in God that he would make vs also in the most Churches one in himselfe We whose names are subcribed hereunto who doe now teach in the Churches Vniuersities vnder mentioned do protest that in this writing which we desire to haue rightlie and not quarrelouslie vnderstood we haue recited the common doctrine published in the Churches and Vniuersities wherein we teach the Gospell and we are perswaded that this is the true sincere and incorrupt doctrine of our Lord Iesus Christ agreeing with the Apostles and Prophets and with the Creedes and that it is necessarie for the Churches and we praie our Lord Iesus Christ who was crucified for vs and rose againe that he would mercifully gouerne and defend these Churches Also we offer our selues to further declaration in euerie Article This was written Anno 1551. Iulie 10. in the towne of Wirtemberge where the Pastours of the Churches neere adioyning were met together c. OVT OF THE CONFESSION OF WIRTEMBERGE The Conclusion which is placed in the latter end of the 35. Chap. WE haue rehearsed those things which seeme good both to be approued and also to be refuted or amended in the Ecclesiasticall doctrine and in the wholl administration of the Church And if anie thing be spoken either more brieflie or more obscurelie then so great a matter would require our Preachers do promise that they will expouud them more largelie and more cleerlie That which remaineth we beseech all the godly through Iesus Christ the sonne of God our onelie Sauiour that which thing we hope they wil do of their owne accord euerie one according to his office and calling would take vnto himselfe a true and earnest endeauour to reforme the Church It can not be denied but that hitherto for these manie yeares not onelie the discipline of the Church hath decaied and the manners thereof haue beene corrupted with great and horrible vices and they haue verie much degenerated from the honestie of our Elders but that also the doctrine of the Church hath beene depraued in suffering and bearing with corruptions which if hereafter they be either dissembled or confirmed euerie man that is but meanlie wise maie consider how great euills are like to follow in the Church of God Those execrations and cursings are well knowne whereunto the law of god doth addict the transgressours of his word And Iosias the King of Iuda was endued with an heroicall minde when he repaired the Church and although the wrath of god was by his godlie repentance and obedience mitigated after that the Booke of the law was found out and well knowne that those punishments which the Church of god at that time had deserued through the neglect of his word and their impietie might be differred till another time yet notwithstanding such was the seueritie of god against the contemners of his word and the impenitent that the King although he were verie godlie could not altogether take it awaie from them and appease it Now we thinke that in these times the wrath of god is no lesse yea much more grieuously kindled and set on fire against the assemblie of his Church by reason of so manie hainous wicked deeds and offences which euen in that people which glorieth in the name of god are more euident then that they can be denied and more cleere then that they maie be excused then in times past when as yet the Sonne of god was not made knowne to the world by his gospell And the iudgement of god shall be so much the more seuere by how much his benefits are the greater which he seemeth to haue bestowed both in the former and also at these present times vpon vnthankful men But both many other things haue need of amendment in the Church and ministerie thereof and especiallie the doctrine of repentance Iustification and the vse of the Sacraments and single life of the Ministers of the Church do require a godlie amendment If these things by the mercie of God and by the diligence and care of all good men shall be restored according to the writings of the Prophets and the Apostles and according to the true Catholique consent of the auncient and purer Church we shall not onelie giue vnto god the father of our Lord Iesus Christ a most acceptable worship but also the wholl Christian world shal be stirred vp to declare their thankfulnes and obedience in all duetifull manner that they maie We truelie do not know of anie errour in our Preachers either in doctrine or in the other administration of the Church yet we do not doubt but that they are indued with so great modestie and godlines that if they be admonished by the testimony of the heauenly doctrine by the true consent of the Catholique Church they wil in no case be wanting to the edifying of the church And as much as lieth in vs and in our gouernment we will do our indeuour that the mercy of godhelping vs none of those dueties may be pretermitted of vs whereby we hope that the true