we deteste we haue made mention of them almost in euery Chapiter briefly recitinge reiecting them Men shall easely gather this also that we doo not by any wicked Schisme seuer or cut of our selues from Christ his holie Churches of Germany France Englande and other Christian Nations but that we well agrée with all and euery one of them in the truthe of Christe whiche here we haue acknowledged For albeit there is some varietie in diuers Churches aboute the vtteringe and settinge foorthe of their doctrine and aboute rites or Ceremonies Varietie of Ceremonies and dissent in trifels whiche they receaue as a meane to edifie their Churches yet that varietie neuer seemed to minister cause of dissention and Schisme in the Church For in suche matters the Churches of Christe haue alwaies vsed their libertie as we may Reade in the Ecclesiasticall Historie The Godly in time past thought it sufficient if they agreed Agrement in the chiefe pointes of their faith in the true meaninge thereof and in brotherly loue wherefore we truste that Christes Churches when they shall perceaue and finde that we consente in all Articles of our holy and eternall Gods doctrine in the true vnderstandinge thereof in brotherly loue with theim and chiefely with the auncient Apostolike Churche will likewise willingly agree with vs in those matters for the chiefest cause whiche moued vs to publish this Cōfession was to séeke obtaine and once obtayned to keepe peace concorde and mutuall loue with the Churche of Germany and other foraigne Countries who be as we throughly perswade our selues so kind so sincere and perfect that if any of our doinges haue perhaps not bene well vnderstoode hetherto of diuers they will herafter hearing this our plaine Cōfession not count vs Heretikes nor condemne our Churches whiche are true Christian Churches as impious But in especiall we professe that we are alwaies readie if any man require it more at large to declare all and eche particular thinge that here we haue proposed yea and to yeelde and giue them most hartie thankes and to obey them in the Lorde which can teach vs better doctrine by the woorde of God to whome be prayse and Glorie The firste of Marche 1566. All the Ministers of all Christe his Churches in Heluetia subscribed their names whiche be at Tygur Bern. Scaphonse Sangall the Court of Grisons and they whiche be ioigned in leage with them on this side and beyonde the Alpes Milhous and Bienne To whome the Ministers of the Churche of Geneua haue associated them selues also A briefe and plaine confession and declaration of true Christian Religion c. ¶ Of the holy Scripture and of the true woorde of God Cap. 1. WE beleue and confesse The Canonical Scripture is the vvoorde of God that the Canonical Scriptures set foorth in the olde new Testament by holie Prophetes and Apostles is the verse true woorde of God and that thei haue sufficient authoritie not of men but of them selues For God himselfe spake to our forefathers the Prophets and Apostles and speaketh yet to vs The Scripture is sufficiēt to instructe vs in al godlines by his holy Scriptures wherin the catholike Churche of Christe hath at full set foorth what so euer may truely instructe vs bothe how we should beleue to be saued and what life we shoulde leade to please God for the which cause he hath expresly commaunded that nothinge be added to his woorde or diminished from the same We thinke therfore that in these Scriptures we ought to séeke true wisedome and godlines reformatiō and gouernment of Churches instruction to gouerne our selues in all godlines to be shorte the proufe of doctrine reproufe or confutation of al errours with good admonitions accordinge to that sayinge of the Apostle The holy Scripture is geuen by the inspiration of God and is profitable to teach to improue c. 2. Timoth. 3. And againe these thinges I wryte to thée sayeth he 1. Timoth. 3. that thou mayst know how thou oughtest to behaue thy selfe in the house of God and 1. Thes 2 when you receaued of vs the woorde of the preachinge of God ye receaued it not as the woorde of mē but as it is in déede the woorde of God The Lord himselfe saide in the Gospell you are not they which speake but the spirite Mat. 10. Luc. 10. Ioan. 13. of my father speaketh in you therfore he that heareth you heareth me but he that dispiseth you dispiseth me Wherfore when this woorde of God The preach ynge of Goddes voorde is the vvorde of God is preached in the Church by preachers lawfully therto called we beleue that the very true woorde of God is taught and receaued of the faithfull and that we ought not to imagine or to looke for frō heauē for any other woorde of God nor consider the preacher so muche as the woorde it selfe whiche is preached For albeit the preacher be euell sinfull The preachers sinne maketh not Gods vvorde the vvorse The invvard vvorkinge of the holye ghost disanulleth not the outvvarde preachyng Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth still true and good Neither doo we thinke that the outwarde preachinge is therefore to be compted vnprofitable because the true Religion dependeth of the inwarde lightninge of the holy Ghost or bicause it is written no man shall teache his neighbour for all men shall knowe me he is nothinge whiche watereth or planteth but God which geueth the sucrease For albeit no man come to Christe excepte he be drawen of his heauenly father and illuminated with the holy Ghoste yet we know that God wil haue his woord preached by some outwarde meanes also For he could haue faught Cornelius by his holy spirite or by an Angel without Peters ministerie yet not withstanding he sent him to Peter of whome the Angell speakinge sayeth He shall tell thée what thou muste doo For he whiche inwardly illuminateth by geuinge his holy spirite to men cōmaundeth also his Disciples sayinge Goe ye into all the world and preache the Gospel to euery creature as Paule preached the outward woorde to Lydia a sellar of purple at Philipie but inwardly the Lorde opened the womans harte And the saide Paule speakinge elegantly by degreese as it were Rom. 10. at the length inferreth Then faith is by hearinge hearinge by the woorde of God Howbeit we acknowledge that God can illuminate whom when he will euen without the outwarde ministerie suche is his omnipotent power but we speake of the ordinary waye showed to vs by Gods commaundement and declared by examples We detest therefore the Heresies of Artemon of the Maniches of Heresies the Valentinians of Cerdo and the Marcyonites who eyther denied the Scriptures to be of the holy Ghoste or els disalowed some part therof or māgled and corrupted them Not withstanding we plainely affirme that certaine bookes of the old Testament are called of some anncient writers
