is she appointeth at what times and where the Church shall come together For this civill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they joyne superstitious opinions unto traditions and by superstition multiply traditions out of measure Of this there hath been complaint made in the Church not onely by late Writers as Gerson and others but also Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christ and Paul doe so often speake of traditions and admonish the Church to judge wisely of traditions There was a common opinion not of the common sort alone but also of the Teachers in the Church that the difference of meats and such like works which the Ecclâ—siasticall traditions doe command are services of God which deserve remission of sinnes Also that such kindes of worship are Christian righteousnesse and as necessary as the Leviticall ceremonies in the Old Testament ever were and that they cannot be omitted without sinne no not then when they might be omitted without danger of giving offence These perswasions have brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sins are forgiven freely by Christ This benefit of Christ is transferred unto the worke of man And by reason of this opinion traditions were especially encreased because that these works were supposed to deserve remission of sins to be satisfactions and to be Christian righteousnesse Moreover for this cause especially doth Saint Paul so often and so earnestly give us warning to beware of traditions lest that Christs benefit should be transferred to traditions lest the glory of Christ should be obscured lest that true and found comfort should be withheld from mens consciences and in a word lest that faith that is trust of the mercie of Christ should be quite smothered These dangers Saint Paul would have avoided For it is greatly needfull that the pure doctrin of the benefit of Christ of the righteousnesse of faith and of the comfort of consciences should be continued in the Church Secondly these traditions have obscured the Commandements of God for this kinde of schooling was thought to be spirituall and the righteousnesse of a Christian man Yea the traditions of men were set aloft above the commandements of God All Christianitie was placed in the observation of certaine festivall dayes rites fasts and forme of apparell These beggerly rudiments carried goodly titles namely that they were the spirituall life and the perfection of a Christian In the meane while the commandements of God touching every calling were of small estimation that the Father brought up his children that the Mother bare them that the Prince governed the Common-wealth these works were little set by They were not taken to be any service of God The mindes of many stood in a continuall mamering whether marriage magistracie and such like functions of a civill life did please God or no. And this doubtfulnesse did trouble many very much Many forsaking their callings leaving the Common-wealth did shut up themselves in Monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sins Thirdly the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though never so diligent did ever observe them all especially for that the number of them was infinite Gerson writeth That many fell into desperation some murthered themselves because they perceived well that they could not observe the traditions And all this while they never heard one comfortable word of grace and of the righteousnesse of faith We see that the Summists and Divines gather together the All this matter of the ceremonies and traditions in generall doth properly belong to the 17. Section next following but for as much as here is intreated of daies meats fasts it was requisite that it should be brought in this Section because the generals cannot well be severed from particulars traditions and seeke out qualifications of them for the unburdening of mens consciences but even they cannot satisfie themselves nor winde themselves out and sometimes also their very interpretations themselves doe snare mens consciences The Schooles also and Pulpits were so busied in numbring up 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 civill affairs or of the comfort of mens consciences in sore tentations Wherefore many good men have oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleave fast unto the traditions it was necessary to admonish the Churches what they were to judge of traditions to free godly mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not goe about to weaken the authoritie of Ecclesiasticall power we detract nothing from the * Looke the 3 4 Observ upon this confession in the 11. Sect. dignitie of Bishops we doe not disturbe the good order of the Church Traditions rightly taken are better liked but we reprove those Iewish opinions onely 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 cannot 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 Secondly touching other ceremonies which are in their owne nature things indifferent as Fasts Festivall daies difference of apparell and the like we must know that such observations doe neither merit remission of sinnes neither yet are they the righteousnesse or perfection of a Christian but that they are things indifferent which where is no danger of giving offence may well be omitted This judgement of ours hath these evident and cleere testimonies in the Gospel to the end that it may admonish the Church that the Gospel be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnesse peace and ioy in the holy Ghost Here Paul teacheth plainly that a Christians righteousnesse is the spirituall motions of the heart and not the outward observation of meates and daies c. Coloss 2. Let no man iudge you in meat drinke or a part of a holyday He forbiddeth that their consciences should be judged that is that their consciences should be condemned in the use of such things but will have them counted altogether indifferent things and such as pertaine not to the righteousnesse of the Gospel Then there followeth a long and a
that his minde may be stirred up and made more apt for heavenly affections It is not to bee thought that these exercises are a worship of God that deserve remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certain dayes be set and appointed equally for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfetâ—ing Againe This kinde of Devils doth not goe out but by fasting and prayer And Paul saith I chastise my body and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreover these exercises when as they are referred unto that end that we may have our bodies fit for spirituall things and to doe our duties according to a mans calling c. they are good in the godly and * Looke the 1. Observation upon this confession meritorious workes as the example of Daniel doth testifie For they be works which God requireth to this end that they may subdue the flesh This former Article we found placed elsewhere in the fifth place among those wherein the abuses that are changed are reckoned up Of the difference of meats Artic. 5. This Treatise of ceremonies repeated generally doth properly pertaine unto the Section next following and unto this Section the next must be added because here is speciall mention of fastings and holy daies as we mentioned in the former Article IT hath beene a common opinion not of the common sort alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are works available to merit remission both of the fault and of the punishment And that the world thus thought it is apparant by this that daily new ceremonies new orders new holy dayes new fasts were appointed and the teachers in the Churches did exact these workse at the peoples hands as a service necessary to deserve justification by and they did greatly terrifie their consciences if ought were omitted * Of this perswasion of traditions many discommodities have followed in the Church For first the doctrine of grace is obscured by it also the righteousnesse of faith which is the most especiall point of the Gospel and which it behoveth most of all to be extant and to have the preheminence in the Church that the merit of Christ may be well known and faith which beleeveth that sinnes are remitted through Christ and not for any works of ours may be exalted farre above works For which cause also Saint Paul laboureth much in this point he removeth the law and humane traditions that he may shew that the righteousnesse of Christ is a farre other thing then such workes as these be namely a faith which beleeveth that sins are freely remitted through Christ But this doctrine of S. Paul is almost wholly smothered by traditions which have bred an opinion that by making difference in meats and such like services a man must merit remission of sinnes and justification In their doctrine of repentance there was no mention of faith onely these satisfactory works were spoken of Repentance seemed to stand wholly in these Secondly these traditions obscured the Commandements of God that they could not be knowne because that traditions were preferred farre above the Commandements of God All Christianitie was thought to be an observation of certaine holy dayes rites fasts and attire These observations carried a goodly title and name that they were the spirituall life and the perfect life In the meane season Gods Commandements touching every mans calling were of small estimation That the father brought up his children that the mother bare them that the Prince governed the common wealth these were reputed worldly affaires and unperfect and farre inferiour to those glistering observations and orders And these errors did greatly torment good mindes which were grieved that they were handfasted to an unperfect kinde of life in marriage in Magistracie and in other civill functions They had the Monks and such like men in admiration and falsely imagined that their orders did more deserve remission of sinnes and justification Thirdly traditions brought great danger to mens consciences because it was impossible to keep them all and yet men thought the observation of them to be necessarie duties Gerson writeth that many fell into despaire and some murdered themselves because they perceived that they could not keepe the traditions and all this while they never heard the comfort of the righteousnesse of faith or of grace We see the Summists and Divines gather together the traditions and seeke qualifications of them to unburden mens consciences and yet all will not serve but sometimes they bring more snares upon the conscience The Schooles and Pulpits have beene so busied in gathering together the traditions that they had not leasure once to touch the Scripture and to seeke out a more profitable doctrine of faith of the Crosse of hope of the dignitie of civill affaires of the comfort of consciences in perilous assaults Wherefore Gerson and some other Divines have made grievous 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 observations and doth very wisely warne Januarius to know that they are to be observed indifferently for he so speaketh Wherefore our Ministers must not be thought to have touched this matter unadvisedly for hatred of the Bishops as some doe falsely surmise There was great need to admonish the Churches of those errors which did arise from mistaking of traditions for the Gospel driveth men to urge the doctrine of grace and the of righteousnes of faith in the Church which yet can never be understood if men suppose that they can merit remission of sinnes and iustification by observation of their owne choice Thus therefore they have taught us that we can never merit remission of sinnes and justification by the observation of mans traditions and therefore that we must not thinke that such observations are necessarie duties Hereunto they adde testimonies out of the Scriptures Christ excuseth his disciples Matth. 15. which kept not the received tradition which yet seemed to be about a matter not unlawfull but indifferent and to have some affinitie with the washings of the law and saith They worship me in vaine with the precepts of men Christ therefore requireth no unprofitable worship and a little after he addeth All that entereth in at the mouth defileth not the man Againe Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meat or drinke in a Sabbath or in an holy day Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not
to be any longer defiled with such foilies Out of the Confession of BELGIA IN the meane time we beleeve that it is in deed profitable that Artic. 32. the Elders which doe governe in Churches should appoint some order among themselves so that they doe diligently take heed that in no case they do swarve or decline from those things which Christ himselfe our onely Master hath once appointed Therefore we doe reject all humane inventions and all those laws which were brought in to be a worship of God that mens consciences should any way thereby be snared or bound and we receive those onely which are fit either to cherish or maintaine concord or to keepe us in the obedience of God And hereunto * Looke the 1. observation upon this confâ—ssion excommunication is chiefly necessary being used according to the commandement of the word of God and other additions of Ecclesiasticall discipline annexed thereunto Out of the Confession of AUSPURGE Artic. 15. COncerning Ecclesiasticall rites which are ordained by mans authority they teach that such rites are to be observed as may be kept without sin and do tend to quietnesse and good order in the Church as namely set holidaies certain godly Psalmes and other such like rites But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnesse before God or do deserve remission of sins or are duties necessary unto the righteousnesse revealed in the Gospel But this is to be thought of them that they are indifferent things which without the case of offence may be omitted But such as breake them with offence are faultie as those which do rashly disturbe the peace of the Churches Such traditions therefore as cannot be observed without sinne are rejected of us as the tradition of single life We reject also that impious opinion of traditions and vowes wherein they feigne that worships invented by mans authoritie doe merit remission of sins and are satisfactions for sin c. Of which like false opinions touching vowes and fastings not a few have been spread abroad in the Church by unlearned men This Article is thus to be found in another Edition COncerning Ecclesiasticall rites they teach that those rites are to be observed which may be kept without any sinne and are availeable for quietnesse and good order in the Church such as as are set holydaies feasts and such like Againe out of the 7. Article touching abuses of the same confession These words that follow pertaine to this place and the rest unto the eleventh Section Of the authoritie of the Ministers BEsides these things there is a controversie whether Bishops Here also be many things which might very fitly have been referred to the former Sect. by reason of speciall examples of meats and holy dayes here rehearsed but seeing that the title or this page is generall it could not here be pretermitted or Pastours have power to ordaine ceremonies in the Church and to make laws of meats and holidaies and degrees or orders of Ministers They that ascribe this power to the Bishops alledge this testimonie for it I have yet many things to say unto you but you cannot beare them away now But when that spirit of truth shall come he shall teach you all truth They alledge also the examples of the Apostles which commanded the Christians to abstaine from blood and that which was strangled They alledge the change of the Sabbath into the Lords day contrary as it seemeth to the morall law and they have no examples so oft in their mouthes as the change of the Sabbath They will needs have the Churches power and authoritie to be very great because it hath dispensed with a precept of the morall law But of this question our men doe thus teach that the Bishops have no power to ordaine any thing contrary to the Gospell as was shewed before The same also doe the Canons teach distinct 9. Moreover it is against the Scripture to ordaine or require the observation of any traditions to the end that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christs merit receiveth a blow when as we seeke by such observations to merit remission of sinnes and justification And it is very apparant that through this perswasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnesse of faith was quite smoothered for ever and anone there were new holidaies made new fasts appointed new ceremonies new worships for Saints ordained because that the authors of such geare supposed by these works to merit remission of sinnes and justification After the same manner heretofore did the penitentiall Canons increase whereof we still see some footings in satisfactions Againe many writers imagine that in the New Testament there should be a worship like to the Leviticall worship the appointing whereof God committed to the Apostles and Bishops wherein they seeme to be deceived by the example of the law of Moses as if the righteousnesse of the New Testament were the outward observing of certain rites as the justice of the law was Like as therefore in the law it was a 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 hold oppinion that the righteousnesse of the New Testament can not stand without these From hence are those burdens that certaine meats defile the conscience that it is a mortall sinne to omit the canonicall houres that fastings merit remission of sinnes because they be necessary to the righteousnesse of the New Testament that a sin in a case reserved cannot be pardoned but by the authoritie of him that reserved it whereas the Canons speake onely of reserving of Canonicall punishments and not of the reserving of the fault Whence then have the Bishops power and authoritie of imposing these traditions upon the Churches for the burdening of mens consciences For there are divers cleare testimonies which inhibit the making of such traditions either for to deserve remission of sinnes or as things necessarie to the righteousnesse of the New Testament or to salvation Paul to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holy day in the new moone or in the Sabbath Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdâ—ned with traditions as Touch not taste not handle not which all doe perish with the using and are the precepts and doctrines of men which have a shew of wisedome And to Titus he doth plainly forbid traditions For he saith Not listning to Jewish fables and to the precepts of men that abhorre the truth And Christ Matth. 15. saith of them which urge traditions Let
