is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefites which we reape by him 11 The drift of the doctrine of the Gospell 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges Indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 THE ARTICLES OF THE CONFESSION OF Basill Of God 1 Of man 2 Of the care of God toward vs. 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the Creation of the world 7 Of the eternal Prouidence of God 8 Of the fall of man and his free will 9 Of Originall sinne 10 Of the propagation of Originall sinne and of the effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
so glorious and receiued how many soeuer of them doe withdrawe or hinder vs as of thinges vnprofitable and hurtfull so we answere with that saying of the Lord They worship me in vaine teaching the doctrine of men The drift of the Canonicall scripture is this that God wisheth well to mankinde and by Christ the Lord his sonne hath declared this good will which is receiued by faith alone and faith must be effectuall through loue that it may be shewed forth by an innocent life OVT OF THE CONFESSION OF BASILL Of things commaunded and not commaunded Art 10. WE confesse that as no man can commaund those things which Christ hath not commaunded so likewise no man can forbid those things which he hath not forbidden And in the margent For it is written heare him Also section the 3. in the same place And much lesse can any man license those things which God hath forbidden c. And in the marg God said I am Iehoua your god Leuit. 18. by Moses Deut. 10. for Iehoua your god is God of Gods a great god terrible Who therefore among his creatures can graâ—â— those things which he hath forbidden In like sorte Section 4. And againe no man can forbid those things which God hath graunted c. The other things which are conteined in this article because they belong to other sections they are inserted euerie one in their places OVT OF THE CONFESSION OF BOHEMIA Oâ— THE WALDENSES Of the holie scriptures CHAP. I. FIrst of all the ministers of our Churches teach with one consent concerning the holy scripture of the neâ— and olde Testament which is commonlie called the Bible and is lawfullie receiued and allowed of the fathers which are of best and soundest iudgement that it is true certaine and worthie to be beleeued whereunto no other humane writings whatsoeuer or of what sort soeuer they be may be compared but that as mans writings they must giue place to the holie scripture First because it is inspired anâ— taught of the holie Ghost and vttered by the mouth of holie men written by them and confirmed by heauenlie and diuine restimonies which spirit also himselfe openeth discloseth the meaning how it ought to be vnderstood and the trueth of this scripture in the Church in what manner seemeth him best especiallie by raising vp and giuing faithful ministers who are his chosen instruments Of which spirâ— Dauid speaketh when he saieth The spirit of the Lord spake by me and his word was in my tongue and Peter For prophecie 〈◊〉 not molde time by the will of man but holie men of God spakes they were mooued by the holie Ghost and Paull The wholl scripture giuen by inspiration of God is profitable c. besides the Lord himselfe saith Search the scriptures And againe Ye are deceiued not knowing the scriptures neither doe ye vnderstand the power of God And He opened the mindes of his Disciples that they might vnderstand the scriptures Secondlie because it is a true and sure testimonie and a cleare proofe of Gods fauourable good will which he hath reueiled concerning himselfe without which reuelation of scripture there is no wholesome knowledge nor faith nor accesse to God For in this such thinges as are necessarie to doctrine to discipline gouernement of the holie Church for all and singular persons in the ordinarie ministerie of saluation whence also springeth true faith in this I say are all such things fullie absolutelie and so farre forth as 〈◊〉 requisite as in a moste excellent and moste exquisite worke of the holie Ghost comprehended and included then which no Angell from heauen can bring any thing more certaine and if he should bring any other thing he ought not to be beleeued And this perswasion and beliefe concerning holie scripture namely that it is taught and inspired of God is the beginning and ground of our Christian profession which taketh beginning from the worde outwardlie preached as from an ordinarie meane ordeâ—â—ed of god for this purpose Wherefore euerie one ought verie highly to esâ—eâ—â—e of the diuine writings of the holie Prophets and Apostles resolutelie to beleeue them and religiouslie to yeaâ—d vnto them in all things diligentlie to reade them to gather wholsome doctrine our of them and according to them ought euerie man to frame and order himselfe but especiallie they who after an holie manner are set ouer the Church of God For which causes in our Churches and meetings this holy scripture is rehearsed to the hearers in the common and mother tongue which all vnderstand and especiallie according to the auncient custome of the Church those portions of the Gospells in scripture which are wont to be read on solemne holie daies out of the Euangelistes and Apostles writings are vsually called Gospells Epistles out of which profitable and whollsome doctrines and exhortations and sermons are made to the people as at all times occasion and neede requiteth We likewise teach that the writings of holie Doctors especiallie of those that are auncient are also to