seates of the scorners the whiche we are commaunded to flie that we may be blessed Moreouer if Doctors and Councels may be called as vvitnesses so that vve do iudge by the vvorde there be any doubte of the interpretation of the woorde writen I doo not refuse thē to be witnesses as I haue said but I suppose that first of all we muste diligently discerne the true Churche from the Synagoge of Satan the Fathers that are not suspected in Faithe nor cōdemned from such as either are mē manifestly without knowledge or Heretikes or otherwise suspected and the lawfull and vndoubted faithfull Councels from the Synodes and conuenticles assembled against Christes truthe finally the true bookes must be warely Iudged from the forged and counterfaite These thinges beinge determined God is only iudge by his vvorde then doo I saye that all these are to be hearde not as iudges for God is only the iudge by his written woorde but as witnesses cited and sworne and that certainely after the same maner as witnesses are heard by skilfull Iudges in publike controuersies euen so verely that they shew the causes reasons of their testimonies causes I say not borowed any where els but foorthe of the same woorde of the interpretation wherof the questiō is moued For Augustine renouncinge humaine reason saith very wel by the holy Scriptures we walke much more safely the which Augustine beinge shadowed with borowed speaches when we wil search them either that cōmeth foorth whiche is without controuersie or if it haue any doubte it may be determined by the same Scripture by the gatheringe and finding of testimonies witnesses of euery side Thus saith he and that very wel For if we must onely haue our wisdome by the onely writen woorde then may not the interpretation of this woorde be fetched any other where For as the same Augustine saith so hath the holy spirite tempered ordered the Scriptures the that thyng which is spoken in some place somethinge darkly in some other place is declared more plainly Finally what other man shal we folow VVho rather to be folovved then Christ and the Apostles Heretikes ouercome by the Scriptures then Christ him self and his Apostles and Christe did confute Satan abusinge the Scriptures by no other meanes but by the same Scriptures The Apostles confirme their doctrine by the writings of the Prophets And the Iewes of Beraea are praysed that whē they had hearde the doctrine taught by Paule they cōpared it with the writinges of the Prophetes to trie whether those thinges were so or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius nor that of Cōstantinople Macedonius nor the Ephesine Nestorius nor the Chalcedonian Eutiches nor Augustine Pelagius Donatus wherfore they that counte the Scripture so doubtfull and darke that it standeth néede to haue light brought thereunto some other wayes are woorthie of all good men to be spitted vpō as blasphemers and vtterly to be abhorred Yet doo I not disprayse the writings Doctors allovved of God of the Doctors and their interpretations seinge that he that hath ordeined pastors and doctors to the edificatiō of the bodie hath Authorised them bothe by woorde and by writinges to interpretate the same but I declare howe farre we must sticke vnto them euen so farre as they doo bringe nothinge of their owne no not at that time when as the controuersie is of the sence and interpretatiō of any place of Scripture but that they by the Scriptures doo interpretate the Scriptures accordinge to the proportion of Faithe the whiche who so dothe whether he be newe or olde a Priuate person or Publike officer in the Churche whether he come alone or with many whether he be an olde man or a yong man let hym bee heard For though order Order is necessary but not so that we binde Gods grace to persone place but measure all by the rule of gods word must nedes be kepte in the Churche of God yet are no men so farre deceiued as thei that dooe binde the grace of the holie ghost to certaine places and persones For who murdered the Prophetes Who crucified Christe Thei vndoubtedlie that should haue been the chief pillers of true religion Therfore doeth not the Prophete sende the people of God to those godlesse Priestes but to the Lawe and the Prophettes Neither assuredlie hath the condicion of the Churche a long while béen any otherwaies whiles the corner stone hath been reproued by the verie chiefe builders and Antichrist hath sitten in the temple and place of God hym self What shall we now conclude Verelie that by the woorde of God all controuersies muste bee ended and that it is necessarie that the false and forged The worde of God ende of all controuersies woorde bee iudged from the true like as also the true churche from the false and adulterous and the Synodes and coūcelles gouerned by the holie ghost from those wherein Sathan was presidente Finallie the truthe from lyes and errours by Gods holie woorde For we muste beleue that in thynges concernyng our saluaciō we haue no The want of the word the original of all errours where els the truthe reueiled The whiche thynges beyng true if followeth that that thyng is moste certain whiche I said in the beginning moste noble Prince to bee the originalle whence all these euils did flowe wherwith in our fathers daies the churche was almoste oppressed and therefore that this onelie is the waie and mean to raise it vp again if by the pure word of God these controuersies maie bee decided For so will it come to passe that of the moste parte of those thynges there shal bee no question at all aboute the whiche yet at this daie verie many partly by ignoraunce partly through malice and frowardnesse dooe moste stubbernely contende and striue And those thynges whiche shall seme to be staied by the testimonies of scriptures if thei be iudged not by custome which when it departeth from the woorde hath no aucthoritie at all in matters of religion neither by the bare aucthoritie of certaine menne bee thei newe or olde but by the comparison of the places together all the interpretaciōs beyng examined by the proporcion and rule of faithe then finallie no thyng shal bee founde so harde that shall not easily be vnderstand nothing so darke that shall not be made cleare nothyng so doubtfull that shall not bee made plaine and euidente But who shall binde men to this order who shall directe this action and who finallie shall treate these thynges by common aucthoritie It is not our purpose to prosecute these matters at this presente although whiles I often and many times dooe thinke of this matter some thynges dooe come into my mynde of the whiche it maie be that I shal haue occasion to speake at some other time Now lette vs treate that wee haue in hande Seyng then all these controuersies must be
the profite and vse of Man We affirme that al those things did procéede of one beginnyng onely We condemne therfore the Manicheis Marcionites who impiously forged twoo substances or Manicheis Marcionites natures the one good the other euill also two beginninges and two Gods contrary to them selues a good and a badde Angels and men doo excell al other Creatures The holy Scripture pronounceth of Angels that God maketh Psalm 104. Angels the spirites his messengers and a flaming fire his Ministers also Heb. 1. Are they not all ministringe spirites sent foorth to minister for their sakes whiche shal be heires of saluation Our Lorde Iesus Christe himselfe testifieth of the Diuell Ioh. 8. He hath bene a The Diuell murtherer from the beginninge and abode not in the truth because there is no trueth in him when he speaketh a lie then speaketh he of his owne For he is a lier and the father thereof We teache therefore that some Angels did continewe in their obedience are appointed to the faithful seruice of God and Man and that other some fell of their owne accorde and beinge caste downe headlong into eternall destruction are become the enemies of al goodnesse and of the faithfull Now concerninge Man the Scripture sayeth Of man That at the first he was created good Gen. 2. according to the Image and likenes of God that God placed him in Paradise makinge all thinges subiecte to him whiche thinge Dauid dothe gloriously set foorth 8. Psalm He gaue him also a wife blessed them both we saye that man cōsisteth of two diuerse Substances comprehended in one person of the soule whiche is