quietnes of the Church and saluation in Iesus Christ the sonne of god may be preserued OVT OF THE CONFESSION OF SVEVELAND Of Seculare Magistrates CHAP. 23. IN the former points we haue declared that our Preachers doe place that obedience which is giuen vnto Magistrates among good workes of the first degree and that they teach that euerie man ought so much the more diligently to applie himselfe to the publique lawes by how much he is a more sincere Christian richer in faith In the next place they teach that to execute the office of a Magistrate it is the most sacred function which can happen vnto man from God whereupon also it is come to passe that they which are endued with publique authoritie are in the Scriptures called Gods For when as they doe iustlie and orderlie behaue themselues in their function it goeth well with the people both in doctrine and in life because that God doth vse â—o to moderate our affaires that for the greater parte the safetie and destruction of the subiects doth depende vpon them which are the gouernours Wherefore none doe more worthelie execute Magistracie then they which of all others are the most Christian and Bishops and other Ecclesiastical men were promoted by most godly Emperours kings to an external gouernment in ciuil affaires Wherein though they were religious and wise yet in this one point they offended because they were not able to discharge both those functions sufficiently and it was necessarie that either they should be wanting to the Churches in ruling them by the word or to the common wealth in gouerning it by authoritie THE CONCLVSION THese be the chiefe pointes moste mightie and religiuos Emperour wherein our Preachers haue somewhat swarued from the common doctrine of preachers being forced thereunto by the onelie authoritie of the Scriptures which is worthelie to be preferred before all other traditions These things being so declared as the shortnes of
Of Excommunication and other Censures 33 Of the Sacraments in generall 34 Of Baptisme 35 Of the holie Supper of the Lorde 36 Of the efficacie and true communication of the thing signified by the signes 37. 38 Of the Magistrate and politike lawes 39. 40 THE ARTICLES OF THE ENGLISH CONFESSION Of one God in three Persons 1 Of Iesus Christ being the true Sonne of God and of the Incarnation other workes of Redemption and of his two natures being vnseperablie vnited and vnconfounded 2 Of his last comming Of the holie Ghost and his workes in vs. 3 Of the Catholique Church and the one onelie King head and husband thereof 4 Of the diuers degrees of the Church 5 Of the primaâ—ie of the Antichrist of Rome 5 Of the lawful calling and Election of ministers 6 Of their power and the vse of the keies 7 Of mariage and a Single life 8 Of the Canonicall scriptures 9 Of the Sacramentes and the number thereof 10 Of Baptisme 11 Of the holy Eucharist 12 Of the â—â—le of Masses 13 Of Purgatorie 14 Of Ceremonies and Ecclesiasticall rites 15 Of prayer in a vulgare tounge 16 Of the onelie Intercessour and Mediatour Christ 17 Of the corruption of man through sinne of his iustification through Christ 18 Of the one onely sacrifice of Christ whereby we are perfectly reconciled to God 19 Of good workes 20 Of the last resurrectioÌ„ of this flesh 21 THE ARTICLES OF THE CONFESSION OF Belgia Of the essence or nature of God 1 Of the double knowledge of God 2 Of the beginning and author of the word of God 3 Of the Canonicall bookes of the olde and new Testament 4 Of their authoritie 5 Of the Apochryphall bookes 6 Of the perfection of the Canonicall Scripture aboue all the doctrines of all men 7 Of three persons in one onelie essence of God 8 Of the testimonies of both the testaments whereby both the Trinitie of the persons also their properties mâ—â— be prooued 9 Of the diuine nature and generation of Iesus Christ the Sonne of god 10 Of the diuine nature of the holy ghost 11 Of the creation of the world and Angells and the distinguishing of them 12 Of the Prouidence of God and of his iust gouernement both general special 13 Of the creation of man his fal corruption and seruile free wil. 14 Of Original sinne 15 Of free election iust reprobation 16 Of the repairing of man through Christ 17 Of the first comming of Christ and his true incarnation of the seede of Dauid 18 Of his two natures hypostatically vnited in one onelie person 19 Of the cause or end of his death and resurrection 20 Of his onelie Priesthoode and expiatorie sacrifice 21 Of faith the onelie instrument of our Iustification 22 Of true iustification through Christ 23 Of regeneration and good workes 24 Of the abrogating of the law and shadowes 25 Of the onelie Mediatour or intercessour Christ against the intercession of Saints 26 Of the Catholique Church 27 Of the vnitie and communion thereof 28 Of true notes of the true Church 29 Of the gouernement Ecclesiastical