our sinnes he is faithfull iust to forgiue our sinnes And Christ saith When ye haue done all that ye can saie ye we are vnprofitable seruants After that the person is reconciled and become iust by faith that is acceptable to god his obedience pleaseth God and is accounted for a kinde of iustice as Iohn saith Euerie one that abideth in him sinneth not and 2. Cor. 1. our reioycing is this the witnes of our conscience This obedience must striue against euill desires and dailie by spirituall exercises become more pure alwaies watching and carefull to doe nothing against conscience according to that saying The summe of the lawe is loue out of a pure heart and a good conscience and faith vnfained But they which obey their wicked lustes and doe against their owne consciences liuing in mortall sinne doe neither retaine or holde the righteousnes of faith * nor the righteousnes of good workes according to the saying of Paull they which doe such thinges shall not inioy the kingdome of God These things are thus set downe in an other edition ALso they teach that this faith must bring forth good fruites and that it is behoouefull to doe the good workes commaunded of God because god requireth them and not vpon anie hope to merit iustification by them For remission of sinnes and iustification is apprehended by faith as Christ himselfe witnesseth When you haue done 〈◊〉 these things saie we are vnprofitable seruants the same also doe the auncient writers of the Church teach for Ambrose saith This is ordained of God that he that beleeueth in Chriâ—â— shall be saued without worke by faith alone freelie receiuing remission of sinnes Hitherto also appertaineth the 20. Article THat our aduersaries doe accuse vs to neglect the doctrine of good works â—t is a manifest slaunder for the books of our diuines are extant wherin they do godly profitably teach touching good works what works in euery calling do please god And whereas in moste Churches there hath bin of a long time no word of the moste speciall works namely of the exercises of faith and of the praise of such workes as pertaine to Ciuill gouernment but for the moste parte they spent all their sermons in setting forth praises of humane traditions and in commending holie daies fastings the state of Monkes Fraternities Pilgrimages the worship of Saints Rosiers other vnprotable seruices now by the goodnes of God the Church is reclaimed vnto the true profitable worship which god doth require and approoue The Prophets doe bewaile this calamity of the Church in very vehement sermons that the true worship of god being forgotteÌ„ mens ceremonies a wicked confidence in ceremonies should haue place the chiefe in the Church From this error they reuoke the Church vnto the true seruice of God vnto good works in deed What can be more forceablie spoken then that sermon in the 49. Psal The God of Gods the Lord hath spoken and called the earth Here god doth preach vnto al mankinde condemning their vaine trust in ceremonies and propoundeth an other worship giuing them to vnderstand that he is highlie displeased with them that in the Church doe so preach ceremonies that they ouerturne the true worship of God Manie such like sermons are to be found in the Prophets as Esay Cap. 58. and Zachar. 7. Michah Cap 6. and Hosea crieth I will haue mercie and not sacrifice and the knowledge of God rather then burnt offerings And it is not vnknowen that many godlie and learned men haue heretofore greatlie wished that the doctrine touching the comfort of consciences and the difference of workes had beene more sound For both these parts of doctrine ought alwaies to be in the Church namelie the Gospell of faith for to instruct and comfort the consciences and also the doctrine that declareth which are good workes in deede and which is the true worship of god As for our aduersaries seeing that they doe corrupt the doctrine of faith they cannot afforde any sounde comforte to the consciences for they will haue men to stand in doubt of the remission of their sinnes yet afterwards they bâ—d men seeke remission of sinne by their owne workes they deuâ—â— Monkeries and other such workes and then they abolish the true worship of God for prayer and other spirituall exercises are laide aside when mens mindes are not established iâ— a sure trust in Christ Moreouer their workes of the second table cannot please god except faith goe with them For this obedience that is but begonne and is vnperfect doth please God for Christ sake alone Thirdlie they debase the workes commaunded of God and preferre mans traditions farre before them These they set out with moste goodlie titles calling them the perfection of the Gospell but in the meane time they speake so coldelie of the duetie of a mans calling of magistracie of marriage c. that many graue men haue doubted whether these states of life did please God or no. Therefore our preachers haue with great care and studie set forth both these kindes of doctrine teaching the gospell concerning faith and adioyning therewith a pure and holie doctrine of workes Of Faith FIrst touching faith and iustification they teach thus Christ hath fitly set downe the summe of the gospell wheÌ„ as in the last of Luke he willeth that repentance remission of sinnes should be preached in his name For the gospel reproueth and conuinceth sinnes requireth repentance and withall offreth remission of sinnes for Christ sake freelie not for our owne worthines And like as the preaching of repentance is generall euen so the promise of grace is generall and willeth all men to beleeue and to receiue the benefit of Christ as Christ him selfe saith Come vnto me all yee that are laden and Saint Paule saith He is riche towards all c. Albeit therefore that contrition in repentance be necessarie yet we must know that remission of sinnes was giuen vnto vs and that we are made iust of vniust that is reconciled oâ— acceptable and the sonnes of God freelie for Christ and not for the worthines of our Contrition or of any other workes which either go before or follow after But this same benefite must be receiued by faith whereby we must beleeue that remission of sinnes and iustification is giuen vs for Christs sake This knowledge and iudgement bringeth sure consolation vnto troubled mindes and how necessarie it is for the Church consciences that haue had experience can easilie iudge There is in it no absurditie no difficultie no craftie deceite Here needeth no disputations of predestination or such like for the promise is generall and detracteth nothing from good workes yea rather it doth stirre vp men vnto faith and vnto true good workes For remission of sinnes is remooued from our workes and attributed vnto mercie that it might be an vndoubted benefit not that we shoulde be idle but much more that wee shoulde knowe how greathe
of a Christian man and to what actions he ought chiefelie to giue him selfe namelie to all those wherby euerie one for his parte maie profit his neighbours and that first in things pertaining to life eternall that they also maie begin to know worship and feare god and then in thinges pertaining to this life that they maie want nothing which is necessarie to the sustenance of the bodie For as the wholl lawe of god which is a moste absolute commaundement of all righteousnes is breiflie contained in this one word Thou shalt loue thy neighbour as thy selfe so in the performance of this loue it is necessarie that all righteousnes should be comprised and perfited Whereupon it followeth that nothing at all is to be reckoned among the duties of a Christian man which is not of force and effect to profit our neighbour and euerie worke is so much the more belonging to the dutie of Christian man by how much his neighbour maie the more be profited thereby Therefore next after Ecclesiasticall functions among the chiefe duties of a Christian man we place the gouernment of the Common we ale obedience to Magistrates for these be referred to the common profit that care which is taken for our wife children familie and the honour which is due to parents because that without these the life of man cannot consist and lastlie the profession of good artes and of al honest discipline because that except these be had in estimation we shall be destitute of the greatest good thinges which are proper to mankinde Yet in these and all other duties pertaining to mans life no man must rashlie take anie thing to him selfe but with a right conscience consider whereunto God doth call him To conclude let euerie man account that his duty and that so much the more excellent a duety the more that he shall profit other men thereby THE TENTH SECTION OF THE HOHOLIE CATHOLIKE CHVRCH THE LATTER CONFESSION OF HELVETIA Of the Catholike Church of God and of the heade of the Church CHAP. 17. FOrasmuch as God from the beginning would haue men to be saued and to come to the knowledge of the truth therefore it is necessarie that alwaies from the beginning at this daie and to the ende of the worlde there should be a Church that is a companie of the faithfull called and gathered out of the world a communion I saie of all Saints that is of them who doe truelie know and rightlie worship and serue the true God in Iesus Christ the Sauiour by the worde and the holie spirit and which by faith are partakers of all those good graces which are freelie offered thorough Christ These all are Cytizens of one and the same Citie liuing vnder one Lord vnder the same lawes and in the same fellowship of al good things for so the Apostle calleth them fellow Cytizens with the Saints and of the householde of God tearming the faithfull vpon the earth Saints who are sanctified by the blood of the Sonne of God Of these is that article of our Creede wholly to be vnderstoode I beleeue the Catholike Church the common ion of Saintes And seeing that there is alwaies but one God and one Mediatour between God man Iesus Christ also one shepheard of the wholl flocke one head of this bodie and to conclude one spirit one saluation one faith one Testament or couenant it followeth necessarily that there is but one Church which we therefore call Catholike because it is vniuersall spread abroade thorough al the partes and quarters of the worlde reacheth vnto all times and is not limited within the compasse either of time or place Here therefore we must condemne the Donatists who pinned vp the Church within the corners of Aphricke neither doe wee allowe of the Romane cleargy who vaunte that the Church of Rome alone in a manner is Catholike The Church is diuided by some into diuers partes or diuerse sortes not that it is rent and diuided from it selfe but rather distinguished in respect of the diuersitie of the members that be in it One parte therefore they make to be the Church militant the other the Church triumphant The militant warreth still on the earth and fighteth against the flesh the world and the prince of the world the deuill and against sinne and death The other beeing allready set at libertie is now in heauen and triumpheth ouer al those beeing ouercome and continuallie reioiceth before the Lord. Yet these two churches haue notwithstanding a communion and fellowship betweene them-selues The Church militant vpon the earth hath euer more had in it many particuler Churches which must all notwithstanding be referred to the vnitie of the Catholike Church This militant Church was otherwise ordered gouerned before the law among the Patriarkes otherwise vnder Moses by the law and otherwise of Christ by the gospell There are but two sortes of people for the most parte mentioned to witte the Israelites and the gentiles o◠they which of the Iewes and gentiles were gathered to make a Church There be also two testaments the olde and the new Yet both these sortes of people haue had and still haue one fellowship one saluation in one and the same Messiah in whome as members of one bode they are all ioyned together vnder one heade and by one faith are all partakers of one and the same spirituall meat and drink Yet here we do acknowledge a diuersitie of times and a diuersitie in the pledges and signes of Christ promised and exhibited and that now the ceremonies beeing abolished the light shineth vnto vs more cleerlie our giftes and graces are more aboundant and out libertie is more full and ample This holy Church of god is called the house of the liuing 〈◊〉 builded of liuing and spirituall stones founded vpon a rocke that can not be remooued vpon a foundation besides which none can b◠laied Whereupon it is called the pillar and foundation of the truth that doth not erre so long as it relieth vpon the rock Christ and vpon the foundation of the Prophets and Apostles And no maruell if it do erre so often as it forsaketh him who is the alone trueth This Church is also called a virgine and the spouse of Christ and his onelie beloued For the Apostle saith I haue ioyned you vnto one husband that I might present you a chast virgine vnto Christ The Church is called a flocke of sheepe vnder one shepheard euen Christ Ezec. 34. Ioh. 10. also the bodie of Christ because the faithfull are the liuelie members of Christ hauing him for their head It is the head which hath the preheminence in the body and from whence the wholl bodie receiueth life by whose spirit it is gouerned in al thinges of whome also it receiueth increase that it may grow vp Also there is but one heade of the bodie which hath agreement with the bodie And therfore the church cannot haue any other heade beside Christ For as the