immortall for beynge seperated frō the bodie it neither sléepeth nor dieth and of the bodie which is mortall but shal notwithstandinge his mortalitie in the latter daye of Iudgement be raised from the dead to the ende that euer after the whole man both bodie and soule maye remaine alwaies either in life or death We condemne Heresies al them which iest at or by subtill disputacions call in doubte the immortalitie of the soule or that affirme the soule to sléepe or to be a parte of God To be shorte we cōdemne all the opinions of al those whosoeuer thinke of Creation of Angels of Deuels and of man contrary to the doctrine which is taught vs by the holy Scriptures in the Apostolike Churche of Christe ¶ Of the fall of Man of Sinne and of the cause of Sinne. Cap. 8. MAn was at the beginninge created The fall of Man of God after his Image in righteousnes and true holines good and vertuous but by the intisement of the Serpent and thorowe his owne defaulte he fell from goodnesse righteousnes and was made a bonde-slaue to sinne death sundry calamities Such as he became after his fall such are all thei which be his ofspring subiect I meane to sinne to death and diuerse miseries We vnderstande by sinne that naturall corruptiō of manderiued VVhat sinne is or spronge from those our first parentes to vs all wherwith we being drowned in wicked concupiscence geuen to no good but prone to all mischiefe ful of naughtinesse distrust cōtempte and hatred of God are able of our selues to doo no not so muche as to thinke any good Moreouer increasinge in yeeres offendinge by wicked thoughtes woordes and déedes against Mat. 17. the lawe of God we bringe foorth corrupt fruite méete for so corrupte a trée by reasō wherof thorow our owne defaute being subiect to Gods wrath we stande in daunger of iust punishment and should in déede vtterly haue bene reiected of God had not Christ our deliuerer brought reconciled vs to him againe By death therfore we vnderstande not onely bodely death wherof VVhat death is we must also ones fast for our sinnes but also continuall punishment due for our sinne and corruption For the Apostle sayeth We were dead in sinne Ephe. 2. were by nature the childrē of wrath euen as other were but God who is riche in mercy when we were dead through sinne reuiued vs with Christ Likewise Rom. 5. By one man sinne Rom. 5. entred into the worlde and death by sinne and so death went ouer all men for as much as all men haue sinned We acknowledge therefore that Originall sinne there is in al men Original sinne We confesse that all other sinnes whiche come of it be both in name and in very déede sinnes by what name so euer they be called either mortall sinne or Actuall sinne Mar. 3. veniall or that sinne whiche is named the sinne against the holy Ghost whiche shal neuer be forgeuen We cōfesse also that al sinnes be not equal but some 1. Io. 5. more heynous then other some although they spring out of one foūtaine of corruptiō and incredulitie that accordyng to the Lord his saying it should Mat. 10. 11. be easier for them of the lāde of Zodom in the day of iudgement then for that citie which despiseth the glad tidinges of the Gospell We condemne therfore also those which haue taught contrary doctrine to this Especially Pelagius all Pelagians with the Iouianistes who as the Stoyckes doo make all sinnes alike We thinke in all poinctes touchinge this matter as S. Augustine doth who gathered out of the Scripture and defended by them this doctrine Furthermore we condemne Florinus and Blastus againste whome Ireneus wrote also we condemne those that make God the author of sinne for it is God is not the author of Sinne. plainely writen thou art not the God whiche wouldest iniquitie thou hatest Psalm 5. all them that woorke mischiefe wilt destroy all those that speake lies Againe Ioh. 8. When the Diuell speaketh a lie thē speaketh he of his owne for he is a lier and the Father of lies but in our selues also there is vice inough so that there is no néede that God should powre into vs a newe kinde of wickednesse or more iniquitie Wherfore when God is sayde in the Scripture Obiection to harden to make blinde to geue ouer in a reprobrate sence it is to be vnderstode that God so doth by rightuous iudgement as a iudge and iuste Solut. reuenger To conclude as oft as God in the Scripture is saide to doo or semeth to doo any euell it is not meant that man doth no euell of himselfe but it is signified that God suffereth euill to be done and letteth or hindereth it not by his iuste iudgement although he might haue stayed it if he would or else we may aunswere that God turneth the sinne of man to a good vse as he did the sinnes of Iosephes brethern or els we may say that God ruleth and bridleth sinne least it burst foorth and raunge further then it is méete S. Augustine in his Enchiridion writeth after a wonderfull and vnspeakeable sorte that is not done without Gods will whiche is done notwithstāding contrary to his will
Purgatory then arise the whiche yet was not generally receyued in the Church as the writings of Augustine doo manifestly declare Wherefore to returns to the matter whom of so great a multitude shall we especially choose for iudges if we will heare that Apostata of whome I haue spoken we muste chouse them that liued about the time of Theodosias the great And surely I graunt that there was at that time very learned Bishoppes but yet dare I affirme this thinge the whiche I doo protest that I doo not speake for the reproche of any that scarcely any of them cā be named which doth not bothe dissent from him The Doctors dissēt one from another selfe from others in many thinges and those of no small importance And if peraduenture that Apostata that I did speake of shall denie it then let me be counted a lier onles I doo plainely proue it But here I knowe what exception he will make at the leaste by these wryters saith he it shal appeare what was the forme outwarde face of the Catholike Churche As though VVhat neede vve seeke for formalitie this were the chiefe pointe of our controuersie not rather of the doctrine it selfe or as though at all times al rites Ceremonies are to be receiued without exception whiche the Apostolike Church it selfe hath vsed either as profitable or necessarie for their times and as though they were not playne Buylde thy house before thou paynte it fooles which when the foundations of the houses were al fallē downe would be so carefull for building vp the roofe And what néede many woordes I suppose that many of you most excellent noble Lordes haue in your remembrance how when we did treate of this matter at Poissy where we had rather a triflynge skirmishe alteration then a serious and earnest disputation we did thus cōclude in fewe woordes that the waie and meane to finish the troubles and controuersies whiche some froward Newtrals and halfefaced mē Agree of the doctrine then talke of the comely Ceremonies to name them no worse doo so importunately craue was first of al that we should dispute and agrée by the woorde of God of the doctrine it selfe and of Faith the whiche beyng once established then should we agrée much more easely about the Ceremonial matters of the whiche we would reiect some as vaine and foolishe some as superstitious either by them selues or by circūstances some as altogether wicked and some finally we would willingly admit whiche coulde be proued either profitable or necessarie What then doo these men require any more assuredly most noble Prince they séeke this one thinge that they may bringe into hatred