functions 30 Of the Election of Ministers Elders and Deaâ—ons and of their authoritie 31 Of Ecclesiastical traditions 32 Of the Sacraments and their number 33 Of Baptisme 34 Of the Supper of the Lord. 35 Of Magistrates and their office and power 36 Of the last Iudgement 37 THE ARTICES OF THE CONFESSION OF AVSPVRGE Of God and the persons of the diuinitie 1 Of Original sinne 2 Of the incarnation of the Sonne of God 3 Of Iustification 4 Of the Preaching of Repentance and general Remission 5 Of the righteousnes of good wookes 6 Of the Church 7 Of the Sacraments which are administred by euil men 8 Of Baptisme 9 Of the Lords Supper 10 Of Repentance 11 Of Confession 12 Of the vse of Sacraments 13 Of Ecclesiastical order or degrees 14 Of Ecclesiastical riâ—â—s 15 Of ciuil ordinances 16 Of the laâ—â— Iudgement 17 Of frâ—â— wil. 18 Of the cause of sinne 19 Of good workes 20 Of â—nuocation 21 ARTICLES CONCERNING THE ABVSES VVHICH ARE changed in externall rites Of the Masse 1 Of either kinde of the Sacrament 2 Of Confession 3 Of the difference of meaâ—es and such like Popish traditions 4 Of the mariage of the Priestes 5 Of the vowes of Monkes 6 Of Ecclesiastical power 7 THE CHIEFE POINTS OF THE CONFESSION of Saxonie Of Doctrine 1 Of Originall sinne 2 Of the remission of sinnes and of Iâ— stification 3 Of freewill 4 Of new obedience 5 What workes are to be done 6 How good works maie be done 7 How new obedience doth please God 8 Of rewardes 9 Of the difference of sinnes 10 Of the Church 11 Of the Sacramentes 12 Of Baptisme 13 Of the Lords Supper 14 Of the vse of the wholl Sacrament 15 Of repentance 16 Of Satisfaction 17 Of Wedlocke 18 Of Confirmation and anointing 19 Of Traditions or Ecclesiastical rites 20 Of a Monasticall life 21 Of the inuocating of godlie men departed out of this life 22 Of the ciuill Magistrate 23 THE CHIEFE POINTES OF THE CONFESSION OF Wirtemberge Of God and three persons in one godhead 1 Of the Sonne of God 2 Of the holie Ghost 3 Of sinne 4 Of Iustification 5 Of the law 6 Of good Workes 7 Of the Gospell of Iesus Christ 8 Of the Sacraments 9 Of Baptisme 10 Of Confirmation 11 Of Repentance 12 Of Contrition 13 Of Confession 14 Of Satisfaction 15 Of Prair 16 Of Fasting 17 * Of Almes 18 Of the Eucharist that is of the Sacrament of thankesgiuing 19 * Of the Masse 20 Of holie orders 21 Of Mariage 22 * Of eâ—â—reame Vnction 23 Of the inuocating of Saints 24 Of the remembrance of the dead 25 Of Purgatorie 26 * Of Monasticall vowes 27 Of Canonicall houres 28 Of Fasting 29 Of the consecrating of water salt wine and other such like things 30 Of the holie Scripture 31 * Of the Pope 32 Of the Church 33 Of Councels 34 Of the Teachers of the Church 35 Of Ecclesiastical Ceremonies 36 THE CONTENTES OF THE BOOKE FOLLOWING ACCORDING TO THE SECTIONS WHICH are in number 19. and of how manie confessions ech Section doth consist THE 1. SECTION pag. 1. OF the holie Scripture beeing the true word of God and the interpretation thereof This Section consisteth of 10. confessions to wit Of the former and latter confessions of Heluetia of that of Basil or Myllane of Bohemia or the 〈◊〉 the French the English that of Belgia Saxonie Wirtemberge and Sueueland THE 2. SECTION pag. 18. OF God in essence one in persons three and of his true worship This Section 〈…〉 of 11. confessions to wit Of the former 〈…〉 confession of Heluetia that of Basil of 〈…〉 or the Waldenses the French the English thâ—t of Belgia Auspurge Saxonie Wirtemberge 〈◊〉 THE 3. SECTION pag 53. OF the eternall prouidence of God and the creation of the world This Section doth consist properly of foure Confessions onely to wit Of the
latter confession of Heluetia Basill the French and that of Belgia which alone haue expresse titles of these chiefe points of doctrine But these foure to wit the former confession of Heluetia the English that of Auspurge and Wirtemberge do by the waie make mention both of the prouidence of God and also of the creation of the world in the article of God as is to be seene in the 2. Section And the others to wit those of Bohem. Saxonie and Sueueland haue altogether omitted this part of doctrine THE 4. SECTION pag. 59. OF the fall of man of sinne and of free will This Section consisteth of 10. Confessions to wit Of the former and latter confessions of Heluetia of that of Basil Bohemia or the Waldenses the French English that of Belg. Auspurge Saxony and Wirtemb THE 5. SECTION pag. 84. OF eternal Predestination This Section consisteth of foure Confessions onely to wit Of the lâ—tter Confession of Heluetia that of Basil the French and that of Belgia THE 6. SECTION pag. 88. OF the reparing or deliuerance of man from his fall by Iesus Christ alone Also of his Person names office and the workes of Redemption This Section consisteth of 12. confessions to wit Of the former and latter Confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge Sueueland THE 7. SECTION pag. 1â—0 OF the lawe and the Gospell This Section consisteth of 7. confessions onely to wit Of the former and latter confessions of Heluetia that of Bohemia the French that of Belgia Saxony and Wirtemberge THE 8. SECTION pag. 212. OF Repentance and the Conuersion of man Tihs Section consisteth of 6. Confessions onely to wit Of the latter confession of Heluetia that of Bohem. Auspurge Saxony Wirtemb and Sueueland THE 9. SECTION pag. 242. OF Iustification by faith and of good works and their rewards This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxony Wirtemberge and Sueueland THE 10. SECTION pag. 306. OF the holie Catholique Church This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 11. SECTION pag. 337. OF the Ministers of the Church and of their calling and office This Section consisteth of 9. confessions to wit Of the former and latter confessions of Heluet. that of Bohemia the French the English that of Belgia Auspurge Wirtemberge and Sueueland THE 12. SECTION pag. 377. OF true and false Sacraments in generall This Section consisteth of 11. confessions Of the former confession of Heluetia and the declaration thereof the latter confess of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 13. SECTION pag. 395. OF the Sacrament of holie Baptisme This Section consisteth of 10. confessions to wit Of the former confession of Heluetia and the declaration thereof of the latter conâ—es of Heluet. that of Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 14. SECTION pag 411. OF the holie Supper of the Lord. This Section consisteth of 11. confessions to wit of the former confession of Heluetia and the declaration thereof of the latter confes of Heluet. that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 15. SECTION pag. 464. OF Ecclesiasticall Meetings This Section consisteth of 8. confessions to wit the former and latter confessions of Heluetia that of Bohemia the F eâ—ch the English that of Saxonie Wirtemberg and Sueueland THE 16. SECTION pag. 47â— OF Holie daies fasts and the choise of meats and of the visiting of the sicke and the care that is to be had for the dead This Sect. consisteth of 9. Confess to wit of the latter confession of Heluet. that of Basill Bohemia the French the English that of Auspurge Saxonie Wirtemberge and Sueueland THE 17. SECTION pag. 516. OF Ceremonies and rites which are indifferent in general This Section consisteth of 11. confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French the English that of Belgia Auspurge Saxonie Wirtemberge and Sueueland THE 18. SECTION pag. 540. OF Wedlock single life and Monasticall Vowes This Section consisteth of 8. confessions to wit of the former and latter confessions of Heluetia that of Bohemia the French the English that of Auspurge and Sueueland THE 19. SECTION pag. 578. OF the Ciuill Magistrate This Section consisteth of 10 confessions to wit of the former and latter confessions of Heluetia that of Basill Bohemia the French that of Belgia Auspurge Saxonie Wirtemberge and Sueueland A GENERAL CONFESSION OF THE TRVE CHRISTIAN FAITH AND RELIGION ACCORding to Gods word and actes of our Parliaments subscribed by the Kings Maiestie and his household with sun drie others To the glory of God and good example of all men At Edinborough the 28. day of Ianuarie The yeare of our Lord. 1581. And in the 14. yere of his Maiesties Raigne WE all and euerie one of vs vnder written protest that after long due examination of our owne consciences in matters of true and false Religion are now throughlie resolued in the truth by the word and spirit of God And therefore we beleeue with our hartes confesse with our mouthes subscribe with our handes and constantlie affirme before God and the whole world that this onelie is the true Christian faith and religion pleasing God and bringing saluation to man which is now by the mercie of God reuealed to the world by the preaching of the blessed Euangell and is receaued beleeued and defended by manie and sundrie notable Churches realms but chiefely by the Church of Scotland the Kings Maiestie three Estates of this Realm as Gods eternal trueth onely ground of our saluation as more particularlie is expressed in the confession of our Faith established and publikelie confirmed by sundrie actes of Parliaments and now of a long time hath beene openlie professed by the Kinges Maiestie and wholl bodie of this Realme both in burgh and land To the which confession and forme of Religion we willinglie agree in our consciences in all pointes as vnto Gods vndoubted trueth and veritie grounded onelie vpon his written word And therefore we abhorre and detest all contrarie religion doctrine but chiefelie all kinde of Papistrie in generall and particular heades euen as they are now damned and confuted by the word of God Church of Scotland but especiallie we detest andrefuse the vsurped authority of that Romane Antichrist vpon the Scriptures of God vpon the Church the ciâ—â—ll magistrate and conscience of men all his tyranous Lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficienâ—â— of the written word the perfection