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know
But especiallie it is both beleeued and by open confession made knowne as touching the holie Virgin Marie that she was a daughter of the blood royall of the house and familie of Dauid that deare seruant and friend of God and that she was chosen blessed of God the Father consecrared 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 being adorned with excellent giftes noble vertues and fruites of good workes renowned as happie before 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 reuerence 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 saâ—eth by the Prophet Esaie I am 〈◊〉 Lord thy God this is my name I wil not giue mine honour to anotheâ— nor my glorie to Images Againe a litle after But euen as tâ—â— thing is gainesaid that the honour due to God should be gâ—uen to Saints so it is by no means to be suffered that the honour of the Lambe Christ our Lord and things belonging to him and due to him alone and apperteining to the proper and true Priesthoode of his nature should be transfeâ—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 heauen or that we should inuocate them and not them onelâ— but not so much as the holie Angells seeing they are nâ— God For there is one onelie redeemer who being once deliuered to death sacrificed himselfe both in his bodie and 〈◊〉 his bloode there is also one onely aduocate the most merciful Lord of vs all And they are not onelie to be reputed taken for saiâ—â— 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 â—lwaies bene some vpon earth so doe likewise liue now on the earth such are all true godlie Christians in what place oâ— countrie soeuer here or there and among what people soeuer 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 enflamed with affection of diuine charitie and loue who also 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 diligentlie applie themselues to all holie exercises of pietie beseeming a Christian profession as also the Apostles cal such beleeuers in Christ which as yet like strangers are conuersant heere on earth according to the state of mortall men Saints As for example Ye are a chosen generation a royal priesthoode an 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 haue 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 pleasure 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 quiet 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 eternall inuisible immutable infinite incomprehensible vnspeakeable almightie moste wise good iust and mercifull The holie scripture teacheth vs that in that one and simple diuine essence there be three persons subsisting the father 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 father from euerlasting the holie Ghost from euerlasting proceeding from the father and the sonne which three persons 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 Councells haue decreed and we detest all secâ—es condemned by those holie auncient doctors Athanasius Hylarie Cyrill Ambrose and such as are condemned by others agereeablie to Gods word Hetherto also belongeth the 2. Art 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 of 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 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 nothing but the deceites sleightes of Sathan that he might withdrawe men from the right manner of
rule of Gods worde For Peter the Apostle saieth Therefore giuing al diligence thereunto ioyne moreouer vertue with your faith and with vertue knowledge and with knowledge temperance c. It was said before that the law of God which is the will of God did prescribe vnto vs the patterne of good workes And the Apostle saieth This is the wil of God euen your sanctification that you absteine from al vncleannes that no man oppresse 〈◊〉 deceiue his brother in any matter But as for such workes and worships of god as are taken vp vpon our owne liking which Saint Paull calleth wilworshippe they are not allowed not liked of God Of such the Lord saieth in the Gospell They worship me in vaine teaching for doctrine the precepts of men Wee therefore disalowe all such manner of workes and we approoue and vrge men vnto such as are according to the 〈◊〉 and commaundement of God Yea and these same workes that are agreeable to Gods will must be done not to thâ— ende to merit eternall life by them for life euerlasting as thâ— Apostle saieth is the gift of God nor for ostentations sake which the Lord doth reiect Mat. 6. nor for lucre which also he misliketh Mat. 23. but to the glorie of God to comment set forth our calling and to yeald thankefulnes vnto god and also for the profit of our neighbours For the Lorde saith againe in the Gospell Let your light so shine before men that they may see your good workes and glorifie your Father which 〈◊〉 in heauen Likewise the Apostle Paull saieth Walke worthie of your calling Also Whatsoeuer you doe saith he either in worde oâ— in deede doe all in the name of the Lord Iesus giuing thankes to God the Father by him Let no man seeke his owne but euerie 〈◊〉 his brothers And let ours also learne to shew forth good works for necessarie vses that they be not vnprofitable Notwithstanding therefore that we teach with the Apostle that a man is iustified by faith in Christ and not by any good workes yet we doe not lightlie esteeme or condemne good workes because we know that a man is not created or regenerated thorough faith that he should be idle but rather that without ceasing he should doe those things which are good and profitable For in the Gospel the Lorde saith A good tree bringeth forth good fruite And againe Whosoeuer abideth in mee bringeth forth good fruite And lastlie the Apostle saith W◠〈◊〉 the workmâ—nship of God created in Christ Iesus to good works which god hath prepared that we should walke in them And againe Whâ— gaue himselfe for vs that he might deliuer vs from all iniquitie and purge vs to be a peculiar people to himselfe zealous of good workes We therefore condemne all those which doe contemne good workes and doe bable that they ate needeles and not to be regarded Neuerthelesse as was saide before we doe not thinke that we are saued by good workes or that they are so necessarie to saluation that no man was euer saued without them For we are saued by grace and by the benefite of Christ alone Workes do necessarilie proceede from faith but saluation is improperlie attributed to them which is moste properlie ascribed to grace That sentence of the Apostle is verie notable If by grace then not of workes for then grace were no more grace But if of workes then it is not of grace for then workes were no more workes Now the workes which we doe are accepted and allowed of God through faith because they which doe them please God by faith in Christ and also the workes themselues are done by the grace of God through his holie spirit For Saint Peter saith that Of euerie nation he that feareth God and worketh righteousnes is accepted with him And Paul also Wee cease not to praie for you that you maie walke worthie of the Lorde and in al thinges please him being fruitfull in euerie good worke Here therefore we diligentlie teach not false and Philosophicall but true vertues true good workes and the true duties of a Christian man And this we doe with all diligence and earnestnes that we can inculcate and beate into mens mindes sharplie reproouing the slothfulnes and hypocrisie of all those who with their mouthes praise and professe the gospell and yet with their shameful life doe dishonor the same setting before their eies in this case Gods horrible threatninges large promises and bountifull rewardes and that by exhorting comforting and rebuking For we teach that God doth bestow great rewardes on them that doe good according to that saying of the Prophet Refraine thy voice from weeping because thy worke shall haue a rewarde In the Gospell also the Lorde saide Reioyce and be glad because your rewarde is great in the heauens And he that shall giue to one of these little ones a cuppe of colde water verilie I saie vnto you he shall not loose his rewarde Yet we doe not attribute this reward which God giueth to the merit of the man that receiueth it but to the goodnes or liberalitie and trueth of God which promiseth and giueth it who although he owe nothing vnto anie yet he hath promised to giue a reward to those that faithfully worship him notwithstanding that he do also giue them grace to worship him Besides there are many things vnworthie the maiesty of god many vnperfect thinges are found in the workes euen of the saints yet because god doth receiue into fauor imbrace the works of them for Christs sake therefore he performeth vnto them the promised reward For otherwise our righteounesses are compared to a menstruous cloath yea the Lord in the gospell saith When you haue done al things which are commaunded you saie we are vnprofitable seruants that which we 〈◊〉 to doe we haue done So that though we do teach that god 〈◊〉 giue a rewarde to our good deeds yet withall we teach 〈◊〉 Augustine that God doth crowne in vs not our desertes but 〈◊〉 owne gifts And therefore whatsoeuer rewarde we receiue we saie that it is a grace and rather a grace then a rewarde because those good things which we doe we doe them ratheâ— by God then by our selues and because Paul saith what 〈◊〉 thou that thou hast not receiued If thou hast receiued it Why 〈◊〉 thou boast as though thou hadst not receiued it And that which the blessed Martyr Ciprian doth gather out of this place That we must not boast of any thing seeing nothing is our owne We therefore condemne those who defend the merites of men that they may make frustrate the grace of God OVT OF THE FORMER CONFESSION OF HELVETIA NOw we attaine vnto these so diuine benefits and the true sanctification of the spirit of God by Faith which is the meere gifte of God not by anie either ouâ— strength or merites which faith being a sure and vndoubted
