Saint Paul whereby every Christian man doth assure himselfe that all righteousnesse and salvation is to be sought for onely in Christ Iesus our Lord and is also assured that he must at all times use all the things of this life as to the profit of our neighbours so to the glory of God and that all which he hath is to be arbitrated and moderated by the holy Ghost who is the giver of true adoption and true libertie and that he ought freely to permit them to be appointed and bestowed both to the reliefe of his neighbours and also to the advancement of the glory of God Seeing that we retaine this libertie we shew our selves to be the servants of Christ when we betray it to men addicting our selves to their inventions we doe like runnagates forsake Christ and flie to men The which thing we doe so much the more wickedly because that Christ hath freed us by his blood not by a vile or common price and hath redeemed us to himselfe from the deadly slavery of Satan And this is the cause why Saint Paul writing to the Galathians did so much detest it that they had addicted themselves to the ceremonies of the law though they were commanded of God whereas notwithstanding as we declared before that might be farre better excused then to submit themselves to the yoke of those ceremonies which men have feigned of their own brain For he did write and that truely that they which admit the yoke of those ceremonies despise the grace of God and count the death of Christ as a thing of nothing and thereupon he saith That he is afraid lest that he had bestowed his labour among them in vain and he exhorteth them That they would stand stedfast in that liberty wherewith Christ hath made us free and not to be intangled againe with the yoke of bondage Now it is evident that Monkerie is nothing else then bondage of traditions devised by men and indeed of such as Paul hath by name condemned in the places which we alledged For undoubtedly they which professe Monkerie doe addict themselves to those inventions of men for hope of merits And hereupon it is that they make it so hainous an offence to forsake those inventions and to imbrace the libertie of Christ Therefore seeing 1 Cor. 6. that as well our body as our spirit belong unto God and that in a double respect to wit of our condition and Redemption it can not be lawfull for Christians to make themselves slaves to this Monasticall servitude much lesse then for prophane servants to change their masters Moreover it cannot be denied but that by such like bondage and vowes to live after the commandement of men a certaine necessitie as it alwaies useth to be of transgressing the law of God is brought in For the law of God doth require that a Christian man should as much as lyeth in him Matth. 15. imploy his service to the benefit of the Magistrate his parents kinred and others and of all those whom the Lord hath made his neighbours and brought to him to be delivered in what place time or manner soever their necessitie shall require it Then let him imbrace that kinde of living whereby he may chiefely provide for the affaires of his neighbours neither let him chuse a single life but let him know that to renounce marriage and to make himselfe an Eunuch for the kingdome of heaven that is to further godlinesse and the glory of God it is a peculiar and a speciall gift of God For that Edict which Paul did publish standeth firme and stedfast neither can any vowes of men make it frustrate For the avoyding of whoredome let every man he excepteth none have his owne wife and every woman her owne husband For all men doe not receive that word of taking upon them a single life for the kingdome of heaven as Christ himselfe doth witnesse then whom no man did more certainly know more faithfully teach either of what force mans nature is or what is acceptable to his Father Now it is certaine that by these Monasticall vowes they which doe make them are bound to a certaine kinde of men so that they thinke it not lawfull to shew themselves obedient and dutifull any longer either to the Magistrate or to their parents or to any men onely the chiefe governour of the Monasterie excepted nor to releeve them with their substance and least of all to marry a wife though they be greatly burned and therefore they doe necessarily fall into all kindes of dishonesties of life Seeing therefore that it is evident that these Monasticall vows doe make a man which is freed from the service of Christ to be in danger not so much of the bondage of men as of Sathan and that they do bring in a certaine necessitie of transgressing the law of God according to the nature of all such traditions as are devised by men and that therefore they be manifestly contrary to the commandements of God we doe not without cause beleeve that they are to be made frustrate seeing that not onely the written law but also the law of nature doth command to disanull a promise if being kept it be a hinderance to good manners not onely to religion Therefore we could not withstand any which would change a Monasticall life which is undoubtedly a bondage to Sathan for a Christian life as also we could not withstand others of the Ecclesiasticall order who marrying wives have imbraced a kinde of life whereof their neighbours might looke for more profit and greater honestie of life then of that kinde wherein they lived before To conclude neither did we take upon us to drive them from the right of wedlocke who among us have persevered in the ministery of the word of God whatsoever chastitie they had vowed for the causes before specified seeing that Saint Paul the chiefe maintainer of true chastitie doth admit even a Bishop to be a married man For we have lawfully preferred this one law of God before all laws of men For the avoiding of whoredome let every man have his owne wife Which law truly for that it hath been rejected so long time all kindes of lust even those which are not to be named be it spoken with reverence to your sacred Majestie O noble Cesar have more then horribly overthrowne this Ecclesiasticall order so that at this day amongst men there be none more abhominable then they which beare the name of Priests THE NINETEENTH SECTION OF THE CIVILL MAGISTRATE The latter Confession of HELVETIA Of Magistracie CHAP. 30. THE Magistracie of what sort soever it be is ordained of God himselfe for the peace and quietnesse of mankinde and so that he ought to have the chiefest place in the world If he be an adversarie to the Church he may hinder and disturbe it very much but if he be a friend and a member of the Church he is a most profitable and excellent member thereof which
much peevishnesse through which some do straight way upon very small occasion call their brethren heretikes schismatikes ungodly Mahometans let these speeches be thrown out against Atheists Epicures Libertines Arians Anabaptists such like mischevous persons which desire to have the Lords field utterly destroyed but let us every day grow in faith love and let us teach the flocks committed to our charge to fear God to hate vices and follow after vertues to denie the world and themselves obeying the commandement of our Lord and teacher Iesus Christ who biddeth us not to braule but to love each other Whose example in governing the Church if we will follow we shall raise up those that are afflicted take up those that are falne cōfort the feeble waken the drowsie and not negligently denounce Gods wrath against sinnes and shall draw out the sword of the same word which is no blunt one against hypocrites wolves dogs swine goates and to conclude against all wicked ones which in our Churches mingle themselves with the true sheepe and which cause the word of God to be evill spoken of It were a farre better thing surely then that which some do busying the sharpnesse of their wit in making of certaine trifles that forsooth the knowledge of such subtilties may shake out of our mindes all conscience It was justly said that the strength of the Gospel was weakened through the thorny subtilties of schoole-questions and we through our wayward disputations what else doe we then cause that the authoritie thereof be not strengthned but rather weakned and doe even stagger among the wicked We reade it excellently written in Livie a very grave writer that not onely grudges but also warres have an end and that oftentimes deadly foes become faithfull confederates yea and sometimes Citizens and that by the same speeches of the people of Rome very bitter or cruell enmities have beene taken up betweene men of great account And that which these few words wrought with the heathen shall not godlinesse toward God obtaine at the hands of Christians of Divines and of Pastours of Churches yea of the travell of reading and diligently examining and conferring of this booke shall not be irkesome if upright and sincere judgement if not prejudicate opinions but the love of one truth shall beare sway in all mens hearts it will shortly obtaine it That old contention about the celebrating of Easter very hotly tossed to and fro for two hundred yeeres or there about betweene the Greeks and the Latines was long since by us thought worthy of laughter but we must take good heed lest in a matter not altogether unlike we seeme to be wiser then both if so be that we desire to have the Church whole and not to leave it rent unto the posteritie and would have our selves be counted not foolish among men and not stubborne in the sight of God There hath scarce been any age which hath in such sort seene all Churches following altogether one thing in all points so as there hath not alwaies been some difference either in doctrine or in ceremonies or in manners and yet were not Christian Churches through the world therefore cut asunder unlesse peradventure then when the Bishop of Rome brake off all agreement and tyrannically injoyned to other Churches not what ought to be done but what himselfe would have observed but the Apostle did not so Barnabas indeed departed from Paul and Paul withstood Peter and surely for no trifle and yet the one became not more enemie or strange to the other but the selfe same spirit which had coupled them from the beginning never suffered them to be dis-joyned from them-selves It is the fashion of Romists to command to enforce to presse to throw out oursings and thunder excommunications upon the heads of those that whisper never so little against them but let us according to the doctrine of the holy Ghost suffer and gently admonish each other that is keeping the ground-work of faith let us build love upon it and let us joyntly repaire the wals of Sion lying in their ruines It remaineth that through the same Lord Christ we beseech our reverent brethren in the Lord whose Confessions published we set forth that they take this our paines in good part and suffer us to leane as it were to a certaine stay to the common consent of the reformed Churches against the accusations and reproches of the common adversaries of the truth But it had been to be wished that we might at once have set out all the Confessions of all the reformed Churches but because we had them not all therefore we set out them onely that were come to our hands to which the rest also so farre as we suppose may easily be drawne And we also could have wished that the thing might have beene made common to all the reformed Churches But when as the state of our Churches seemed to force the matter and that they could not abide any longer delay the right well beloved brethren will pardon us with whom by reason of the time we could not impart both the Harmonie it selfe and the Observations as also the intent of this whole Edition Whereas moreover we have put to moe confessions of one and the same Nation as of Auspurge and Saxonie as also the former and latter of Helvetia that was not done without cause for besides that one expoundeth another we thought it good also hereby to ridde them from all suspicion of inconstancie and wavering in opinion which the adversaries are wont to catch at by such repetitions of Confessions Yet why we would not adde some Confessions of the brethren of Bohemia often repeated we will straight way shew a cause and we hope that our reason will easily be liked of them And we have set downe every where two yea in some places three Editions of Auspurge for this respect lest in this diversitie we might seeme to have picked out that which rather favoured our side and to have utterly misliked the other Wherein notwithstanding we have not every where followed the order of times in which every of them came to light but the coppie which we had in our hands printed at Wirtemberge 1572. with a double Edition And we have therefore thought it meet to passe over the Apologies adjoyned to the Confessions as of Auspurge Bohemia Sueveland and England as well that the worke might not grow to be exceeding bigge as also that we might not seeme rather to increase disputations and controversies then to make an Harmonie of doctrine And as for our Observations our minde was to meet with the cavils of sophisters who we know well enough will take hold on the least matters that they may thereby set us on worke Wherefore lest they should charge us to set out a discord rather then a concord of Confessions we have added in the end very short Observations in which we lay open those things which might seeme some what obscurely spoken and