Many that seeme qualifiers of these controuersies seeke to spoyle the flocke still vvithout checke the faithfull Ministers of God as men seditious ambitious and louers of changes suche as woulde haue all thinges new that they thēselues may still spoyle and destroy the poore flocke of Christe without controlment For they are like those without doubte of whome the Lorde speaketh that they neither will enter into the Kingdome of Heauen thē selues nor suffer others to enter in Thei are the most perilous men vndoubtedly that are suffered VVho are the moste perilous enemies to liue this day vnder the Sūne more daungerous by muche then the open enemies of the Gospell and therefore ought you principally that are the patrones and defenders of the Churches of God by the most Christian Kinges decrée to auoyde such men and beware of them who partely for their bellies sake partly for lucre partly for enuie and malice partely for fauour of them whom they flatter lie in waite to trap you But I sée that I haue bene somwhat longe in confutinge this opiniō therefore I doo returne to the matter For what shall we say or doo to those which imagine that the publike errour Publike errour cā not be the rule of Religiō muste be folowed for the rule of Religion whiche set the bare names of fathers and custome against all reasons and proufes whiche finally doo sticke onely to that one Churche whiche no The Papists calling one church Vniuersall ioygne together cōtraries lesse foolishly then falsely they call the Catholike Romish Churche that is to say an Vniuersall particular Church surely I doo thinke that we muste let them alone least we shoulde séeme to labour to cure madnesse with reason But now if none of these that we haue God is the Iudge spoken of may sitte as Iudges in this cause but rather muste be iudged of others in what courte then shall this great controuersie be pleaded Verely before the iudgemēt seate of God onely Then will they say let him be called VVhere shall vvee finde him downe from his Heauenly palace Nay why doo they not draw him foorth of these their Chancels and holy corners forsooth because we stande in no néede of a dumbe God that can doo nothinge but kéepe silence suche one as their crusted God is in the wafer cake but of that good God that speaketh clearely and plainely vnto vs. And I praye you where shall we finde him no Not in the Boxe But in the Scriptures where doubtles saue in the writinges of those mē of God who as Peter witnesseth haue bene stirred vp by the holy Ghost to speake vnto vs of those I saye vpon whose doctrine as vpon the foundation the Apostle crieth that the Churche is builded euen vppon the bookes of the Apostles the Prophetes whiche are conteined vnder the name of the Olde and new Testament But say they the doubt standeth of the interpretation Obiection of this woorde whiche we say must be sought at the Church But first of all we must agrée whiche is the Ansvveare Churche for the Synagoge of Satan also doth abuse that fayre and beutiful name of the Churche And howe canst thou iudge this same thinge but by the kinde of the doctrine And how canst The worde is iudge of the Church thou put a difference betwixt the true doctrine and the false but by the holy Scriptures As for that succession wherein some sette all their succour it hath ceased lōge ago to haue any force or valure seyng this is most certaine that the most ignorant and wicked mē haue bene the successours for many yeares vnto the good and learned Bishops Successiō of doctrine not of persons requisite and that there doth appeare no steppe or token of any lawfull vocatiō in the Churches now for a longe ceason Furthermore we doo require a succession of doctrine not of the persons euen of the Propheticall and Apostolicall doctrine so that of necessitie we must runne againe to the bookes of the Prophetes the Apostles for the proofe of the true succession As for the name of Traditions the The bare visar of Traditions serueth not whiche some also that feare nothinge more then the triall of the Scripture doo holde
quike destroyed synnes and yet he calleth theim the holie churches of Christ Yea some tyme it cometh to passe that God by his iuste iudgement ▪ suffreth the truth of his woorde the catholike faithe and true worshippyng of hym to be darkened and plucked a sunder as it were so that it semeth vtterly to bee destroyed yea and no Churche at all to remaine As wee reade that it came to passe in Elias daies and other times yet notwithstādyng God hath in this worlde and in these darknes those his true worshippers yea and no smalle nomber of thē aboue seuen thousande For the Apostle auoucheth that the foundaciō of God remaineth sure and ii Reg. xix Apoc. vii hath this seale The Lorde knoweth who are his c. Wherefore the Churche maie also The churche may be called vnuisible be called inuisible not that mē be inuisible of whom the churche is gathered but because it beyng hidde from our yies and onely knowen to God man ofte tymes is not able to Iudge All be not of the churche that be in the churche where it is Moreouer not all that are nombred in the Churche are sainctes and the liuely or true members of the Churche For there are many Hippocrites whiche to the outwarde shewe heareth the worde of God and openlie receiueth the Sacramentes and seme also to call vpon GOD in Christe his name onely to confesse Christe to bee their onelie rightuousnesse to serue God to doe the workes of charitie and to suffer or a tyme their miseries paciently but inwardly thei are destitute of the lighte of the spirite of faithe of purenes of mynde and of continuaūce to the ende so that at lengthe thei are disclosed what thei bée Ihō the Apostle saieth Thei wante out frō vs but thei i. Ioh. ii were not of vs for if thei had been of vs thei would haue cōtinued with vs. And yet while thei faigne holines albeit thei be not of the churche yet thei Apte similitudes are compted to bée in the Churche As traitours in a Common wealthe are nombred emong citezeins before thei be discouered and as Daruell Kockle and Chaffe is founde among wheate and as boūches or swellings is foūde in a sounde bodie whereas in dée de diseases and deformities are truly saied to belong to the bodie thei are rather maladies and deformities of the body then true members thereof Wherefore the Churche of God is well compared Math. xiij to a nette wherein is drawen al kinde of fishe and so a fielde wherein is founde bothe Kockle and Wheate Here muste wee take deede that wee iudge not to sone that wee goe not about we must not rashly iudge to shutte out to caste awaie or to cutte of those whō God will not haue caste out or suche as without losse to the Churche we can not separate Also we must watch leste while the godlie slepe the wicked preuaile so muche that thei dooe some hurte to the church Moreouer wée diligentlie teache men to marke wherein chieflie the truthe and vnitie of the Churche dooeth consiste leaste by our rashenesse we raise The vnitie of churches stoudeth not in outwarde rytes and maintaine some Schisme in the churche It consisteth not in Ceremonies and outward rites but rather in truthe vnitie of the catholike faithe Whiche catholike faith is not taught vs in mannes Lawe but in the diuine scriptures a brief somme whereof the Apostles Crede is We haue redd that emong the olde fathers there was diuersitie of rites but so free for men to vse or not to vse that no man thought the vnitie of the churche to be broken Ceremonies indifferent to be vsed or not to be vsed by not obseruyng theim