place we adde how they maie be done Albeit that men by their owne strength be able to doe outward honest deedes in some sort and must also performe this ciuill obedience yet so long as men are voide of faith they are in the power of the Deuill who driueth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Deuil Moreouer nature by it selfe is weake cannot without gods helpe strengthen it sâ—lfe to the performaunce of anie spirituall workes And for that cause are men taught that in the Gospell the holie spirit is promised who shal aide and gouerne the mindes of them who do repent beleeue the Gospel Wherfore in so great infirmitie of nature in the middest of these assaultes of Sathan and in all daungers faith must be exercised in calling vpon God euen throughout our wholl life that we maie continue alwaies in the faith in our obedience towards God Therfore Zacharie saith I will poure forth the spiâ—it of grace of praier vpon the house of Dauid upon the inhabitans of Ierusalem He calleth him the spirit of grace because the holie spirit doth confirme and comforte troubled mindes and beareth record that God is pleased with vs. He calleth him the spirit of praier to the end we should dailie exercise our faith in praier that by these exercises our faith might be confirmed and a new life grow vp and increase in vs. There is no doubt but true vertues are the giftes of Go such as are faith clearenes of iudgement in discerning of pointes of religion courrage of minde such as is requisite in them which teach professe the Gospel true care paines in gouerning of Churches true humilitie not to hunt after preferment not to be puft vp with populare praise nor cast downe with their disliking and ill will true charitie c. These Princelie vertues Paull calleth Gods gifts Rom. 12. Hauing diuers giftes according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit distrubuting to euerie one according c. Vnto these giftes we must ioyne our exercise which maie both preserue the same and deserue an increase of them according to the saying To him that hath shal be giuen And it is notably said of Augustine Loue deserueth an increase of loue to weet when t is put in vse For good workes haue rewardes as in this life so also after this life in the euerlasting life Now because that the Church in this life is subiect to the crosse and to the death of the bodie therefore many rewardes are differred vntill the life to come which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ yet there is also a rewarding of good workes according to that saying your rewarde is great in heauen By this it is euident that the doctrine of good workes is through the goodnes of God purelie and truelie taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godlie mindes know full well There was none that put men in minde of the difference of mans traditions and the lawe of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull vnto remission of sinnes But now that these matters be opened and vnfolded godlie consciences lay holde of comforte and of certaine hope of saluation and doe vnderstand which is the true worship and seruice of God and know how it pleaseth god and howe it doth merit at his handes This article is thus set downe in an other edition OVr diuines are falselie accused to forbid good workes For their writinges extant vpon the tenne commaundements and others of the like argument do beare witnes that they haue to good purpose taught concerning euerie kinde of life and duties what trades of life and what workes in euery calling doe please God Of which thinges preachers in former times taught litle or nothing onely they did vrge certaine childish and needles workes As keeping of holie daies set fasts fraternities pilgrimages worshipping of Saints friaries Monkeries and such trash wherof our aduersaries hauing had warning they do now forget them do not preach so concerning these vn profitable works as they were wont to doe Besides they begin now to make mention of faith which they were wont to pas ouer with silence But yet they cease not to obscure darken this doctrine of faith while they leaue the conscience in doubt would haue men to merit remission of sins by their workes and teach not that we doe by faith alone vndoubtedlie receiue remission of sinnes for Christes sake When as therfore the doctrine of faith which should be especially aboue others taught in the Church hath bene so long vnknowen as all men must needes graunt that there was not a word of the righteousnes of faith in all their sermons and that the doctrine of workes onelie was vsuall in the Churches for this cause our diuines did thus admonish the Churches First that our workes cannot reconcile God vnto vs or deserue remission of sins grace iustification at his hands But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace doth despise the merit and grace oâ— Christ and seeketh by his owne power without Christ to come vnto the father whereas Christ hath said expresselie of himselfe I am the waie the trueth and the life This Doctrine of faith is handled by Paule almoste in euerie Epistle Eph. 2. ye are saued freelie by faith and that not of your selues it is the gift of God not of workes c. And lest anie here should cauill that we bring in a new found interpretation this wholl cause is vnderpropped with testimonies of the Fathers August doth in manie volumes defend grace the righteousnes of faith against the merit of works The like doth Ambrose teach in his booke De vocaâ— Gent. and els where for thus he saith in the forenamed place The redemption made by the bloode of Christ would be of small account and the prerogatiue of mans workes would not giue place to the mercie of God if the iustification which is by grate weere due to merites going before so as it should not be the liberalitie of the giuer but the wages or hire of the labourer This doctrine though it be contemned of the vnskilfull sorâ— yet â—ne godlie and fearefull conscience doth finde by experience that it bringeth verie great comfort because that the consciences cannot be quieted by anie workes but by faith alone when
him Ioh. 6. By grace are ye saued through Faith and that not of your selues it is the gift of God not of workes lest anie man should boast himselfe For we are his workemanshippe created in Christ Iesus vnto good workes which God hath ordeyned that we should walke in them Eph. 2. For seing it is our righteousnes and eternal life to know God and our Sauiour Iesus Christ and that is so farre from being the worke of slesh and blood that it is necessarie to be borne againe anew neither can we come to the Sonne except the Father draw vs neither know the Father except the Sonne reueale him vnto vs and Paull doth write so expreslie Not of your selues not of workes it is euident enough that our workes can helpe nothing at all that of vniust such as we are borne we maie become righteous because that as we are by nature the children of wrath and therefore vniust so we are not able to doe anie thing that is iust or acceptable to God but the beginning of all our righteousnes and saluation must proceede from the mercie of the Lord who of his onely fauour and the contemplation of the death of his Sonne did first offer the doctrine of truth and his Gospell sending those that should preach it and secondlie seing that naturall man can not as Paull saith 1. Cor. 2. perceiue the thinges that are of God he causeth also the beame of his light to arise in the darkenes of our heart that now we maie beleeue the gospell preached being persuaded of the trueth thereof by the holie Spirit from aboue and then foorthwith trusting to the testimonie of this spirit in the confidence of children to call vpon God and to saie Abba Father obteining thereby true saluation according to that saying Whosoeuer shall call vpon the name of the Lord shall be saued Of good workes proceeding out of faith through loue THese thinges we will not haue men so to vnderstand as though we placed saluation righteousnes in the slothful thoughtes of men or in faith destitute of loue which they call faith without forme seeing that we are sure that no man can be iust or saued except he doe chieflie loue moste earnestlie imitate God For those which he knew before he also predestinated to be made like to the image of his Sonne But no man can loue God aboue all thinges and worthelie imitate him but he which doth indeede knowe him and doth assuredlie looke for all good things from him Therefore we cannot otherwise be iustified that is as to become righteous so to be saued for righteousnes is euen our saluation then by beeing endued chiefelie with faith in him by which faith we beleeuing the Gospell and therefore being perswaded that God hath taken vs for his adopted children and that he will for euer shewe himselfe a louing father vnto vs let vs whollie depende vpon his pleasure This faith Saint Augustine doth call in his booke De Fide operibus Euangelicall To wit that which is effectuall through loue By this faith we are borne againe and the image of God is repaired in vs. By this Faith whereas we are borne corrupt our thoughtes euen from our childhoode beeing altogether bent vnto euill we become good and vpright For hereupon we beeing fullie satisfied with one God the spring of all good thinges that is neuer drie but runneth alwaies most plentifullie we doe forthwith shew our selues as it were Gods towardes others that is toward the true sonnes of god indeauouring by loue to profit them so much as in vs lieth For He that loueth his brother abideth in the light and is borne of God and is wholie giuen to the new and to the olde commaundement touching mutuall loue And this loue is the fullfilling of the wholl law as Paul saith The wholl law is fulfilled in one worde namelie this Thou shalt loue thy neighbour as thy selfe Gal. 5. For whatsoeuer the law teacheth hitherto it tendeth and this one thing it requireth that at the length we maie be reformed to the perfect image of god being good in all things readie and willing to do men good the which we can neuer doe except we be adorned with all kindes of vertues For who can purpose and doe all thinges as the duetie of a Christian doth require 1. Cor. 10. to the true edifying of the Church and the sound profit of all men that is according to the lawe of God and to the glorie of god except that he both thinke speake and doe euerie thing in order and well and therefore be verie familiarlie acquainted with the wholl companie of vertues To whome good workes are to be ascribed and how necessarie they be CHAP. 5. BVt seeing that they which are the Children of God are rather ledde by the spirit of God then doe worke any thing themselues And that Of him through him for him are all things therefore whatsoeuer things we doe well and holilie are to be ascribed to none other then to this one onelie spirit the giuer of all vertues Howsoeuer it be he doth not compell vs but doth lead vs being willing Working in vs both to will and to doe Philip. 2. Whereupon Saint Augustine writeth verie well That God doth reward his workes in vs. And yet we are so farre from reiecting good workes that we doe vtterlie denie that anie man can fullie be saued except he be thus farre brought by the spirit of Christ that he finde no want at all in him touching those good workes whereunto god hath created him For there be diuers members of the same bodie therefore euerie one of vs haue not the same office 1. Cor. 12. It is so necessary that the law should be fullfilled that Heauen and earth shall sooner passe awaie then that one iotte or the least point therof shall be remitted Yet because god alone is good hath created all thinges of nothing and doth by his spirit make vs altogether new and doth wholie lead vs for in Christ nothing auaileth but a new creature none of all these thinges can be ascribed to mans strength and we must confesse that all things are the meere giftes of god whoe of his owne accord and not for anie meritte of ours doeth fauour and loue vs. By these thinges it maie sufficienlie be knowen what we beleeue iustification to be by whome it is wrought for vs and by what meane it is receiued of vs also by what places of scripture we are induced so to beleeue For although of manie we haue aledged a few yet by these few anie one that is but meanely conuersant in the scripture maie fullie perceiue that they which read the scriptures shall finde euerie where such kinde of sentences as doe attribute vnto vs nothing but sinne and destruction as Hosee saith and all our righteousnes and saluation to the Lord. Of the dueties of a Christian man CHAP. 6. NOw it cannot be doubted of what be the dueties