them alone they be blinde leaders of the blinde And he condemneth such worships Every plant which my heavenly Father hath not planted shall be rooted up If Bishops have authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the Scripture so oft forbid to make and to listen to traditions why doth it call them the Devils traditions hath the holy Ghost warned us of them to no purpose It remaineth then that seeing constitutions ordained as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the Gospel because that it is not lawfull for any Bishops to appoint or urge any such worship For it is very requisite that the doctrine of Christian libertie should be maintained in the Church because that the bondage of the law is not necessary unto justification as it is written to the Gal. Come not ye under the yoke of bondage again It is necessary that the chiefest point of all the Gospel should be holden fast that we doe freely obtain remission of sins and justification by faith in Christ and not by any observations nor by any worship devised by man For though they seek to qualifie traditions yet the equitie of them can never be seen nor perceived so long as the opinion of necessitie remaineth which must needs remain where the righteousnesse of faith and Christian libertie are not known The Apostles commanded them to abstaine from bloud who observeth that now a dayes and yet they doe not sinne that observe it not for the Apostles themselves would not burden mens consciences with such a servitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the Gospel is to be considered scarcely any canons are precisely kept and many grow out of use daily yea even among them that doe most busily 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 observed with any opinion of necessitie and that mens consciences are not hurt though traditions grow out of use The Bishops might * Looke the 1. observation upon this confession easily retaine lawfull obedience if they would not have men to observe such traditions as cannot be kept with a good conscience But now they command single life and they admit none except they will sweare not to teach the pure doctrine of the Gospel The Churches doe not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to doe onely they desire that they would remit unjust burdens which are both new and received contrary to the custome of the Catholike Church It may well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is evident that some were received through errour Wherefore it were for the * Looke the 2. Observat chiefe Bishops gentlenesse to mitigate them now for such a change would not overthrow the unitie of the Church For many humane traditions have been changed in time as the Canons themselves declare But if it cannot be obtained that those observations may not be released which cannot be kept without sin then must we follow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords and to be imperious over the Churches Our meaning is not to have * Looke the 3. observation rule taken from the Bishops But this one thing is requested at their hands that they would suffer the Gospel to be purely taught and that they would release a few observations which cannot be observed without sin But if they will remit none let them look how they will give account to God for this that by their wilfulnesse they give occasion of schisme Also in the same 7. Article touching abuses this exposition is found thus in another Edition NOw come I to the question in hand touching the laws of Bishops concerning which first this most certaine rule is to be holden That it is not lawfull for any to make lawes repugnant to the commandement of God That sentence of Saint Paul is well known If an Angel from heaven teach any other Gospel let him be accursed Vpon this foundation which is sure and immoveable the rest may easily be reared Now there be three orders of the decrees of Bishops Some doe constraine a man to sinne as the law of single life the laws of private Masses wherein is made an oblation and application for the quick and the dead And the opinion of Transubstantiation breedeth a wicked adoration Also the commandement of praying to the dead It is an easie matter to give sentence of these lawes For seeing they doe manifestly oppugne the commandement of God the Apostles rule is We ought rather to obey God then men The second order is of those rites which concern things in their own nature indifferent such as are the lawes touching the difference of meats and daies and such like things But when false opinions are joyned unto these things they are no more indifferent Now our adversaries doe some more some lesse tie unto them absurd and false opinions for the which both those lawes and rites are to be cast off lest any corrupt worship should be established The most part doe feigne that the works of mans traditions as satisfactions and such like doe merit remission of sinnes This opinion is apparantly false for it removeth the benefit of Christ unto mans traditions And there needeth here no long confutation we will content our selves with one thundering saying of Saint Paul Ye are made void of Christ whosoever are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods law or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they begin to talke more modestly of traditions But yet they hold still an errour that is not to be borne withall They say That these workes though they doe not deserve remission of sins yet are they services of God that is workes the immediate end whereof is that God by them might be honoured This errour also must be stiffely withstood For Christ saith plainly They worship me in vaine with the precepts of men And Paul doth expressely condemne will worship to the Coloss And seeing that the worship of God must be done in faith it is necessary that we should have the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke unto God unlesse there be a voyce of God which may declare that God will be so worshipped or served with this honour But ungodly men understanding this Doctrine of faith have in all ages with damnable boldnesse devised worships
for mens traditions but such as are condemned in Scripture but such as are contrary to the law of God such as binde the Conscience about meat drink and times and other outward things such as forbid marriage to them who have need thereof to live honestly and the rest of that stamp For such as agree with the Scripture and were ordained for good manners and the profit of men although they be not word for word expressed in the Scriptures neverthelesse in that they proceede from the commandement of love which ordereth all things most decently they are worthily to be accounted rather of God then of man Of this sort were those set downe by Paul that women should not pray in the Church bare-headed 1 Cor 14. 1 Cor. 14. nor men with their heads covered that they who are to communicate together should tarry one for another that no man should speake with tongues in the congregation without an Interpreter that the Prophets without confusion should deliver their Prophecies to be judged by them that sit by Many such the Church at this day for good cause observeth and upon occasion also maketh new which who so refuseth he despiseth the authoritie not of men but of God whose tradition it is whatsoever is profitable For whatsoever truth is said or written by his gift it is spoken and written who is truth as Saint Augustine hath godly written But oftentimes there is disputing about that what tradition is profitable what not that is what set forward godlinesse what doth hinder it But he that shall seek nothing of his owne but shall wholly dedicate himselfe to the publike profit he shall easily see what things are agreeable to the law of God what are not Furthermore seeing the estate of Christians is such that they are also helped by injuries the Christian will not refuse to obey no not unjust lawes so they have 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 Even so servile the Christian ought to become all unto all that he may studie to do and suffer all things so that they be not contrary to the commandements of God to pleasure and profit men withall Hence it cometh to passe that every man so much the more willingly obeyeth the civill lawes which are not repugnant to religion the more fully he is indued with the faith of Christ THE EIGHTEENTH SECTION OF WEDLOCK SINGLE LIFE AND MONASTICALL VOWES The latter Confession of HELVETIA Of Single life Wedlocke and Houshold government CHAP. 29. SVch as have the gift of chastitie given unto them from above so as they can with the heart or whole minde be pure and continent and not be grievously burned with lust let them serve the Lord in that calling as long as they shall feele themselves indued with that heavenly gift and let them not lift up themselves above others but let them serve the Lord daily in simplicitie and humilitie For such are more apt for doing of heavenly things then they which are distracted with private affaires of their family 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 marry then to burne 1 Cor. 7. For wedlock which is the medicine of incontinencie and continencie it selfe was ordained by the Lord God himselfe who blessed it most bountifully and willeth man and woman to cleave Mat. 13. one to the other inseparably and to live together in great love and concord Whereupon we know the Apostle said Marriage Heb. 13. 1 Cor. 7. is honourable among all and the bed undefiled And againe If a Virgin marry she sinneth not We therefore condemne Poligamie and those which condemn second marriages We teach that marriages ought to be made lawfully in the feare of the Lord and not against the lawes which forbid certaine degrees to joyn in matrimony lest the marriages should be incestuous Let marriages be made with consent of the parents or such as be instead of parents and for that end especially for the which the Lord ordained marriages and let them be confirmed publikely in the Church with prayer and blessing of them Moreover let them be kept holy with peace faithfulnesse dutifulnes love also puritie of the persons coupled together Therefore let them take heed of brawlings debates lusts and adulteries Let lawfull judgements and holy Iudges be established in the Church which may maintaine marriages and may represse all dishonestie and shamefulnesse and before whom the controversies in matrimonie may be decided and ended Let children also be brought up of the Parents in the feare of the Lord and let Parents provide for their children remembring the saying of the Apostle He that provideth not for his owne hath 1 Tim. 5. denied the faith and is worse then an infidell But specially let them teach their children honest sciences whereby they may maintaine themselves let them withdraw them from idlenesse and plant in them a true confidence in God in all these things lest they through distrust or overmuch carelesse securitie or filthy covetousnesse waxe loose 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 duties of marriage and government of their families are before God holy and good workes indeed and doe please God no lesse then prayers fastings and almes deeds For so the Apostle hath taught in his Epistles especially in those to Timothy and Titus And with the same Apostle we account the doctrine of such as forbid marriage or doe openly dispraise or secretly discredit it as not holy or cleane amongst the doctrines of Devils And we doe detest unclean single life licentious lusts and fornications both open and close and the continencie of dissembling hypocrites when as they are of all men most incontinent All that be such God will judge We doe not disallow riches and rich men if they be godly and use their riches well but we reprove the sect of the Apostoliques c. Out of the former Confession of HELVETIA Of holy Wedlocke VVE thinke that wedlock being appointed of God for all Artic. 37. men that be fit for it and are not called to some other thing is nothing repugnant to the holinesse of any degree The which as the Church doth consecrate and establish with a solemne exhortation and prayer so it is the dutie of the Magistrate to see that it be worthily kept and maintained * Looke the 1. Observation upon this confession and that it be not dissolved but upon just cause Therefore we doe farre reject this Monasticall single life and this whole slothfull kinde of life of superstitious men which is nothing else but an abominable devise as being as much repugnant to the Church as to the common wealth Out of the Confession of BOHEMIA Hitherto pertaineth