We affirme therefore that the true concorde of the churche standeth in doctrine in the vniforme preachyng of Christe his Gopell in kepyng of those rites whiche the Lorde euidently deliuered and cōmaunded wherin the vnitie of the church consisteth Phi. iii. Here chiefly we alledge the sentence of the Apostle Let as many as bee perfecte bee thus mynded and if ye bee otherwise mynded God shall reucale euē the same vnto you neuerthelesse in that whervnto we are come lette vs procede by one rule that wes maie mynde one thyng ¶ Of the ministers of the Churche of the making of them and their offices Chap. 18. GOd to assemble together to ordaine to gouerne or God vseth ministers to the instructing of his churche preserue his Churche hath alwaies and dooeth to this daie euer will so long as the churche shall cōtinue on the yearth vse the seruice of ministers The first beginning then and appointing of ministers and their function is of greate antiquitie beyng God his owne ordinaunce not The original cause of the ministrie any newe doctrine inuented by mannes braine God doubtles could by his own power without any meane ioine himself his churche whiche cōsisteth of menne together But he had rather deale with men by the seruice of men Wherfore ministers ought to be estemed The ministerie ought not to be cōtēned not as ministers onely but as Gods ministers for because by theim God worketh mens saluaciō Wherfore we warne men to take hede that thei dooe not in suche sorte attribute those thynges to the secrete woorkyng of the holie Ghoste whiche belonge to our conuersion and instruction that thereby the ministerie of the Churche bee abased For it is meete that wee should alwaies bée mindfull of the Apostles woordes How shall thei beleue Rom. x. in hym of whom thei haue not heard And howe shall thei heare without a Preacher Then faithe is by the hearing and hearyng by the 〈…〉 of GOD. Neither should 〈◊〉 forgette 〈◊〉 his saiyng in the Gospell Verely verely I saie vnto you he that receiueth whōsoeuer Ihon. xiii I shal sende receiueth me and he that receiueth me receiueth hym that sente me Wee ought also to remember Iohn vi what the man of Macedonie apperyng in a vision to Paule beyng in Asia counsailed hym to do saiyng Take thy iourney into Macedonie i. Cor. i. come helpe vs. For in an other place the saied Apostle writeth Wee together To muche ought not to be attributed to ministers are God his laborers ye are gods housbandrie and Gods buildyng Againe on the other side We must beware that wée attribute not to muche to ministers or to the ministerie remembryng the Lordes woordes No i. Cor. iii. manne cometh to me except my father drawe hym And the Apostles saiyng Who is Paule then and who is Apollo but the ministers by whom ye beleued And as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thyng neither he that watereth but GOD that geueth the increase Let vs therefore beleue that God doeth teache vs in his worde outwardlie by his ministers Howe God doth
therefore those whiche haue taken frō the faithfull the one kind I meane the Cuppe of the Lorde For thei offende greuouslie againste Christe his Institucion who saied Drinke ye al of this whiche commaundement he gaue not so expreslie of the bread What the Masse was in tyme past The Masse emong our forfathers whether it wer to be suffred now wée dispute not but this we frelie affirme that the Masse which is now vsed in all the churches of Rome is banished out of our churches for sundrie and moste iuste causes Truely we could not allowe it bicause it was made a vain sight or spectacle why the masse is not to be allowed of a profitable action bicause it was compted meritorious bicause it was saied for money for siluer gold bicause in it the Prieste is affirmed to make the Lordes bodie and to offer it really for the remission of sinnes both of the quicke and the dedde and also bicause it is saied For the honor worship and remembraunce of the sainctes in heauen ¶ Of the holye and ecclesiasticall assemblies or commynge to the Churche Chap. 22. ALthoughe it be lawfull for all men to reade the holye scriptures what ought to be done in holye assemblies priuatlye at home and to instructe or edifie one an other in true religion yet holy congregations and metings together in churches is very necessarie to th ende that gods words maye be soundly preached to the people that prayers supplications maie be made publikely the Sacramentes rightlye ministred and almes gathered for the poore and other necessarie charges and expenses of the Churche For it is euidēt in the apostolike primitiue church that there were such assemblies frequented of all the godlye Who soeuer dispise these congregations Refrainers from the churche witholde them selues frō them contemne true religion and ought to bee compelled by the ministers and godlie magistrates to seuer them selues no more so stubbernelye from faithfull people assembled in the churche Let their metinges in the churche be not secret but publike and ofte excepte persecution and the cruell enemies of the Christian congregation wyll not suffer it For we knowe what maner of assemblies there were in time paste in the primitiue The place of their assemblies churche in hidden and secret places during the tyranny of the princes of Rome Let also the places wher the faithful mete together be honeste and in al pointes conuenient for the churche of God Let the Churches therfore be large yet suche as are clensed from all those thynges that become not the Churche Let all thinges be furnished comelie and as necessitie and Godlie honestie requireth Lette nothyng bee lacking requisite for necessarie vses of the Churche But as wée beleue that God dwelleth not in Temples made with handes so we are not ignoraunt that places dedicated to God for the worshipping of him are not prophane but holie that thei whiche be therin ought to vse theim selues reuerentlie we shuld vse our selues modestly in the Churche and modestly bicause thei are in an holie place before the sighte of God and all his blessed Angels Wherefore all excesse of apparell all pride and all Deckinge of Temples thynges whiche become not Christian humilitie discipline and modestie oughte farre to bee remoued from the Churche and places of praier The true deckyng of Temples consisteth not in Iuerie in Golde and precious stones but in the honeste behauiour godlie loue and vertue of theim who are in the Temple Let all thynges bée dooen in the Churche comelie and orderlie to bee shorte to edifie Let all straunge language ceasse in holy congregacions and let al seruice be saied Seruice should not be sayed in a strāge tonge in the vulgare tongue and in suche language as the people in that place vnderstandeth ¶ Of praiers in the Churche of synging and Canonicall howres Chapit 23. IT is lawful doubtles to pray To praye in the mother tonge priuatlie in any tōgue which thou vnderstandeste but publike praiers in the Churche ought to be in the mother tongue Lette all the praiers of the faithfull bee made with faithe and loue to God onely in Christ To whome we shoulde praye and in whose name his name aboue The Priesthoode of Christe our Lorde and of true religion forbiddeth vs to call vpon the sainctes in heauen as our intercessours Sainctes muste not be prayed to Wee ought to praie for Magistrates for Kynges and all that be put in aucthoritie for the ministers of the churche For whome we shoulde praye when and all thynges necessarie for the same In all miseries of the Churche especially wee ought to praie without ceasyng bothe