounce, that in the Lordes Supper there is truely giuen vnto the Beleeuing the bodie and blood of our Lord, the Flesh of the Sonne of God, which quickeneth our Soules, the meate that commeth from aboue, the Food of Immortalitie, of Grace, Trueth, and Life, and that the same Supper is the communion of the Body and Bloode of Christ: by the partaking whereof we be reuiued, strength∣ned,

and fed vnto Immortalitie: and whereby we are ioy∣ned, vnited, and incorporated vnto Christ, that we maie abide in him, and he in vs. Besides this, we acknowledge, that * 1.21there be two sacraments, which, we iudge, properlie ought to be called by this name: that is to saie, Baptisme, and the Sacrament of thankesgiuing. For thus manie we see were deli∣uered and sanctified by Christ, and well allowed of the olde Fathers, Ambrose, and Augustine, and such others.

OVT OF THE CONFESSION OF BELGIA.

* 1.22 WE beleeue, that God hauing regard to our dulnes and infirmitie, did institute Sacramentes for vs, that by them his promises might be sealed to vs, and that they might be moste certaine pledges of his heauenlie loue towards vs, and of his giftes bestowed vpon vs, for the che∣rishing and sustaining of our faith. These Sacraments he added to the worde of the Gospel, that he might more liue∣lie set before our externall senses, both those thinges which he declareth vnto vs in his worde, and those also which he worketh inwardlie in our hartes: and to confirme more and more in vs that saluation, which he vouchsafeth to communicate vnto vs. For the Sacraments are signes and visible tokens of internall and visible thinges, by the which, as by certaine meanes, God himselfe worketh within vs, by the power of the holie Ghost. Therefore they be not vaine or idle signes, neither yet ordeined of God to de∣ceiue or frustrate vs of our hope. For the trueth of our Sa∣craments is Iesus Christ, without whome they are of no va∣lue. Moreouer, that number of Sacraments sufficeth vs, which Christ himselfe our true and onelie Doctor, hath in∣stituted: and those are onelie two, to wit, the Sacrament of baptisme, and the Sacrament of the holie supper of our Lord and sauiour Iesus Christ.

OVT OF THE CONFESSION OF AVSPVRGE.

* 1.23 SEeing that in this life manie euill ones and hypocrites are mingled with the Church, and haue fellowshippe with it in the outward signes and pleadges, the Sacraments administred by such as are euill, maie lawfullie be vsed, ac∣cording

to the saying of Christ, The Scribes and Pharisies sit 〈◊〉〈◊〉 Moses chaire, &c. For the sacramentes, and the word of God are effectual, by reason of the institution and commaunde∣ment of Christ, though they be deliuered by wicked and euil men. They condemne the Donatists and such like, whoe saide it was not lawfull for the people to vse the minister▪ of euill men in the Church, and helde opinion, that the mi∣nisterie of euill men was quite without fruit and effect.

The beginnining of this 8. Article is else where thus set downe.

THough the Church, to speake properlie, be a con∣gregation of Saintes and true beleeuers, yet seeing that in this life manie hypocrites and euill men be mingled with it, it is a lawfull thing, to vse the sacramentes, mini∣stered by the hands of euill men, &c.

Touching the vse of the sacraments they teach, that they were instituted, not so much to be notes of profession a∣mongst men, as to be signes and pleadges of Gods good 〈◊〉〈◊〉 towardes vs, set before the eies, to sturre vp and confirme faith in them which vse them. Therefore we must vse sacra∣mentes so, as we must ioyne faith with them, which maie beleeue the promises that are offered and declared vnto 〈◊〉〈◊〉 by the Sacramentes. By this faith we receiue both the grace promised, which is represented by the sacraments, and also the holie Ghost. Therefore they condemne that Pharisai∣call opinion of the Papistes, which suppresseth the doctrine of faith, and doth not teach that faith, which beleeueth that grace is freelie giuen vs for Christes sake, is necessarie in the vse of the sacraments, but imagineth that men are iust▪ for the verie vse of the sacraments, euen by the worke done, and that without any good affection of him that vseth it.