rehearsing the context of every Confession because we were to have regard of the order of things and doctrine rather then either of the time or worthinesse of the Churches and Authours that wrote them or other such like circumstance therefore it seemed good without any envie or preiudice of other Confessions either more ancient or more famous to give the first place to the latter Confession of Helvetia both because the order thereof seemed more fit and the whole handling of doctrine more full and convenient and also because that Confession was publiquely approved and subscribed unto by very many Churches of divers Nations Farther upon this doe the rest fitly follow to wit the former Confession of Helvetia and then all other without any choise indifferently save that we had rather ioyne together the Confessions of Germany then sever them each from other according to the argument of every Section Yet we were inforced to put that Confession of the foure Cities as received somewhat late in the last place Which order notwithstanding if it shall not seeme fit and convenient to any it may easily be altered in the second Edition as other Confessions also if any such besides these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect any thing to be taken away or added to any of those Cofessions we have here set downe the Articles or chiefe points in the order wherein they were first written Which we desire every man favourably to interpret and to enioy this our labour rather seeking peace and agreement then maliciously hunting after occasions of dissentions PROPER CATALOGVES FOR EVERIE CONFESSION CONTAINED IN THIS HARMONIF AFTER THAT ORDER wherein they were first written The Articles of the former Confession of Helvetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefits which we reape by him 11 The drift of the doctrine of the Gospel 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head shepheard of the Church 18 The duties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holy assemblies 23 Of Heretikes and Schismatikes 24 Of things indifferent 25 Of the Magistrate 26 Of holy Wedlocke 27 The Chiefe points of the latter Confession of HELVETIA OF the holy Scripture being the true word of God 1 Of Interpreting the holy Scripture and of Fathers Councels and Traditions 2 Of God his unitie and the Trinitie 3 Of Idols or Images of God Christ and Saints 4 Of the Adoration worship and Invocation of God through the onely Mediatour Iesus Christ 5 Of the providence of God 6 Of the creation of all things of Angels the Devil and Man 7 Of the fall of man sinne and the cause of sinne 8 Of free will and so of mans power and abilitie 9 Of the Predestination of God and Election of the Saints 10 Of Iesus Christ being true God and man and the onely Saviour of the world 11 Of the law of God 12 Of the Gospel of Iesus Christ of the promises also of the spirit and the letter 13 Of Repentance and the Conversion of man 14 Of the true iustification of the faithfull 15 Of Faith and good works and of their reward and the merit of man 16 Of the Catholique and holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution and duties 18 Of the Sacraments of the Church of Christ 19 Of holy Baptisme 20 Of the holy Supper of the Lord. 21 Of holy and Ecclesiasticall assemblies 22 Of the Prayers of the Church of singing and Canonicall houres 23 Of holy dayes fasts and choise of meates 24 Of Comforting or visiting the sick 25 Of the buriall of the faithfull and the care that is to be had for the dead and of purgatorie and the appearing of Spirits 26 Of Rites Ceremonies and things 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 Basil OF God 1 Of man 2 Of the care of God toward us 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last day 9 Of things commanded and not commanded 10 Against the errour of the Anabaptistes 11 The chiefe points of the Confession of Bohemia OF the holy Scripture and of Ecclesiasticall writers 1 Of Christian Catechising 2 Of the unitie of the divine essence and of the three Persons 3 Of the knowledge of himselfe Also of sinne the causes and fruits 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 holy actions 7 Of the holy Catholique Church the order and discipline hereof and moreover of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in generall 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the Keyes of Christ 14 Of things accessory that is of rites or Ecclesiasticall ceremonies 15 Of the politique or civill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and wedlocke or the order of married folke 19 Of the time of Grace 20 The Articles of the French Confession OF God and his one onely essence 1 Of the knowledge of God 2 Of the Canonicall bookes of the holy Scripture 3 Of distinguishing the Canonicall booke from the Apocryphall 4 Of the authoritic 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 eternall providence 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 effects thereof 11 Of the free election of God 12 Of the repairing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall union of his two natures 15 Of the death resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effects thereof 20 21 22 Of the abolishing of ceremonies and true use of the mor all law 23 Of the intercession of Saints Purgatory and other superstitious traditions of the Popish sort 24 Of the ministery of the Gospell 25 Of the unitie 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 election 31 Of Ecclesiasticall discipline 32 Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holy Supper of the Lord. 36 Of the efficacie and true communication of the thing signified by the signes 37 38 Of the Magistrate and politicke laws 39 40 The Articles of the English Confession OF one God in three Persons 1 Of Iesus Christ being the true Sonne of God and of the Incarnation and other works of Redemption and of his two natures being unseperably united and unconfounded 2 Of his last coming Of the holy Ghost and his works in us 3 Of the Catholique Church and the one onely King head and husband thereof 4 Of the divers degrees of the Church 5 Of the lawfull calling the Antichrist of Rome 5 Of the lawfull calling and Election of Ministers 6 Of their power and the use of the Keyes 7 Of marriage and a single life 8 Of the Canonicall Scriptures 9 Of the Sacraments and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the sale of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of Prayer in a vulgar tongue 16 Of the onely Intercessour and Mediatour Christ 17 Of the corruption of man through sinne of his iustification through Christ 18 Of the one onely sacrifice of Christ whereby we are perfectly reconciled to God 19 Of good works 20 Of the last resurrection of this flesh 21 The Articles of the Confession of Belgia OF the Essence or nature of God 1 Of the double knowledge of God 2 Of the beginning and author of the word of God 3 Of the Canonicall books of the old and new Testament 4 Of their authoritie 5 Of the Apocryphall books 6 Of the perfection of the Canonicall Scripture above all the doctrines of all men 7 Of three persons in one onely essence of God 8 Of the testimonies of both the Testaments whereby both the Trinitie of the persons and also their properties may be proved 9 Of the divine nature and generation of Iesus Christ the Son of God 10 Of the divine nature of the holy Ghost 11 Of the creation of the world and Angels and the distinguishing of them 12 Of the Providence of God and of his iust government both generall and speciall 13 Of the creation of man his fall corruption and servile free-will 14 Of originall sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first coming of Christ and his true incarnation of the seed of David 18 Of his two natures hypostatically united in one onely person 19 Of the cause or end of his death and resurrection 20 Of his onely Priesthood and expiatorie sacrifice 21 Of faith the onely instrument of our iustification 22 Of true iustificatiō through Christ 23 Of regeneration and good works 24 Of the abrogating of the law and shadows 25 Of the onely Mediatour or Intercessour Christ against the Intercession of Saints 26 Of the Catholique Church 27 Of the unitie and communion thereof 28 Of true notes of the true Church 29 Of the government and Ecclesiasticall functions 30 Of the Election of Ministers Elders and Deacons and of their authoritie 31 Of Ecclesiasticall traditions 32 Of the Sacraments and their number 33 Of Baptisme 34 Of the Supper of the Lord. 35 Of Magistrates and their office and power 36 Of the last Iudgement 37 The Articles of the Confession of Auspurge OF God and the persons of the divinitie 1 Of originall sinne 2 Of the incarnarion of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and generall Remission 5 Of the righteousnesse of good works 6 Of the Church 7 Of the Sacraments which are administred by evill men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the use of Sacraments 13 Of Ecclesiasticall order or degrees 14 Of Ecclesiasticall rites 15 Of civill ordinances 16 Of the last iudgement 17 Of free-will 18 Of the cause of sinne 19 Of good works 20 Of Invocation 21 Articles concerning the abuses which are changed in externall rites OF the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meats and such like Popish traditions 4 Of the marriage of the Priests 5 Of the vows of Monks 6 Of Ecclesiasticall power 7 The chiefe points of the Confession of Saxonie OF Doctrine 1 Of originall sinne 2 Of the remission of sinnes and of Iustification 3 Of free-will 4 Of new obedience 5 What works are to be done 6 How good works may be done 7 How new obedience doth please God 8 Of rewards 9 Of the difference of sins 10 Of the Church 11 Of the Sacraments 12 Of Baptisme 13 Of the Lords Supper 14 Of the use of the whole Sacrament 15 Of Repentance 16 Of Satisfaction 17 Of Wedlocke 18 Of Confirmation and anointing 19 Of traditions or Ecclesiastical rites 20 Of a Monasticall life 21 Of the invocating of godly men departed out of this life 22 Of the civill Magistrate 23 The chiefe points of the Confession of Wirtemberge OF God and three persons in one Godhead 1 Of the Sonne of God 2 Of the holy Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good works 7 Of the Gospell of Iesus Christ 8 Of the Sacraments 9 Of Baptisme 10 Of Confirmation 11 Of Repentance 12 Of Contrition 13 Of Confession 14 Of Satisfaction 15 Of Prayer 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thanksgiving 19 * Of the Masse 20 Of holy orders 21 Of Marriage 22 * Of extreame Vnction 23 Of the invrcating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vows 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holy Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiasticall Ceremonies 36 THE CONTENTS OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS which are in number nineteene and of how many confessions each Section doth consist THE FIRST SECTION pag. 1. OF the holy Scripture being the true word of God and the interpretation thereof This Section consisteth of ten confessions to wit Of the former and latter confessions of Helvetia of that of Basil or Myllane of Bohemia or the Waldenses the French the English that of Belgia Saxonie Wirtemberge and Sheveland THE SECOND SECTION pag. 19. OF God in essence one in persons three and of his true worship This Section consisteth of 11. confessions to wit Of the former and latter confession of Helvetia that of Basil of Bohemia or the Waldenses the French the English that of Belgia Auspurge Saxonie Wirtemberge
very word of God is preached and received of the faithfull and that neither any other word of God is to be fayned or to be expected from heaven and that now the word itself which is preached is to be regarded not the Minister that preacheth who although he be evill and a sinner neverthelesse the word of God abideth true and good Neither do we think that therefore the outward preaching is to be thought as fruitlesse because the instruction in true religion dependeth on the inward illumination of the spirit because it is written No man shall teach his neighbour For all Jer. 12. 1 Cor. 3. John 6. men shall know me And he that watreth or he that planteth is nothing but God who giveth the increase For albeit no man can come to Christ unlesse he be drawn by the heavenly Father and be inwardly lightned by the holy Ghost yet we know undoubtedly that it is the will of God that his word should be preached even outwardly God could indeed by his holy spirit or by the Ministery of an Angel without the Ministery of Saint Peter have taught Cornelius in the Acts but neverthelesse he referreth him to Peter of whom the Angel speaking saith he shall tell thee what thou must doe For he that illuminated inwardly by giving men the holy Ghost the self same by way of commandement said unto his Disciples Goe ye into the whole world and preach the Gospell to every creature And so Mark 16. Acts 16. Paul preached the word outwardly to Lydia a purple seller among the Philippians but the Lord inwardly opened the womans heart And the same Paul upon an elegant gradation fiâ—ly placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God We know in the meane time that God can illuminate whom and when he will even without the externall Ministery which is a thing appertaining to his power but we speake of the usuall way of instructing men delivered unto us of God both by commandement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcionites who denied that the Scriptures proceeded from the holy Ghost or else received not or polished and corrupted some of them And yet we do not deny that certain books of the old Testament were of the ancient authors called Apocriphall and of others Ecclesiasticall to wit such as they would have to be read in the Churches but not alleadged to avouch or confirme the authoritie of faith by them As also Austin in his 18 Book De civit Dei C. 38. maketh mention that in the books of the Kings the names and books of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those books which we have suffice unto godlinesse CHAP. II. Of interpreting the holy Scriptures and of Fathers Councels and Traditions THE Apostle Peter hath said That the holy Scriptures are 2 Pet. 2. not of any private interpretation therefore we do not allow all expositions whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and naturall interpretation of the Scriptures which forsooth the Defenders of the Romane Church do strive to force all men simply to receive but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the Scriptures themselves that is from the phrase of that tongue in which they were written they being also wayed according to the circumstances and expounded according to the proportion of places either like or unlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glory and mans salvation Wherefore we do not contemne the holy Treatises of the Fathers agreeing with the Scriptures from whom notwithstanding we do modestly dissent as they are deprehended to set down things meerely strange or altogether contrary to the same Neither doe we thinke that we doe them any wrong in this matter seeing that they all with one consent will not have their writings matched with the Canonicall Scriptures but bid us allow of them so farre forth as they either agree with them or disagree and bid us take those things that agree and leave those that disagree and according to this order we doe account of the Decrees or Canons of Councels Wherefore we suffer not our selves in controversies about Religion or matters of faith to be pressed with the bare testimonies of Fathers or Decrees of Councels much lesse with received customes or else with multitude of men being of one iudgement or with prescription of long time Therefore in controversies of religion or matters of faith we cannot admit any other Iudge then God himself pronouncing by the holy Scriptures what is true what is false what is to be followed or what to be avoided So we do not rest but in the judgements of spirituall men drawn from the word of God Certainly Ieremie and other Prophets did vehemently condemne the assemblies of Priests gathered against the Law of God and diligently forewarned us that we should not heare the Fathers or tread in their path who walking in their own inventions swarved from the Law Ezek. 20. 18. of God We do likewise reject humane Traditions which although they be set out with goodly titles as though they were Divine and Apostolicall by the lively voice of the Apostles and delivered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomes yet being compared with the Scriptures disagree from them and by that their disagreement bewray themselves in no wise to be Apostolicall For as the Apostles did not disagree among themselves in doctrine so the Apostles Schollers did not set forth things contrary to the Apostles Nay it were blasphemous to avouch that the Apostles by lively voice delivered things contrary to their writings Paul affirmeth expressely that he taught the same things in all Churches And againe We 1 Cor. 4. 2 Cor. 1. saith he write no other things unto 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 2 Cor. 12. way and ioyntly by the same spirit did all things The Iews also in time past had their traditions of Elders but these traditions were severely confuted by the Lord shewing that the keeping of them hindereth Gods Law and that God is in vain worshipped Mat. 15. Mar. 7. with such Out of the former Confession of HELVETIA THe Canonicall Scripture being the Word of God and delivered Artic. 1. Scriptura by the holy Ghost and published to the world by the Prophets and Apostles being of all other the most perfect and ancient Philosophie doth alone perfectly contein all piety and good ordering of life The interpretation hereof is to be Artic 2.