be esteemed for true and profitable wherof there may be some vse to instruct the people yet onelie in those thinges wheerin they agree with the holie scripture or are not contrarie thereunto and so farre forth as they giue testimonie to the excellencie thereof to the information and example of the Apostolike Church and swarue not from the consent iudgement and decrees of the auncient Church wherein shee hath continued vnspotted in the trueth after what sort they themselues also haue charged men to iudge and thinke of their writings and haue giuen warning that heede should be taken lest that they beeing but men too much should be ascribed to them Of which thing S. Augustine speaketh in this manner Be not thou a seruant to my writings as it were to the Canonical scriptures but in the Canonical scriptures such things as thou didâ—t not beleue when thou hast there found them immediately beleue But in my writings that which thou knowest not for a certaine trueth vnlesse thou perceiue it to be certaine hold it not resolutelie And else where he saith Giue not as great credit to mine or Ambrose his words as to the Canonicall scriptures This is the right rule to discerne writings by which so greatlie liked the Papists that they haue cited it in their decretal distinct 9. Chap. Noli meis verbis c. OVT OF THE FRENCH CONFESSION THis one god hath reuealed himselfe to be such a one vnto men first in the creation preseruation gouerning of his works secondly faâ—re more plainely in his word which word in the beginning he reuealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we cal Holie scripture All this holie scripture is conteined in the Canonicall bookes of the olde and new Testament The Catalogue whereof is this The fiue bookes of Moses namelie Genesis Exodus Leuiticus Numbers
his Church in this life for a time and in the other life for euer Amen OVT OF THE CONFESSION OF AVSPVRGE TOuching Repentance they teach that such as haue fallen after Baptisme may finde remission at what time they returne againe And that the Church is bounde to giue absolution vnto such as returne by repentance Now repentance or the conuersion of the vngodlie standeth properlie of these two parts The one is contrition that is a terror stricken into the conscience through the acknowledgement of sinne wherin we doe both perceiue gods displeasure and are greeued that we haue sinned and doe abhorre and eschue sinne according as Ioell preacheth Rent your heartes and not your garments and turne vnto the Lord your God c. The other parte is faith which is begotten in vs by the Gospell or by absolution doth beleeue that the sinnes are vndoubtedlie forgiuen for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paull when he saieth Beeing iustified by faith 〈◊〉 haue peace with God Afterward there must follow the good fruites of repentance that is obedience vnto God according to that saying We are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die But if by the spirit ye mortifie the workes of the flesh ye shall liue They condemne the Nouatians which would not absolue them which hauing fallen after baptisme returned to repentance They condemne also those that teach not that remission of sinnes commeth freelie by faith for Christ sake but labour to prooue that remission of sinnes commeth by the worthines of contrition of charitie or of some other works and would haue mens consciences in time of repentance to doubt whether they may obteine remissiō doe say plainly that this douting is no sin Likewise they condemne those which teach that Canonicall satisfactions are necessarie to redeeme eternal paines or the paines of purgatory Though we are of that minde that the calamities of this life may be asswaged by good workes as Esaie teacheth Chap. 58. Breake thy bread vnto the hungrie and the Lord shal giue thee rest continuallie Besides they condemne the Anabaptists who denie that they that are once iustified can againe loose the spirit of God Also they condemne those that stiflie holde that some may attaine to such a perfection in this life as that they cannot sinne any more This eleuenth Article we finde in some editions placed in the twelfth place and after the first periode we finde these wordes Now repentance consisteth properlie of these two partes one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceiued by the gospel or by absolution doth beleue that for Christ sake the sinnes be forgiuen and comforteh the conscience and freeth it from terrours Then there must follow good workes which are fruites of repentance They condemne the Anabaptists who denie that men once iustified can loose the spirit of God doe stiflie holde that some men may attaine to such a perfection in this life that they can sinne no more In like case the Nouatians are condemned which would not absolue such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sinnes is obteined for our owne loue or good works and such as teach that Canonicall satisfactions are necessarie to redeeme euerlasting or purgatorie paines are whollie misliked of vs. Concerning confession of sinnes they teach that priuate absolution is to be reteined still in Churches though it be a needeles thing in confession to make a rehearsall of the sinnes For it is an impossible thing to reckon vp all a mans offenses according as the Psalmist saith Who doth vnderstand his faults c. This twelfth Article we finde in the place of the eleuenth in some editions and it is word for word the same but that the last wordes are thus set downe Though