perfect and absolute in all pointes and parcells thereof and therefore no other writings of men although neuer so holie no custome no multitude no antiquitie nor prescription of times nor personall succession nor anie councells and to conclude no decrees or ordinances of men are to be marched or compared with these deuine scriptures and bare trueth of God for so much as Gods trueth excelleth al things For all men of their owne nature are lyers and lighter then vanitie it selfe therefore we do vtterlie refuse whatsoeuer things agree not with this moste certaine rule as we haue beene taught by the Apostles when they saie Trie the spirites whether they be of God And If anie come vnto you and bring not this doctrine receiue him not to house c. OVT OF THE SAXONS CONFESSION Of Doctrine Seeing it is most vndoubtedlie true that God out of mankinde doth gather together vnto him selfe a Church vnto eternal life for by his sonne thorugh preaching of that doctrine which is written in the bookes of the Prophets and Apostles we plainlie auoutch before God and the wholl Church in heauen and in earth that we do with a true faith embrace all the writings of the Prophets and Apostles and that in that verie naturall meaning which is set downe in the Creedes of the Apostles of Nice and of Athanasius And these selfe same Creedes and the naturall meaning of them we haue alwaies constantlie embraced without corruption and will by Gods helpe alwaies embrace and in this faith do we call vpon the true God who sending his sonne and geuing cleare testimonies hath reuealed himselfe in his Church ioyning our praier with all Saints in heauen and in earth and our declarations vpon the Creedes are abroade conteining the wholl bodie and ground of doctrine which shew that this our protestation is most true We do also verie resolutelie condemne all brainsick fantasies which are against the Creedes as are the monstrous opinions of heathen men of the Iewes of the Mahometistes of Marcion the Manichees of Samosatenus Seruetus Arrius and those that denie the person of the holie Ghost and other opinions condemned by the true iudgements of the Church OVT OF THE CONFESSION OF WIRTEMBERGE Of the holie scipture CHAP. 30. THe holie scripture we call those Canonicall bookes of the olde and new testament of whose authoritie there was neuer doubt made in the Church This scripture we beleeue and confesse to be the oracle of the holie Ghost so confirmed by heauenlie testimonies that If an Angell from heauen preach anie other thing let him be accursed Wherefore we detest all doctrine worship and religion contrarie to this scripture But whereas some men thinke that all doctrine necessarie to be knowne of vs to true and euerlasting saluation is not conteined in this scripture and that the right of expounding this scripture lyeth so in the power of chiefe Bishops that what they according to their owne wil giue out is to be embraced for the meaning of the holie Ghost it is more easelie said then prooued The wholl scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect being thoroughlie prepared to euery good worke and Iohn 15. I haue called you friendes for all things that I haue heard of my father haue I made knowne to you and those things which the Apostles receiued of Christ those haâ—e they by their preaching published in the wholl world and by their writings deliuered them to posterity It is a plaine case therfore that all things which are needefull to be knowen to saluation are conteined in the Prophets Apostles writings He hath reueiled his owne word in due season by preaching which is all committed to me this is the preaching For the Gospell conâ—einedth things both things present and things to come as honour pietie and faith yea and all things he haâ—h ioynâ—lâ—e comprised in this one word preaching Againe Without authoritie of the scriptures babling hath no credit For seeing the Lord Iesus did many things al are not written as the same holie Euangelist himselfe witnesseth that the Lord Christ both said and did many things which are not written But those things were selected to be written which seemed to suffice for the saluation of those that beleeue For whereas they saie that the right of expounding the scripture lieth in the power of chiefe Bishoppes it is euident that the gift of expounding the scripture is not of mans wisedome but of the holie ghost To euerie man saith Paull is giuen the manifestation of the spirite to profit withall for to one is giuen by the spirit the word of wisedome c. But the holie ghost is