are found thus in another Edition FOr the obtaining of this faith the ministery of teaching the Gospel Artic. 5. and ministring of the sacraments was ordained For by the word and Sacraments as by certain instruments the holy Ghost is given who worketh faith where and when it pleaseth God in those that heare the Gospel faith I say to beleeve that God not for our own merits but for Christ doth justifie such as beleeve that they are received into favour for Christs sake They condemne the Anabaptists and others who are of opinion that the holy Ghost is given unto men without the outward word through their preparations and workes Also they teach that when we are reconciled by faith the righteousnesse Artic. 6. of good workes which God hath commanded must follow of necessitie even as Christ hath also commanded If thou wilt enter into life keepe the Commandements But for so much as the infirmitie of mans nature is so great that no man can satisfie the law it is needfull that men should be taught not onely that they must obey the law but also how their obedience pleaseth God lest that their consciences sink down into despaire when they see that they doe not satisfie the law This obedience therefore pleaseth God not because it satisfieth the law but because the person that performeth it is reconciled by Christ through faith and beleeveth that the reliques of sinne which remaineth in him be pardoned Wherefore we must alwaies hold that we doe obtaine remission of sinnes and that a man is pronounced just freely for Christ through faith And afterward that this obedience towards the law doth also please God and is accounted a kinde of justice and * Looke the 2. observation upon this confession deserveth rewards For the conscience cannot oppose it owne cleannesse or workes unto the judgement of God as the Psal witnesseth Enter not into iudgement with thy servant for no man shall be instified in thy sight And John saith If we say that we have no sinne we deceive our selves If we confesse our sinnes he is faithfull and iust to forgive our sinnes And Christ saith When ye have done all that ye can say ye we are unprofitable servants After that the person is reconciled and become just by faith that is acceptable to God his obedience pleaseth God and is accounted for a kind of justice as Joh. saith Every one that abideth in him sinneth not and 2 Cor. 1. Our reioycing is this the witnesse of our conscience This obedience must strive against evill desires and daily by spirituall exercises become more pure alwaies watching and carefull to doe nothing against conscience according to that saying The summe of the law is love out of a pure heart and a good conscience and faith unfained But they which obey their wicked lusts and doe against their owne consciences * Looke the 3. 4 Obser living in mortall sinne doe neither retaine or hold the righteousnesse of faith * nor the righteousnesse of good works according to the saying of Paul they which doe such things shall not inioy the kingdome of God These things are thus set down in another Edition ALso they teach that this faith must bring forth good fruits and that it is behoovefull to doe the good works commanded of God because God requireth them and not upon any hope to merit justification by them For remission of sins and justification is apprehended by faith as Christ himselfe witnesseth When you have done all these things say we are unprofitable servants the same also doe the ancient Writers of the Church teach for Ambrose saith This is ordained of God that he that beleeveth in Christ shall be saved without worke by faith alone freely receiving remission of sins Hitherto also appertaineth the 20. Article THat our adversaries doe accuse us to neglect the doctrine of good works it is a manifest slander for the books of our Divines are extant wherein they doe godly and profitably teach touching good works what works in every calling doe please God And whereas in most Churches there hath been of a long time no word of the most speciall works namely of the exercises of faith and of the praise of such works as pertaine to Civill government but for the most part they spent all their Sermons in setting forth praises of humane traditions and in commending holy dayes fastings the state of Monks Fraternities Pilgrimages the worship of Saints Rosiers and other unprofitable services now by the goodnes of God the Church is reclaimed unto the true profitable worship which God doth require approove The Prophets do bewail this calamity of the Church in very vehement Sermons that the true worship of God being forgotten mens ceremonies and a wicked confidence in ceremonies should have place the chiefe in the Church From this error they revoke the Church unto the true service of God and unto good works in deed What can be more forceably spoken then that Sermon in the 49 Psalme The God of Gods the Lord hath spoken and called the earth Here God doth preach unto all mankinde condemning their vaine trust in ceremonies and propoundeth another worship giving them to understand that he is highly displeased with them that in tho Church doe so preach ceremonies that they overturne the true worship of God Many such like Sermons are to be found in the Prophets as Esay Cap. 58. and Zachar. 7. Michah Cap. 6. and Hosea cryeth I will have mercie and not sacrifice and the knowledge of God rather then burnt offerings And it is not unknown that many godly and learned men have heretofore greatly wished that the doctrine touching the comfort of consciences and the difference of works had been more sound For both these parts of doctrine ought alwaies to be in the Church namely the Gospel of faith for to instruct and comfort the consciences and also the doctrine that declareth which are good works indeed and which is the true worship of God As for our adversaries seeing that they doe corrupt the doctrine of faith they cannot affoord any sound comfort to the consciences for they will have men to stand in doubt of the remission of their sins and yet afterwards they bid men seeke remission of sin by their own works they devise Monkeries and other such works and then they abolish the true worship of God for prayer and other spirituall exercises are laid aside when mens mindes are not established in a sure trust in Christ Moreover their works of the second table cannot please God except faith goe with them For this obedience that is but begun and is unperfect doth please God for Christ sake alone Thirdly they debase the works commanded of God and preferre mans traditions farre before them These they set out with most goodly titles calling them the perfection of the Gospel but in the meane time they speake so coldly of the dutie of a mans calling of magistracie of marriage
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law 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 unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
holy Ghost doe quicken our hearts when as by faith they are raised up in this comfort as Paul saith Galat. 3. That ye might receive the promise of the spirit through faith Therefore we doe not speake of an idle faith and the unskilfull are deceived whiles they thinke that remission of sinnes doth happen to such as are idle without a certain motion of the minde without wrastling and without a feeling comfort of in true griefes in that age which now is able to understand the voice of doctrine according to that saying Faith cometh by hearing and hearing by the word of God And because that in repentance we propound comfort unto the conscience * Looke the 6. observation upon the August confess we doe not here adde questions of predestination or of election but we lead all Readers to the word of God and exhort them to learne the will of God out of his word as the eternall Father by expresse voice commanded Heare him Let them not looke for other revelations Hitherto also pertaineth the fifth Article Of new obedience THE whole benefit of the Son of God is to be considered for he will so take away sinne and death and deliver us from the kingdome of the Devill that sinne being altogether abolished and death vanquished he may restore unto us eternall life wherein God may communicate unto us his wisdome righteousnesse and joy and wherein God may be all in all This great benefit he doth begin in this miserable lumpe of ours in this life as it is written 2 Cor. 5. If so be we shall be found cloathed and not naked Also Matth. 10. They that shall continue to the end shall be saved Therefore when we receive remission of sins and are reconciled and sealed by the holy Ghost it is a horrible madnesse to waste these good gifts as these wasters are described in the parable of the house that was made cleane and in the second Epistle of Peter Chap. 2. it is said If they after they have escaped from the filthinesse of the world are yet tangled againe therein and overcome the latter end is worse with them then the beginning Now these good gifts are wasted or powred out if a man doe not hold the foundation that is the Articles of Faith and either willingly or being deceived imbraceth wicked opinions or Idols also if a man doe fall grievously against his conscience These rules are oftentimes repeated as Galat. 5. They which doe such things shall not inherit the kingdome of God Therefore it is necessarie to have a care to avoide such falls If this manifest necessitie the great punishment to wit the losse of eternall life being set before their eyes doe not moove some to doe good works they shew themselves to be of the number of those of whom it is said 1 Joh. 3. He that committeth sin is of the Devill Also If any man have not the Spirit of Christ he is not his And there be many causes of this necessitie First a debt that is an immutable order that the creatures should obey God Therefore Paul saith Rom. 8. Ye are debters Also lest the holy Ghost and faith be shaken of let there be a care to avoyd present punishments because it is most certaine that many falles even of the Elect are fearefully punished in this life as the Church speaketh in Micheas chap. 7. I will beare the wrath of the Lord because I have sinned against him And the Histories of all times doe containe fearefull examples of punishments as David Salomon Manasses Josias Nabuchodonozor and innumerable others were grievously punished Wherein this is most to be lamented that in the very punishments many sinnes are heaped up as in the sedition raised up against David and in the renting of the kingdome for the sinne of Salomon And touching the necessitie of doing good works the Lord saith Matth. 5. Except your righteousnesse exceed the righteousnesse of the Scribes and of the Pharisees ye shall not enter into the kingdome of heaven The necessitie which is manifold being thus considered there questions insue thereupon what works are to be done How they may be done In what sort they doe please God What rewards they have what is the difference of sins * Looke the first observat upon this confession in the fourth Section what sins doe shake of the holy Ghost and what not What works are to be done IT is the will of God that Faith and works be governed by his word Therefore we must keepe the rule touching good works both internall and externall contained in the commandements of God which doe pertaine to us as it is said Ezech. 23. Walke ye in my commandements And these internall and externall works doe then become the worship of God when they be done in faith and are referred to this end that God by this obedience may be glorified Now we have shewed before that even the unregenerate may performe this externall obedience or discipline as Cicero liveth honestly and for his pains in government deserveth well of all mankinde but his minde is full of doubts touching the Providence of God neither doth he know nor speake unto the true God in invocation neither doth he know the promises and he alwaies doubteth whether he be heard especially when he is in misery and then is he angry with God and thinketh that he is unjustly punished seeing he was a honest Citizen and profitable for the Common-wealth Such darknesse in the minde is great sinne such as reason not being illuminated by God is is not able to judge of Therefore inward obedience true knowledge of God the feare of God sorrowes in repentance trust to obtaine mercie promised for the Sonne of God invocation hope love joy in God and other vertues must be begun also in the regenerate and they must be referred to a proper end to wit that God may be obeyed These kindes of true worship cannot be given unto God without the light of the Gospel and without faith which our adversaries who will seeme to be jolly preachers of good workes do neither understand nor require seeing they omit the doctrine of faith which is a confidence to obtaine mercy resting in the Sonne of God which is an especiall worke and the chiefe worship of God Of workes not commanded of God we shall speake hereafter and we must hold fast that rule Matth. 15. In vaine doe they worship me with the commandements of men And in the Church in falleth out oftentimes that ceremonies devised by men are more carefully kept then the commandements of God yea the authoritie of Pharisaicall and unjust traditions is preferred before the the commandement of God as in many ages for the unjust and wicked commandement of single life the commandement of God concerning true chastitie was horribly violated Therefore we must consider of the difference of the law whereof we will speake againe hereafter How good workes may be done GReat is the infirmitie of man
brethren according to the measure of gifts which God hath bestowed upon every one Moreover to the end that these things may the better be observed it is the part and dutie of every faithfull man to separate himselfe according to Gods word from all those which are without the Church and to couple himselfe unto this company of the faithfull wheresoever God hath placed it yea though contrary Edicts of Princes and Magistrates doe forbid them upon paine of corporall death presently to ensue upon all those which doe the same Whosoever therefore doe either depart from the true Church or refuse to joyn themselves unto it do openly resist the commandement of God We beleeve that with great diligence and wisdome it ought to be searched and examined by the word of God what the true Artic. 29. Church is seeing that all the Sects that at this day have sprung up in the world doe usurpe and falsely pretend the name and title of the Church Yet here we doe not speake of the company of hypocrites which together with the good are mingled in the Church though properly they doe not pertaine to the Church wherein they are onely present with their bodies but onely of the manner how to distinguish the Body and Congregation of the true Church from all other Sects which doe falsely boast that they be the members of the Church Wherefore the true Church may be discerned from the false by these notes First if the pure preaching of the Gospell doe flourish in it if it have the lawfull administration of the Sacraments according to Christ his institution if it doe use the right Ecclesiasticall discipline for the restraining of vice Finally to knit up all in one word if it doe square all things to the rule of Gods word refusing whatsoever is contrary to it acknowledging Christ to be the onely head of the same By these notes I say it is certaine that the true Church may be discerned From the which it is not lawfull for any man to be severed Now who be the true members of this true Church it may be gathered by these marks and tokens which be common to all Christians such is faith by the vertue whereof having once apprehended Christ the onely Saviour they doe flie sinne and follow righteousnesse loving the true God and their neighbours without turning either to the right hand or to the left and doe crucifie their flesh with the effects thereof not as if no infirmitie at all remained still within them but because they doe fight all their life long against the flesh by the power of the spirit having often recourse unto the blood death passion and obedience of our Lord Christ as unto a most safe refuge in whom alone they are assured to finde redemption for their sins through faith in him But on the other side the false Church doth alwaies attribute more unto her selfe to her owne decrees and traditions then to the word of God and will not suffer her selfe to be subject to the yoake of Christ neither doth administer the Sacraments so as Christ hath prescribed but at her own will and pleasure doth one while adde unto them another while detract from them Furthermore she doth alwaies leane more to men then to Christ and whosoever doe goe about to lead a holy life according to the prescript rule of Gods Word whosoever doth rebuke and reproove her faults as her covetousnesse and idolatry those she doth persecute with a deadly hatred By these marks therefore it is easie to discerne and distinguish both these Churches the one from the other Out of the Confession of AUSPURGE ALso they teach that there is one holy Church that shall continue alwaies Now to speake properly the Church of Christ is a congregation of the members of Christ that is of the Saints which doe truely beleeve and rightly obey Christ though in this life there be many wicked ones and hypocrites mingled with this companie and shall be to the day of judgement Now the Church properly so called hath her notes and marks to wit the pure and sound Doctrine of the Gospel and the right use of the Sacraments And for the true unitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike every where according as Saint Paul teacheth There is one Lord one Faith one Baptisme one God and Father of all These things are thus set down in another Edition ALso they teach that there is one holy Church which is to continue alwaies Now the Church is a Congregation of Saints in which the Gospel is purely taught and the Sacraments rightly administred And unto the true Vnitie of the Church it is sufficient to agree upon the Doctrine of the Gospel and the administration of the Sacraments Neither is it necessary that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paul saith There is one Faith one Baptisme one God and Father of all Out of the Confession of SAXONY Of the Church GOd will have us to understand that mankinde is not borne by chance but that it is created of God and created not to eternall Artic. 