Church is a spirituall bodie so must it needs haue a spiritual heade like vnto it selfe Neither can it be gouerned by any other spirit then by the spirit of Christ Wherefore Paul saith And he is the head of his bodie the Church who is the beginning the first borne of the dead that in al things he might haue the preheminence And in another place Christ saith he is the heade of the Church and the same is the Sauiour of his bodie And againe Who is the heade of the Church which is his bodie euen the fulnes of him which filleth all in all things Againe Let vs in all things grow vp into him which is the heade that is Christ by whome all the bodie being knit together receiueth increase And therefore we do not allow of the doctrine of the Romish Prelates who would make the Pope the generall Pastour and Supreame heade of the Cuhrch of Christ militant here on earth and the verie Vicar of Christ who hath as they saie al fullnes of power and soueraigne authoritie in the Church For we holde and teach that Christ our Lorde is and remaineth fill the onelie vniuersal Pastour and highest Bishop before God his father and that in the Church he performeth all the duties of a Pastour or Bishop euen to the worldes ende and therefore standeth not in neede of any other to supplie his roome for he is said to haue a substitute which is absent But Christ is present with his Church is the head that giueth life thereunto He did straightlie forbid his Apostles their successours al superioritie or dominion in the Church They therefore that by gainesaying set themselues against so manifest a trueth and bring another kinde of gouernement into the Church who seeth not that they are to be counted in the number of them of whome the Apostles of Christ prophesied as Peter 2. Epist 2. and Paull Act. 20. ◠Cor. 11. 2. Thess 2. and in manie other places Now by taking awaie the Romish head we doe not bring any confusion or disorder into the Church for we teach that the gouernement of the Church which the Apostles set downe is sufficient to keepe the Church in due order which from the beginning while as yet it wanted such a Romish heade as is now pretended to keepe it in order was not disordered or full of confusion That Romish head doth mainteine in deede that tyrannie and corruption in the Church which was brought into the Church But in the meane time he hindreth resisteth and with all the might he can make cutteth of the right and lawfull reformation of the Church They obiect against vs that there haue beene great strifes and dissentions in our Churches since they did seuer themselues from the Church of Rome and that therefore they can not be true Churches As though there were neuer in the Church of Rome neuer anie sectes anie contentions and quarrells and that in matters of religion maintained not so much in the schooles as in the holie chaires euen in the audience of the people We knowe that the Apostle said God is not the author of dissention but of peace And Seeing there is amongst you emulation and contention are you not carnall Yet maie we not denie but that God was in that Church planted by the Apostle and that that Apostolike Church was a true Church howsoeuer there were strifes and dissentions in it The Apostle Paull reprehended Peter an Apostle and Barnabas fell at variance with Paull great contention arose in the Church of Antioch betweene then that preached one the same Christ as Luke recordeth in the Actes of the Apostles And there haue at all times bin great contentions in the Church and the moste excellent Doctors of the Church haue about no small matters differed in opinions yet so as in the meane time the Church ceased not to be the Church for all these contentions For thus it pleaseth God to vse the dissentions that arise in the Church to the glorie of his name the setting forth of the truth to the end that such as are approoued might be manifest Now as we acknowledge no other head of the Church then Christ so we do not acknowledge euerie Church to be the true Church which vaunteth her selfe so to be but we teach that to be the true Church indeed in which the markes and tokens of the true Church are to be found First and chiefely the lawfull or sincere preaching of the word of god as it i◠left vnto vs in the writings of the Prophets and Apostles which do all seeme to lead vs vnto Christ who in the gospel hath said My sheep heare my voice I know them they follow me and I giue vnto them eternall life A straunger they doe not heare but flie from him because they know not his voice And they that are such in the Church of God haue all but one faith and one spirit and therefore they worship but one God and him alone they serue in spirit and in truth louing him with all their heartes with all their strength praying vnto him alone through Iesus Christ the onelie Mediatour and intercessor and they seeke not life or Iustice but onlie in Christ and by faith in him because they do acknowledge Christ the onelie head and foundation ofhis Church and being surelie founded on him doe dailie repaire themselues by repentance and doe with patience beare the crosse laid vppon them and besides by vnfeined loue ioyning themselues to all the members of Christ doe thereby declare them-selues to be the disciples of Christ by continuing in the bond of peace and holie vnitie they do withall communicate in the sacraments ordeined by Christ deliuered vnto vs by his Apostles vsing them in no other manner thē as they receiued them from the Lord him-selfe That saying of the Apostle Paul is well knowne to all I receiued from the Lord that which I deliuered vnto you For which cause we condemne all such Churches as straungers from the true Church of Christ who are not such as we haue heard they ought to be howsoeuer in the meane time they brag of the succession of bishops of vnitie and of antiquitie Moreouer we haue in charge from the Apostles of Christ To shunne Idolatrie and to come out of Babylon and to haue no fellowship with her vnles we meane to be partakers with her of al gods plagues laid vpon her But as for communicating with the true Church of Christ we so highlie esteeme of it that we saie plainelie that none can liue before God which do not communicate with the true Church of God but separate them selues from the same For as without the Arke of Noah there was no escaping when the world perished in the flood euen so doe we beleeue that without Christ who in the Church offereth him selfe to be enioyed of the elect there can be no certaine saluation and therefore
of our religion And here let the Church performe her faithfullnes and diligence in bringing the Children to be catechized as beeing desirous and glad to haue her children well instructed That which followeth in this Article is conteined in the sixteenth section Also CHAP. 28. Of the goodes of the Church and right vse of them THe Church of Christ hath riches through the bountifulnes of princes and the liberalitie of the faithful who haue giuen their goods to the Church for the Church hath need of such goods and hath had goods from auncient time for the manteinance of thinges necessarie for the Church Now the true vse of the Church goods was and now is to manteine learning in schooles and in holie assemblies with all the seruice rites and buildinges of the Church finallie to manteine teachers schollers and ministers with other necessarie things and chieftelie for the succour and reliefe of the pore But for the lawfull dispensing of these Ecclesiasticall goods let men be chosen that feare God wise men and such as are of good reporte for gouernement of their families But if the goods of the Church by iniurie of the time and the boldnes ignorance or couetousnes of some be turned to anie abuse let them be restored againe by godly wise men vnto their holy vse for they must not winke at so impious an abuse Therefore we teach that Schooles and Colledges whereinto corruption is crept in doctrine in the seruice of god and in manners must be reformed that there must order be taken godly faithfully and wiselie for the reliefe of the poore OVT OF THE FORMER CONFESSION OF HELVETIA Holie meetings WE think that holie meetings are so to be celebrated that aboue all things the word of God be propounded to the people euerie day publiquely in a publique place and appointed for holie excercises also that the hidden thinges of the Scripture maie dayly be searched out and declared by those that are fit thereunto that the faith of the godlie maie be exercised and that we maie continuallie be instant in praier according as the necessitie of all men requireth As for other vnprofitable and innumerable circumstances of ceremonies as vessells apparell vailes torches or candelles altars golde and siluer so farre forth as they serue to peruert religion but especially Idolls which are set vp to be worshipped and giue offence and all prophane things of that sort we do remooue them far from our holie meeting Of Heretikes and Schismatiks ALso we remooue from our holie meetings all those who forsaking the propertie of the holie Church do either bring in or follow strange and wicked opinions with which euill the Catabaptistes are chiefelie infected who if they do obstinatelie refuse to obey the Church and Christian instruction are in our iudgement to be bridled by the Magistrate lest by their contagion they infect the flocke of Christ OVT OF THE CONFESSION OF BOHEMIA Of Catechizing CHAP. 2. IN the second place they teach the Christian Catechisme that is a Catholike doctrine and an instruction made with the mouth which agreeth in Christianisme with the auncient Church and holie fathers and this doctrine or instruction is the inward or secret thing and the marrow and the keie to the wholl holie Scripture and conteineth the summe thereof It is comprehended in the 10. commaundements in the Catholike Christian and Apostolique Creed wherein be 12. Articles which are expounded and confirmed by the Nicen and Athanasius his creed and by godlie Catholike and generall Councells also in the forme of praiers to wit of that holie praier which the Lord appointed and in a summarie doctrine touching the sacraments and such dueties as we owe or be proper regarde being had to euerie mans place and order in diuers and distinct kindes of life whereunto he is called of God and there is an open confession and profession made that this Christian doctrine is that true full perfect and well pleased wil of God necessarie to euery faithful Christian vnto saluation This Catechisme which doth conteine in it the ful Catholike doctrine of Christianisme the knowledge of most weighty things spokē of before our preachers do vse in stead of a sure rule method table of al those things which they teach of all their sermons writings this they do faithfully care for and bestowe all their labour therein that this wholl ordinarie doctrine of the principles of true faith and Christian godlines and the doctrine of the foundation may be imprinted in the bottome of the heartes of Christians throughlie ingrafted in the mindes and life of the hearers and that after this manner First that all maie know that they are bound to yeelde an inward and outward obedience to the law and therefore they must endeuour to performe and fulfil the commaundements of God both in their heart seeing that the law is spirituall and in their deedes by louing God aboue all things and their neighbour as themselues Secondlie they must well learne and beare in minde and be able readilie to rehearse to beleeue from the heart to keepe and to professe with the mouth the chiefe points of the Catholike Christian and Apostolike Creed and to testifie a christian pietie by actions or manners a life which maie beseeme it Therefore they do also in their sermons by expounding it laie open the true and sound meaning and euerie mysterie which is necessarie to true and eternall saluation and is comprehended in the Articles of faith and in euerie parte thereof and confirme it by testimonies taken out of the holie scriptures and by these holie scriptures they doe either more largelie or brieflie declare expound and laie open the meaning and the mysteries And in all these things they do so behaue them selues that concerning the order which the Apostles brought in and propounded they labour to instruct not onelie those which be of riper yeares who being come to lawfull age are able presently to vnderstand but also so to teach litle children that they being exercised euen frō their childood in the chiefe points of the couenant of god may be taught to vnderstand the true worship of god For this cause there be both peculiar Ecclesiasticall assemblies with children which doe serue for the exercise of catechizing and also the parents those that are requested of the parents vsed for witnesses who are called Godfathers and Godmothers at Baptisme are put in minde of the dutie and faith which they owe that they also may faithfully instruct their beloued children train them vp in the discipline of the Lord and from the bottome of their heartes praie vnto God for these and all other the children of the faithfull of Christ But chiefelie they which are newlie instructed before they be lawfullie admitted to the Supper of the Lord are diligentlie taught the christian catechisme and the principles of true religion and by this meanes they are furthered towards the obtaining of