FRENCH Confession THis one God hath revealed himselfe to be such a one unto men first in the creation preservation and governing of his workes secondly farre more plainly in his word which Artic. 2. word in the beginning he revealed to the fathers by certaine visions and oracles and then caused it to be written in these bookes which we call holy Scripture All this holy Scripture is contained in the Canonicall books Artic 3. of the old and New Testament The Catalogue whereof is this The five bookes of Moses namely Genesis Exodus Leviticus Numbers Deuteronomie Iosua Judges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one book of Esdras Nehemiah Ester Iob the Psalmes Solomons Proverbs Ecclesiastes the Song of Songs Esay Ieremie with the Lamentations Ezechiel Daniel the 12. small Prophets namely Ose Ioel Amos Abdiah Ionah Michea Nahum Abacuc Sophon Haggaie Zacharie Malachie the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Pauls Epistles namely one to the Romanes two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians two to the Thessalonians two to Timothie one to Titus one to Philemon the Epistle to the Hebrews the Epistle of Iames two Epistles of Peter three Epistles of Iohn one Epistle of Iude Iohns Revelation We acknowledge these bookes to be Canonicall that is we Arâ—ic 4. account them as the rule square of our faith and that not only for the common consent of the Church but also much more for the testimonie and inward perswasion of the Holy Ghost by whose inspiration we are taught to discerne them from other Ecclesiasticall bookes which howsoever they may bee profitable yet are they not such that any one article of faith may be builded upon them We beleeve that the word contained in these books came Artic. 5. from one God of whom alone and not of men the authority thereof dependeth And seeing this is the summe of all truth conteining whatsoever is required for the worship of God and our saâ—vation we hold it not lawfull for men no not for the Angels themselves to adde or detract any thing from that word or to alter any whit at all in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and judgement edicts or any deerees or Councels or visions or miracles unto this holy Scripture but rather that all things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creeds namely the Apostles the Nicen and Athanasius his Creed because they be agreeable to the written Word of God Out of the ENGLISH Confession VVE receive and embrace all the Canonicall Scriptures Artic. 10. both of the Old and New Testament giving thankes to our God who hath raised up unto us that light which we might ever have before our eyes lest either by the subtiltie of man or by the snares of the devill we should be carried away to errors and lies Also we professe that these be the heavenly voyces whereby God hath opened unto us his will and that onely in them mans heart can have setled rest that in them be abundantly and fully comprehended all things whatsoever be needfull for our helpe as Origen Augustine Chrysostome and Cyrillus have taught That they be the very might and strength to attain to salvation that they be the foundations of the Prophets and Apostles Whereupon is built the Church of God that they be the very sure and infallible rule whereby may be tried whether the Church doe swerve or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these Scriptures neither law nor ordinance nor any custome ought to be heard no though Paul himselfe or an Angel from heaven should come and teach the contrary Out of the Confession of BELGIA HE hath revealed himselfe much more plainly in his holy Aâ—tic 2. Sub fiâ—em Word so farre forth as it is expedient for his owne glory and the salvation of his in this life We confesse that this Word of God was not brought or delivered Artic 3. by any will of man but that holy men of God inspired by Gods holy Spirit spake it as S. Peter witnesseth but afterward God himself for that exceeding teÌ„der carefulnes which he hath of his and of their salvation gave in Commission to his servants the Apostles and Prophets that they should put those oracles in writing and he himselfe also wrote the two Tables of the Law with his own finger which is the cause why we call such writings sacred and divine Scripture And we comprehend the holy Scripture in those two books of the Old and New Testament which are called the canonicall Artic. 4. bookes about which there was never any adoe And of them this is the number and also the order received of the Church of God The five bookes of Moses the book of Iosua of the Iudges of Ruth two books of Samuel two of the Kings two of the Chronicles which are called Paraâ—ipomena the first of Esdras Nehemiah Ester Iob also Davids Psalmes three books of Solomon namely the Proverbs Ecclesiastes and the Song of Songs the foure great Prophets Esay Ieremie Ezekiell and Daniel and further more also the 12. small Prophets moreover the Canonicall bookes of the New Testament are the foure Evangelists namely Saint Matthew Marke Luke and Iohn the Acts of the Apostles the 14. Epistles of Saint Paul and seven of the other Apostles the Revelation of Saint Iohn the Apostle These books alone doe we Artic. 5. receive as sacred and canonical whereupon our faith may rest be confirmed and established therfore without any doubt we beleeve also those things which are contained in them and that not so much because the Church receiveth and alloweth them for Canonicall as for that the holy Ghost beareth witnes to our consciences that they came from God and most of all for that they also testifie and justifie by themselves this their owne sacred authoritie and sanctitie seeing that even the blinde may clearely behold and as it were feele the fulfilling and accomplishment of all things which were foretold in these writings We furthermore make a difference betweene the holy Artic. 6. bookes and those which they call Apocriphall for so much as the Apocriphall may be read in the Church and it is lawfull also so farre to gather instructions out of them as they agree with the Canonicall bookes but their authoritie and certaintie is not such as that any doctrine touching faith or Christian Religion may safely be built upon their testimonie so farre off is it that they can disanull or impaire the authoritie of the other We beleeve also that this holy Scripture doth most perfectly Artiâ— 7. containe
needs be the greatest For although the Church have a sure promise of Christs continuall presence and be governed by the holy Ghost yet not every assembly of men may be taken for the true Church and albeit never so many seeme often times to come together in the name of Christ yet few are chosen and all have not faith And as it is wont to fall out in civill meetings so doth it also in meetings of the Church that for the most part the greater side overcommeth the better Hitherto may be added that the holy Ghost doth not make men in this life not subject to sinne but leaveth in them many and sundrie infirmities Examples also witnesse that not onely the Popes but also Councels have beene deceived Wherefore seeing that the doctrine of the Apostles and Prophets is confirmed of God the sentence of no one man nor of any assembly of men is to be received simply without triall for the Oracle of the holy Ghost but it is to be laid to the rule of the Prophets and Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrary thereunto may be confuted If we or an Angel from heaven Gal. 1. preach unto you a Gospel beside that which wee have preached unto you let him bee accursed And beleeve yee not every spirit 1 Ioh. 4. but trie the spirits whether they bee of God Againe 1 Thess 5. Trie all things and keepe that which is good Augustine against Maximius a Bishop of the Arrians in his 3. booke Chap. 14. saith But now am I neither to cite the Councel of Nice nor you the Councel of Arimine as it were to preiudice the matter neither am I bound by the authoritie of the one nor you by the authoritie of the other with authorities of Scripture which are witnesses not proper to any one but common to us both let matter with matter cause with cause reason with reason c. And Panormitane in the Chapter significasti Extr. de electio In things concerning faith even the verdict of one private man were to be perferred before the Popes if he were lead with better warrants of the old and new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth should stand that if there a plaine private man sufficiently instructed in holy Scripture more credit were to be given in a case of doctrine to his assertion then to the Popes definitive sentence For it is plaine that the Gospel is more to be beleeved then the Pope If then a man so leaned teach any truth to be contained in the Gospel where the Pope were either ignorant or willingly deceived it is cleare whose iudgement were to be preferred And a little after Such a learned man ought in that case while a generall Councel were holden at which he himselfe were present to set himselfe against it if he should perceive the greater part of malice or ignorance to incline to that which is contrarie to the Gospel Of Ecclesiasticall Writers CHAP. 34. RIse up before an hoare head saith the Scripture and reverence the person of an old man We do therefore reverence the gray haires of our ancestours who even since the Gospell began to be revealed and published have in the world taken upon them the travell of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles even unto this time have manifest and certaine testimonies of the holy doctrine And we so embrace their writings as both the holy Scripture alloweth us to use mans authoritie and as themselves would have their writings acknowledged You my friends say that in the ancient Iob 12. is wisdome and in the length of daies is understanding but I say unto you that with him to wit with the Lord our God is wisdome and strength he hath councell and understanding And 1 Corinth 4. Let the Prophets speake two or three and let the rest iudge And Try all things and keepe that which is good 1 Thess 5. It is not lawfull for us to bring in any thing of our own Tertut Lib de scrip haeret head no not so much as to take that which any man hath brought in of his own head We have the Apostles of the Lord for Authors who chose nothing of their own heads which they might bring in but the discipline which they received of Christ they faithfully delivered to all nations And Augustine saith Neither Epist ad Fâ—â—â—unat Dist 8. ought we to esteeme of the writings of any men although they be Catholike and commendable persons as of the Canonicall Scriptures as though it were not lawfull yeelding them that reverence which is due unto such men to disallow and refuse something in their writings if perchance we finde that they have thought otherwise then the truth is understood either of others or of our selves through the gift of God Such am I in other mens writings In Proe in Lib. 3. de Trinie as I would have them construers of mine Againe Be thou not tyed to my writings as it were to the Canonicall Scriptures but in the Canonicall Scriptures that which thou didst not beleeve when thou hast found it beleeve it incontinently but in mine that which thou thoughtest to be undoubtedly true unlesse thou perceive it to be true indeed hold it not resolutely And againe I neither can nor ought to deny that as in those who have gone before Ad Vincent Lio. so also in so many slender works of mine there are many things which may with upright iudgement and no rashnesse be blamed And againe I have learned to give this reverence to In Epist aâ— Ierom. these Writers alone which are now called Canonicall Againe But I so read others that be they never so holy or never so learned I do not therefore thinke it true because they have so thought but because they could perswade me by other Author or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holy Scripture De unico baptismo in Epist ad Vincent c. And Doe not brother against so many divine c. For these places are known even out of the Popes own Decree Out of the Confession of SUEVELAND Art 1. ss 1. Whence Sermons are to be taken FIrst a controversie being raised amongst the learned about certaine Articles of Christian doctrine when as the people with us were dangerously divided by reason of contraâ—y preachings we charged our Preachers that they should henceforth broach nothing to the people in any Sermon which either is not taught in the Scriptures of God or hath not sure ground thereout as it was openly Decreed in the Assembly holden at Norimberge in the 22 yeere after the smaller account which moreover is also the opinion of all the holy Fathers For seeing Saint Paul