altogether at libertie and is not tyed to a certaine sort of men but giueth giftes to men according to his owne good pleasure Oh that all the people had power to prophecie and that the Lord would put his spirit vpon them Debora a woman the wife of Lapidoth is raised vp to be a prophetesse Againe I am no Prophet nor Proprophets sonne but I am a heardman and a gatherer of wilde figges And yet Amos receiued the holie ghost and was made a-Prophet All these things worketh one and the same spirit distributing to euerie man as he will Manie examples also do witnes that chiefe Bishops haue beene often and verie foulie deceiued wheresore the gift of expounding the scripture is not so tied to the Popes that whosoeuer shall be Pope must needs rightly expound the scripture but the true meaning of the scripture is to be sought in the scripture it selfe and among those that being raised vp by the spirit of God expound scripture by scripture OF COVNCELLS CHAP. 34. WE confesse that Councells ought to haue their iudgements in the Church concerning the holy doctrine of Religion and that the authoritie of lawfull councells is great but the authoritie of Gods worde must needes be the greatest For although the Church haue a sure promise of Christs continuall presense and be gouerned by the holie Ghost yet not euerie assemblie of men maie be taken for the true Church and albert neuer so manie see me often times to come together in the name of Christ yet few are chosen and all haue not faith And as it is wont to fall out in ciuill meetinges so doth it also in meetings of the Church that for the moste part the greater side ouercommeth the better Hether to may be added that the holy Ghost doeth not make men in this life not subiect to sinne but leaueth in them manie and sundrie infirmities Examples also witne that not onelie the Popes but also Councels haue bene deceiued Wherefore seing that the doctrine of the Apostles and Prophets is confirmed of god the sentence of no one maÌ„ nor of anie assembly of men is to be receiued simplie without trial for the oracle
of the holie ghost but it is to be laid to the rule of the Prophets Apostles doctrine that that which agreeth therewith may be acknowledged and that which is contrarie thereunto maie be confuted If we or an Angell from heauen preach vnto you a gospell beside that which we haue preached vnto you let him be accursed And beleeue ye not euerie spirit but trie the spirits whether they be of God Againe Trie all thinges and keepe that which is good Augustine against Maximâ—us a Bishop of the Arrians in his 3. booke Chap. 14. saith But now an I neyther to cite the councell of Nice nor you the councell 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 anie one but common to vs 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 euen the verdite of one priuat man were to be preferred before the Popes if he were leadwith better warrants of the old new Testament then the Pope And Gerson in the first part about triall of doctrines The first truth shoud stand that if there were a plaine priuate maÌ„ sufficiently instructed in holie scripture more credit were to be giuen in a case of doctrine to his assertion then to the Popes definitiue sentence For it is plaine that the gospell is more to be beleeued then the Pope If then a man so learned teach anie trueth to be contained in the Gospell where the Pope were either ignorant or willingly deceiued it is cleare whose udgement were to be preferred And a little after Such a learned man ought in that case while a generall councell were holden at which he him selfe were present to set him selfe against it if he shoulde perceiue the greater part of malice or ignorance to incline to that which is contrarie to the Gospell Of Ecclesiasticall writers CHAP. 34. RIse vp before an hoare head saith the scripture and reueuerence the person of an old man We do therefore reuerence the graie heares of our ancetours who euen since the Gospell beganne to be reuealed and published haue in the world taken vpon them the t aâ—el of furthering the Church not only by preaching but also by publike writings that the posteritie might from the Apostles euen vnto this time haue manifest and certaine testimonies of the holie Doctrine And we so embrace their writings as both the holie scripture alloweth vs to vse mans authoritie and as themselueswould haue their writinges acknowledged You my friends say that in the auncient is wisdome in the length of daies is vnderstanding but I saie vnto you that with him to wit with the Lord our God is wisdome strength he hath councell vnderstanding And 1. Corinth 4. Let the Prophets speake two or three and let the rest iudge And Trie all thinges and keepe that which is good 1. Thess 5. It is not lawfull for vs to bring in any thing of our owne head no not so much as to take that which any man hath