a reckoning vp of al sinnes be not necessarie For it is impossible as the Psalmist saith c. Art 3. Of abuses Of confession THe Diuines and Canonists haue cast a great myst of darkenes chieflie vpon this point of Christian doctrine touching repentance as not onelie their bookes doe testifie but also the consciences of al the godlie which doe confesse that the intricate and endles disputations of the diuines and the infinite traditions about the matter of repentance was euen a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obteined And as for faith there is no word amongst them Yea they bid men to be alwaies in doubt of remission of sinnes Afterward they torment mens consciences with a harsh reckoning vp of their faults and with satisfactions For what a snare vnto a mans conscience was the tradition which requireth them to reckon vp all their sinnes As for satisfactions they did obscure and darken the benefit of Christ because that euen the learned among them did imagine that eternall death was recompensed by them But the vnlearned were perswaded that forgiuenes of the fault was purchased by such deedes What that their seruices for the most part were not commaunded of God as babling of praiers inuocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance ouerwhelmed with an huge heape of vnprofitable and euill opinions And it is manifest that the godly in manie ages past haue greatlie wished that this doctrine had beene more purelie taught Furthermore it is especiallie needefull that the doctrine of repentance should be taught in the Church most purelie and sincerely Therfore our Diuines haue laboured to cleare this point as much as might be And surelie they haue so opened and cleared it that the soundest euen amongst our aduersaries do confesse that in this matter they haue weldeserued of the Church for we do simply and plainlie without anie Sophistrie laie sorth that which the Gospell teacheth touchingrepentance that men may perceiue how they must returne vnto Christ by what meanes remission of sinnes is obteined what worship what workes doe please God First we teach that contrition is requisite thatis the true terrors and sorrows of the minde which feeleth the wrath of God is grieued for sinne committed and ceaseth to do euill And though these sorrows be requisite yet must we know that remission of sinnes is not graunted for the worthines of contrition or of these sorrowes but we must ioyne faith with them that is a trust and confidence of mercie promised for Christes sake and we holde that our sinnes are freelie forgiuen for Christes sake When we once are comforted in these terrours by faith we do vndoubtedlie obteine remission of sinnes as we haue said before And this faith our mindes do conceiue by the Gospell also by the absolution which preacheth and applieth the Gospell vnto the distressed consciences
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
deserue remission of sinnes and iustification Thirdlie traditions brought great daunger to mens consciences because it was not possible to keepe them all and yet men thought the obseruation of them to be necessarie duties Gerson writeth that manie fell into despaire and some murthered themselues because they perceiued that they could not keepe the traditions and all this while they neuer heard the comforte of the righteousnes of faith or of grace We see the Summistes and diuines gather together the traditions and seeke qualifications of them to vnburden mens consciences and yet all will not serue but som times they bring more snares vpon the conscience The schooles and pulpits haue bene so busied in gathering together the traditions that they had not leisure once to touch the scripture and to seeke out a more profitable doctrine of faith of the crosse of hope of the dignitie of ciuill affaires of the comfort of consciences in perilous assaultes Wherfore Gerson and some other diuines haue made grieuous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of obseruations doth verie wiselie warne Ianuarius to know that they are tobe obserued indifferentlie for so he speaketh Wherefore our ministers must not be thought to haue touched this matter vnaduisedlie for hatred of the Bishops as some do falselie surmise There was great need to admonish the Churches of those errours which did arise from mistaking of traditions for the Gospell driueth men to vrge the doctrine of grace and of the righteousnes of faith in the Church which yet can neuer be vnderstord if men suppose that they can merit remission of sinnes and iustification by obseruations of their owne choice Thus therefore they haue taught vs that we can neuer merit remission of sinnes and iustification by the obseruation of mans traditions and therefore that we must not thinke that such obseruations are necessarie dueties Hereunto they adde testimonies out of the scriptures Christ excuseth his disciples Math. 15. which kept not the receiued tradition which yet seemed to be about a matter not vnlawfull but indifferent and to haue some affinitie with the washings of the lawe and saith They worshippe me in vaine with the precepts of men Christ therefore requireth no vnprofitable worship and a litle after he addeth All that entreth in at the mouth deâ—ileth not the man Aagine Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meate or drinke in a Sabboth or in an holie daie Againe If ye be dead with Christe from the rudiments of the world why as though yee liued in the world are ye burdened with â—raditions Touch not tast