maker they bid us trust assuredly that we are heard of the Father for Christs sake But as touching the Saints there are neither commandements nor promises nor examples for this purpose in the Scriptures And Christs office and honour is obscured when men flie to Saints and take them for Mediatours and invocate them and frame unto themselves an opinion that the Saints are more gracious and so transferre the confidence due to Christ unto Saints But Paul saith There is one Mediatour betweene God and men Therefore Christ especially requireth this worship that we should beleeve that he is to be sought unto that he is the Intercessour for whose sake we are sure to be heard c. In the third Edition these things are thus found Artic. 21. TOuching the worship of Saints they teach that the memory of Saints may be set before us that we may follow their faith and good works according to our calling as the Emperour may follow Davids example in making warre to drive away the Turks from his countrey for either of them is a King But the Scripture teacheth not invocate Saints or to aske help of Saints because it propoundeth unto us one Christ the Mediatour Propitiatour high Priest and intercessour This Christ is to be invocated and he hath promised that he will heare our prayers and liketh this worship especially to wit that he be invocated in all afflictions 1 Ioh. 2. If any man sin we have an Advocate with God c. Out of the Confession of SAXONY Of invocating godly men that are departed out of this life Artic. 22. IN the 42. Chapter of Esay it is written I am the Lord this is my name I will not give my glory to another Invocation is a glory most properly belonging to God as the Lord saith Matth. 4. Thou shalt worship the Lord thy God and him only shalt thou serve And it is an immooveable and eternall Decree of the first Commandement Thou shalt have no strange Gods It is necessary therefore that the doctrin touching Invocation should be most purely upholden in the Church for the corrupting of which the devill even since the beginning of mankind hath and will divers wayes scatter seeds Wherefore we ought to be the more watchfull and with greater care to reteine the manner of invocation or adoration set down in Gods word according to that saying Whatsoever ye shall aske the Father in my name he will do it In these words there is an order established which we ought most constantly to maintaine not to mingle therewith other means contrary to Gods word or which are warranted by no example approoved in the Scriptures There is no greater vertue no comfort more effectuall then true invocation They therefore must needs be reprooved who either neglect true invocation or corrupt it as there be divers corruptions Many doe not discerne their own invocation from that which is heathenish neither indeed consider what it is which they speake unto Of these the Lord saith Iohn Chapter 4. Ye worship ye know not what He will have the Church to consider whereto it speaketh saying We worship that we know Many consider not whether or wherefore they shall be heard They recite prayers and yet they doubt although it be written Let him aske in faith without wavering Of these matters we will speake else-where In this place we reproove this heathenish corruption whereby the custome of those that caâ—â— upon men departed out of this life is defended and help or intercession is sought for at their hands Such invocation swarveth from God and giveth unto creatures vertue help or intercession For they that speake some what modestly speake of intercession alone But humane superstition goeth on farther and giveth vertue to them as many publike songs declare O Mary Mother of grace defend thou us from the enemie and receive us in the houre of death These short verses have we heard a Monk of their divinitie say before one that lay a dying and often repeating them wheras he made no mention of Christ and many such examples might be rehearsed There are yet also other brain-sick opinions Some are thought to be more gracious with such or such images these frantike imaginations seeing they are at the first sight like heathenish conceits doe undoubtedly both greatly provoke the wrath of God and are to be reprooved by the Teachers and sharply to be punished by Godly Magistrates which reproofe containeth these three manifest reasons To ascribe unto creatures omnipotencie is impietie Invocation of a creature which is departed from the societie of this life ascribeth unto it Omnipotencie because it is a confession that it beholdeth all mens hearts and discerneth the true sighes thereof from feined and hypocriticall These are onely to be given to the eternall Father to his Sonne our Lord Iesus Christ and to the holy Ghost Invocation therefore is not to be made to men that are departed out of this life It is to be lamented that these evils are not perceived but looke to thy selfe and weigh what thou doest in this invocation thou forsakest God and doest not consider what thou doest invocate and thou knowest that those patrones which thou seekest as Aâ—ne and George see not the motion of thy heart who if they know themselves to be invocated they would even tremble and would not have this honour 〈◊〉 to God given to any creatures But what kinde of invocation is there of the deafe Albeit we know what answer the Adversaries make for they have coyned cavils to delude the truth yet Gods testimonies are wanting to their answer and prayer which is without faith that is when thou canst not be resolved whether God allow and admit such kinde of praying is in vaine We remember that Luther often said that in the old Testament it is a cleare testimonie of the Messiah his Godhead which affirmeth that he is to be invocated and by this propertie is the Messias there distinguished from other Prophets he complained that that most weightie testimonie was obscured and weakened by transferring prayer to other men And for this onely cause he said that the custome of praying to other was to be misliked The second reason is Invocation is vaine without faith and no worship is to be brought into the Church without Gods commandement but there is no one sentence to be seene which sheweth that this prayer made to men which they maintaine pleaseth God and is effectuall the prayer therefore is vaine For what kinde of praying is it in this sort to come unto Anne or George I pray unto thee but I doubt whether thy intercession do me good I doubt whether thou hearest me or helpest me If men understood these hid sinnes they woudl curse such kinde of prayers as they are indeed to be cursed and are heathenish Afterward of such faults what outrages ensue flocking and praying to particular images craving certaine benefits of every one of Anne riches are begged as of Iuno of
and spirituall motions true feare patience constancie faith invocation in most sharpe tentations in the middest of Satans subtill assaults in the terrours of sinne In these surely we had great neede to be guided and * Looke the 2. observar helped of the holy Spirit according to that saying of Paul The Spirit helpeth our infirmitie We condemne the Pelagians and all such as they are who teach that by the onely powers of nature without the holy Spirit we may love God above all and fulfill the Law of God as touching the substance of our actions We doe freely and necessarily mislike these dreames for they doe obscure the benefits of Christ For therefore is Christ the Mediatour set forth and mercy promised in the Gospel because that the Law cannot be satisfied by mans nature as Paul witnesseth when he saith Rom. 8. The wisedome of the flesh is enmitie against God For it is not subiect to the Law of God neither indeed can be For albeit that mans nature by it selfe can after some sort * Looke the 3. observat upon this confession performe externall workes for it can containe the hands from theft and murder yet can it not make those inward motions as true feare true faith patience and chastitie unlesse the holy Ghost doe governe and helpe our hearts And yet in this place also doe we teach that it is also the commandement of God that the carnall motions should be restrained by the industrie of reason and by civill discipline as Paul saith The law is schoolemaster to Christ Also The law is given to the uniust These things are thus found in another edition As touching free will they teach that mans will hath some Artic. 18. libertie to worke a civill justice and to chuse such things as reason can reach unto But that it hath no power to worke the righteousnesse of God or a spirituall justice without the spirit of God Because that the naturall man perceiveth not the things that are of the spirit of God But this power is wrought in the heart when as men doe receive the spirit of God through the word These things are in as many words affirmed by Saint Augustine Lib. 3. Hypognost c. as before They condemne the Pelagians and others who teach that onely by the power of nature without the Spirit of God we are able to love God above all also to performe the commandements of God as touching the substance of our actions For although that nature be able in some sort to doe the externall workes for it is able to withhold the hands from theft and murder yet it cannot work the inward motions as the feare of God trust in God chastitie patience Touching the cause of sinne they teach that albeit God doth create and preserve nature yet the cause of sinne is the wil of the wicked to wit of the Devill and of ungodly men which turneth it selfe from God unto other things against the commandements of God when he speaketh a lie he speaketh of his owne This is found thus in an other edition TOuching the cause of sinne they teach that albeit God doth create and preserve our nature yet the cause of sinne is the will of the wicked to wit of the Devill and of ungodly men which will being destitute of Gods helpe turneth it selfe from God as Christ saith Ioan. 8. When he speaketh a lie he speaketh of his owne Out of the Confession of SAXONY ANd seeing the controversies which are sprung up doe chiefly pertaine unto two articles of the Creed namely to the article I beleeve the remission of sinnes and I beleeve the Catholike Church we will shew the fountaines of these controversies which being well weighed men may easily understand that our expositions are the very voyce of the Gospel and that our adversaries have sowed corruptions in the Church And first of the Article I beleeve the remission of sinnes HEre many and great corruptions are devised of our adversaries I beleeve nay say they I doubt also Then I will beleeve when I shall have merits enow Also they doe not say I beleeve certainely that remission is given freely for the Sonne of God not for any merits of ours or any worthinesse of ours Also They doe not rightly shew what sinne is and feigne that man is able to satisfie the Law of God and that by the fulfilling of the Law he becommeth just before God in this life Therefore first as touching sinne and the cause thereof we doe faithfully retaine the doctrine of the true Church of God Seeing that God in essence is one the eternall Father the coeternall Sonne being the image of the Father and the coeternall holy Ghost proceeding from the Father and the Sonne of infinite wisedome power and goodnesse true just bountifull chaste most free as he describeth himselfe in his Law and seeing he hath therefore made the Angels and men that being from all eternitie he might impart unto them his light wisedome and goodnesse and that they should be the temples of God wherein God might dwell that God might be all in all as Paul speaketh he therefore created them at the beginning good and just that is agreeing with the minde and will of God and pleasing him He also gave them a cleere knowledge of God and of his will that they might understand that they were made of God that they might be obedient as it is written in the fifth Psalme Thou art not a God that loveth wickednesse But the devils and men abused the libertie of their will swarved from God and by this disobedience they were made subject to the wrath of God and lost that uprightnesse wherein they were created Therefore free will in the devill and in men was the cause of that fall not the will of God who neither willeth sinne nor alloweth it nor furdereth it as it is written When the Devill speaketh a lie he speaketh of his owne and he is the father of lying And 1 John 3. He that committeth sinne is of the devill because the devill sinneth from the beginning Now sinne is that whatsoever is contrary to the justice of God which is an order in the minde of God which he did afterward manifest by his own voyce in the Law and in the Gospel whether it be originall disobedience or actuall for the which the person is both guiltie and condemned with everlasting punishment except he obtaine remission in this life for the Sonne the Mediatours sake We doe also condemne the madnesse of Marcion the Manichees and such like which are repugnant in this whole question to the true consent of the Church of God Of Originall sinne Artic. 2. AS touching originall sinne we doe plainely affirme that we doe retaine the consent of the true Church of God delivered unto us from the first Fathers Prophets Apostles and the Apostles schollers even unto Augustine and after his time and we doe expresly condemne Pelagius and all those who have scattered in