11. destruction but that out of mankinde he might gather unto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnesse and joy and he will have his Sonne to be seene for whom and through whom by his unspeakable wisdome and infinite mercie he hath repaired this miserable nature of men Therefore amongst men he would at all times have a companie whereunto he delivered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserve a ministerie to keepe and spread abroad that doctrine by the which he hath been is and will be effectuall and hath converted many to himselfe as Paul doth manifestly teach The Gospell is the power of God to salvation to every one that beleeveth But it is to be marvelled at and to be lamented that the greatest part of mankinde being carried away with a horrible rage should contemne this voice and testimonie of God and the Son of God and that in this company which hath the name of the Church there have been alwaies many divisions and that the true Church hath been overcome by forreine and domesticall enemies When men doe looke upon these dissentions and doe see that they which imbrace other doctrines repugnant to the Gospell doe get the upper hand in kingdomes multitude and glory they doubt whether there be any Church of God which it is what manner of Church it is and where it should be And for prophane men it is a hard matter to judge hereof but the true Church doth certainly know out of the divine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God
themselves rehearse those great things wherewith God hath adorned her above all other women and they all rejoyce one with another and shew themselves most thankfull for the salvation which is purchased to mankinde and with all Christian people they confesse and professe that she is happie and they praise God for all these things and so much as lyeth in them they doe faithfully follow and imitate the holy life and good manners of that Virgin and they doe indeed execute that which she commandeth to them that ministred in the Marriage at Cana and do alwayes desire to be in heaven with her And all these things they doe according to the meaning of the holy Scriptures And a little after And thus doe we teach that the Saints * Looke the 1. observation are truly worshipped when the people on certaine daies at a time appointed do come together to the service of God and doe call to minde and meditate upon the benefits of God which he hath bestowed upon holy men and through them upon his Church and there withall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlinesse and the last end of their life to the end that it may be as it were built up in the same truth by the word of God and may praise God and give him thanks for those men and in their name and may sing * Looke the 2. observation profitable songs and such as are free from superstition and may raise and stirre up themselves to the like obedience imitation of their faith works and deeds godlinesse holinesse and honestie and that they may call upon God that he would vouchsafe to give unto them to enjoy their companie and fellowship as well here in the time of grace as hereafter in eternall glory All which things are in few words comprehended in the Epistle to the Hebrews where it is said Remember them which have the Heb. 13. over sight over you which have declared unto you the word of God whose faith follow considering what hath been the end of their conversation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the body to abstinencie joyning there withall Matth 6. prayers and giving of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and businesse desire and permit at what time soever they use it in any societie either generall or particular it must be done without hypocrisie or superstition as the holy Scriptures doe witnesse and Paul among other things doth thus write of it Let us approve our selves as the Ministers of God by 2 Cor. 6. Luk. 5. 1 Cor. 7. fasting c. And Christ saith Then they shall fast And again Paul saith in another place That ye may give your selves to fasting and prayer Now fasting doth not consist in the choise of meat which a man useth but in the moderate use of meat and in exercising chastising and bringing under the unruly flesh before God and chiefly the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth fast and how and by what meane the godly may exercise a wholsome and acceptable fast unto God and on the other side to know when they should not fast but rather take heed that they doe not fast it is expressed in the Prophet and manifestly taught Isa 56. Matth. 6. of Christ himselfe What is to be thought of the choise and difference of meats every man ought to learne out of the doctrine of Christ that by this meane what doubt soever is in this point it may be taken away and decided Theâ— Christ called the multitude unto him Matth. 15. and said Heare and understand That which goeth into the mouth Mark 7. defileth not the man but that which cometh out of the mouth that defileth the man that is maketh him guiltie Also out of the doctrine of the Apostle whose words are thus I am perswaded Rom. 14. through the Lord Iesus that nothing is uncleane of it selfe but unto him that iudgeth any thing to be uncleane to him it is uncleane But if thy brother be grieved for the meat now walkest not thou charitably Destroy not him with thy meat for whom Christ died For the kingdome of God is not meat nor drinke but righteousnesse and peace and ioy in the holy Ghost Christians indeed are not tyed to any law in this case yet so that they be not an offence to the weaker sort therefore the Apostle addeth All things indeed 1 Cor. 8. are pure but it is evill for the man which eateth with offence And in another place he writeth Meat doth not make men acceptable to God for neither if we eate have we the more neither if we eate not have we the lesse Out of the FRENCH Confession TO conclude we thinke that Purgatorie is a feigned thing Artic. 24. comming out of the same shop whence also Monasticall Vowes Pilgrimages the forbidding of marriage the use of meats a ceremoniall observation of certaine dayes auricular confession indulgences and such like things have proceeded by which things certaine men have thought that they doe deserve favour and salvation But we doe not onely reject all those things for a false opinion of merit added thereunto but also because they are inventions of men and a yoke laid upon the consciences of men by mens authoritie Out of the ENGLISH Confession ANd as for their brags they are wont to make of their Purgatoris Artic. 14. though we know it is not a thing so very late risen amongst them yet is it no better then a blockish and an old wives devise Augustine indeed sometime saith there is such a certaine place sometime he denyeth not but there may be such a one sometime he doubteth sometime againe he utterly denieth that there is any at all and thinketh that men are therein deceived by a certaine naturall good will they beare their friends departed But yet of this one errour hath there growne up such a harvest of those Massemongers that the Masses being sold abroad commonly in every corner the Temples of God became shops to get money and seelyfouls were borne in hand that nothing was more necessarie to be bought In deed there was nothing more gainfull for these men to sell Out of the Confession of AUSPURGE Of abuses that be taken away Of putting difference betweene meats and such like Popish traditions IN this corporall life we have need of traditions that is of the Artic. 4. distinctions of times and places that all things may be done orderly in the Church as Paul willeth Let all things be done in order and so as is meet and decent Therefore the Church hath her traditions that
weightie speech both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paul speaketh namely of both kindes denying them to be the righteousnesse of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not Matt. 15. All that entereth into the mouth defileth not the man And in that place Christ excuseth his Disciples that had broken a tradition that was in use among them and he addeth a notable saying They worship me in vaine with the commandements of men He denieth mans precepts to be true duties availeable unto righteousnesse before God Wherefore they are not the righteousnesse of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfully the services invented by man have multiplied and increased in the Church unto this day The Monks did daily heape up ceremonies both with new superstitions and also with new waies to bring in money And these trifles were thought to be the chiefest worship of God and the greatest godlinesse whereas Christ doth by a most grave and weightie Oracle forbid that such ceremonies should be accounted for services of God For he doth not forbid the appointing of traditions unto a civill end and use that is for good orders sake but he denieth that any such be any worship of God in saying In vaine doe they worship me And he teacheth that true worships be workes commanded of God as feare faith love patience chastitie walking in ones calling doing of ones dutie c. Acts 15. Peter saith Why doe ye tempt God laying a yoke on the Disciples necke which neither we nor our Fathers were able to beare but by the grace of our Lord Jesus Christ we beleeve to be saved as doe also they Here Peter sheweth that remission of sinnes and salvation cometh to us by Christ and not by the rites of Moses or the law and doth also give us to understand that such doe grievously sinne which doe burden mens consciences with such ordinances For it is no slight reproofe when he saith Why tempt ye God And 1 Tim. 4. He termeth the forbidding of of meats mariages and such like traditions doctrines of Devils But why doth he use such a sharpe speech His meaning was not that there should be no ordinances at all or that no differences of places and times should be observed but then he accounteth them to be doctrines of Devils when as the benefit of Christ is attributed unto them when they are reputed for righteousnesse and for necessarie services of God when an opinion of necessitie is fastened to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would have to be diligently avoided and for that cause they cry out so often and so earnestly against traditions And it is a wonder that the patrons of such superstitious opinions about traditions are no whit moved with such thundering speeches Now as for us we teach that those traditions are not to bee condemned which command nothing against the laws of God and have a civill use and end namely such as are ordained to this end that things might be done orderly in the Church Of which sort are the traditions about holy dayes the Lords day the Nativitie Passeover and the rest also about the holy readings and lessons and such like Now all rites of this kinde we retaine very willingly in our Churches And yet the Church is taught to know what to thinke of such customes to wit that they doe not merit remission of sinnes that they are not the righteousnesse of a Christian nor necessary duties unto Christian righteousnesse but indifferent things which a man may omit where there is no danger of giving offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that old torture and racking And yet it bringeth great commendation to traditions because it sheweth the true use of them All modest men will more willingly obey the traditions after they understand that their consciences are set free from danger in private and that they must so far obey as that the common peace be not disturbed nor the weake ones hurt Againe this interpretation doth defend and preserve publique good manners and discipline because it commandeth to avoid offences Also to observe publike holy dayes the meetings in the Churches readings c. doe serve for examples and to accustome the youth and the common sort thereto Therefore such ordinances are not to be broken but rather with common care and travell to be furthered These be the true and meet commendations of traditions which no doubt doe greatly stirre up such as are godly and staied to love defend and adorne the publike orders The Gospel teacheth to thinke reverently not onely of other civill laws and orders but also of Ecclesiasticall and seeketh the true use of them Yet notwithstanding it appointeth degrees and will have the doctrine touching Christ and things that are heavenly and everlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not unknowne to the Fathers For Augustine saith This whole kinde of things hath free observations and to this purpose he discourseth at large Irenaeus saith The disagreement in fasting doth not break off the agreement in faith The Tripartite history gathereth together many examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles mind to prescribe any thing touching holy dayes but to preach godlinesse and a good conversation But in so manifest a matter it is needles to heape up many testimonies But our adversaries doe here make great outcries That by this doctrine publike discipline and order is overthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Jovinians surmise These slanders we have partly refuted already there is no confusion or anarchie brought in nor the publique discipline overthrowne when as we teach that traditions which have a civill end and use ought to be observed And we teach also that offences must be foreseene and avoided But touching mortification we answer thus True and unfeigned mortification is to beare the crosse to indure dangers troubles and afflictions This kind of obedience is the worship of God and a spirituall worke as the Psalme teacheth A sacrifice to God is a troubled spirit c. We teach moreover that another kinde of exercise is necessarie It is the dutie of every Christian to bridle his flesh even by bodily discipline labours temperancie meditation of heavenly things and such other exercises fit for his age The neerest and proper end whereof must be this that fulnesse and idlenesse doe not pricke him forward to sinne and