priuatlie and publikelie Wée muste also praie of our owne wherfore accorde not by compulsion or for any rewarde Neither is it mete that prayer where should bée supersticiouslie tied to a place as though wee mighte praie no where els but in the churche Neither Howe is it requisite that common praiers be like in al churches touching the forme or fashion or tyme. Let eche Churche dooe in that behalfe as thei liste As Socrates in his historie saieth In no Socrates Note place or religion thou shalt finde twoo Churches whiche fullie agrée in praiyng I suppose that thei who wer rulers of the Churches frō tyme to time were the causes of suche difference Howbeeit if thei agree it is highlie to bée commended and ought to bée imitated of other But it is well that there be a meant A meant in prayer as in euery thing so in common praier also that thei bee not to long or to tedious Let the chiefeste parte therfore of the seruice in the Churche be preaching and expoundyng of the Gospel Preachinge with prouision that the people bee not wearied with too long praiers leaste when the sermon should be heard thei beyng wearied desire either to go out of the Churche or wishe that all were doen To suche that sermon semeth to lōg which otherwise is short inough The preachers also ought to keepe a meane In like maner where singyng is vsed it must bée moderated and not Singynge excede a meane The singyng whiche thei call Gregories singing hath many thynges in it without time or reason Gregories singyng Wherefore our Churches and diuers other haue worthely reiected it If there bee any Churches wherein there is faithefull and lawfull praier without singyng thei ought not to be disalowed For all churches are not able to maintain singing in them And it is moste euidente by testimonies of great antiquitie that as singyng was vsed of old in the Oriētall Churches so it was lately receiued into the Occidentall Churches Our forefathers neuer knewe their Cannonicall houres Canonicall howres disalowed that is to saie praiers appoincted for certaine houres in the daie whiche Papistes syng and saie As maie bee proued by the Lessons of the houres and by sundrie other argumētes
But to vse fewe woordes thei are stuffed with many absurdities wherfore thei bee well omitted and other thynges more profitable for all Gods Churche put in their places ¶ Of holie daies faslyng and choise or difference of meates Chapiter 24. ALbeit Religion is tied to no tyme yet cannot it be planted or exercised without conueniente Times apointed to come to churche diuidyng and appoinctyng of tyme. Euery Churche therefore hath chosen a certaine time for publike prayer for preaching the Gospell and celebratyng the Sacramētes Eche mā may not breake this order of the churche at his pleasure And excepte there bee graunted competente leasure for this exercise by outwarde dooyng to declare our Religion surely men will be withdrawen from it by their owne priuate businesse Wherefore we se in aunciente Churches that there were not onely certaine houres in the weke appoincted for the godlie congregaciō but that the Sabboth daie was made holie to assemble to praie and to hear God his woorde whiche euen now also veric wel is obserued in our Churches for the better seruyng of GOD and increase of brotherlie loue But wée allowe not Iewishe obseruacions Iewishe obseruations of dayes of daies and suche like supersticions For wée beleue not one daie to bée holier then an other Neither thinke wée that our reste is allowed of God for it self sake But we kepe the lordes daie called Sūdaie not the Saboth or Saterdaie The Lordes daye therein vsyng frée libertie Moreouer if Chuches as thei maie by Christian libertie kéepe religiouslie Feastes dates of christ may be kept the remembraunce of Christe his birthe Circumcision Passion Resurrection Ascention into heauē and sending his holie ghost vnto his disciples we well allowe it but holie daies dedicated Holy dayes for sainctes to be disalowed to men or sainctes wée discommēde And certes holie daies partaine to the firste table of the lawe and belong onely to God to beshort the feast daies instituted for sainctes which we haue abrogated confirme many foolishe vnprofitable thynges not to bee suffred Howbeit we cōfesse that frute fully the memorie of sainctes maie in A memory of sainctes due place and tyme bee recited to the people in godlie sermons and the holy examples of theim maie bee proposed as paternes to be followed of all men The more sharpelie the Churche of Christe reprehendeth glotonie dronkēnesse Publike and Priuate faste is requisite lasciuiousnes and all intemperauncie the more earnestlie it commēdeth christian fastyng For fastyng what fasting is is nothyng els but an abstinence and temperaunce of the godlie with chastenyng of our fleshe as presente necessitie requireth wherby we humble our selues before God and withdraw from the fleshe her nourishementes that it maie easelier and wittynglier obeye the spirite Wherefore thei faste Counterfet fasters not who haue no regard of these thinges but thincke thei faste if but once a daie thei fil their bealy and for a certaine prescript tyme abstaine from certaine meates thinckyng for this workes sake thei please God and doe a good deede Fastyng is the aide and helpe to all godlie menne to praie the feruentlier and to liue the vertuouslier That fast pleased not God as we Note maie reade in the Bookes of the Prophetes wherein the Iewes fasted frō meate and not from their wickednes There is a Publike a Priuate fast Our forefathers kepte in tyme paste The cause of publike fastes Publike fastes in lamentable tymes and when the Churche was afflicted Thei abstained altogether from meat vntill euenyng spendyng the tyme in the meane season in holie praier and worshippyng of GOD and in repentyng for their synnes This did little differ from mournyng Often menciō is made hereof in the Prophetes specially in the seconde of Ioell Suche a faste ought to be kept euē in these our daies the Church beeyng in so greate daunger Priuate fastes are obserued of eche man as euery man feeleth the The cause of priuate faste vertue of God his spirite to bee plucked frō him For so long he abstaineth from the nourishemente of the fleshe as he perceiueth God his spirite to bee withdrawen from hym All fastes oughte to come of a free The ende of fastinge willyng and a true humbled spirite not to gette praise or fauoure of men muche lesse to merite rightuousnesse thereby But lette euery manne faste to this ende to tame the pride of the fleshe to serue God more earnestlie Lenten faste maie bee proued by old testimonies but by none of the Apostles Lent fast not to be allowed writynges Therefore it oughte not nor maie be enioyned to the faithfull to keepe It is moste certaine that in tymes paste there were diuers kindes The time of fastynge and customes of fastyng Wherevpō Ireneus an auncient writer saith Some thinke that the faste muste bee Ireneus kept one daie onely some others many daies and others fourtie daies which varietie began not now in our tyme but longe before our daies by their meanes as I iudge who obseruyng not simplie that which was at the first taught theim vsed other maner of fastynges either through negligence or ignoraunce Socrates also the historigrapher Socrates saieth Because there is no aūciēte writyng foūde of this matter I suppose that the Apostle lefte it free to euery mannes mynde to dooe that whiche is good not by feare and necessitie Now as touchyng choise of meates Choise of meates is a doctrine of deuyls