not handle not Act. 15. Peter saith why tempt ye God laying a yoke vpon the neâ—ks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lorde Iesus Christ we hope to be saued as did also they Here Peter forbiddeth to burthen the consciences with manie rites whether they be of Moses or of anie others appointing and 1. Tim. 4. he calleth the forbidding of meates a doctrine of deuills because that it is flat against the gospel to appoint or do such workes to the end that by them we maie merit remission of sinnes or iustification or because that there could be no Christianitie without them Here our aduersaries obiect against vs that our ministers hinder al good discipline and mortification of the flesh as Iouinian did But the contrarie maie be seene by our mens writings For they haue alwais taught touching the crosse that Christians must suffer afflictions This is the true earnest and vnfeigned mortification to be exercised with diuerse afflictions and to be crucified with Christ Moreouer they teach that euerie Christian must so by bodilie discipline or bodely exercises and labour exercise and keepe vnder himselfe that fulnes and slouth do not prick him vp to sinne nor that he maie by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onelie in a few and those sette daies according to the commaundement of Christ Take heede that your bodies be not oppressed with surfeting Againe This kinde of deuill is not cast out but by fasting and praier And Paul saith I chastâ—â—e my bodie and bring it vnder subiection Where he plainlie sheweth that he did therefore chastice his bodie not that by disscipline he might merit remission of sinnes but that his body might be apt and fit for spirituall things to do his dutie according to his calling Therfore we do not condemne fasts themselues but the traditions which prescribe certeine daies and certeine meates with daunger to the consciences as though such workes as these were necessary duties Yet many of the traditions are obserued among vs which tend vnto this end that things may be done orderlie in the Church as namelie the order of lessons in the Masse and the chiefest holie daies But in the meane time men are admonished that such a seruice doth not iustifie before god and that there is no sinne to be put in such thinges if they be left vndone so it be without offence This libertie in humane rites ceremonies was not vnknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of schisme for this diuersity they were admonished by others that such fashions should not be alike euerie where And Ireneus saith the dissagreement about fasting doth not breake of the agrement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diuersitie doth not hurt the vnitie of the Church and in the Tripartite historie lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to giue precepts of holie daies but to preach godlines and a good conuersation What is then to be thought of the Lords day and of such like rites vsed in Churches Hereunto they answer that it is lawful for the Bishops or Pastors to appoint ordinances wherby things may be done in order in the Church not that by them we should merit remission of sinnes or satisfie for sinnes or that mens consciences should be bound to esteme them as necessarie seruices and thinke that they sinne when they violate any one of them though it be without the offence of others So Paull ordeined that weomen should couer their heads in the congregation that the Interpreters of scripture should be heard in course or order in the Church Such like ordinances it behooueth the Churches to kepe for charitie and quietnes sake so farre forth that one offend not another that all thinges maie be done in order and without tumult in
it was a sinne to eate swines flesh c. so in the new testament they place sinne in meates in daies in apparell and such like things and they holde opinion that the righteousnes of the new testament can not stand without these From hence are those burdens that certeine meates defile the conscience that it is a mortall sinne to omit the canonicall houres that fastinges merit remission of sinnes because they be necessary to the righteousnes of the new testament that a sinne in a case reserued can not be pardoned but by the authority of him that reserued it wheras the Canons speake onelie of reseruing of canonicall punishments and not of the reseruing of the fault Whence then haue the Bishops power and authoritie of imposing these traditions vpon the Churches for the burdening of mens consciences For there are diuers cleare testimonies which inhibit the making of such traditions either for to deserue remission of sinnes or as thinges necessarie to the righteousnes of the the new testament or to saluation Paull to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holie daie in the new moone or in the Sabboth Againe 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 as Touch not tast not handle not which all do perish with the vsing and are the preceptes and doctrines of men which haue a shew of wisedome And to Titus he doth plainlie forbid traditions For he saith Not listning to Iewish fables to the precepts of men that abhorre the truth And Christ Mat 15. saith of them which vrge traditions Let them alone they be blinde leaders of the blinde he condemneth such worships Euerie plant which my heauenly father hath not planted shall be rooted vp If Bishops haue authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the scripture so oft forbid to make to listen to