Call upon me in the daye of trouble and I will deliver thee Also we use burials having thereat a decent assembly godly admonitions and songs c. The first part of this 19. Article which is of confirmation was placed in the 13. Section Hitherto also pertaineth the beginning of the 20. Article so far as it speaketh of a certaine time appointed for the service of God NAturall reason doth know that there is an order and the understanding of order is an evident testimony of God neither is it possible that men should live without any order as we see that in families there must be distinct times of labour rest meate and sleepe and every nature as it is best so doth it chiefly love order throughout the whole life Also Paul commandeth That all things in the Church be done decently and in order Therefore there hath beene at all times even from the beginning of mankinde a certain order of publique meetings there hath been also a certaine distinction of times and certaine other ceremonies and that without doubt full of gravitie and elegancie among those excellent lights of mankinde when as in the same garden or cottage there sat together Sem Abraham Isaac and their families and when as that Sermon which Sem made concerning the true God the Sonne of God the distinction of the Church and other nations being heard afterward they together used invocation That which followeth because it treateth of indifferent Traditions in generall is placed in the next Section Out of the Confession of WIRTEMBERGE Of Fasting VVE think that Fasting is profitable not to this end that Artic. 17. either by the merit of it worke it might purge sinnes before God or apply the merit of Christ to him that doth fast but that by sobrietie it may bridle the flesh lest that man being hindered by surfetting and drunkennesse he be the lesse able to obey the calling of God and discharge his dutie negligently But we shall have a fit place hereafter to speak of Fasting Also Article 28. Of Fasting FAsting hath it praise and use But now we doe not speak either of necessary fasting when a man must needs fast for want of meat or of an allegoricall fasting which is to abstaine from all vices but we are to speak of two usuall kindes of fasting whereof the one is a perpetuall fast and this is a sobrietie which is alwaies to be kept in meat and drink throughout the whole course of a mans life for it is never lawfull for us to ravine and to follow surfetting and drunkennesse There is another fast which is for a day when as sometimes we abstaine from meat the whole day such as was used in the Old Testament Levit. 16. Also the examples of Jehosaphat of the Ninivites and others doe witnesse the same thing This kinde of fasting was also used after the publishing of the Gospel as appeareth Act. 13. 14. But afterward there followed a great difference in Churches touching the observation of such a kinde of fasting and as this difference brought no discommoditie to the Church so it testified that the use of this fasting was free And there is a worthy saying among the ancient fathers touching this varietie The difference say they of fastings doth not breake off the agreement of faith Now although some men doe thinke that Christ by his example did consecrate the fast of Lent yet it is manifest that Christ did not command this fast neither can the constitution of our nature abide it that we should imitate the example of Christ his fasting who did abstaine full 40. dayes and 40. nights from all meat and drinke Also Eusebius doth declare and that not obscurely That the use of this Lenten fast was very free in the Church Moreover Chrysostome in Gen. cap. 2. Hom. 11. saith If thou canst not fast yet thou maist abstaine from sinnes and this is not the least thing nor much differing from fasting but fit to overthrow even the fury of the Devill Neither was there any choice of meats appointed because the Apostle had said To the cleane all things are cleane But in the observation of such fasts we must chiefely marke the end The ancient fathers did somtimes fast whole daies together that they might give themselves to publique prayer and by this discipline might admonish their Church especially the youth of dangers that were past or present or hanging over their heads and might stir them up to repentance whereby the wrath of God might be asswaged This is the godly and profitable end of these fastings Others doe fast That by the merit of this worke they may purge their sinnes before God or as some doe speake Apply unto themselves the merit of Christ by their fasting But this end is utterly to be condemned For first the onely death of Christ is the purging of our sinnes Secondly fasting was not ordained for this use that it should be a work whereby the merit of Christ may be applied to us For fasting is either joyned with true repentance and then the merit of Christ is applied to him that repenteth by faith which is the chiefe part of repentance before a man doth begin or end his fasting or else fasting is without repentance and then it is abominable in the sight of God so far is it from applying the merit of Christ to him that fasteth Isa 58. Is it such a fast that I have chosen that a man should afflict his soule for a day and to bowe down his head as a bulrush Augustine Epist 86. ad Casulanum saith I revolving that in my minde which is writen in the Evangelicall and Apostolique Scriptures and in that whole instrument which they call the New Testament doe see that fasting is commanded But on what dayes we ought not to fast and on what dayes we ought to fast I doe not see it defined either by the commandement of the Lord or of the Apostles And by this I thinke that rather a releasing then a binding to fasting is the more fit and apt not to obtaine righteousnesse wherein the beautie of the Kings daughter doth consist inwardly which is obtained by faith but yet to signifie a perpetuall rest And Chrysostom Tom. 4. de Iejun Quadrag Hom. 73. saith If we come daily hither and fast the whole Lent and doe not change our life to the better it will be an occasion of our greater condemnation By these testimonies it is evident that it is neither Apostolique not Catholique to thinke that fasting is a work whereby either sinnes are purged before God or the merit of Christ is applied Hitherto also appertaineth the 29. Article Of the consecrating of water salt wine and other things VVE confesse that the forbidding of water whereby the Leviticall uncleannes was purged was ordained of God in the Old Testament Also we acknowledge that miracle wherby the Prophet Elizeus did heale the barren waters of Jericho by casting in of salt And we embrace that
in certaine other things in our Churches yet we doe not disagree in doctrine and faith neither is the unitie and societie of our Churches rent asunder For the Churches have alwaies used their libertie in such rites as being things indifferent which we also do at this day But yet notwithstanding we admonish men to take heed that they count not among things indifferent such as indeed are not indifferent as some use to count the Masse and the use of Images in the Church for things indifferent That is indifferent saith Ierome to Augustine which is neither good nor evill so that whether you doe it or doe it not you are never the more iust or uniust thereby Therefore when things indifferent are wrested to the confession of saith they cease to be free as Paul doth shew that it is lawfull for a man to eate flesh if no man doe admonish him that it was offered to idols for then it is unlawfull because he that eateth it doth seeme to approve idolatry by eating of it Out of the former Confession of HELVETIA Of things indifferent THose things which be called and are properly things indifferent Artic. 25. although a godly man may in all places and at all times use them freely yet he must onely use all things according to knowledge and in charitie to wit to the glory of God and to the edifying of the Church and his neighbours Out of the Confession of BASIL IN this Section also may the tenth Article of this confession be placed which we have partly referred to the first Section where mention is made of humane traditions partly to other Sections as occasion served Out of the Confession of BOHEMIA Of accessories or things indifferent to wit of Ecclesiasticall traditions constitutions rites and ceremonies and of Christian libertie CHAP. 15. TOuching this accessorie kinde humane traditions constitutions and ceremonies brought in by a good custome men are taught that these be things inferiour in degree and lesse necessary then are the gifts of the ordinary Ministerie yea that they be instituted and appointed in regard of the Ecclesiasticall ministery and to serve thereunto and yet that they are with an uniforme consent to be retained in the Ecclesiasticall assemblies of Christian people at the common service of God according to the doctrine of the holy Apostles Let all things be done in your meeting to wit in the Church decently and in order Also God is not the author of Confusion but of peace But they must alwaies be kept with this caveat and within these bounds that they be not taken for foundations whereupon salvation must stay it selfe or for a worship which is appointed of God without any difference and that they doe not rather or more straightly binde the consciences of men then the commandements of God doe and that they be not lifted up or preferred before them but that they be taken for an ornament decency honest shew and laudable discipline and so that they doe not violate the Christian libertie of the Spirit of God and of faith nor disturbe charitie and on the other side that no man by pretending a shew of Christian libertie doe withdraw himselfe from such constitutions as be godly and serve to a good use Now by the name of Christian libertie is chiefly understood Ioh. 8. Rom. 6. Rom. 8. Act. 15. Psal 18. and 110. that libertie whereby through Christ we are freed from sinne and the curse and the yoke of the law secondly the receiving of the Spirit of a ready will or of the voluntary Spirit of the sons of God whereby they doe earnestly and with pleasure and of their owne accord exercise the works of faith toward God and charitie towards Rom. 8. 2 Tim. 1. Iac. 1. their neighbour and by the law of charitie the minde is stirred up to performe these things rather of love then of debt or any compulsion Also whereby we are made free from all bond of conscience to any humane traditions that a man may not be tied in such sort or rather more strictly unto these then to the commandements of God And lastly that no man may suffer his conscience to be seared thereby as with an hot iron Therefore according to these things all those humane traditions and ceremonies which do obscure or take away the glory honour worship and grace of our Lord Iesus Christ and doe withdraw the people from true and sincere faith and in a word in respect whereof the commandements of God are broken neglected and lightly regarded and the word of God is not exercised or handled according to its own sinceritie and truth they are not onely not to be observed but to be avoided For Christ our Lord doth sharply reproove those Pharisees and Masters of the Iews by the name of such rites and traditions and for that they doe observe such Matth. 7. Isa 29. when he saith Very well hath Esay prophecied of you hypocrites as it is written This people honoureth me with their lips but their heart is farre away from me But they worship me in vaine seeing that they teach such doctrine as is delivered and brought in by men For ye lay the commandements of God apart and observe the traditions of men And holy Paul doth admonish us to take heed of such toyes devised by men when he saith Beware lest there be any that spoile you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Whereof also there be Canons extant in the Canon law Dist 8. 11. cap consuâ—tud and the words be these We praise custome yet that onely which is knowne to use nothing contrary to the Catholike faith Wherefore those rites onely and those good ceremonies are to be observed which among the people of God doe build up one onely and that a true faith and a sincere worship of God concord charitie and true and Christian or religious peace Therefore whether they have their beginning and be brought in of Bishops or of Ecclesiasticall Councels or of any other Authors whatsoever the simpler sort are not to care for it neither to be mooved or disquieted but to use them to good because they are good and to observe this onely rule therein as alwayes to put their greatest confidence in those things onely which are of God settle their onely and chiefe refuge in those things and withall diligence take heed that they be not withdrawne by such ceremonies from those things which are the chiefest of all and wherein religion is founded and so by consequent from the things themselves For those divine and wholsome things are to be preferred in every respect before all other things of all men and the conscience ought to be bound to them alone For the Lord himselfe did pronounce a woe against those Elders of the Iews who preferred their own traditions before the commandements of God and those which were the lesser
without commandement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaying of dogs sacrifices offered at Lampsacum to Priapus and such like monstrous worship should not please God Whether hath mans foolehardinesse rushed not onely amongst the Ethnicks in feigning worships but also among the Popish rout in devising eft-soons new and foolish ceremonies in prayer to the dead in the worshipping of Saints and in the babling of Monks Here therefore let us be watchfull and not suffer lawes to be thrust upon the Churches which prescribe workes without the commadement of God as Gods worship and mans righteousnesse And whereas all our adversaries even they that speake most modestly doe tie this opinion of worship unto those workes let us know that it is a good work to withstand them and by violating such traditions to shew a patterne by which the godly may know what to judge of them As Euscbius writeth of Attalus That he was commanded by God to speake unto a certaine man which eat nothing but bread salt and water that he would use common meat lest hee should bring others into error Moreover this second errour which maketh these workes to bee the worship of God brake farther For many in the Church were deceived through a perverse emulation of the Leviticall ceremonies and did thinke that there should be some such rites in the New Testament and that they are the worship of God or things whereby God will be honoured yea and that they are righteousnesse And for that cause they gave authoritie to the Bishops to ordaine such rites and such services This Pharisaicall errour Christ and his Apostles noted who taught that the worship of the New Testament is repentance the feare of God faith and the workes of the Ten Commandements as Paul saith The kingdome of God is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost For he that in these serveth Christ pleaseth God and is approved of men The Monks fained themselves to be Nazarites The Masse Priests that sacrifice for the dead would have men thinke that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monks and the Priests mercenarie Masses have no word of God for them yea there are many fond opinions mingled with them which of necessitie must be reproved in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like unto other humane governments For they surmise that it is a kingdome wherein the Bishops as if they were Kings have power to make new laws that are besides the Gospel and that they must of necessitie be obeyed even as the Princes laws must necessarily be obeyed especially seeing this life of man cannot be without traditions And this opinion of the necessitie of these things hath stirred up contentions whilest every one defendeth his owne rites invented by man as simply necessarie But Christ and his Apostles teach that such rites set forth without Gods Commandements are not to be taken for things necessary Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about things indifferent though it be not in a case where offence may be given is not to be received Hitherto belongeth the saying of Paul Let no man iudge you in meate and drinke and entercourse of holy daies c. For to judge signifieth to binde the consciences and to condemne them that doe not obey Againe Gal. 5. Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawfull to appoint traditions or to approve them Now some man may aske whether we would have this life of man to be without order and rites No surely But we teach that the true Pastors of the churches may ordain publike rites in their Churches but so as it be only for an end belonging to the body that is for good orders sake to wit such rites as availe for the instruction of the people As for example set daies set lessons and such like and that without any superstition and opinion of necessitie as hath been said before so that it may not be counted any sin to violate any of these ordinances so it be not with giving offence But if so be that they be broken with offence there where the Churches are well ordered and there is no error in doctrine let him that in such place breaketh them know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministery This reason doth sufficiently warrant the authority of profitable traditions and layeth no snare on mens consciences So the Church in the beginning of it ordained set dayes as the Lords day the day of Christs nativitie Easter Pentecost c. Neither did the Church dispence with the morall precepts but Gods own authoritie abrogated the ceremonies of Moses law And yet it was meet that the people should know when to come together to the hearing of the Gospel and unto the ceremonies which Christ did ordain And for that cause certain dayes were appointed to that use without any such opinions as were above mentioned And the general equity abideth still in the morall law that at certain times we should come together to these godly exercises but the special day which was but a ceremonie is free Wherupon the Apostles retained not the seventh day but did rather take the first day of the week for that use that by it they might admonish the godly both of their libertie and of Christs resurrection * Looke the 4. Observat The things objected against this may easily be taken away The Apostles decree touching things offered to Idols and fornication was moral and perpetuall but in that which they added touching bloud and that which was strangled they had regard of offence giving at that time For it was an use even before the Apostles time that such as then were conquered by the Iews should abstain from bloud things strangled The Apostles therefore have laid no new thing upon those that were joyned unto their fellowship but as yet they kept the old usuall rite which was pleasing both to the godly Iews and such as joyned with them in the society of Christ As for that which Christ saith I have yet many things to say unto you doubtlesse he meant not those foolish ceremonies that the Popes have brought in nor that any new articles of faith but a farther illumination of that Gospel which he had already delivered And therefore afterward he addeth touching the office of the holy Ghost that he should not bring any other kind of doctrine but should enlighten the minds of the Apostles that they should understand the Gospel touching the will of God which before had been taught Therefore he saith Ioh. 14. He shall teach you