and life everlasting through faith in Iesus Christ Now the fathers had not onely outward or earthly but spirituall and heavenly promises in Christ For the Apostle Peter saith that the Prophets which prophesied of the grace that should come to us have searched and inquired of this salvation Whereupon the Apostle Paul also saith that the Gospel of God was promised before by the Prophets of God in the holy Scriptures Hereby then it appeareth evidently that the fathers were not altogether destitute of all the Gospel And although after this manner our fathers had the Gospel in the writings of the Prophets by which they attained salvation in Christ through faith yet the Gospel is properly called that glad and happie tidings wherein first by Iohn Baptist then by Christ the Lord himselfe and afterward by the Apostles and their successours is preached to us in the world that God hath now performed that which he promised from the beginning of the world and hath sent yea and given unto us his onely Sonne and in him reconciliation with the Father remission of sinnes all fulnesse and everlasting life The history therefore set downe by the foure Evangelists declaring how these things were done or fulfilled of Christ and what he taught and did and that they which beleeved in him had all fulnesse this I say is truely called the Gospel The preaching also and Scripture of the Apostles in which they expound unto us how the Sonne was given us of the Father and in him all things pertaining to life and salvation is truely called the doctrine of the Gospel so as even at this day it looseth not that worthy name if it be sincere The same preaching of the Gospel is by the Apostle tearmed the spirit and the ministerie of the spirit because it is living and 2 Cor. 3. working through faith in the eares yea in the hearts of the faithfull thorough the illumination of the holy Spirit For the letter which is opposed unto the spirit doth indeed signifie every outward thing but more specially the doctrine of the Law which without the spirit and faith worketh wrath and stirreth up sinne in the mindes of them that doe not truely beleeve For which cause it is called by the Apostle the ministery of death for hitherto pertaineth that saying of the Apostle The letter killeth but the spirit giveth life The false Apostles preached the Gospel corrupted by mingling of the law there with as though Christ could not save without the law Such also were the Hebionites said to be which came of Hebion the heretike and the Nazarites which before time were called Myneans All which we doe condemne sincerely preaching the word and teaching that the beleevers are justified by the spirit onely and not by the law But of this matter there shall follow a more large discourse in the title of justification And although the doctrine of the Gospel compared with the Pharisees doctrine of the law might seeme when it was first preached by Christ to be a new doctrine the which thing also Ieremy prophesied of the New Testament yet indeed it not onely was and as yet is though the Papists call it new in regard of Popish doctrine which hath of long time beene received an ancient doctrine but also the most ancient in the world For God 2 Tim. 1. from all eternitie fore-ordained to save the world by Christ and this his predestination and eternall counsell hath he opened to the world by the Gospel Whereby it appeareth that the Evangelicall doctrine and religion was the most ancient of all that ever were are or ever shall be Wherefore we say that all they erre foully and speake things unworthy the eternall counsell of God who tearme the Evangelicall doctrine and religion a new start up faith scarce thirty yeeres old to whom that saying of Isaiah doth very well agree Woe unto them that speake good of evill and evill of good which put darkenesse for light and light for darkenesse that put bitter for sweet and sweete for sowre Out of the former Confession of HELVETIA THerefore in the whole Evangelicall doctrine this ought first and chiefly to be urged that we are saved by the onely mercy and grace of God and by Christ his merits whereof that men may know how much they stand in need their sinnes must be verie cleerely laid open unto them by the law and by Christ his death Out of the Confession of BOHEMIA Of the word of God or the holy Gospel CHAP. 10. ANd seeing that the administration of the New Testament and also the Word and Sacraments are lawfully committed to the Ministers of the Church and their lips ought to preserve 1 Cor. 4. 2 Cor. 3. knowlege that the law might be sought at their mouth therefore in this Chapter it is further taught what the word of God and the holy Gospel is Now the Preaching of the word of God and Malac. 2. of the Gospel is the true ministery of grace instituted and commanded of Christ our Lord wherein the full and perfect will of God touching eternall reconciliation necessarie to salvation and made manifest in the holy Scripture is declared and preached unto all people This doctrine did Christ give in charge unto his disciples in the words of this sentence Goe ye into all the world Mark 16. and preach the Gospel to every creature This doctrine doth Peter professe before Cornelius when he saith He commanded us to Acts 20. preach unto the people and to testifie that this is he that is ordained of God to be the Iudge of the quicke and the dead To him also give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sinnes This ministery is more honourable greater and more necessarie to salvation then are the sacraments the which is proved by that sentence of the most excellent Apostle Saint Paul For Christ 1 Cor. 2. sent me not to Baptize that is not chiefly to doe this but to preach the Gospel For onely through the pure Gospel and the preaching thereof is saith sowed inwardly in the heart by the holy Ghost and from thence also must we conceive and seeke the true meaning of God and Christ touching all things necessary to salvation and also touching the sacraments themselves Amongst those who by reason of their age are able to use their understanding it is of necessitie that the preaching of the Gospel goe before the receiving of the Sacraments Whereof we may see an evident proofe in those three thousand which were converted by Peter Acts 2. Acts 8. also in Cornelius and in the Chamberlaine we may see that according to the example of Philip the question is thus to be made Doest thou beleeve with all thy heart Then it may be that thou who hast true faith grafted in thy heart mayest receive profit by the participation of the Sacraments For without the hearing of the word of God
Churches to be expounded most plainly and set out most clearely Christ faith that the Angels in heaven doe reioyce whensoever they see a sinner repem And therefore the Churches and the Angels themselves doe rejoyce at the pure doctrine of repentance thus set down Out of the Confession of SAXONIE Hitherto pertaine the first two last clauses of the third Article Of the remission of sinnes c. Which are thus set downe IT is most certaine that the preaching of Repentance doth pertaine to all men and accuse all men So also the promise is generall and offereth remission of sins to all according to those generall speeches Matth. 11. Come unto me all ye that labour and are heavie loaden and I will refresh you Also Ioh. 3. That every one which beleeveth in him should not perish Rom. 10. Every one that beleeveth in him shall not be confounded Againe He that is Lord over all is rich unto all that call on him Rom. 11. The Lord hath shut up all under disobedience that he might have mercie on all Let every one comprise himselfe in this generall promise and not give himselfe to distrust but let them strive that they may assent to the word of God and obey the holy Ghost and desire that they may be helped as it is said Luk. 11. How much more will he give the holy Ghost to them that aske it Of Repentance Artic. 16. BY the mercie of God this part of Doctrine specially is declared in our Churches with great perspicuitie whereas the Sententiaries have wrapped it in most intricate Labyrinthes First we doe openly condemne the catharans and the Novatians who feigned that neither the elect could fall into sins against their conscience neither that they who had fallen after their amendment were to be received againe and our confutations of these furies are extant Neither doe we goe about to make brawlings about the word Repentance if any man like it better let him use the word Conversion which word the Prophets also have often used Moreover we doe willingly retaine the word Contrition and we say that the first part of Repentance or Conversion is Contrition which is truely to tremble through the knowledge of the wrath of God against sins and to be sorry that we have offended God and we say that there must needs be some such great feare and griefs in those that are converted and that they doe not repent which remaine secure and without griefe as it is said 2 Cor. 7. Ye sorrowed to repentance And Ezech. 20. And ye shall mislike your selves in your own sight and acknowledge your selves to be worthy of punishment and destruction And these true griefes are a feeling of the wrath of God as is declared more at large in another place But here we reproove our adversaries who feigne that Contrition doth deserve Remission of sinnes and that Contrition must be sufficient In either errour there be great mysts For remission is given freely for the Mediatours sake and what contrition can be sufficient Yea rather the more the sorrow increaseth without assurance of mercie so much the more mens hearts doe flie from God and no creature is able to sustaine the greatnesse of this sorrow whereof Esay speaketh Chap. 38. He brake all my bones like a Lion But those idle dreames of the Writers doe declare that they lead a carelesse life and that they are unskilfull in the Gospel Now these true sorrows doe arise when the sinne of the contempt of the Son of God as is declared in the Gospel is reprooved The spirit shall reproove the world of sin because they beleeve not in me Ioh. 16. And by the voice of the Morall law other sins are reprooved as Paul saith Rom. 3. By the law came the knowledge of sin As touching private confession to be made unto the Pastours we affirme that the ceremonie of * Looke the first observat upon this confession private absolution is to be retained in the Church and we doe constantly retaine it for many weightie causes yet withall we doe teach that men must neither command nor require the recitall of offences in that private talke because that recitall of offences is neither commanded of God nor a thing possible and it maketh godly mindes to doubt and it maketh faith faint And this we doe much more reprehend that in the doctrine of Repentance or Conversion our adversaries doe no where make mention of justifying faith whereof we have spoken before by which alone Remission of sins is truely received the heart is lifted up even when it hath a feeling of the wrath of God and we are freed from the sorrows of hell as it is written Rom. 5. Being iustified by faith we have peace Without this faith sorrows are no better then the repentance of Saul Judas Orestes and such like as are mentioned in Tragedies Neither doe our adversaries teach the Gospel but the Law and humane traditions either omitting this faith else fighting against it But seeing that in a true Conversion there must be these changes a mortification and a quickning as it is said Rom. 6. and in divers other places for doctrines sake we doe divide conversion or repentance into three parts into contrition faith and new obedience these things doth true conversion comprehend as the voice of God and the true experience of the Church doe declare Yet doe we not make contention either about the manner of speaking or about the number of the parts but we wish that all men may see those things which are necessary And it is most necessary for the Church that there should be a true plaine and most cleare doctrine touching the whole conversion which also is very often repeated in those Sermons which are set down in the Scriptures and that with great perspicuitie and without any intricate labyrinthes as the Baptist and Christ say Matth. 3. Repent and beleeve the Gospel Againe Repent Behold the Lambe of God that taketh away the sinnes of the world And Paul saith Rom. 3. All men are deprived of the glory of God Here he speaketh of contrition afterward of remission But we are iustified freely by his grace through redemption that is in Christ Iesus by faith Therefore it is necessary that in the doctrine of conversion or repentance there should mention be made of faith Neither is it sufficient that our adversaries say that they also doe speake of faith and that faith doth goe before repentance For they speake of the doctrine of knowledge I beleeve the forgivenesse of sinnes to wit that they be forgiven to others even as the devils doe know the Creed but the Gospel doth require this true faith which is an assurance of the mercie of God promised for the Sonne of God his sake and resting in the Sonne of God which faith I beleeve that remission of sins is given unto me also and that freely not for any Contrition not for any my merits but for the Sonne of God who