In fastyng we thinke that all is to be with holden frō the fleshe whiche maketh it more vnrewlie and wherein it taketh more delighte or whereby it is nourished or pampered whether it bee fishe fleshe pleasaunt fruites in sauor and tast daintie disshes or fine wines Otherwise wee knowe that all God Heb. ii his creatures are made for thuse and seruice of manne Al that GOD hath made are good without choise moderatly to be vsed with the feare of the Lorde For the Apostle affirmeth all thynges to bée cleane to them that bee Tit. i. cleane And again whatsoeuer is sold in the Shambles eate ye and aske no i. Cor. x. question for conscience sake The self same Apostle nameth their doctrine whiche commaunde to abstaine from meates the doctrine of Deuilles For i. Tim. iiii GOD made meate to bée eaten with thankes geuyng of the faithefull and them whiche knowe the truth bicause whatsoeuer God made is good and nothyng is to bee refused if it bee taken with thankes giuyng c. He also writing to the Collo reproueth those who Collos ii by ouer muche abstinence will purchace to thēselues an estimaciō of holines We therfore altogether disalowe the Tatians Encratites and to be short Heretikes Eustacius his scholers against whom was assēbled the Gangrens counsaite ¶ Of Cathechisyng or instructyng youth in the articles of their faithe of comforting or visiting the sicke Chap. 25. THe Lorde charged his people of
the olde Testament to bee youth should be instructed in godlines verie diligent in instructyng a right their children euen from their infancie and gaue expresse cōmaundmente in his lawe to teache them and to expounde vnto theim the misteries of his Sacraments Seeyng then it is euidente by the doctrine of the Euangelistes and Apostles that God hath no lesse care for the youthe of his people with whom he lefte his newe Testamente when he openly witnesseth saiyng Suffer little children to come Mar. x. vnto me for to suche belongeth the kyngdome of heauen doubtlesse those ministers of churches doe moste wisely whiche betyme diligently instructe the youthe laiyng in theim the firste foundacions of faithe and faithefully teachyng the first principles of our religion expoundyng to them Gods cōmaundementes the Crede and the Lorde his praier the vse of his Sacramentes with suche other like firste instructions and chief poinctes of our religion Lette the congregacion shewe theim selues faithfull and diligent in bryngyng their children to be taught desiryng reioysyng that their youth maie be well instructed For as muche as menne are neuer more greuously tempted then whē thei be weake and sicke sore broken with diseases of the Visiting of the sicke mynde and bodie the Pastours of the Church doubtles ought at no time to be more watchfull and carefull to saue his flocke then in suche sickenesse and infirmities Let theim therefore visite the sicke betymes and let the diseased sende for theim without delaye if the cause so require Let the ministers cōforte The ministers duene and confirme theim in the true faithe arme them againste the pernicious suggestiōs of Sathan let theim say praiers in the sicke mannes house and if nede require let theim praie for his recouery bothe of bodie and soule in the Churche also And let theim do their indeuour that he maie depart out of this worlde in blessed state The Popishe visityng of the sicke Popishe visiting the sicke with their extreme vnction or ennoylyng we saied before that we allowed not because it containes many foolishe and odious thynges not approued by the Canonicall scripture ¶ Of buriyng the faithfull and care whiche men ought to take for the dedde of Purgatorie and thapperyng of spirites Cha. 26. THe scripture commaundeth to burie honestly and without Burying cōmaunded in scripture supersticion the bodies of the faithfull as the temples of the holie ghoste whiche we beleue shall rise again in the latter daie Also to make mencion after a comelie forte of theim who died Godlie in the what care we shoulde take for the dedde Lorde and to be ready to helpe and releue those whom thei haue left behind theim as widdowes and fatherlesse children We teach men to take none other care then this for theim that bee dedde Wée therefore muche disalowe the heretikes called Cynici who despised dedde bodies or very negligentlie Heretikes and contemptuously hurle theim into the yearth neuer speakyng so muche as a good woorde of them nor caryng any thyng at all for those whom they left behinde thē Now on thother side wee like not those that are to muche and to ouerthwertly seruicable to the dead howlīg like Ethnikes for their friendes departed saiyng or hearyng Masse for their soules and mummelyng for pence certaine praiers to deliuer them by this their deuocion from tormentes wherewith thei suppose that thei are after their death tormented yet so that by their lamentable sōges and Diriges thei are released of their paines Hobeit moderate mournyng whiche the Apostle j. Thes iiij Moderate mornynge is cōmendable graunteth we discommende not iudgyng it an vnnaturall parte to be nothyng greued in suche a case Wée beleue that the faithfull goe straight too Christe after their bodily death and therefore neede not the Suffrages or whether mē◠soules go after their departure praiers of the liuyng Wée beleue also that Infidelles are without delaye caste doune hedlonge into helle from whence no seruice of the liuyng is able to deliuer them The doctrine whiche some teache concernyng the fire of Purgatorie is Purgatorie contrary to our Christian faithe I beleue the forgeuenes of sinnes and the life euerlastyng and contrary to our cleane purgyng from all our iniquities by Christe Neither agreeth Purgatorie with these saiynges of the lord Christ Verely verely I saie vnto you Iohn v. he that heareth my woorde and beleueth in hym that sent me hath euerlastyng life and shall not be condemned but hath passed from death to life Againe Ihon. xiij He that is wasshed needeth not saue to wasshe his feete but is cleane euery whitte and ye are cleane Moreouer as touchyng their doctrine The appearig of spirits is disceate of the deuyll of spirittes or dedde mennes soules some tymes apperyng to thē that liue and desiryng them to dooe somewhat wherby thei maie be deliuered we esteme suche visions or sightes as mockynges craftes and disceiptes of the deuil Who as he can trāsfigure hym self into an Angell of lighte so is he busie to ouerthrowe and bryng in doubte the true faithe The Lorde forbadde in the olde Testamente to aske counsaille of the dedde or to haue any Deut. xviii thyng to doe with spirites It was denied to the riche glutton who laie tormented in hell fire as Christe the aucthour of all truthe in the Gospell declareth that Lazarus should retourne to his brethren God by the mouthe of Abrahā pronoūcyng and saiyng thei haue Moses and the Prophettes let them heare them if thei hear not Moses Luc. xvi and the Prophettes neither will thei bee perswaded though one rise againe from the dedde ¶ Of rites ceremonies and indifferent thinges Chap. 27. CEremonies were in tyme why ceremonies were geuen paste deliuered to the people in the olde Lawe as a certaine scolynge to them who were kepte vnder the lawe as it were vnder a scholemaister and tutor But when Christ came our deliuerer and had taken awaye the ceremoniall Ceremonies remoued by Christ lawe we that beleue are no more vnder the lawe nor yet boūde to obserue those ceremonies which at our Messiascōming vanished away which the Apostles were so farre from kepynge Ceremonies not kepte of the Apostles or renewynge in Christe his churche that they openlye affirmed that they would laie no suche yoke nor burthen vpō the churches necke Wherfore we might séme to bryng in or restore Iudaisme if in the Churche of Christ we Increase of Ceremonies to Iudaisme should heape vp ceremonies vpon Ceremonies after the maner of the olde churche Wherfore we bée not of their mindes who thought it good that Christ his churche should be kepte vnder as with a certain scoling with many and sundrie rites For if thapostles would not burthen Christian people with ceremonies why multitude of Ceremonies is not allowed which were firste ordained and apointed by God hymselfe who I praye you being well in his wittes woulde violently thruste