your fathers but walke in my commandements And often are such warnings repeated And Psal 1 18. Thy word is a lanterne to my feet And Numb 15. Let them not follow their owne imaginations The third error is this Hypocrites doe imagine that such works are a kinde of perfection as Monks doe preferre their vowes full of vanitie before the civill and housholders life whereas God by his wonderfull providence hath so joyned mankinde together in fellowship and in these travels and dangers would have our faith prayer and confession or liberalitie one toward another or patience and other vertues to be tried The fourth errour is the opinion of necessitie as some doe write That the fasting of Lent is necessary and other things are arbitrary Neither is it onely a torment of conscience to judge that he is no Christian nor member of the Church of God that eateth flesh on the Saturday or observeth not the fast of Lent but it is also an error that darkeneth great matters as the doctrine of the righteousnes of the Gospel and of the Church what manner of Church it is and how the members of the Church are to be discerned not by meat and drink but by faith prayer and other vertues And against the opinion of necessitie it is expresly said Col. 2. Let no man iudge you in meat or drinke And Gal. 5. Stand in the libertie wherewith Christ hath made you free and be not againe intangled with the yoke of bondage And that opinion of necessitie hath alwaies bread great discord as in time past there was great contention about Easter day and about leven and now also many such like contentions have risen The fifth errour To the former opinions this errour also is added that the Bishops take to themselves authoritie to ordaine new kinds of worship and to binde consciences as Gregory hath ordained That married men translated to the order of priesthood should forsake the company of their wives and the constitution of confession commandeth to recken up sins and decrees have been made of differences of meats and fasting and such like Of such traditions there are also late bookes set forth full of labyrinths wherein it is written that the transgressions of such ceremonies are mortall sins yea though they be committed without giving offence to others Gerson sought for some mittigations but the true comfort is the voice of the Gospel which would have the understanding of this liberty to be made knowne and maintained in the Church namely by removing those errors whereof hath been spoken But ceremonies invented by man such as are seemely devised for order may be observed without any opinion of merit worship or necessitie as hath been aforesaid out of the Col. 2. Let no man iudge you in meat or drinke And Peter saith Act. 15. Why do ye tempt God laying upon the necks of the disciples a yoke which neither your fathers nor we were able to beare The third rule Those errors being removed whereof the Church must needs be admonished afterward we both observe certain ceremonies which are comely and made for good order and also teach that they ought to be observed even as men cannot live without order And Paul saith 1 Cor. 14. Let all things be done decently and in order And there is a saying of Athanasius Ceremonies are profitable but with knowledge of the truth and in measure It is plain that this last word is opposed to superstition which then also daily increased ceremonies and darkened the truth and burdened consciences and the Churches But we thank God the everlasting Father of our Lord Iesus Christ who for his Son and by him gathereth an eternall Church for that even from the first beginning of mankind he hath preserved the publike ministery of the Gospel and honest assemblies who himselfe also hath set apart certain times for the same and we pray him that henceforth he wil save and govern his Church And we diligently teach that all men ought to help to maintain the publike ministerie and avoid offences and dislentions that scatter the Church as in it proper place more at large is declared Out of the Confession of WIRTEMBERGE Of Ecclesiasticall Ceremonies VVE acknowledge that by Christ the Sonne of God two Artic. 35. Ceremonies were ordained in the Church Baptisme and the Lords Supper which are also to be observed according to the institution of Christ We confesse also that the Apostles did appoint certaine ordinances in the Church That all things be done decently and in order as Paul speaketh such as they be that are set downe 1 Cor. 14. and 1. Tim. 2. The Apostles also in ordaining Ministers of the Church used laying on of hands which being retained out of the custome of the old Law and not being commanded to the Church may be freely observed They ordained also in the Acts of the Apostles That the Gentiles should beware of eating of that which was strangled and of blood not that this observation should be for ever among the Gentiles but for a time and so long to continue till this eating were no more offensive We confesse this also that it is lawfuâ—l for the Bishops with with the consent of their Church to appoint holy days lessons Sermons for edifying for instruction in the true faith in Christ But it is not lawfull for them to thrust upon the Church the ceremonies of the old law for the holy service wherewithall God alone is worshipped Neither is it lawfull either to restore the old ceremonies of the law or devise new to shadow forth the truth already laid open and brought to light by the Gospel as in the day light to set up candles to signifie the light of the Gospel or to carrie banners and crosses to signifie the victory of Christ through the Crosse Of which sort is all that whole furniture of massing attire which they say doth shadow out the whole passion of Christ and many other things of that kinde Much lesse is it lawfull to ordain ceremonies and holy rites by the merit whereof sin may be purged the kingdome of heaven purchased For of that former kind of ceremonies and holy rites Christ out of Esay preacheth saying In vain do they worship me teaching for doctrines the precepts of men And Paul saith Let no man iudge you in meat or drink or part of an holy day or of the new Moone c. Hitherto may be added the testimonies of Augustine others touching the observation of such ceremonies But touching the latter kind of ceremonies it is manifest that they are wicked rites reprochful to the death and resurrection of Christ by whose onely merit we have deliverance from sin and inheritance of eternall life by faith Out of the Confession of SUEVELAND Of humane Traditions CHAP. 14. FVrthermore touching the traditions of the Fathers or such as the Bishops and Churches doe at this day ordaine this is the opinion of our men They reckon no traditions
unmeet for a Pope Let him tell me whosoever he be a hunter after lusts and a Master of vices And thereupon he wresteth the words of Saint Paul to his cause which are most farre from it They which live in the flesh cannot please God A man may doubt surely whether it may better be attributed to his ignorance or his impudencie that he speaks so disdainfully of marriage For he goeth about nothing else but to forbid Priests the use of their wives which then they had married But the Popes that succeeded after were yet more hard and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting away of wives in Germanie the Priests were so kindled in their anger that they threatned to set upon the Archbishop himselfe And it was in deed both an unworthy and cruell thing to put away their wives which they then had But at last either force or superstition got the upper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marry then that they should fall into the fire through their importune lusts In any wise let them give no offence to the brethren or sisters Besides this unjust laws are not wont to be perpetuall We doe therefore intreat the most excellent Emperour that among many other enormities of the Church he will also consider the faults of this law in which case that also is to be weighed The nature of man doth as it were waxe old and is become weaker Wherefore there must be care had that vices doe not increase Neither must the laws themselves be seeds of vices Plato saith very wisely that Laws must be made for vertues sake Now whether this tradition of single life be maintained for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especially commended the care of the Ministers of the Gospell to the godly we desire therefore that the most excellent Emperour would restraine this crueltie which hath a long time been exercised upon godly Priests and would rather consult with the Church then with our Adversaries in that behalfe Surely love and mercifull dealing should flourish in the Church Wherefore the true Church doth greatly abhorre unnecessary crueltie and would not have the Priests put to death for a tyrannicall tradition Shee would also have the poore Wives and Children of Priests favourably dealt with All whose lives and safetie the Church doth commend unto thee O most mercifull Emperour All the godly wheresoever are touched with their miseries and doe in heart desire Christian lenitie in this behalfe and doe also with teares joyntly commend learned and honest men that are profitable to the Church together with their wives and children unto thee whom they see both to be indued with an excellent and heroicall goodnesse and kindnesse and also to have used in this cause very notable moderation which doth let us understand that thou art carefull of bringing some remedy unto the Common-wealth The Church would not have thee to be a Minister of another mans crueltie The greatest honour of Kings is that which Esay giveth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane societie should not only serve for the profit of the body but also should further the Gospell namely when as they both rule the Priests and also grant peace and quietnesse in cities that the youth might be trained up in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godly Priests as of certaine nourslings lyeth upon thee It belongeth unto this calling to be a succour for innocencie to save from injuries especially such as are weake which are not able to defend themselves as namely godly women children and orphanes or the fatherlesse Among which you may well thinke that the wives and children of Priests which are right orphanes in deed are left unto your charge by the Lord. The Church as most full of naturall affection and love doth not onely approve of the mutuall love of married folks one to another and of the love of parents to their children but is also touched with the miseries of those that are forlorne and fatherlesse And surely shee judgeth in so great goodnesse of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wives and children doe grieve thee not a little The Church also doth give thee warning to look to it lest many points of Christian doctrine the unfolding and laying open whereof is very necessary be smothered up whiles godly and learned Ministers are put to death and whiles men are driven from the study of Christian doctrin What else do our Adversaries seek but that all good learning and true doctrin may be rooted out or oppressed and men may only depend upon the authoritie of such as do beare rule and that they might esteeme the dreams of unlearned men though never so impious never so absurd for oracles Our Adversaries imagine that this barbarous bondage is the best and surest for their Lordly rule And in deed it is very evident how the Church in many places is oppressed with this bondage Now though libertie may not be granted to disanull such determinations as be received by good authoritie and though men ought not to depart either from the Scriptures or from the decrees of the ancient Synods wherein they have determined of Christian doctrine yet is it not meet that the authoritie of the Church should be pretended for all such abuses and faults as the latter and worser age hath brought into the Church And surely men doe flatter and deceive themselves too much if they thinke that there be no faults conveighed into the Church by the desires of covetous men and by those Labyrinthes and obscurities of the doctrine and traditions of the Schoolemen For now adaies good men are not so much in danger for their marriage sake as for their care and desire they have to purge and bring to triall the doctrine of Christ Which care the Bishops ought wisely to direct and further For to them especially is the care of setting forth the maintenance of true doctrine commended they should be the Ringleaders and furtherers of this most holy and fruitfull care and study But it belongeth not to the Bishop alone but also to godly Princes and especially to the Emperour to understand the Gospell purely to judge of opinions to be warie and watchfull that no wicked opinions be received or rooted and to abolish Idolatry with all his might and main By these and such like duties did many
valiant and notable men deserve well at the hands of godly men as Gedeon Ezechias Iosias and Constantine and sundry others Wherefore you must thinke it your dutie also to take heed lest such things as be godly and profitably brought to light and reformed by God and learned men be smoothered againe and lest that wicked abuses be established by your authoritie The Psalme saith for thy temples sake in Ierusalem the King shall offer gifts unto thee The proper gifts that Kings are to bestow upon the Church are to search out true doctrine and to see that good teachers be set over the Churches to give diligence that the controversies of the Church may be rightly decided Not to take away true and holy doctrine but to raise it up and to set it forward and to defend it and rightly to set it in order and to maintaine the quiet concord of the Church By these true gifts most noble Emperour you may adorne the Church of Christ which especially both Christ himself requireth and the Churches that are rent and torne in most horrible manner doe crave at your hands Last of all seeing that humane traditions ought to give place to times and opportunities especially in the Church wherein there should be more regard had of the salvation of the godly and of love and publike peace then of any humane traditions it were a great deale better to make shew of abrogating this silly tradition of single life then to strengthen lusts to dissolve marriages to exercise crueltie against the Priests and their wives and chidren to oppresse true and holy doctrine and to make havocke of the Church We do therefore commend this matter of their marriage unto your piety and bountie O noble Emperour as that which hath no difficultie or doubtfulnesse in it For they that be governours both may and ought to abolish an unjust law And the laws of single life whether they be new or old belong only to humane equitie in mitigating whereof the authoritie of the Church should be of great force We could bring very many examples out of the Histories of all times and countries in which there might be seene horrible examples of judgements which followed upon uncleane lusts Among many other causes of the generall flood there is mention made of fleshly lusts Afterward five cities were swallowed up in an opening of the earth so as the lake called Asphalites was left as a perpetuall monument of that punishment when the Israelites were departed out of Egypt and divers had defiled themselves by going in unto Moabitish women the twelve Princes of the tribes were hanged up and twentie foure thousand men were slaine The Cananites after this were cleane rooted out and among the causes thereof incestuous copulations are namely reckoned up shortly after followed the overthrow of the tribe of Beniamin for abusing the Levites wife After this David was driven out of his kingdome for adultery And Ieremie in divers places cryeth out that these three idolatry oppressions and adulteries are the causes of those great calamities which overwhelmed the whole nation of the Iews then when they were carried captives to Babylon These things are written for this purpose that we might know certainly that God is displeased with