have done but according to his mercy he hath saved us And it is a reproch unto the Sonne of God to imagine that any our workes are merits or the price of remission of sinnes and that they are propitiations for sinnes Therefore we doe openly condemne those Pharisaicall and Pelagian doting dreames which feigne that that discipline is a fulfilling of the law of God also that it doth deserve remission either of congruity or of condignity or that it is a righteousnesse whereby men are made acceptable to God And after a few pages in the same Article Seeing that the minde is raised up by this faith it is certain that remission of sinnes reconciliation and imputing of righteousnesse is given for the merit of Christ alone and that Christ is effectuall in us and doth by his holy spirit quicken the beleveers and deliver us from eternall death and withall make us heires of eternall life So saith Paul Rom. 3. We conclude that man is iustified by faith without the workes of the law Also we are iustified freely by his grace through the Redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his blood And Acts 10. To him give all the Prophets witnesse that all that beleeve in him shall receive remission of sinnes Now the words are knowne and manifest Faith doth signifie not onely the knowledge of the historie for that is also in the Devils of whom it is said The devils doe beleeve and tremble but it doth signifie to embrace all the Articles of Faith and among those this article I do beleeve the remission of sinnes neither doe I beleeve that it is onely given to others but to me also This faith is also a confidence resting in the Mediatour according to that Being iustified by faith we have peace So that Paul speaketh of faith which consenting to all the articles of the Creed doth behold and imbrace the promise for it joyneth together faith and the promise Rom. 4. Therefore is it by faith that the promise might be sure In expounding the word Iustified it is usually said To be Iustified doth signifie of unrighteous to be made righteous which being rightly understood doth agree also to our purpose Of unrighteous to be made righteous that is acquitted from the guilt for the Sonne of God his sake that is laying hold by faith upon Christ himselfe who is our righteousnesse as Jeremie and Paul doe say because that by his merit we have remission and God doth impute his righteousnesse to us and for him doth account us just and by giving his holy Spirit doth quicken and regenerate us as it is said Iohn 5. This is life in his Sonne He that hath the Sonne hath eternall life he that hath not the Sonne of God hath not life And Rom. 3. That he may be iust and a iustifier And although newnesse is withall begun which shall be perfect in the life eternall whereunto we are redeemed yet neither for the new qualities nor for any works is any man in this life made just that is acceptable to God and heire of eternall life but onely for the Mediatours sake who suffered rose againe reigneth and prayeth for us shadowing and quickning us For although vertues are here begun yet be they still imperfect and the reliques of sinne do stick in us Therefore we must hold this comfort that the person is accepted for the Sonne of God his sake his righteousnesse being imputed to us as it is said Rom. 4. Abraham beleeved God and it was imputed to him for righteousnesse Also Blessed are they whose iniquities be forgiven and whose sins be covered Therefore this saying must be understood correlatively We are iustified by faith that is we are justified by confidence in the Son of God not for our qualitie but because he is the reconciler in whom the heart doth rest in confidence of the promised mercy for his sake Which confidence he doth raise up in us by his holy Spirit as Paul saith Ye have received the spirit of the adoption of the sons by whom we cry Abba father Here also we must speake of the exclusive member Paul doth often repeat the word Freely by which it is most certaine that the condition of our merits is excluded Therefore it is said in our Churches We are iustified by Faith aboue which we so understand and declare Freely for the onely mediatours sake not for our contrition or other our merits we have our sinnes forgiven us and are reconciled to God For although contrition and many other vertues are together with Faith or with this confidence kindled in us yet these vertues are not the cause or the merit of the Remission of sinnes neither doth the person please God in regard of them according to that saying No man living shall be iustified in thy sight but the person hath remission and doth certainly please God by reason of the Mediatour who must be apprehended by faith as it is said Eph. 3. By whom we have boldnesse and entrance with confidence by faith in him This whole doctrine is more manifest in the true conversion and daily invocation of the godly When we are in great feare by the knowledge of the wrath of God this one comfort is firme and sure to flie to the Son of God who faith Come unto me all ye that labour and are laden and I will refresh you Also As I live I will not the death of a sinner but that he returne and live Also Grace aboundeth more then sinne In these griefes if man be taught to doubt of the remission of sinnes sorrow will have the upper hand and then follow most grievous murmurings against God and desperation and eternall death but if man be caught that doubting is to be overcome by faith then shall he understand that by the word Faith is not onely signified the knowledge of the story he shall know that confidence doth relie upon the only Mediator and he shall perceive what is meant by these words Freely for the Mediatours sake remission is received by faith alone and so the person is made acceptable This wrastling hath at all times instructed some For though Origen and many other writers and sententiaries have brought forth an impure kind of doctrine yet in Augustine certain others we reade divers sentences which shew that they also received comfort out of these true fountains Who although they do sometime speak unproperly or things unlike because they were somewhat negligent in speaking yet we may easily gather what was their perpetuall judgement if we will judge aright Augustine upon the Psal 31. saith Who be happie not they in whom God shall not finde sins for those he findeth in all men For all men have sinned and are destitute of the glory of God Therefore if sinnes be found in all men it is evident that none are happie but those whose sins be forgiven This therefore the Apostle did thus commend Abraham
before things of greater weight You leave saith he the weightiest matters of the law as iudgement Matth. 13. and mercie and fidelitie These ought ye to have done and not to Luk. 11. have left the other And although our Preachers doe not keepe all rites alike with other Churches the which thing neither can be neither is necessary to be done that in all places where there be Christian assemblies one and the same ceremonies should be used yet they doe not withstand or oppose themselves to any good and godly constitution neither are they so minded as that for the ceremonies sake they would raise up any dissensions although they should thinke that some of them were not very necessary so that they be not found to be contrary to God and to his worship and glory and be such as doe not diminish true faith in Iesus Christ which alone doth purchase righteousnesse How be it in this place and in this point it must not be passed over with silence to wit that we ought by no means to burden the people with many superfluous and grievous traditions such as the Mosaicall traditions were under the law For the Apostles forbad that this should be done as also holy Peter said unto certaine concerning this matter Why do ye tempt God in laying a yoke upon the necks of the disciples Also Gal. 5. Be ye not saith Paul intangled with the yoke of bondage For which cause also Christ did vehemently inveigh against the Scribes saying Woe also be to you Scribes for ye lay burdens upon mens shoulders which can scarse be borne Luk. 11. Also men are taught to acknowledge this that humane tradittions do not containe a perpetuall immutable law but as they are for just causes instituted of men so also they may upon just and weightie causes and if the matter so require be broken abrogated and changed without any sin according to the example of the Apostles who did transgresse the traditions of the Elders when as they did eate bread with unwashed hands and did not observe the Matth. 15. Mark 7. same fasts with others and yet they were not by this means guiltie of any sin also according to the example of the first and holy Church upon which the Apostles and the whole Councell layed this commandement by the holy Ghost that they should abstaine Acts 15. from the eating of those things which were sacrificed to Idols and of blood and of that which is strangled Notwithstanding after that the causes and occasions for the which this decree was made in processe of time did vanish away even this Apostolicall constitution did grow out of use Neither in these things ought we to care for the offence of the wicked who are offended with this thing as the Lord faith Let them alone they be blind and guides of Matth. 15. the blind And on the other side we must take diligent heed hereunto that no offence be given to little ones by a rash froward Rom 14. 1 Cor. 8. Matth. 15. and wicked using of Christian libertie for this also the Lord saith Woe be to that man by whom offence cometh Now if so be that there be any unlikenesse in traditions and externall ceremonies and if any diversitie which is not hurtfull be found in Ecclesiasticall assemblies certainly no man ought to be so ignorant in these things as for this cause to be offended therewith or to take offence at others and in this respect to reproach or hurt others or to be an author of sects and also of factions seeing that there was never in all places one and the same forme of an Ecclesiasticall constitution in this point neither is at this day the same The which thing also is mentioned in the books of the Canon law in these words The holy Church of Rome doth know Dist 12 Cap. Scit that constitutions and customes being divers according to time and place do nothing at all hinder the salvation of the faithfull if the Canonicall authoritie be not against them Rather it becometh every sound Christian to be content in his conscience to rest in that if he see Christians to have the one spirit of Christ and with agreeing Phil. 2. Eph. 4. mindes to hold and follow his true meaning and one and the same doctrine in all these things and chiefe points of saith For he that hath not this Spirit of Christ he is not Christs as the Apostle Rom. 8. doth witnesse although he use all and every kinde of ceremonies or constitutions Therefore whosoever be Christs this is their dutie as in all other such like things that as members of one body they doe suffer and beare one with another in charitie without 1 Cor. 13. the which no thing can profit any whit according to the meaning of the Apostolike doctrine Out of the FRENCH Confession VVE beleeve that it is expedient that they which be chosen Artic. 32. to be governours in any Church doe wisely looke unto it among themselves by what means the whole body may conveniently be ruled yet so that they doe never swarve from that which our Lord Iesus Christ hath instituted Yet this doth not hinder but that every place may have their peculiar constitutions as it shall seeme convenient for them But we exclude all humane devises and all those laws which Artic. 32. are brought in to binde mens consciences under pretence of the word of God and we doe onely like of those which serve for the nourishing of concord and to keepe every one in due obedience wherein we thinke that we are to follow that which our Lord Iesus Christ appointed touching excommunication which * Looke the 1. Observation upon this confession we doe allow of and together with it additions thinke to be * necessary Out of the ENGLISH Confession AS touching the multitude of vaine and superfluous Ceremonies Artic. 15. Epist ad Ianuar. 119. we know that S. Augustine did grievously complaine of them in his own time and therefore have we cut of a great number of them because we know that mens consciences were encumbred about them and the Churches of God overladen with them Neverthelesse we keep still and esteem not onely those Ceremonies which we are sure were delivered to us from the Apostles but some others too besides which we thought might be suffered without hurt to the Church of God for that we had a desire that all things in the holy congregation might as Saint Paul commandeth be done with comlinesse and in good order But as for all those things which we saw were either very superstitious or utterly unprofitable or noisome or mockeries or contrary to the holy Scriptures or else unseemely for sober and discreet people whereof there be infinite numbers now adayes where the Romane Religion is used these I say we have utterly refused without all manner exception because we would not have the right worshipping of God
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