diligent did euer obserue them al especially for that the number of them was infinite Gerson writeth That manie fell into desperation some murthered themselues because they perceiued wel that they could not obserue the traditions And all this while they neuer heard one comfortable worde of grace of the righteousnes of faith We see that the Summists diuines gather together the traditions and seeke out qualifications of them for the vnburdening of mens consciences but euen they cannot satisfie themselues nor winde themselues out and sometimes also their verie interpretations themselues doe snare menâ— consciences The schooles also and pulpits were so busied in numbring vp the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of hope of the excellencie of ciuill affaires or of the comfort of mens consciences in sore tentations Wherfore manie good men haue oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleaue fast vnto the traditions it was necessarie to admonish the Churches what they were to iudge of traditions to free godlie mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not go about to weaken the authoritie of Ecclesiasticall power we detract nothing from the dignitie of Bishops we do not disturbe the good order of the church Tradititions rightlie taken are better liked but we reprooue those Iewish opinions onelie Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or can not be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondlie touching other ceremonies which are in their owne nature thinges indifferent as Fastes Festiuall daies difference of apparell and the like we must know that such obseruations do neither merit remission of sins neither yet are they the righteousnes or perfection of a Christian but that they are things indifferent which where is no daunger of giuing offence maie welbe omitted This iudgement of ours hath these euident and cleare testimonies in the Gospell to the ende that it maie admonish the Church that the Gospell be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnes peace and ioy in the holie Ghost Here Paull teacheth plainelie that a Christians righteousnes is the spirituall motions of the hearr and â—ot the outwarde obseruation of meates and daies c. Colloss 2. Let no man iudge you in meate drinke or a parte of a a holie daic He forbiddeth that their consciences should be iudged that is that their consciences shoulde be condemned in the vse of such thinges but will haue them counted altogether indifferent thinges and such as pertaine not to the righteousnes of the Gospell Then there followeth along and a weightie speach both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paull speaketh namelie of both kindes denying them to be the righteousnes of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye liued in the world are ye burdened with traditions Touch not taste not handle not Mat. 15. All that entreth into the mouth defileth not the man And in that place Christ excuseth his disciples that had broken a tradition that was in vse among them he addeth a notable saying They worship me in vaine with the commaundements of men He denieth mans precepts to be true duties auaileable vnto righteousnes before God Wherefore they are not the righteousnes of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfullie the seruices inuented by man haue multiplied and increased in the Church vnto this daie The Monks did dailie heape vp ceremonies both with new superstitions also with new waies to bring in monie And these trifles were thought to be the chiefest worship of God and the greatest godlines whereas Christ doth by a moste graue and weightie oracle forbid that such ceremonies should be accounted for seruiuices of God For he doth not forbid the appointing of traditions vnto a ciuill ende and vse that is for good orders sake but he denieth that anie such be anie worship of God in saying In vaine doe they worshippe me And he teacheth that true worshippes be workes commaunded of God as feare faith loue patience chastitie walking in ones calling doing of ones duety c. Act. 15. Peter saith Why doe ye tempt God laying a yoke on the disciples necke which neither we nor ouâ— Fathers were able to beareâ— but by the grace of our Lord Iesus Christ we beleeue to be saued as doe also they Here Peter sheweth that remission of sinnes and saluation commeth to vs by Christ and not by the rites of Moses or the law and doth also giue vs to vnderstand that such doe greiuouslie sinne which doe burden mens consciences with such ordinances For it is no sleight reproofe when he saith Why tempt ye God And 1. Tim. 4. He tearmeth the forbidding of meates mariages and such like traditions doctrines of Deuils But why doth he vse such a sharpe speach His meaning was not that there should be no ordinances at all or that no differences of places and times should be obserued but then he accounteth them to be doctrines of deuils when as the benefit of Christ is attributed vnto them when they are reputed for righteousnes and for necessarie seruices of God when an opinion of necessirie is fastned to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would haue to be diligentlie auoided and for that cause they crie out so often and so earnestlie against traditions And it is a wonder that the patrones of such superstitious opinions about traditions are no whitte mooued with such thundering speaches Now as for vs we teach that those traditions are not to be condemned which commaund nothing against the lawes of God and haue a ciuill vse and end namelie such as are ordained to this ende that thinges might be done orderlie in the Church Of which sorte are the traditions about holie daies the Lordes dare the Natiuitie Passeouer and the rest also about the holie readings and lessons and such like Now all rites of this kinde we reteyne verie willinglie in our Churches And yet the Church is taught to know what to thinke of such customes to witte that they doe not merit remission of sinnes that they are not the righteousnes of a Christian nor necessarie duties vnto christian righteousnes but indifferent things which a man maie omitte where there is
Epistles especially in those to Timothie Titus And with the same Apostle we account the doctrine of such as forbid mariage or do openly dispraise or secretlie discredit it as not holie or cleane amongst the doctrines of Deuills And we do detest vncleane single life licentious lusts and fornications both open and close and the continencie of dissembling hypocrites when as they are of all men most incontineut All that be such God will iudge We doe not disalow riches and rich men if they be godly and vse their riches well but we reprooue the sect of the Apostoliques c. OVT OF THE FORMER CONFESSION OF HELVETIA Of holie wedlocke WE thinke that wedlocke beeing appointed of God for all men that be fit for it and are not called to some other thing is nothing repugnant to the holynes of any degree The which as the Church doth consecrate and establish with a solemne exhortation and praier so it is the duetie of the Magistrate to see that it be worthelie kept and mainteined and that it be not dissolued but vpon iuste cause Therefore we doe farre reiect this Monasticall single life and this wholl slothful kinde of life of superstitious men which is nothing else but an abhominable deuise as beeing as much repugnant to the Church as to the common wealth OVT OF THE CONFESSION OF BOHEMIA Hitherto perteineth first that which is set downe in the 19. Chap. of this confession in these wordes FOr this cause it is thought to be good and well standing with wisdome so farre vndoubtedlie as may be done by conscience that Priests to the end that they may so much the more diligentlie exercise them-selues in the studie of the holie Scriptures and may the more readilie and profitablie serue the Church of God be free and exempted from all affaires and burdens of ciuill conuersation seing that it behooueth them to fight valiantlie for the faith of the gospell of God and if it may be to be also free from wedlock to this end that they may be the more ready and free to do that which is for the increase and furtherance of the saluation of the people and that manie harmfull impediments may be turned from them which doe concurre with that kinde of life do often times withhold and hinder the due workes of the ministerie For which causes our ministers think that they are more readie prest and more fit for the Ecclesiasticall Ministerie which are vnmarried yet they meane such vnmarried persons as haue this peculiar gift giuen to them of God that they maie remaine such and so giue them-selues whollie to the Ministerie This thing is so obserued among vs as is meet yet is it neither taken for a sinne neither doth anie man disdaine at it if Priests vpon iust and lawfull causes be married For holy Paull teacheth how such ought to be chosen to this function yea the holie Ghost himselfe doth permit that Byshops and Elders should haue their lawfull and honest wiues and he doth in no case giue them libertie contrarie to order and the discipline of God to entertaine concubines or otherwise so to liue as that they maie thereby giue offence to others And concerning marriage it is thus written It is better to marie then to sinne so manie waies and to burne with so great dishonestie for which sinnes not onely the Priest but also euerie Christan without respect of persons both ought and shall worthelie by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlock COncerning the condition of single life virginitie and widowhead our Preachers do teach that euery man hath free libertie either to chuse it to himselfe or to refuse it for by waie of a law nothing is commaunded of God to men touching these things neither is this thing appointed of God neither is it on the other side forbidden for which cause no man ought to be enforced thereunto against his wil nor be driuen from it And as concerning the Church and certaine men chiefly the ministers of the church our men haue taught from the begâ—nning and do now teach first that the gift of chastitie by the peculiar goodnes of God and of the holie ghost both in times past was giuen at this day also is giuen to some for the singular vse and profit of the Church as Christ his speach doth euidentlie witnes Euerie man saith he doth not