traditions why doth it cal them the deuils traditions hath the holy ghost warned vs of them to no purpose It remaineth then that seeing constitutions ordeined as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the gospell because that it is not lawfull for any Bishops to appoint or vrge anie such worship For it is verie requisite that the doctrine of Christian liberty should be manteined in the Church because that the bondage of the law is not necessarie vnto iustification as it is written to the Gal. Come not ye vnder the yoke of bondage againe It is necessarie that the chiefest point of all the gospel should be holden fast that we do freelie obteine remission of sinnes iustification by faith in Christ not by anie obseruations nor by any worship deuised by man For though they seeke to qualifie traditions yet the equitie of them can neuer be seene nor perceiued so long as the opinion of necessitie remaineth which must needes remaine wher the righteousnes of faith Christian liberty are not known The Apostles commaunded them to absteine from blood who obserueth that now a daies and yet they do not sinne that obserue it not for the Apostles them selues would not burden mens consciences with such a seruitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the gospell is to be considered â—carselie anie canons are precisely kept and manie grow out of vse dailie yea euen among them that doe most busilie defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be obserued with anie opinion of necessitie and that mens consciences are not hurt though traditions grow out of vse The Bishops might easilie reteine lawfull obedience if they would not haue men to obserue such traditions as can not be kept with a good conscience But now they commaunde single life and they admitte none except they will sweare not to teach the pure doctrine of the Gospell The Churches do not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to do onelie they desire that they would remit vniust burdens which are both new and receiued contrarie to the custome of the Catholike Church It maie well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is euident that some were receiued through error Wherefore it were for the chiefe Bishops gentlenes to mitigate them now for such a change would not ouerthrow the vnitie of the Church For manie humane traditions haue bene changed in time as the Canons themselues declare But if it can not be obteined that those obseruations may not be released which can not be kept without sin then must we folow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords to be imperious ouer the Churches Our meaning is not to haue rule taken from the Bishops But this one thing is requested at their hands that they would suffer the gospel to be purely taught that they would release a few obseruations which can not be obserued without sinne But if they will remit none let them looke how they will giue account to God for this that by their wilfulnes they giue occasion of schisme Also in the same 7. Art touching Abuses this exposition is found thus in another edition NOw come I to the question in hand touching the laws of bishops concerning which first this most certaine rule is to be holden That it is not laufull for anie to make lawes repugnant to the commaundement of God That sentence of Saint Paull is well knowne If an Angell from heauen teach anie other Gospell let him be accursed Vpon this foundation which is sure and immooueable the rest maie easilie be reared Now there be three orders of the decrees of Bishops Some doe constreine a man to sinne as the law of single life the lawes of priuate Masâ—es wherein is made an oblation and application for the quick and the dead And the opinion of transsubstantiation breedeth a wicked adoration Also the commaundement of praying to the dead It is an easy matter to giue sentence of these lawes For seeing they doe manifestlie oppugne the commaundement of God the Apostles rule is We ought rather to obeie God then men The second order is of those rites which concerne thinges in their owne nature indifferent such as are the lawes touching the difference of meates and daies and such like thinges But when false opinions are ioyned vnto these thinges they are â—o more indifferent Now our aduersaries doe some more some lesse tie vnto them absurde and false opinions for the which both those laws rites are to be cast of lest anie
is it lawfull either to restore the olde ceremonies of the law or to deuise new to shadow forth the truth allreadie laide open and brought to light by the Gospell as in the daie light to set vp candles to signifie the light of the Gospel or to carie banners and crosses to signifie the victorie of Christ through his crosse Of which sort is al that wholl furniture of massing attire which they say doth shadow out the wholl passion of Christ many other things of that kinde Much lesse is it lawfull to ordaine ceremonies and holie rites by the merit whereof sinne may be purged the kingdome of heauen purchased For of that former kind of ceremonies and holie rites Christ out of Esay preacheth saying In vaine doe they worshippe me teaching for doctrines the precepts of men And Paull saith Let no man iudge you in meat or drink or part of an holie daie or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the obseruation of such ceremonies But touchgin the latter kinde of ceremonies it is manifest that they are wicked rites and reprochful to the death and resurrection of Christ by whose onelie merit