all things and shall bring all things to your remembrance which I have shewed you Againe He shall not speake of himselfe but what he hath heard that shall he speake Out of the Confession of SAXONIE Of traditions that is of Ceremonies instituted in the Church by mans authoritie ALthough for orders sake there must needs be some decent and seemely Ceremonies yet notwithstanding men that Artic. 20. are given to superstition doe soone pervert those Ceremonies falsly imagining that such observations doe merit forgivenesse of sinnes and are accepted for righteous in the sight of God and do turne the signes into Gods like as many have ascribed a Godhead unto Images and many either of superstition or by tyrannie doe heape up Ceremonies and superstition hath increased in the Church the Ceremonies of satisfaction as they call them Nebuchadnezar and Antiochus because they are of opinion that consent in Religion is availeable to the peaceable governement of their kingdomes doe ordaine such service of God as they will have indifferently observed of all their subjects There new laws and new gods were erected not of superstition but by tyranny Thus we observe that amongst men true and false religion are confounded and each changed into other and we marvell at the cause why men doe not stedfastly continue in the truth revealed by God But the word of God pronounceth that men are set on by Devils to fall away from God and the nature of man being blinde curious and inconstant loveth to play with divers opinions Against these great mischieves God armeth and confirmeth his Church and delivereth a sure and certaine doctrine which is contained in the bookes of the Prophets and Apostles and in the Creed Wherefore it is necessary to consider what those lawes or rites be and whence they had their beginning The first rule therefore is this It is lawfull for no creature neither for Angels nor for men neither for Kings nor for * Looke the 1. observation upon this confession Bishops to make laws or ordaine ceremonies disagreeing from the word of God Horribly sinned the King of Babylon although he excelled in wisedome and valour when he commanded his Image to be worshipped and all men doe sinne that obey such Proclamations or lawes even as Eve sinned when she departed from the commandement of God for the lying perswasion of the Devill But generally the rule is to be observed which is set downe Act. 5. We ought rather to obey God then men Such are the Edicts which command to call upon dead men or to imbrace false doctrine or to use ungodly worship Touching all these that Rule of the first Commandement is to be holden 1 Cor. 10. Flie from Idols Such is also the law of the single life of Priests which many can not observe without sinne And albeit we know what opinion politique and expert men doe hold of the change of lawes yet God hath so commanded obedience that still he would have us fast tied unto himselfe and to agree with his wisedome and righteousnesse From whence do arise those unchangeable and perpetuall rules Exod. 20. Thou shalt have no strange gods Also Act. 5. We ought rather to obey God then men Also Gal 1. If any man teach you any other Gospel let him be accursed The second rule For as much as it is usuall to adde superstition to those works which otherwise in their owne nature were indifferent as to eate or not to eate flesh it is necessarie to reprove such superstitions and errours as are in this sort added and in the practice of our libertie examples of this doctrine may modestly be shewed And that errour is not among the least which the folly of many teachers and for the most part of the people bringeth in in that they teach and thinke that fasting and such like works deserve forgivenesse of sinnes both of the guiltinesse and of the paine as both Thomas doth write of satisfactions and many also doe say the same This Pharisaicall imagination easily intangleth the mindes of men and darkeneth the light of the doctrine of the benefits proper to Christ and of free forgivenesse of sinnes and of faith For when as men think that they merit remission of sinnes by these their Ceremonies they take away the honour due unto Christ and give it unto these ceremonies and are somewhat puffed up with vaine confidence Yet afterward when they be in true sorrow they fall headlong into many doubts which turne to their destruction And of it selfe it is a great sinne not to know the benefits of God For this cause Paul so earnestly contendeth for the abolishing of circumcision and other ceremonies of the law of Moses for feare lest the true acknowledgement of the Mediatour might be cleane put out if men should thinke that they deserved remission of sinnes and were made righteous by this observation of the law and ceremonies of Moses as the Pharisees did avouch And oftentimes Paul admonisheth to beware that the light of the Gospel be not darkened by new ceremonies of mans invention This second errour is not so evident but yet very dangerous After that some men see that this Pharisaicall errour cannot be defended they come to this Although say they these ceremonies deserve not remission of sinnes yet are these traditions defended because they are good workes and services of God as in the law of Moses the abstinence of the Nazarites although it deserved not the remission of sinnes yet it pleased God and was a service acceptable unto God With this colour certaine of late have learned to paint traditions which yet strive not about these indifferent matters but go about to establish other foule errors and the opinion of the power of Bishops But it is necessary for the godly here to beware of deceitfull doctrine There is a great error even in this colourable reason neither is that example well alledged out of Moses The workes ordained and commanded by God do farre differ from workes not commanded nor ordained by God but onely devised by mans invention The workes ordained in the law of God were services of God although they deserved forgivenesse of sinnes But wil worship devised by men neither have beene nor are any service of God God doth not allow this boldnesse of men which notwithstanding hath alwaies beene usuall to devise new worship that is such as is immediately intended to honour God withall Therefore the Word of God crieth out Matth. 15. In vaine doe they worship me after the ordinances of men And every where in the Apostles and in Paul this boldnesse is reproved But the true service of God are those works that he hath commanded which are done in the acknowledgement and confidence of the Mediatour to the end that God may be obeyed and that we may professe him to be the true God whom we so worship So also Ezec. 20 he calleth us back to the commandement of God saying Walke not after the ordinances of
first that which is set downe in the 19. Chap. of this Confession in these words FOr this cause it is thought to be good and well standing with wisedome so farre undoubtedly as may be done by conscience that Priests to the end that they may so much the more diligently exercise themselves in the study of the holy Scriptures and may the more readily and profitably serve the Church of God be free and exempted from all affaires and burdens of civill conversation seeing that it behoveth them to fight valiantly for the faith of the Gospel of God and if it may be to be also free from wedlocke to this end that they may be the more ready and free to doe that which is for the increase and furtherance of the salvation of the people and that many harmefull impediments may be turned from them which doe concurre with that kinde of life and do oftentimes withhold and hinder the due workes of the ministery For which causes our ministers thinke that they are more ready prest and more fit for the Ecclesiasticall Ministerie which are unmarried yet they meane such unmarried persons as have this peculiar gift given to them of God that they may remaine such and so give themselves wholly to the Ministery This things is so observed among us as is meet yet it is neither taken for a sinne neither doth any man disdaine at it if Priests upon just and lawfull causes be married For holy Paul teacheth how such ought to be chosen to this function 1 Tim. 3. Tit. 1. yea the holy Ghost himselfe doth permit that Bishops and Elders should have their lawfull and honest wives and he doth in no case give them libertie contrary to order and the discipline of God to entertaine concubines or otherwise so to live as that they may thereby give offence to others And concerning marriage it is thus written It is better to marry then to sinne so many waies and to burne with so great dishonestie for which sinnes not onely the Priest but also every Christian without respect of persons both ought and shall worthily by excommunication be cast out of the Church Also CHAP. 19. Of single life and of Wedlocke COncerning the condition of single life virginitie and widowhead our Preachers do teach that every man hath free libertie either to chuse it to himself or to refuse it for by way of a law nothing is commanded of God to men touching these things neither is this thing appointed of God neither is it on the other side forbidden for which cause no man ought to be enforced thereunto against his will nor be driven from it And as concerning the Church and certaine men and chiefly the Ministers of the Church our men have taught from the beginning and do now teach first that the gift of chastitie by the peculiar goodnesse of God and of the holy Ghost both in times past was given and at this day also is given to some for the singular use and profit of the Church as Christ his speech doth evidently witnesse Every Matth. 19. man saith he doth not receive these words that is that a man should keep himself single without a wife but they to whom it is 1 Cor. 7. given And holy Paul also doth both place and celebrate this amongst peculiar gifts and whereunto some are peculiarly called And moreover the examples of certaine in the Propheticall and Apostolicall writings and of Iohn Baptist and of many Ministers and * Looke the 2. Observat women ministers of the Church doe witnesse this thing In the second place they teach that this gift is not of flesh and blood for the Lord by distinguishing doth remove and separate from hence that unablenesse which is in this kinde but of the spirit which is jealous who from his heart hath a care and pleasure in the glory of God and in his own and his neighbours salvation and also in the Ministery of the Church and for this cause he doth of his owne accord abstaine from wedlocke Therefore the Lord saith Those which have made themselves Eunuches for the kingdome Matth. 19. of heaven that is who be such as might be married yet they do omit and abstaine from it because of the affection of the inward heart and their love toward God and his word and for the pleasure and joy which they receive thereof and through this gift of the spirit whose vertue and power doth overcome the motions of nature they doe preserve the purenesse as well * Looke the 3. Observation of the spirit as of the body howbeit this thing is not in them without labour and difficultie even as it is a thing of no small labour and difficultie for all Christian men to forsake and to want the use of other pleasant things and also such as are profitable for this life as friends riches and money Thirdly that single life is to be chosen and taken with a true intent and a godly meaning that is not to this end or with this purpose that a man would by this means merit or get unto himselfe or to another remission of sins and eternall life and so consequently salvation it self For there is no continencie or chastitie nor any humane action or other vertue which can merit the onely innocencie and death of the onely begotten Son of God our Lord Iesus Christ doth performe and perfit this thing Neither must the thing be received with this meaning as to thinke that some dignitie is added to the holy ministerie of the Church by reason of this gift or that the works of those that be unmarried in this ministery are to be preferred in merit and dignitie before the works of married men but as the Lord saith that it may be received for the kingdome of heaven that is in such sort as he which for the gift spoken of before is fit to leade a single life As therefore by these things he may with lesse hinderance and more easily and readily with great leasure and more commodiously imploy his labour to the salvation of the Church and holy assemblies even so he may be a more convenient Minister then others of the same salvation which Christ hath purchased for him and whereof that he may be partaker by faith it is given him freely of grace and wherein he doth keep and uphold himselfe seeing that it is certian that by the state of marriage many lets many cares and many things whereby necessarie quietnesse is disturbed are cast in our way And this is it which Paul saith I 1 Cor. 7. would that you should be without such cares He that is unmarried is carefull for those things which pertain to the Lord how he may please the Lord. Also I thinke that this is good for the present necessitie Also to that which is seemely to performe diligence by serving the Lord without distraction And before we rehearsed the voyce of the Lord who saith that there be