receiue these wordes that is that a man should keepe him-selfe single without a wife but they to whome it is giuen And holie Paull also doth both place and celebrate this amongst peculiar giftes and whereunto some are peculiarlie called And moreouer the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Bapist and of many ministers and weomen ministers of the Church do witnes this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remooue and seperate from hence that vnablenes which is in this kinde but of the spirit which is ielous who from his heart hath a care and pleasure in the glorie of God and in his owne and his neighbours saluation and also in the Ministerie of the Church and for this cause he doth of his owne accord absteine from wedlock Therefore the Lord saith Those which haue made them-selues Eunuches for the kingdome of heauen that is who be such as might be maried yet they do omit and absteine from it because of the affection of the inward heart and their loue toward God and his word and for the pleasure and ioy which they receiue thereof and through this gift of the spirit whose vertue and power doth ouercome the motions of nature they do preserue the purenes as well of the spirit as of the bodie howbeit this thing is not in them without labour and difficulty euen as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the vse of other pleasant things and also such as are profitable for this life as friendes riches and monie Thirdlie that single life is to be chosen and taken with a true intent and a godlie meaning that is not to this end or with this purpose that a man would by this meanes merit or get vnto himselfe or to another remission of sinnes and eternall life and so consequentlie saluation it selfe For ther is no continencie or chastitie nor anie humane action or other vertue which can merit the onelie innocencie and death of the onely begotten Sonne of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be receiued with this meaning as to think that some dignitie is added to the holie ministerie of the Church by reason of this gift or that the workes of those that be vnmaried in this ministerie are to be preferred in merit and dignitie before the works of
wholl doctrine touching mariage and chastitie VVe affirme that all commixtions and spilling of the seed without marriage are sinnes condemned of god as mortall sinnes and such as driue out of men the holie Ghost and that manie greeuous punishmentes are spreade throughout mankinde by reason of lusts as it is written Fornicatours and adulterers God will iudge And there is a threatning of these punishmentes set downe Leuit. 18. Now we counte that to be chastitie both to keepe puritie in a single life and also to haue the lawes of wedlocke obserued and we affirme wedlocke as we did before describe it to be a societie instituted and consecrated of God and that this verie societie and the dueties of a life in wedlocke doe please God And we condemne all those fanaticall spirites Basilides Tatianus Carpocrates and such like whereof some by one meanes and some by another did either condemne wedlocke or did approoue filthie confusions Also we condemne that Popish lawe which forbiddeth Priestes to mary and giueth occasion of destruction to a great multitude of men and for the same cause we doe vtterlie dislike the monasticall vows of single life Touching other causes we shall speake hereafter for those popish lawes and vowes are flat contrarie to the lawe of God The Lorde saide It is not good for man to be alone He said that is by his vnspeakeable wisdom he decreed in this sorte to make mankinde that by the society of man and woman it might be propagated And Hâ— made them two that there might be a Church he established these bounds that lustes might not straie abroade for he would haue an vnderstanding of chastity to be in mankinde Although God had saide and decreed these thinges yet Tatianus the Pope and the Monkes doe saie the contrary whoe when as they forbidde mariage doe giue occasion to manie men being otherwise fit vnto vertue to heape vp manie horrible sinnes by reason whereof verie manie do fal headlong into eternall destruction and the wrath of God is the more kindled against wholl mankinde A lawe of man being contrarie to the decree of God and to the verie worke of God instituted and established in the creation and also to the commaundementes of God and that lawe which is the fountaine of great wickednes and hainous deedes for the which both manie doe perish and the wrath of God is the more kindled yea which lawe the holie Ghost doth affirme to haue it beginning from the deuill is in no case to be laide vpon the Church but by the consent of all godlie men to be abolished Now it hath fallen out verie often within these 30. yeares that Priestes whose manners were blameles and honest haue chiefelie beene put to death because they were maried Thus the Deuill goeth about to establish his lawe by moste cruell murthers and he hath for his instruments moste impudent writers Ecchius Faber Pighius whoe hath expresselie written That a Priest doth lesse offend if he be an adulterer then if he marrie a wife It is an vnworthie thing that these who will be counted Christians should write and speake such thinges Wise men doe see that in this declining age of the world both the nature of men is more weake and by litle and litle there is greater releasing and confusion of discipline And at all times a license in this kinde did immediatlie goe before the destroying of cities and the ruines of kingdomes Therefore such as are gouernours ought to be more vigilant and seuere in mainteining discipline in strengthning the lawes of wedlocke in punishing and prohibiting wandring lustes touching which matter we reioyce that our admonitions be extant for all posteritie and we also desire the Sonne of God our Lord Iesus Christ the keeper of his Church and a true louer of charitie that he would bow the mindes of gouernours to listen to wholsome counselles and represse the deuill which kindeled the flames of lustes and hinder euill examples that they maie not be farre spread The mindes and heartes of all godlie men doe tremble when they read and heare of such foule and horrible heathnish examples the which trulie afterward were accompanied both with blindnes in the mindes and with other outrages which were pernitious to wholl nations as in the histories of the heathen examples do euerie where offer themselues to all men The Scedasianâ— had cast into a well two daughters of Spartanus being deflowred afterward as it were in the verie same footestep the armie of the Lacedemonians was slaine and the Empire changed But there be manie examples of all ages We our selues doe remember that certaine Bishoppes whoe were famous for their nobilitie and their wittes were slaine in adultrie But we beseech the Sonne of God that for this cause he would preserue many and bowe them vnto chastitie that he may sincerelie be inuocated of many As for those thinges which are alledged of our aduersaries for the defense of single life they are as well applied to the matter as that saying of Christ to Salomon which Tacianus did alledge out of the Gospel according to the Egiptians I came to destroie the workes of the woman Tacianus did thus interpret it I came to destroie that is to abolish wedlocke whereas the wordes of Christ did speake of the fall of Eue and of the miseries that folowed that fall as also Iohn doth write The sonne of god came to destroie the workes of the Deuill Hitherto also perteineth the 21. Art of the same Confession Of the Monasticall life WE omit a larger rehearsall out of auncient writers of those who either departed into the wildernes as did Anâ—onius or erected like Colledges or Schooles as did Basilius for diuers men had diuers causes of separating them selues We speak now of the present Monks which are not in the wildernes but are Colledgesof men either learned or vnlearned which do liue more commodiouslie in the open light in places of greatest resort then other men do They haue those pleasures which they desire some one some another and they haue much more leasure then other men haue that liue either in ciuill or in domesticall affaires Neither do they now transferre vnto themselues those ridiculous praises of perfection of a conteÌ„platiue life as in times past some did And seing that there is great difference in diuers societies of men we will not preach to the euill who for the kitchins al licentiousnes do loue those darke places but those of whom there is hope of amendment we do earnestlie request for the glory of God their owne saluation that they would think vpon these sayings Thou shalt haue no strange Gods Flie from Idols What manner of thing is the Monasticall life now a daies It hath verie much wicked worship and vanitie their Masses for the quick the dead they set out to sale and this is the greatest gaine that Monasteries for the most part haue there is vsed inuocation of the
dead heaped vp with verie foule superstitions as with the adoring of Images with indulgences and other iugling tricks The studie of doctrine is either none at all or verie corrupt These onely causes are great inough why men which are not prophane ought to depart out of such societies because that the vows which wrap thē in a kinde of life wherein is the worship of Idolls are without doubt frustrate according to the first commaundement which is immooueable eternall and the rule of all other commaundements Thou shalt haue no strange Gods Exod. 20. They do bring a testimonie out of Paull 1. Tim. 5. Concerning widowes They haue lost their first faith But the answer is sure and cleare although Paul should speake of vowes yet would he in no case alow of such vowes as are ioyned with the worship of Idolls and with manie errors But there be also manie other lies in vowes They promise chastitie pouerty but how many of them be fit to lead a single life they themselues doe know And touching pouerty they know that the farre greater part doth there rather seeke kitchins well furnished then for pouertie and hunger Now we must also consider of this let eloquent men excuse and praise the Monasticall life as they list yet alwaies this opinion is confirmed in men that are not prophane by this example that such workes chosen by mans diuise are the worship of God that is such works whereby God doth count himselfe to be honoured This opinion is to be reproued and to be pulled out of the mindes of men and men are to be drawne back to the commaundements of God according to this saying Math. 15. In vaine doe they worship me with the commaundements of men Also walke not after the commaundements of your fathers but walke ye in my commaundements This is a true and notable reprehension of the Monasticall life Now if they do faigne hereunto merites and perfections the gospell of Christ touching the righteousnes of faith and true worship is the more obscured because it is a foule and horrible lie that monastical obseruations should merit remission of sins or be of so great value as is Baptisme as Thomas doth expressely saie Neither was antiquity ignorant of this reprehension There is a narration extant whether it be true or written onelie for doctrines sake yet doth it shew forth the iudgements of godlie men They write that when Antonie desired to know how much he had profited before God in those externall exercises there was shewed vnto him a coblers house at Alexandria being next dore to him He therefore going in speaketh to the goodman of the house questioneth with him concerning doctrine exercises of godlines The cobler answereth sincerely touching doctrine Afterward he saith that in the morning in a short praier he giueth thankes to God both for other benefits and that he sent his sonne then that he doth aske remission of his sinnes for the Sonnes sake and praie that God would preserue the Church and his familie also that he praieth to the Sonne tomake