brought in of his owne head We haue the Apostles of the Lord for authors who chose nothing of their owne heads which they might bring in but the discipline which they receiued of Christ they faithfullie deliuered to all nations And Augustine saith Neither ought we to esteem of the writings of any men although they be Catholike commendable persons as of the Canonical scriptures as though it were not lawful yealding theÌ„ that reuerence which is due vnto such men to disallow refuse something in their writings if perchance we finde that they haue thought otherwise then the trueth is vnderstoode either of others or of our selues thorough the gift of God Such am I in other mens writings as I would haue them construers of mine Againe Be thou not tied to my writings as it were to the Canonicall scriptures but in the Canonicall scriptures that which thou didst not beleeue when thou hast found it beleeue it incontinentlie but in myne that which thou thoughtest to be vndoubtedlie true vnlesse thou perceiue it to be true indeede hold it not resolutelie And againe I neither can nor ought to denie that as in those who haue gone before so also in so many slender workes of mine there are many things which may with vpright iudgement and no raâ—hnes be blamed And againe I haue learned to giue this reuerence to these writers alone which are now called Canonicall Againe But I so read others that be they neuer so holie or neuer so learned I doe not therefore thinke it true because they haue so thought but because they could perswade me by other authors or by Canonicall or at least by probable reasons which disagree not from the truth And in another place Who knoweth not that holie scripture c. And Doe not brotâ—â—â— against so many diuine c. For these places are knowen euen out of the Popes own decrese OVT OF THE CONFESSION OF SVEVELAND Art 1. ss 1. Whence sermons are to be taken FIrst a controuersie being raised amongst the learned about certaine articles of Christian doctrine when as the people with vs were daungerouslie deuided by reason of contrarie preachings we charged our preachers that they should henceforth broach no thing to the people in anie sermon which either is not taught in the scriptures of God or hath not sure ground thereout as it was openlie decreed in the assemblie holden at Norimberge in the 22. yeare after the smaller account which moreouer is also the opinion of all the holie fathers For seeing S. Paull writeth That the scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct that the man of God maie be absolute being made perfect to euerie good worke wee could not determine anie otherwise but that it was meete that we also being in daunger of schisme shoulde flie to that holie scripture to which in times past not onelie the holie fathers Bishops and Princes but also the children of God euery where in such extremitie haue alwaies resorted For S. Luke witnesseth not without singular commendation of the Thessalonians that they compared the Gospel they had heard of the Apostle with the scripture and tried it Paul also warneth his scholler Timothie that he exercise himselfe very diligentlie in the scriptures and this holie scripture was had in so high reputation of all holie Bishops and Doctours that neither anie Bishop desired to haue his ordinances obeyed nor anie Doctor his writings beleeued except he had thereout approoued them And surelie seing Saint Paull doeth plainelie testifie that by the holie scripture the man of God is made absolute and perfect to euerie good worke no part of Christian truth and sound doctrine can
he saith Whatsoeuer ye shall aske in my name that is acknowledging and naming oâ— calling vpon me as the redeemer high Priest and intercessor this high Priest alone goeth into the holiest place that is into the secret counsell of the deitie and seeth the minde of the eternal father and maketh request for vs and searching our hearts presenteth our sorrowes sighes and praiers vnto him It is plaine that this doctrine of the Mediatour was obscured and corrupted when men went to the mother Virgine as more mercifull and others sought other Mediators And it is plaine that there is no example to be seene in the Prophets or Apostles where prayer is made vnto men heare me Abraham or heare me O God for Abrahams sake but prayer is made vnto God who hath reuealed himselfe to wit to the eternall father to the sonne our Lorde Iesus Christ and to the holie Ghost that he would receiue heare and saue vs for the sonnes sake It is also expresselie made to the sonne as 2. Thess 2. Our Lord Iesus Christ himselfe and God and our father who hath loued vs strengthen you c. and Gen. 48. Iacob nameth God and the sonne the Mediator when he saith God before whome my fathers walked and the Angell that deliuered me out of all troubles that is the promised Sauiour blesse these children