Christ saith All men do not receive this word where he sheweth that all men are not fit for a single life because that God created man for procreations sake Gen. 1. It is not in mans power without a speciall gift and worke of God to alter his creation Therefore such as are not meet for a single life ought to joyne in Matrimony For no law of man no vow can take away the commandement of God and his ordinance By these reasons our Priests do prove that they may lawfully marry wives And it is well known that in the ancient Churches Priests were married For Paul saith that a Bishop must be chosen which is a husband And in Germanie about 400. yeers ago the Priests were by violence compelled to live a single life who then were so wholly bent against the matter that the Archbishop of Mentz being to publish the Pope of Rome his decree in that behalfe was almost murdered in a tumult by the Priests in their anger And the matter was handled so contrary to law that they did not only forbid marriages for the time to come but also such as were then contracted contrary to all laws divine and humane contrary to the Canons themselves that were before made not onely by Popes but also by most famous Councels And seeing that the world decaying mans nature by little and little waxeth weaker it is behoovefull to looke well to it that no more vices doe overspread Germanie Furthermore God ordained marriage to be a remedie for mans infirmitie The Canons themselves doe say that the old rigour is now and then in latter times to be released for the weaknesse of men Which it were to be wished might be done in this matter also It is very like that if marriage be forbidden any longer we shall at length want Pastours in the Church Seeing then that there is a plaine commandement of God seeing the use of the Church is well knowne seeing that the impure single life bringeth forth very many offences adulteries and other enormities worthy to be punished by the godly Magistrate yet it is a marvell that greater crueltie should be shewed in no other thing then against the marriage of Priests God hath commanded to honour marriage the laws in all well ordered Common-wealths even among the heathen also have adorned marriages with very great priviledges But now men are cruelly put to death yea and Priests also contrary to the minde of the Canons for no other cause but onely for marriage Paul calleth that a doctrine of devils which forbiddeth marriage 1 Tim. 4. which may now very well be seene when as the forbidding of marriage is maintained by such punishments But as no law of man can take away the law of God no more can any vow whatsoever Therefore Cyprian giveth counsell that those women should marry which do not keep their vowed chastity His words are these in the first book the 11. Epist If they will not or are not able to indure it is farre better they should marry then that they should fall into the fire by their importune desire In any wise let them give no offence to their brethren or sisters Yea and the Canons use a kinde of equitie towards such as before their ripe yeers did vow chastitie as hitherto the use hath been To this place also belongeth the 6. Article Of the vows of Monks VVHat is taught amongst us touching the vowes of Monks shall be better understood if you call to minde what was the state of Monasteries and how many things were every day committed in the Monasteries contrary to the Canons In Augustines time Colledges were free but afterward when discipline was corrupted every where vowes were laid upon them that as it were by a new devised prison the discipline might be restored again Over and besides vows by little and little many other observations were added And these bands and snares were cast upon many before they came to ripe yeeres contrary to the Canons Many through errour fell into this kind of life unawares who though they wanted no yeers yet they wanted discretion to judge of their strength and abilitie They which were once got within these snares were constrained to abide in them though by the benefit of the Canon some might be set at libertie And that fell out rather in the Nunneries then in the Colledges of Monks because the weaker sexe was more to be spared This rigour and severitie misliked many good men heretofore when they saw young maides and young men thrust up into Monasteries there to get their living and saw what an unhappie successe this counsell had what offences it bred and what snares it laid upon mens consciences They were grieved that the authoritie of the Canons was wholly neglected and contemned in a thing most dangerous To all these evils there was added such a perswasion of vows which as it is well known did in former times mislike the Monks themselves if any of them were some what stouter then the rest They taught forsooth that vows were equall to Baptisme touching single life they taught that it merited remission of sins and justification before God yea farther that the Monks life did not onely merit righteousnesse before God but more then that because it observed not onely the commandements but also the Counsels in the Gospel And thus they taught that the Monks profession was better then Baptisme that the Monks life did merit more then the life of Magistrates of Pastours and such like which in the obedience of Gods commandement followed their calling without any such religion of mans making None of these things can be denied they are to be seene in their writings What fell out afterward in the Monasteries In old time there were Schooles for the study of Divinitie and other Arts which were profitable to the Church and thence were Pastours and Bishops taken But now the case is altered It is needlesse to rehearse their vows In old time they came together into such places to learne but now they feigne that it is a kinde of life taken up to merit remission of sinnes and justification yea they say it is a state of perfection and preferre it to all other kinde of lifes that God ordained We have therefore mentioned these things amplifying nothing odiously to the end that the doctrine of our men touching this matter might be understood First touching such as joyne in marriage thus they teach with us that it is lawfull for any to marry that is not fit for a single life for as much as vows cannot take away Gods ordinance and commandement The commandement of God is To avoid fornication let every man have his wife And not onely the commandement but also the creation and ordinance of God compelleth such unto marriage as without the speciall work of God are not exempted according to that saying It is not good for man to be alone They therefore that are obedient to this commandement and ordinance
worship of God consist it doth not consist in singlenesse of life in beggarie or in vile apparell The people also doth conceive many pernicious opinions of those false commendations of the Monasticall life They heare that single life is praised above measure therefore they live in marriage with offence of conscience They heare that beggers onely are perfect therefore they keep their possessions and buy and sell with offence of conscience They heare that the Gospel giveth counsell not to revenge therefore some that lead a private life are not afraid to revenge themselves For they heare that it is a counsell not a commandement Others do thinke that all Magistracie and civill offices are unworthy a Christian man We read examples of men who forsaking wedlock and leaving the government of the common wealth have hid themselves in Monasteries That they called to flie out of the world and to seek a kinde of life which is more acceptable to God neither did they see that God is to be served in those commandements which he himselfe hath delivered not in the commandements which are devised by men That is a good and perfect kinde of life which hath the commandement of God for it warrant It is necessary to admonish men of these things And before these times Gerson did reprehend this errour of the perfections of Monks and he witnesseth that in his time this was a new or strange voice that the Monasticall life is a state of perfection Thus many wicked opinions doe cleave fast unto vowes as that they merit remission of sinnes and justification that they are Christian perfection that they do keep the counsels and commandements that they have works of supererogation All these things seeing they be false and vaine do make vowes to be of none effect Out of the Confession of SAXONIE Of Wedlocke THe truth concerning Wedlock did at all times remain sincere Artic. 18. in the Church onely For the Church doth know that God doth most severely forbid wandring lusts amongst mankind and that he would have chastitie so to be understood and performed as he himselfe hath ordained it that we also may know that he is a pure and a chaste minde and may discerne him from devils who through the hatred they beare to God are delighted with the confusions of lusts and doe drive forward this weake nature of man that it may be horribly defiled Wherefore both the Heathen did every where admit certain foule examples and Heretikes at all times have spread abroad monstrous opinions touching wedlock as Clemens Alexandrinus and Epiphanius doe declare And the Turkish manner and the lawes of the Pope concerning single life have caused a great deformitie in this last old age of the world But Paul doth affirme that it is a signe of evill Spirits to forbid marriage Wherefore we do very carefully keep the sincere doctrine of God touching marriage and by the mercy of God our civill Magistrates have appointed and doe defend judgements for Marriage matters in their government and they do severely punish those wicked deeds which are contrary to the law of God and know that by the commandement of God they are injoyned to have a care to defend chastitie and wedlocke And we detaine this true definition agreeing with the commandements of God and the custome of the Apostolique Church Marriage is a lawfull and indissoluble conjunction onely of one man and of one woman to be kept because of the commandement of God who by this meane will have mankinde associated chastitie to be understood and lusts not to wander God in the beginning did consecrate this order saying thus They shall be two in one flesh to wit one man and one onely woman inseparably joyned together And againe this first law was established of Christ Matth. 19. Now that this coupling together may be lawfull we doe immutably observe the differences of persons that we may not make a mixture of those persons who by the law of God are not permitted to couple together * Looke the 1. Observation upon this confession Also we keepe the rules of the Canon law touching other neerer degrees as there be ordinances to be seene delivered with grave and wise deliberation in our Consistories Moreover we know it is the will of God that marriage should not be forbidden to any persons that be fit thereunto and which without marriage could not live without danger of their conscience as it is written Gen. 2. Matth. 19. 1 Cor. 7. Therefore we give leave to Priests and other persons to marrie which had rather live godly in marriage then in a single life to have wounded consciences so that they may not invocate God and live holily In affiances even according to the ancient lawes we will have the consent of Parents also seeing that Parents are moved with a probable reason Touching divorcements this rule is most firmely held that they doe sinne who either by adulterie or by forsaking be the first cause of distraction and adulterers and adulteresses and he and she that doth forsake the other are condemned by the voyce of them that preach in our Churches and of the Iudges in our Consistories and they be severely punished of our Magistrates But the innocent person when as the matter being well known he is set free is not forbid to marrie that he may invocate God and live holily For seeing that the Lord doth expressely set at libertie the innocent person Mat. 19. when as the other partie is polluted with adulterie we must understand a setting at libertie not in name onely but in deed And Paul speaketh after the same manner in the case of forsaking This our custome doth also agree with the most ancient Church The other lawes which we have in our Consistories * Looke the 2. Observat doe agree with the Canon law and we doe truely propound unto the people the whole doctrine touching marriage and chastitie We affirme that all commixtions and spilling of the seed without marriage are sinnes condemned of God * Looke the 3. observation as mortall sinnes and such as drive out of men the holy Ghost and that many grievous punishments are spread throughout mankinde by reason of lusts as it is written Fornicatours and adulterers God will iudge And there is a threatning of these punishments set down Levit. 18. Now we count that to be chastitie both to keep puritie in a single life and also to have the laws of wedlock observed and we affirme wedlock as we did before describe it to be a societie instituted and consecrated of God and that this verie society and the duties of a life in wedlock do please God And we condemne all those fanaticall spirits Basilides Tatianus Carpocrates and such like whereof some by one meanes and some by another did either condemne wedlock or did approve filthy confusions Also we condemne that Popish law which forbiddeth Priests to marry and giveth occasion of destruction to a great multitude of