This article we finde thus in another Edition.

COncerning the vse of the Sacramentes, they teach that they were ordained, not so much to be mar••es and badges of profession amongst men, as that they should

be signes or testimonies of the will of God towards vs, set forth vnto vs, to stirre vp and confirme faith in such as vse them. Whereupon they condemne those that teach, that the sacraments do iustifie by the work done, and doe not teach that faith to beleeue remission of sinnes is requisite in the vse of sacraments.

OVT OF THE CONFSSION OF SAXONIE.

* 1.24 Of the sacraments.

THe Church also is discerned from other Gentiles by by certaine rites or ceremonies instituted of God, & vsuallie called Sacraments, as are Baptisme, and the Lords Supper: which notwithstanding are not onelie signes of a profession, but much more (as the auncient Fathers saide) signes of grace: that is, they be ceremonies added to the promise of the Gospell touching grace, that is, touching the free remission of sinnes, and touching reconciliation, and the wholl benefit of our redemption: the which are so insti∣tuted, that euerie man maie vse them, because they be pledges & testimonies, which declare that the benefits pro∣mised in the Gospell doe appertaine to euerie one. For the voice of the Gospell is generall: this vse doth be are witnes that this voice doth appertaine to euerie one which vseth the Sacraments.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of the Sacramentes.

* 1.25 THe worde Sacrament, as also the worde Mysterie (which interpreters do expounde Sacrament) is ve∣ry large. But because some haue thought it good to restraine it to the number of seauen Sacraments, we wil briefly runne ouer euerie one, that we may shew what we finde wanting in the doctrine that some haue broched, and what maie seeme to be repugnant to the meaning of that Church, which is in deede Catholike or orthodoxe.

OVT OF THE CONFESSION OF SVEVELAND.

Of the Sacraments.

* 1.26 SEeing that the Church of Christ doth liue here in the flesh (howbeit not according to the flesh) it pleased the Lord also to teach, admonish, and exhort it by the outwarde worde. And that this might be done the more commodious∣lie, he would also haue his to make much of an externall societie among them selues. For which cause he gaue vnto them holie signes, among which these are the chiefest, Bap∣tisme, and the Lords Supper: the which we doe not onelie think therfore to haue had the name of Sacraments among the Fathers, because they are visible signes of inuisible grace (as Saint Augustine doth define them) but also for that purpose, because that by them we doe consecrate our selues vnto Christ, and doe binde our selues as it were by the othe or Sacrament of faith.

Notes

• * 1.1

  looke the 1. obseruat. vpon this confess.
• * 1.2

  Rom. 3.
• * 1.3

  Art. 2••.
• * 1.4

  Looke the 1. and 2. obseru. vp∣vpon this confess.
• * 1.5

  looke the 1. obseru. vpon this confess.
• * 1.6

  Looke the 2 obseruat. vpon this confess.
• * 1.7

  Art. 5.
• * 1.8

  Looke the 1. obseru vp∣pon this confess.
• * 1.9

  Ioh. 13.
• * 1.10

  Eph. 4.
• * 1.11

  Gen. 17.
• * 1.12

  looke the 1. obseru. vp on this con∣fession.
• * 1.13

  Iohn. 13.
• * 1.14

  Act. 5.
• * 1.15

  Rom. 4.
• * 1.16

  1. Cor. 10.
• * 1.17

  Looke the 2. obseruat. vpon this confess.
• * 1.18

  1 Cor. 9. Mat. 7.
• * 1.19

  Art. 34.
• * 1.20

  Art. 10.
• * 1.21

  Art. 11.
• * 1.22

  Art. 33.
• * 1.23

  Art. 〈◊〉〈◊〉
• * 1.24

  Art. 12.
• * 1.25

  Art. 〈◊〉〈◊〉
• * 1.26

  Art. 16.