vppon them inuentions inuented by man The greater heape of ceremonies there be in the church the more is withdrawen not onely from Christian libertie but also from Christe and faythe in hym while the cōmon people looke for that in ceremonies whiche they shoulde seke in the onely sonne of God Iesus Christ by faith A fewe rites therfore A fewe Rites suffice which are sincere and plaine swerue not from God his woorde doe suffice the godly And if in Churches there bée founde Diuersitie of Ceremonies proue not dissent in Churches vnlike ceremonies let no man gather thereby that the Churches agree not Socrates saieth it were impossible to write the Ceremonies that bee in all cities and countries No religion obserueth Socrates one kinde of Rites although thei imbrace one doctrine touchynge them For thei that be all of one faith dissent emong them selues about Ceremonies Thus much Socrates And we also at this daie obseruyng in our Churches not all one kinde of Rites True consent is in doctrine and faithe in ministering the Lordes supper and in many other thynges doe notwithstandyng agree in doctrine and faithe Neither is the vnitie and societie of Churches for that cause broken a sunder Surely churches haue alwaies vsed their libertie and dooen what seemed Libertie aboute Ceremonies beste to theim in suche Ceremonies as thynges indifferent as we also doe now a daies But we aduertise all menne to take Indifferente thynges hede that thei compte not those thynges as indifferente whiche bée not indifferent whiche bée not indifferent in what is indifferent deede as some compte the Masse and Images in Churches That is indifferente saieth Ierome to Augustine whiche is neither good nor euil so that we are neither iuste nor vniuste whether wée doe it or no. Therefore when indifferent thyngs are vrged for confession of our faithe thei bée no lenger indifferent as Paule declareth that it How̄e longe they remaine indifferent i. Co. viii x is lawfull to eate fleshe if one put vs not in mynde that it is offered to Idols for then it shal bee made vnlawful because he that eateth suche meat now by his eatyng seemeth to allow Idolatrie ¶ Of Churche gooddes Chapit .. 28. CHriste his Churche is indued with riches by the bountifulnes of Princes and the liberalitie of the faithefull who gaue their gooddes to the Churche For it is ofte in néede and therfore it hath had from the beginnyng some treasure to serue for necessary vses The true vse of Churche goods in tyme passe was The true vse of the church gooddes and now is to maintaine with theim learnyng in schooles and holie assemblies with al furniture rites and buildyng to maintaine also teachers scholars and ministers with other necessaries chiefly to helpe feede and succour the poore But let suche bee chosen as feare God wise and skilfull in gouernyng of families whiche may well bestowe the churches gooddes If the treasure of the Churche thorowe Abuse of churche gooddes the iniquitie of the time or some mennes rashenesse folie ignoraunce or coueteousnesse be put to any abuse let godly and wise men tourne theim againe to a good and holy vse For we muste not wincke at any abuse especially if it be mixed which sacrilege Wée teache therefore that corrupte scholes and Colleges should bee reformed in doctrine in worshippyng of God and in maners and that there should bee established religiously with good conscience and wisedome a good order for the helpyng and releuing of the poore ¶ Of sole life of mariage and gouernyng our familie Chapi 29. LEt them whiche haue from Single life heauen the gift of single life so that in harte and mynde wholie thei be pure and continent and not greatly burne in fleshly The gifte of Chastitie luste let suche I saie serue the lorde in that vocacion so longe as thei shall perceiue them selues indued with that gift of God not extollyng them selues aboue others but seruyng the Lorde continually with simplicitie and humilitie These men doubtles are more meete to enter into Gods ministerie then thei that are withdrawē by their priuate businesse of their familie But if this gifte bee taken from them and thei feele a continuall burnyng in thēselues Mariage lette them remember the Apostles wordes It is better to mary then to burne For mariage beyng the remedy for Mariage is continencie incontinencie yea continence it self was ordained of the Lorde God hymself who abundantlie blessed it and Math. xix would that man and wife should not bee separated one from the other but liue together in perfecte loue and concorde Whervpon we knowe that the Apostle saieth Mariage is honourable Hebr. xiii i. Cor. xvii emōg all and the bedde vndefiled but whoremongers and adulterers God will Iudge And againe If a Virgine Marrie she synneth not We condēne Polygamie therefore the hauyng of many wifes or housbandes at one tyme a liue and theim also who disalowe the seconde Seconde Mariages mariages the mariage of widdowers or widdowes deniyng that one maye twise bee married Wee teache that How Mariage should be made marriage must be made after a lawfull sorte in the feare of the Lorde and not againste those whiche forbidde thē to bee coupled in Matrimonie that are within certaine degrees of kindered least inceste be committed Lette them The parentes consente is requisite in mariage be contracted with consent of their parentes or of suche as are in steede of their parentes and to that ende chiefly for the whiche the Lorde hath appoincted mariage Lette the bondes of Matrimonie bee kepte with holinesse with vnfained faithe and fidelitie towardes the yoke fellowe with godlines with loue and Chastitie bothe of bodie and mynde Let them auoide all brawlyng dissencion lustes and adultrie Lette there bee appoincted in the Churche lawfull Courtes for the hearyng Courts kept for matters of matrimonie of suche matters godlie Iudges to maintaine Mariages and contractes to punishe all vnclennes and impudencie and to discide controuersies of Matrimonie Parentes also should bryng vp their children in the feare of the Lorde and make prouision for thē remembryng the Apostles saiyng He that prouideth not for his owne he denieth Care for our familie Bringing vp of children 1. Timo. v. the faithe and is worse then an Infidell But chiefly let thē be taught some honest science whereby thei may be able to finde them selues Let them bee plucked from Idlenes and a sure truste in God ingraffed in them least thei to muche distrusting be to to carelesse or els be giuen to filthie couetuousnes and so come to naught Also it is moste certaine that those deedes whiche bee dooen of Parentes with true faithe according to the duetie of Matrimonie and gouernement of their familie are before God holie and good woorkes pleasyng hym as wel as Praiers Fastyng and Almose deedes dooe For so the Apostle hath taught in his