intercession for vs and that he doth rest in this faith and doth his domesticall affaires ioyfullie and prouide that his Children may be well taught And vsest thou no other streighter exercise saith Antonie why saith he doth he labour a litle trow you that prouideth how his familie shall be manteined and many thinges do often times happen which do surelie vex him that gouerneth a house beside other burthens which he hath common with the Citizens Doest thou not see how manie priuate and publique miseries there be in this life and to beare these well and in them to exercise faith patience doest thou not think it a warfare hard inough Antonie went his waie and vnderstood that he was admonished not to preferre his owne exercises before the dueties of this common life These and other like narrations are read which although th ey be so written for doctrines sake yet they do declare the iudgements of learned men Neither is it now needful to ad a longer discourse especiallie seeing that no man is ignorant how that in those places where Monkes be there is much wicked superstition in Monasteries and that the studies of doctrine are either none at all or verie corrupt To deliberate of the meanes how to amend these thinges we leaue it to them that are in authoritie OVT OF THE CONFESSION OF WIRTEMBERGE Of wedlocke CHAP. 21 VVE confesse that wedlock is a kinde of life instituted and approoued of God and that it is a mysterie that is as commonlie it vseth to be expounded a great Sacrament in Christ and his Church as Paull saith And because Christ doth euidentlie affirme that wedlock doth perteine to this present life and the administration of the things of this life doe consist of publique lawes being made vpon right and probable reason therfore we teach that it is lawful to marry in these degrees of consanguinity affinity which the politique lawes which are the ordinances of God do permit Also we teach that those which be young ought not to marie without the authoritie of their parentes and that the marriage which is contracted by a rash and vnlawfull consent of young parties without the authoritie of them in whose power they are is not to be counted as ratified For although there be certaine cases wherein it is lawfull to marrie without the consent of parentes yet it seemeth not good to make a generall rule thereof as though euery consent of young parties should ratifie the contract of mariage and as though priuie mariages were to be approoued For not onelie the commaundement of God doth require that children should honour their Parentes but also natural reason doth commaund that the consent of parentes should be requested in making a marriage hitherto also are children called by the politique lawes And there is a decree of Pope Euarastus extant the wordes whereof be these Marriage as we heaue hard of our Fathers haue found it deliuered vnto vs of the Apostles and their successours is not otherwise made lawfull but when a wife is sought for at their handes and affianced by the neerest Parentes whoe seeme to haue authoritie ouer the maide or woman and in whose custodie shee is Morouer we do not dout but that they which are in deed louers of honestie do thinke that it is not free for the laie men onlie as they call them but also for the ministers of the Church to marrie For the Epistle to the Hebrewes saith Marriage is honourable in all men and the bed that is vndefiled And Paull aloweth of Marriage in a Bishoppe and affirmeth that the forbidding of Marriage is a spirit of errours and a doctrine of Deuilles For though this saying of Paull is commonlie expounded of the Tatians and Eucratians whoe thought that Marriage doth nothing at all differ from whoredome yet notwithstanding seeing that marriage is forbidden in the popish decrees it is forbidden by
reiected so long time all kindes of lust euen those which are not to be named be it spoken with reuerence to your sacred M. O noble Cesar haue more then horribly ouerthrowne this Ecclesiasticall order so that at this daie amongst men there be none more abhominable then they which beare the name of Priests THE NINTEENTH SECTION OF THE CIVIL MAGISTRATE THE LATTER CONFESSION OF HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soeuer it be is ordained of God him selfe for the peace and quietnes of mankinde and so that he ought to haue the chiefest place in the world If he be an aduersarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a moste profitable and excellent member thereof which may profit it verie much and finallie may helpe and further it verie excellentlie His chiefest dutie is to procure and maintaine peace and publique tranquillitie Which doubtles he shall neuer do more happilie then when he shall be truelie seasoned with the feare of God and true religion namelie when he shall after the example of moste holie Kinges and Princes of the people of the Lorde aduaunce the preaching of the truth and the pure and sincere faith and shall roote out lies and all superstition with all impietie and Idolatrie and shall defend the Church of God For in deede we teach that the care of religion doth chieflie appertaine to the holie Magistrate let him therefore holde the worde of God in his handes and looke that nothing be taught contrary thereunto In like manner let him gouerne the people committed to him of God with good lawes made according to the worde of God Let him hold them in discipline and in their dutie and in obedience let him exercise iudgement by iudgeing vprightlie let him not accept anie mans person or receiue bribes let him deliuer widowes fatherles children and those that be afflicted from wrong let him represse yea and cut of such as are vniust either by deceit or by violence For he hath not receiued the sworde of God in vaine Therefore let him draw forth this sworde of God against all malefactours seditious persons theeues or murderers oppressours blasphemers periured persons and all those whome God hath commaunded him to punish or execute Let him suppresse stubborne heretiques which are heretiques in deede who cease not to blaspheme the maiestie of God and to trouble the Church yea and finallie to destroy it but if so be it be necessarie to preserue the saftie of the people by warre let him doe it in the name of God so that he first seeke peace by all meanes possible and vse it not saue onelie then when he can saue his subiects no waie but by warre And while as the Magistrate doth these things in faith he serueth God by those workes as with such as be good workes and shall receiue a blessing from the Lorde We condemne the Anabaptists who as they denie that a christian man should beare the office of a magistrate so also they deny that anie man can iustlie be put to death by the Magistrate or that the Magistrate maie make warre or that othes shoulde be performed to the Magistrates and such like thinges For as God will worke the saftie of his people by the Magistrate whome he hath giuen to be as it were a father of the world so all the subiects are commaunded to acknowledge this benefit of God in the Magistrate therefore let them honour and reuerence the Magistrate as the minister of God let them loue him fauour him and pray for him as their father and let them obey all his iust and equall commaundements Finallie let them pay all customes and tributes and all other dueties of the like sorte faithfullie and willinglie And if the common saftie of the countrie and iustice require it and the Magistrate do of necessitie make warre let them laie downe their life spend their blood for the common saftie and defence of the Magistrate and that in the name of God willinglie valiantlie and cherefullie For he that opposeth himselfe against the Magistrate doth procure the wrath of god against him We condemne therfore all contemners of Magistrates as rebells enemies of the common wealth seditious villaines in a word all such as do either openlie or closelie refuse to performe those duties which they ought to do c. THE CONCLVSION WE beseech God our most mercifull Father in heauen that he will blesse the Princes of the people and vs and his wholl people through Iesus Christ our onelie Lord and Sauiour to whome be praise and thankesgiuing both now and for euer OVT OF THE FORMER CONFESSION OF HELVETIA Of Magistracie SEing that euery Magistrate is of God his chiefe dutie except it please him to exercise a tyranie consisteth in this to defend religion from all blasphemie to procure it and as the Prophet teacheth out of the word of the Lord to put it in practise so much as in him lieth In which parte trulie the first place is giuen to the pure free preaching of the worde of God the instruction of the youth of Citizens and a right and diligent teaching in Schooles lawfull discipline a liberall prouision for the Ministers of the Church and a diligent care for the poore Secondlie to iudge the people according to iust diuine lawes to keepe iudgement and iustice to maintaine this publique peace to cherish the common wealth and to punish the offenders according to the quantitie of the fault in their riches bodie or life which things when he doth he performeth a due worship or seruice to God We know that though we be free we ought whollie in a true faith holilie to submit our selues to the Magistrate both with our bodie and with all our goods and indeauour of minde also to performe faithfulnes and the othe which we made to him so farre forth as his gouernment is not euidentlie repugnant to him for whose sake we doe reuerence the Magistrate OVT OF THE CONFESSION OF BASILL Of Magistracie MOreouer God hath assigned to the Magistrate who is his minister the sword and chiefe externall power for the defence of the good and to take reuenge and punishment of the euill Therefore euerie Christian Magistrate in the number whereof we also desire to be doth direct all his strength to this that among those which are coÌ„mitted to his credit the name of God may be sanctified his kingdome may be enlarged and men may liue according to his will with an earnest rooting out of all râ—ughtines And in the margent This duetie also was inioyned to the heathenish Magistrate how much more to the Christian Magistrate ought it to be commended as to the true substitute of God Also Art 11. Sect. 1. 3. and 4. We doe clearelie protest that together with all other doctrines which are directlie contrarie to the
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