some Dioces is subject to some one man and is even by the testimony of Ierome himselfe an old invention of mans appointment and not of Gods ordinance limited and hedged in by very many ancient Canons But as for the third kinde which roveth farre and wide not onely beyond the word of God but also beyond the most just Canons and is indeed Satannicall and Tyrannicall and as yet flourishing in the Romane false named Church we do detest it as a most certain pestilence of the Christian Church Vpon the same It were for the chiefe Bishops gentlenesse We suppose that this Observat 2. pag. 411. is not meant of the Popes gentlenesse whom all the purer Churches doe at once detest as that Antichrist but of that kinde of Bishops which in the Observation next before this we called the second sort Which though it be so yet it seemeth to be against the old Canons that that should here be hanged upon the Bishops gentlenesse which after lawfull intelligence they are rather bound to do both by Gods lawes and by mans or else they are to be removed from their Bishopprick Vpon the same To have rule taken from Bishops It is without all controversie Observ 3. page 411. that Christ did not onely distinguish but also both by word and his owne example sever the civill rule and jurisdiction from the Ecclesiasticall Besides that is also a plaine case that the goods purposed and appointed to the uses of the Churches were in old time given not to the Bishops own persons but to the Church it selfe Now how far it is expedient that the Bishops should carry the shew and appearance of any civill rule and jurisdiction it is the dutie of godly Magistrates to consider Vpon the same The Apostles decree touching things offered to Idols c. To wit Observ 4. page 414. touching that sort of things offered to Idols which is eaten at the table of devils or by the eating whereof men sinne against their weake brethren Like as the decree of the Apostles is expounded of Paul 1 Cor. 9. and 10. Vpon the Confession of Saxony NOt lawfull for Kings nor Bishops to make lawes or rites that Observ 1. pag. 416. can not stand with the word c. And therefore no mysticall rites that is which carry some mysterie or hid signification in them though not otherwise impious as namely such as should be parts of Gods doctrine or kindes of Sacraments but onely such lawes as pertainâ— to order and decencie as is said in the end of this Articlâ— and that not upon their private will and advise but by the judgement of a lawfull assembly IN THE EIGHTEENTH SECTION Vpon the former Confession of Helvetia BVt upon iust cause c. To wit taken from the word of God Observ 1. page 424. For we do not think that it is lawfull for men at their pleasure to made lawes concerning divorcements in marriages permitted and already contracted according to the word of God as they may doe in contracts which are meerely civill for the Lord hath said That which God hath ioyned together let no man separate But the matter being diligently weighed by them of whom it is profitable for the Church that counsell should be asked concerning such matters as be not meerly civill the civill Magistrate may prescribe in his jurisdiction what affinities and upon what conditions it may stand with the profit of the common peace to have permitted or forbidden Vpon the Confession of Bohemia EIther to chuse it to himselfe or to refuse it to wit if he be Obser 1. pag. 425. throughly privie to himself of his own strength and so that he do not binde himself by a vow as it is expounded a little after Vpon the same And women Ministers that is of those who have willingly submitted Obser 2. pag. 426. themselves to take care for the hospitals and for the poor and those that be sick whom notwithstanding the Apostle doth forbid to be received before they be threescore yeers old 1 Tim. 5. 9. And generally he forbiddeth women all other Ecclesiasticall ministery in the second Chapter of the same Epistle Vpon the same They doe preserve the purenesse as well of the spirit as of the body Observat 3. pag. 426. c. to wit resisting the burning For otherwise the purenesse both of the body and of the spirit is preserved in wedlocke of married parties that use it holily Vpon the same To take counsell of the elders and governours of the Church Obser 4. pag. 428. c. understand this of him who should be taken into the Ecclesiasticall Ministery being a single man as for the most part it is used in the Churches of Bohemia yet without any vow or constraint and with no prejudice to other Churches which doe not observe this difference For this necessitie of going to and asking counsell of the Presbyterie it is not laid upon others Concerning which thing we will not thinke it much to set down in this place what the brethren themselves of Bohemia did heretofore answer to a certaine godly and learned man admonishing them of these things that no man may be offended with those things which be read both in this place and else-where in their Confession touching the single life of Ministers The meaning say they of single life is evidently declared in the beginning of that article that it is not ordained of God by any commandement Neither doe we place any dignitie of the ministery in single life We do without doubt beleeve according to the words of Christ that that gift is given to some and to whom it is not given for them it is free to marry We have by the mercie of God both married and unmarried Ministers and we endeavour to keepe a meane in this matter The Monkish custome and other absurd things we have by the grace of God removed farre out of our Churches Thus did they write that they might the better expound themselves Vpon the confession of Saxonie ALso we keepe the rules of the Canon law touching other neerer Oâ—serv 1. page 445. degrees c. Our Churches also do herein attribute some thing to the degree of Cosin Germanes to avoyd the offence of those that be weake seeing that even certaine prophane Law-makers have forbidden this degree and Christian charitie doth command us to depart even from cur right in those things which of themselves be lawfull for their sakes that be weake But we admonish the people diligently that they do not thinke that this degree is forbidden in it selfe that is by the law of God either expressed or understood which is the law of nature As for other inferiour degrees of affinitie and whatsoever that law being not Canonicall but Tyrannicall hath decreed as though it were spirituall concerning corporall affinitie without the word of God which is agreeable to the civill laws we do abolish and detest it as proceeding from the
men and for the same cause we doe utterly dislike the Monasticall vowes of single life Touching other causes wee shall speake hereafter for those Popish lawes and vowes are flat contrary to the law of God The Lord said It is not good for man to bee alone He said that is by his unspeakable wisedome he decreed in this sort to make mankinde that by the societie of man and woman it might be propagated And He made them two that there might bee a Church and he established these bounds that lusts might not stray abroad for he would have an understanding of chastitie to be in mankinde Although God hath said and decreed these things yet Tatianus the Pope and the Monks doe say the contrarie who when as they forbid marriage doe give occasion to many men being otherwise fit unto vertue to heape up many horrible sinnes by reason whereof very many doe fall headlong into eternall destruction and the wrath of God is more kindled against whole mankinde A law of man being contrarie to the decree of God and to the very work of God instituted and established in the creation and also to the commandements of God and that law which is the fountaine of great wickednesse and hainous deeds for the which both many doe perish and the wrath of God is the more kindled yea which law the holy Ghost doth affirme to have it beginning from the Devil is in no case to bee laid upon the Church but by the consent of all godly men to be abolished Now it hath fallen out very often within these 30. yeers that Priests whose manners were blamelesse and honest have chiefly beene put to death because they were married Thus the Devil goeth about to establish his law by most cruell murders and he hath for his instruments most impudent writers Ecchius Faber Pighius who hath expressely written That a Priest doth lesse offend if he be an adulterer then if he marry a wife It is an unworthy thing that these who will be counted Christians should write and speake such things Wise men doe see that in this declining age of the world both the nature of men is more weak and by little and little there is greater releasing and confusion of discipline And at all times a license in this kind did immediately goe before the destroying of Cities and the ruines of Kingdomes Therefore such as are governours ought to be more vigilant and severe in maintaining discipline in strengthning the laws of wedlock in punishing and prohibiting wandring lusts touching which matter we rejoyce that our admonitions be extant for all posterity and we also desire the Sonne of God our Lord Iesus Christ the keeper of his Church and a true lover of charitie that he would bow the mindes of Governours to listen to wholsome counsels and represse the Devil which kindled the flames of lusts and hinder evill examples that they may not be farre spread The mindes and hearts of all godly men doe tremble when they reade and heare of such foule and horrible heathenish examples the which truly afterward were accompanied both with blindnesse in the mindes and with other outrages which were pernicious to whole Nations as in the histories of the heathen examples doe every where offer themselves to all men The Scedasians had cast into a well two daughters of Spartanus being deflowred afterward as it were in the very same footstop the armie of the Lacedemonians wasslain and the Empire changed But there be many examples of all ages We our selves doe remember that certain Bishops who were famous for their nobilitie and their wits were slaine in adulterie But we beseech the Sonne of God that for this cause he would preserve many and bow them unto chastitie that he may sincerely be invocated of many As for those things which are alledged of our odversaries for the defence of single life they are as well applied to the matter as that saying of Christ to Solomon which Tacianus did alledge out of the Gospel according to the Egyptians I came to destroy the workes of the woman Tacianus did thus interpret it I came to destroy that is to abolish wodlocke * Looke the 4. observation whereas the words of Christ did speake of the fall of Eve and of the miseries that followed that fall as also Iohn doth write The Sonne of God came to destroy the workes of the Devill Hitherto also pertaineth the 21. Article of the same Confession Of the Monasticll life VVE omit a larger rehearsall out of ancient Writers of those who either departed into the wildernesse as did Antonius or erected like Colledges or Schooles as did Basilius for divers men had divers causes of separating themselves We speake now of the present Monks which are not in the wildernesse but are Colledges of men either learned or unlearned which doe live more commodiously in the open light and in places of greatest resort then other men doe They have those pleasures which they desire some one some another and they have much more leasure then other men have that live either in civill or in domesticall affaires Neither doe they now transfer unto themselves those ridiculous praises of perfection and of a contemplative life as in times past some did And seeing that there is great difference in divers societies of men we will not preach to the evill who for the kitchins and all licentiousnesse do love those darke places but those of whom there is hope of amendment we do earnestly request for the glory of God and their owne salvation that they would think upon these sayings Thou shalt have no strange Gods Flie from Idols What manner of thing is the Monasticall life now adayes It hath very much wicked worship and vanitie their Masses for the quick and the dead they set out to sale and this is the greatest gaine that Monasteries for the most part have there is used invocation of the dead heaped up with very foule superstitions as with the adoring of Images with indulgences and other jugling tricks The studie of doctrine is either none at aâ—l or very corrupt These onely causes are great enough why men which are not prophane ought to depart out of such societies because that the vowes which wrap them in a kinde of life wherein is the worship of Idols are without doubt frustrate according to the first commandement which is immoveable eternall and the rule of all other commandements Thou shalt have no strange Gods Exod. 20. They do bring a testimonie out of Paul 1 Tim. 5. Concerning widows They have lost their first faith But the answer is sure and cleare although Paul should speak of vows yet would he in no case alow of such vows as are joyned with the worship of Idols and with many errors But there be also many other lies in vows They promise chastitie and poverty but how many of them be fit to leade a single life they themselves do know And touching poverty they know