wandring lusts of uncleannesse and that uncleane and incestuous persons do not fall into punishments by chance but are punished of God Therefore the destructions of heathenish Cities also doe put us in minde of the wrath of God against these villanies Sibaris was overthrowne Athens Sparta and Thebes being tossed with civill warres received due punishment of their filthinesse And Rome when it brought forth many Neroes and Heliogabales at length it came to ruine the Empire being rent into sundry parts by the warres of sundry barbarous nations There is also a long Catalogue in Aristotle of cities wherein there happened changes of government and seditions for uncleane lusts Besides all which punishments Paul warneth the Church that there is another judgement that followeth upon these lusts and that is madnesse or fury as it is written Rom. 1. and Ephesians 4. And it may well be that this judgement hath seased upon our Ecclesiasticall governours who for the most part are open Epicures open defenders of Idols that they may get wealth and authoritie and scoffe at those heavenly sayings which threaten vengeance upon Idolaters uncleane persons and Parricides They vaunt that they doe all things well which they do for their kingdomes sake and that such are good subjects and love quietnesse and peace that allow of errours and open naughtinesse that they may uphold the Majestie of the Popes kingdome The whole world can beare witnesse that there is a God that doth revenge all filthinesse uncleannesse and oppression Wherefore though they now deride and scoffe at these speeches yet let them know that they shall one day stick fast in those punishments whereunto the world it selfe doth call them Seeing then it is a cleare case that the law of single life is directly against the commandement of God we thinke that the Priests and others do very well which joyne in honest marriage as Paul saith that a Bishop must be chosen that is the husband of one wife We judge also that the Rulers both may and ought to abolish this law of the Pope For they are foulely deceived that think either that marriage is forbidden to Priests by Gods law or else that the Kings or Bishops may make a law to forbid them marriage And if that Rulers will not helpe the Church in this behalfe yet the godly doe well which follow the Apostles rule which saith That we must rather obey God then men To conclude seeing the defence of the Popes law hath many faults joyned with it as namely the strengthning of wandring lusts superstitions and murdering of godly Priests every one may see that our Churches deale well in abolishing and condemning that law of the Pope And we beseech the most renowned Emperour that he will not defile himselfe with defending that uncleane single life and with the blood of the Priests for it is written Blessed is he that hath pitie on the poore and needy the Lord shall deliver him in the evill day This Article we found elsewhere placed in the second place amongst those wherein the abuses that are changed be mentioned Of the marriage of Priests Art 2. THere was a common complaint of the examples of such Priests as were not continent For which cause also Pope Pius is reported to have said that there were certaine causes for which marriage was forbidden to Priests but there were many weightier causes why it should be permitted again For so Platina writeth When as therefore the Priests among us fought to avoyd these publike offences they married wives and taught that it was lawfull for themselves to joyn in marriage First because that Paul saith To avoide fornication let every man have his wife Again It is better to marry then to burn Secondly
themselves be members of the Church and rightly understand the doctrine thereof and give no help unto those that establish false doctrine and exercise unjust crueltie and remember this saying I will honour them that honour me And Daniel in the fourth Chapter exhorteth the King of Babylon to acknowledge the wrath of God and to shew mercy to the banished Church when he saith Redeeme thy sinnes with righteousnesse and with mercy towards the poore and there shall be a healing of thy transgressions And since they are among the principall members of the Church let them provide that judgement be rightly exercised in the Church as Constantine Theodosius Arcadius Martian Charles the great and many godly Kings have provided that judgement in the Church should be sincerely executed But of the difference of both states namely of the Ministerie of the Gospel and the civill Magistracie there are many writings in our Church which declare that we teach no phantasticall nor seditious opinions but doe shew the necessary doctrine delivered in the Gospel touching both degrees profitable to godlinesse and common peace Thankes be to God THis is the summe of that doctrine which by the blessing of God with one consent we teach in our Churches which to be the sincere meaning of the doctrine delivered from God in the writings of the Prophets and Apostles and in the Creeds we nothing doubt and it may be understood out of the ancient and purer writers to bee agreeable to the ancient and purer Churches Now the matter it selfe declareth that we have not sought to dispute about new fangled curious and subtle questions neither doe strive about authoritie or riches but onely to unfold and bring to light from the great darknesse of traditions and opinions that doctrine which is necessary to the true invocation of God to true worship to the right knowledge of the Sonne of God and to the salvation of soules and doe in most simple and plaine manner propound the same unto the Churches For all wise men must needs confesse that there was much obscuritie and many errours in the doctrine of the Monkes and many snares of conscience in the Popes traditions and whether doctrine is true plaine evident profitable for consciences and for manners comparison doth declare For we avoid not the judgements of the godly yea rather we desire that the whole true Church of God that is all the faithfull and learned wheresoever they are may understand what we say who we doubt not will be witnesses that this doctrine is the consent of the true Catholike Church of God Also we offer our selves at any time to a more full declaration in every point and think that this rehearsall of our doctrine now made is agreeable to the confession exhibited at Auspurge Anno 1530. For as much therefore as the doctrine which we here recite is true and necessary for the Church we intreat that our Churches may not be condemned as if they either imbraced errours or foolishly or seditiously stirred up strife without any weightie cause The truth and weight of the matters may deliver us from this unjust accusation Next after a godly manner we admonish the Councel it selfe They see that old abuses and many great errours are as yet sticking in the Church because in all ages even from the beginning of mankinde the devill continueth scattering his seed of errour and since that time through the ignorance of men by superstition they are either confirmed or doe shoote forth againe And now for that the vanitie of many superstitions is knowne the times require a reformation and unlesse the Governours provide that the truth may be brought to light great division in opinions is like to follow especially because in this last age of the world great confusion is to be feared Therefore let the Councel see to it that they condemne not a manifest truth And if a godly sort they will deliberate how they may provide for the Churches and if a more ample declaration shall be demanded of us men learned of understanding loving the truth and fearing God must be chosen to consult together of these so weighty matters Neither let them onely strive with us in number of vices seeing it is manifest by many prejudices of what opinion the Bishop of Rome others that are are addicted unto him who now by the space of many yeeres have not onely set forth against us Edicts written with blood but also have slain many of our side and there be many that neither understand nor looke after any truth of doctrine but being already corrupted with prophane perswasions doe thinke this to be an especiall part of politique men to defend the present state and to maintaine their owne authoritie And for this purpose they seeke fit Ministers by sophisticall juggling to jest out the truth Wherefore now we testifie that we will not reject the truth although it be condemned by the judgements of such men And we openly professe that we consent not to the Councel of Trent which heretofore hath sent abroad Decrees partly false partly captious and sophisticall but doe earnestly request that both we may be heard in the same matter and that the errors before confirmed by the Decrees of the Tridentine Councel may be reformed And we reverently beseech the most worthy Emperour Carolus â—ugustus that he give not leave to the Adversaries to oppresse the truth by their presumption and to strengthen their crueltie which they exercise against innocents and to stirre up greater dissention by their unjust Decrees And now we commend the Church and our selves to the Sonne of God our Lord Iesus Christ who we know by the voyce of the Gospel gathereth together to himselfe an everlasting Church and we pray him that he would governe us and not suffer the light of his Gospel to be extinguished nor the assemblies of them that rightly call upon him to be dispersed An Addition ANd we request all that teach in the Churches neere adjoyning or elsewhere that receive the Confession exhibited at Auspurge 1530. that when they reade these things if in any point they finde any want they would lovingly admonish us thereof for that it was not our purpose to bring up any other kinde of doctrine but plainly to receite the summe of the Confession of Anspurge and the common consent of these Churches and we desire that we may be favourably and not quarrelously judged of We purpose not to stirre up new contentions but especially we pray to the Sonne of God our Lord Iesus Christ that was crucified for us and rose againe that prayed in his agonie that we might be one in God that he would make us also in the most Churches one in himselfe We whose names are subscribed hereunto who doe now teach in the Churches and Vniversities under mentioned doe protest that in this writing which we desire to have rightly and not quarrelously understood we have recited the common doctrine published in the Churches and
water baptizing of Bels Conjuring of spirits Crossing Sauing Anointing Conjuring Hallowing of Gods good creatures with the superstitious opinion joyned therewith his worldly Monarchy and wicked Hierarchy his three solemned vows with all his shavelings of sundry sorts his erronious bloody decrees made at Trent with all the subscribers and approvers of that cruell and bloody band conjured against the Church of God And finally we detest all his vain allegories rites signes and traditions brought in the Church without or against the word of God and doctrin of this true reformed Church to the which we joyne our selves willingly in doctrin faith religion discipline and use of the holy Sacraments as lively members of the same in Christ our head promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to our vocation and power all the daies of our lives under the pains contained in the law and danger both of body and soule in the day of Gods fearefull judgement And seeing that many are stirred up by Satan and that Romane Antichrist to promise sweare subscribe and for a time use the holy Sacraments in the Church deceitfully against their own conscience minding hereby first under the externall cloake of Religion to corrupt and subvert secretly Gods true Religion within the Church and afterward when time may serve to become open enemies and persecuters of the same under vain hope of the Popes dispensation devised against the word of God to his greater confusion and their double condemnation in the day of the Lord Iesus We therefore willing to take away all suspition of hypocrisie and of such double dealing with God and his Church protest and call the searcher of all hearts for witnesse that our mindes and hearts do fully agree with this our confession promise oath and subscription So that we are not moved for any worldly respect but are perswaded onely in our conscience through the knowledge and love of Gods true Religion printed in our hearts by the holy Spirit as we shall answer to him in the day when the secrets of all hearts shall be disclosed And because we perceive that the quietnesse and stabilitie of our Religion and Church doth depend upon the safetie and good behaviour of the Kings Majestie as upon a comfortable Instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of Iustice amongst us we protest and promise with our hearts under the same oath hand writ and pains that we shall defend his person and authoritie with our goods bodies and lives in the defence of Christs Evangell Libertie of our countrey ministration of justice and punishment of iniquitie against all enemies within this Realme or without as we desire our God to be a strong and mercifull defender to us in the day of our death and comming of our Lord Iesus Christ To whom with the Father and the holy Spirit be all honour and glory eternally Amen THE ESTATES OF SCOTLAND WITH THE INHABITANTS OF the same professing Christ Jesus and his holy Gospell To their naturall countrey-men and to all other Realmes and Nations professing the same Christ Jesus with them wish grace mercy and peace from God the Father of our Lord Iesus Christ with the spirit of righteous judgement of salvation LOng have we thirsted deare brethren to have notified unto the world the summe of that doctrine which we professe and for the which we have sustained infamie and danger But such hath been the rage of Sathan against us and against Christ Iesus his eternall veritie lately borne amongst us that to this day no time hath been granted unto us to cleare our consciences as most gladly we would have done For how we have been tossed at times heretofore the most part of Europe as we suppose doth understand But seeing that of the infinite goodnesse of our God who never suffereth his afflicted utterly to be confounded above expectation we have obtained some rest and libertie we would not but set forth this briefe and plaine confession of such doctrine as is proponed unto us and as we beleeve and professe partly for satisfaction of our brethren whose hearts we doubt not have been and yet are wounded by the despitefull railing of such as yet have not learned to speake well and partly for stopping of the mouthes of the impudent blasphemers who boldly damne that which they have neither heard nor yet understood Not that we judge that the cankred malice of such is able to be cured by this our simple confession No we know the sweet savour of the Gospell is and shall be death to the sonnes of perdition but we have chief respect to our weake and infirme brethren to whom we would communicate the bottome of our hearts lest that they be troubled or carried away by diversitie of rumours which Satan spreads abroad against us to the defacing of this our most godly enterprise protesting that if any man shall note in this our confession any article or sentence repugning to Gods holy word and doe admonish us of the same in writing we by Gods grace doe promise unto him satisfaction from the mouth of God that is from his holy Scriptures or else reformation of that which he shall prove to be amisse For God we take to record in our consciences that from our hearts we abhorre all sects of heresie and all teachers of erronious doctrine and that with all humilitie we imbrace the puritie of Christs Gospell which is the onely food of our souls and therefore so precious unto us that we are determined to suffer the extremitie of worldly danger rather then that we will suffer our selves to be defrauded of the same for hereof we are most certainly perswaded that whosoever denieth Christ Iesus or is ashamed of him in the presence of men shall be denied before the Father and before his holy angels And therefore by the assistance of the Almightie the same our Lord Iesus we firmly purpose to abide to the end in the confession of this our faith as by articles followeth Of God VVE confesse and acknowledge one onely God to whom Deut. 6. Isa 44. Deut. 4. onely we must cleave whom onely we must serve whom onely we must worship and in whom onely we must put our trust who is eternall infinite unmeasurable incomprehensible omnipotent invisible one in substance and yet distinct in three Matth. 28. Gen. 1. persons the Father the Son and the holy Ghost By whom we confesse and beleeve all things in heaven and earth as well visible as invisible to have been created to be retained in their being and to be ruled and guided by his inscrutable providence to such end as his eternall wisdome goodnesse and justice hath appointed Prov. 16. them to the manifestation of his glory Of the creation of Man VVE confesse and knowledge this