especially according to that which the Lord commaundeth Giue vnto Cesar the things which are Cesars and vnto God the things which are Gods But if some should attempt to remooue any from this Christian and true opinion they ought to follow the example of the Apostles who with a bolde courage nothing at all daunted answered the Magistrate and counsell of Ierusalem in this manner We ought rather to obey God then men Whereof also is to be seene the iudgement of the olde fathers and of the Canon law where they thus write and these are the wordes of S. Ierome If the Lord or magistrate commaund those things that are not contrary to the holy scriptures let the seruant be subiect to the Lord but if 〈◊〉 anie thing contrarie let him rather obey the Lord of his pâ—â—rit then of his bodie And a litle after If it be good which the Emperor commaundeth do the will of him that commaundeth if it be euill answer we ought rather to obey God then men THE CONCLVSION ANd hetherto haue beene informed and shewed vnto your Maiestie in this writing the reasons causes of our faith and doctrine and Christian religion fuch doctrine as the ministers of our Churches all and singular euery one according to the gift of god graunted vnto him do with one consent of iudgement holde talke of and preach and do constantlie manteine and fight for the same not with the power of this world but by holy scriptures against those that impugne it or by teaching do spread abroade contrarie errors thereunto Neither yet without that modestie that becommeth the profession of Christians do they stubbournly rather then rigiouslie persist in this doctrine or haue at any time heretofore persisted but if anie thing be found herein not well taken by them and that by certeine grounds out of the word of god which ought to be the rule of iudgement vnto all men peaceablie and with a meeke spirit as it ought to be done be shewed vnto them they are readie and forward and thereunto as alwaies heretofore so now they offer themselues that after due consideration true knowledge of the trueth had they will most gladlie and thankfullie receiue that doctrine which shall haue better foundations and willinglie reforme whatsoeuer shall haue need to be amended Wherefore most excellent King and gratious Lord maie it please your Maiestie to examine this our confession and after diligent and due consideration had to waie and consider whether anie man worthelie and for iust cause may reiect and condemne this doctrine as not agreeable to the holie scripture nor Christian Verilie we are of opinion that if anie man presume to despise or condemne this doctrine he must of necessitie also condemne the holie scripture from whence it was taken and the auncient and true Christian Doctors with whome it agreeth and also the holie lie Church it selfe which from the beginning and that constantlie 〈◊〉 and doth teach And hereby your Maiesty may graciâ—â—slie perceiue and determine whether the complaints and accusations of our aduersaries and such as fauour not vs and our teachers be iust or noe Wherefore most humbly we pray that your sacred Maiestie will giue no place or credit to our aduersaries in those matters which diuers waies without anie ground they charge vs withall when as without all humanitie they accuse vs our ministers and preachers as if we had an other religion and taught an other doctrine then that which at this present we offer vnto your Maiestie or that we presume stubbournlie to take in hand or do attempt anie other thing against God and your Maiestie and contrarie to the institutions of this common wealth and to the publique law of the kingdome of Bohemia And your Maiestie may well call to your remembrance that we haue euerie waie and at all times behaued our selues obedientlie and peaceablie and in all things which may turne or belong to the preseruation of your Maiesties person and to the publique good and commoditie of the whol realme in al such things I say we haue indeauoured not to be behinde others and hereafter also we offer our selues most readie to perfourme the same according to our allegeance and duetie Neither do we think it onelie a point of vertue and to apperteine vnto honesty alone and the good estate of the common wealth to yeeld our selues subiect and faithfull to your maiesty for peace concord and the rewards of this life but much rather we acknowledge that it pleaseth God and that so is his will that euery one for conscience sake should be obedient to the Magistrate and should reuerence loue honour and highly esteem him euen as our teachers also do deale both with vs and with the people to perfourme this and oftentimes by teaching out of the word doe in force it vpon vs both Here we commend our selues vnto your Maiesty as to the fatherly and liberall tuition care and protection of our most gracious Lord and do most humbly beseech of your Maiesty that vnto these things which on the befalfe of Christian religion we haue tendred vnto your Maiestie we may receiue a courteous answer and such as God maie be pleased withall The almightie and euerlasting God graciouslie preserue your Maiestie in continuall health to the profit benefit and increase of his holie Christian Church Amen Prouerb 20. Mercie and trueth preserue the King for his throne is established with mercie OVT OF THE FRENCH CONFESSION WE beleeue that God would haue the world to be gouerned by lawes and by ciuill gouernmenr that there maiâ— be certaine bridles whereby the immoderate desires of the world maie be restrained and that therefore he appointed kingdomes common wealths and other kindes of principalitie whether they come by inheritance or otherwise And not that alone but also whatsoeuer perteineth to the state of righteousnes as they call it whereof he desireth to be acknowledged the author Therefore he hath also deliuered the sword into the hands of the Magistrates to wit that offences maie be repressed not onely those which are committed against the second table but also against the first Therefore because of the author of this order we must not onelie fuffer them to rule whome he hath set ouer vs but also giue vnto them all honour and reuerence as vnto his embassadours and ministers assigned of him to execute a lawfull and holie function Also Art 40. THerefore we affirme that we must obey the lawes and statutes that tribute must be paied and that we must patientlie endure the other burdens to conclude that we must willnglie suffer the yoke of subiection although the Magistrate be infidells so that the soueraigne gouernment of God do remaine wholl or entire and nothing diminished Therefore we detest all those which do reiect all kinde of dominion and bring in a communitie and confusion of goods and who to conclude do go about to ouerthrow al order of law OVT OF THE CONFESSION OF BELGIA
maie the more willinglie and easilie obaie the spirit Wherefore they doe not fast at all that haue no regarde of those thinges but doe imagine that they faste if they stuffe their bellies on a daie and for a set or prescribed time doe abstaine from certaine meates thinking that by this verie worke wrought they shall please God and doe a good work Fasting is a helpe of the praiers of the saintes and of all vertues But the fastes wherein the Iewes fasted from meate and not from wickednes pleased God nothing at all as we maie see in the booke of the Prophetes Now fasting is either publike or priuate In olde time they celebrated publike fastes in troublesome times and in the affliction of the Church Wherin they abstained altogether from meate vnto the euening and bestowed all that time in holy praiers the worshippe of God and repentance These differed litle from mourninges and lamentations and of these there is often mention made in the Prophetes and especiallie in the second chapter of Ioell Such a fast should be kept at this daie when the Church is in distresse Priuate fastes are vsed of euerie one of vs according as euery one feleth the spirit weakned in him For so far forth he withdraweth that which might cherish and strengthen the flesh All fastes ought to proceed from a free willing spirit and such a one as is truly humbled not framed to win applause and liking of men much lesse to the end that a man might merit righteousnes by them But let euerie one fast to this ende that he maie depriue the flesh of that which would cherish it and that he maie the more zealouslie serue God The fast of Lent hath testimony of antiquity but none out of the Apostles writings and therfore ought not nor cannot be imposed on the faithfull It is certaine that in olde time there were diuers manners and vses of this fast whereupon Ireneus a most auncient writer saieth Some think that this fast should be obserued one daie onelie others two daies but others more and some fourtie daies Which varietie of keeping this fast began not now in our times but long before vs by those as I suppose which not simplie holding that which was deliuered them from the beginning fell shortly after into another custome either through negligence or ignorance Moreouer Socrates the writer of the historie saieth Because no auncient record is founde concerning this matter I thinke the Apostles left this to euerie mans owne iudgement that euery one might worke that which is good without feare or constraint Now as concerning the choise of meates we suppose that in fasting all that should be taken from the flesh whereby it is made more lustie and vntamed and wherin it doth most immoderately delight wherby the flesh is most of al pampered whether they be fish spices dainties or excellent wines Otherwise we knowe that all the creatures of God were for the vse and seruice of men All thinge which God made are good and are to be vsed in the feare of God and due moderation without putting any difference between them For the Apostle saieth To the pure all thinges are pure And also whatsoeuer is solde in the shambles eate ye and aske no question for conscience sake The same Apostle calleth the Doctrine of those which teach to abstaine from meates The doctrine of Deuils His reasons be these that God created meates to be receiued of the faithful such as know the truth with thankesgiuing because that whatsoeuer God hath created it is good and is not to be refused if it be receiued with giuing of thankes The same Apostle to the Colloss reprooueth those which by an ouer much abstinence wil get vnto themselues an opinion of holines Therefore we doe altogether mislike the Tatians and the Encratites and all the Disciples of Eustathius against whome the Councell of Gangrya was assembled Also out of the 25. Chapter towardes the ende Of Comforting and visiting the sicke SEing that men do neuer lie open to more greeuous temptations then when they are exercised with infirmities or else are sicke and brought low with diseases it behooueth the Pastours of the Churches to be neuer more vigilant and carefull for the safetie of the flock then in such diseases and infirmities Therefore let them visite the sicke betimes and let them be quicklie sent for of the sicke if the matter shal so require Let them comforte and confirme them in the true faith Finally let them strengthen them against the daungerous suggestions of satan In like manner let them praie with the sicke person at home in his house and if neede be let them make praiers for the sicke in the publike meeting And let them be carefull that they may haue a more happie passage out of this life As for popish visiting with the extreame vnction we haue said before that we do not like of it because it hath manie absurde things in it and such as be not approoued by the Canonicall scriptures Of the buriall of the faithfull and of the care which is to be had for such as are dead of purgatorie and the appearing of spirites THe scripture willeth that the bodies of the faithful as being temples of the holie ghost which we truelie beleeue shall rise againe at the last daie should be honestly without anie superstition committed to the earth besides that we should make honourable mention of them which haue godlilie died in the Lord performe al duties of loue to such as they leaue behinde them as their widowes and fatherles children Other care to be taken for the dead we teach none Therfore we do greatly mislike the Cynikes who neglected the bodies of the dead or did verie carelesselie and disdainfullie cast them into the earth neuer spake so much as a good word of the deade nor anie whit regarded those whome they left behinde them Againe we condemne those which are too much and preposterouslie officious towarde the deade whoe like Ethnikes doe greatlie lament and bewaile their dead we do not discommend that moderate mourning which the Apostle doth allow 1. Thess 4. but iudge it an vnnaturall thing to be touched with no sorrow do sacrifice for the dead mumble certein praiers not without their pennie for their paines thinking by these their dueties to deliuer these their friendes from torments wherein they being wrapped by death they suppose they maie be ridde out of them againe by such lamentable songs For we beleeue that the faithfull after the bodilie death do go directlie vnto Christ and therefore do not stand in neede of the helpe or praiers for the dead or any other such duty of them which are aliue In like manner we beleue that the vnbeleeuers be cast headlong directlie into hell from whence there is no returne opened to the wicked by any duties of those which liue But as concerning that which some teach concerning the fire of