we haue deliuerance from sinne and inheritance of eternall life by faith OVT OF THE CONFESSION OF SVEVELAND Of humane traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this daie ordaine this is the opinion of our men They reckon no tradirions for mens traditions but such as are condemned in Scripture but such as are contrarie to the law of God such as binde the conscience about me at and drinke and times and other outward things such as forbid mariage to them who haue neede therof to liue honestlie and the rest of that stamp For such as agree with the Scripture and were ordeined for good manners the profit of men although they be not word for worde expressed in the Scriptures neuertheles in that they proccede from the commaundement of loue which ordereth all things most decentlie they are worthely to be accounted rather of God then of man Of this sort were those set downe by Paull that women should not praie in the Church bareheaded nor men with their heades couered that they who are to communicate together should tary one for another that no mā should speak with tongues in the congregation without an interpreter that the Prophets without confusion should deliuer their Prophecies to be iudged by them that sit by Many such the Church at this daie for good cause obserueth and vpon occasion also maketh new which who so refuseth he despiseth the authoritie not of men but of God whose tradition it is whatsoeuer is profitable For whatsoeuer truth is saide or written by his gift it is spoken and written who is truth as Saint Augustine hath godly written But often times there is disputing about that what tradition is profitable what not that is what set forward godlines what doth hinder it But he that shall seeke nothing of his owne but shall wholly dedicate himselfe to the publike profit he shal easily see what things are agreable to the law of god what are not Furthermore seing the estate of Christians is such that they are also helped by iniuries the Christian will not refuse to obey no not vniust lawes so they haue no wicked thing in them according to the saying of Christ If any man compell thee to goe with him one mile go with him two Euen so surelie the Christian ought to become all vnto al that he may studie to do and suffer all things so that they be not contrarie to the commaundements of God to pleasure and profit men withall Hence it commeth to passe that euerie man so much the more willinglie obeyeth the ciuill lawes which are not repugnant to religion the more fullie he is indued with the faith of Christ THE EIGHTEENTH SECTION OF WEDLOCKE SINGLE LIFE AND MONASTIcall vowes THE LATTER CONFESSION OF HELVETIA Of single life wedlocke and householde gouernement CHAP. 29. SVuch as haue the gift of chastitie giuen vnto them from aboue so as they can with the heart or wholl minde be pure and continent and not be grieuouslie burned with lust let them serue the Lord in that calling as long as they shall feele themselues indued with that heauenlie gift and let them not lifte vp themselues aboue others but let them serue the Lord dailie in simplicitie and humilitie For such are more apt for doing of heauenlie thinges then they which are distracted with priuate affaires of their familie but if againe the gift be taken away and they feele a continuall burning let them call to minde the words of the Apostle It is better to marrie then to burne For wedlocke which is the medicine of incontinencie continencie it selfe was ordeined by the Lord God himselfe who blessed it most bountifully and willeth man and woman to eleaue one to the other inseperablie and to liue together in great loue and concorde Whereupon we know the Apostle said Mariage is honourable among all the bedde vndefiled And againe If a Virgine marrie she sinneth not We therefore condemne Poligamie and those which condemne second mariages We teach that mariages ought to be made lawfullie in the feare of the Lord and not against the lawes which forbid certein degrees to ioine in matrimony lest the mariages should be incestuous Let mariages be made with consent of the parents or such as be in steed of parents for that ende especiallie for the which the Lord ordeined mariages and let them be confirmed publiquely in the church with praier and blessing of them Moreouer let them be kept holilie with peace faithfulnes duetifulnes loue and also puritie of the persons coupled together Therefore let them take heede of brawlings debates lusts and adulteries Let lawfull iudgements and holie Iudges be established in the Church which may mainteine mariages and may represse all dishonestie and shamefulnes and before whom the controuersies in matrimonie may be decided and ended Let children also be brought vp of the Parentes in the feare of the Lord and let Parentes prouide for their children remembring the saying of the Apostle He that prouideth not for his owne hath denied the faith and is worsse then an infidell But speciallie let them teach their children honest sciences whereby they may mainteine themselues let them withdraw them from idlenes and plant in them a true confidence in god in al these things lest they through distrust or ouermuch careles securitie or filthie couetousnes wax lose and in the end come to no good Now it is most certaine that those workes which Parents doe in a true faith by the dueties of mariage gouernment of their families are before God holie good workes in deed and doe please God no lesse then praiers fastings and almes deeds For so the Apostle hath taught in his