Therefore we vse these formes of inuocation I call vpon the O Almightie God eternall father of our Lord Iesus Christ maker of heauen earth together with thy sonne our Lord Iesus Christ and thy holie spirite O wise true good righteous moste free chaste and mercifull God haue mercie vpon me and for Iesus Christes sake thy sonne crucified for vs and raised vp againe heare and sanctifie me with thy holie spirit I call vpon the O Iesus Christ the sonne of God crucified for vs and raised vp againe haue mercie on me pray for me vnto the euerlasting father and sanctifie me with thy holie spirite In these forme we know what we praie vnto And seing there are testimonies of Gods word to be seene which shewe that this praying pleaseth God and is heard such praying maie be made in faith These thinges are not to be found in that inuocation which is made vnto men Some gather testimonies out of Augustine and others to shewe that the Saintes in heauen haue care of humane affaires This may more plainlie be shewed by Moses and Elias talking with Christ And there is no doubt but that such as are in happines praie for the Church but yet it followeth not thereupon that they are to be praied vnto And albeit we teach that men are not to be praied vnto yet we propound the histories of those that are in blessed state vnto the people Because it is necessary that the history of the Church be by some meanes knowne vnto all by what testimonies the Church is called together founded and how it is preserued and what kinde of doctrine hath benâ— published by the fathers Prophets Apostles and Martyrs In these histories we commaund all to giue thankes vnto God for that he hath reuealed himselfe that he hath gathered togither his Church by his son that he hath deliuered his doctrine vnto vs and hath sent teachers and hath shewed in them the witnesses of him selfe we commaund al to consider of their doctrine to strengthè their faith by those testimonies which God hath shewed in them That they likewise consider the examples of iudgement and punishments that the feare of God may be stirred vp in them we commaund them to follow their faith patience and other vertues that they learne that in God is no respect of persons and desire to haue themselues also receiued heard gouerned saued and helped as God receiued Dauid Manasses Magdalene the theefe on the Crosse We also teach how these examples are to be followed of euerie maâ— in his vocation because error in imitation and preposterous zeale is oft times the cause of great euills We also commend the diligence of the Saintes themselues who tooke heede of wasting Gods giftes in vaine And to conclude they that are moste fooles maie gather great stored doctrine out of these histories which doctrine is profitable to be published to the people so that superstition be â—eâ— aside OVT OF THE CONFESSION OF WITTEMBERGâ— CHAP. 1. WE beleeue and confesse that there is one onelâ— God true eternall and infinite almightie maâ—â— of all thinges visible and inuisible and that in this one 〈◊〉 eternall godhead there are three properties or persons of them selues subsisting the Father the sonne and thâ— holie Ghost As the Prophetical and Apostolicall scriptures teach and the Creedes of the Apostles of Nice and of Athanasius declare Of the sonne of God CHAP. 2. VVE beleeue and confesse that the sonne of God our Lord Iesus Christ was begotten of his father from euerlasting true and euerlasting God consubstantiall with his Father c. Looke the rest in the 6. diuision Of the holie Ghost CHAP. 3. VVE beleeue and confesse that the holie Ghost proceedeth from God the Father from euerlasting that he is true and eternal God of the same essence maiestie glorie with the Father and the sonne as the holie Fathers by authoritie of the holie scripture wel declared in the Councel of Constantinople against Macedonius Of Inuocation of Saints CHAP. 23. THere is no doubt but the memorie of those Saintes who when they were in this bodelie life furthered the Church either by doctrine or writings or by miracles or by examples and haue either witnessed the trueth of the gospell by Martyrdome or by a quiet kinde of death fallen on sleep in Christ ought to be sacred with al the Godlie and they are to be commended to the Church that by their doctrine and examples we maie be strengthned in true faith and inflamed to follow true godlines We confesse also that the Saintes in heauen doe after their certaine manner pray for vs before God as the Angels also are carefull for vs and all the creatures doe after a certaine heauenlie manner groane for our saluation and trauell togither with vs as Paull speaketh But as the worship of inuocation of creatures is not to be instituted vpon their gronings so vpon the praier of Saints in heauen we may not alow the inuocation of saints For touching the inuocating of them there is no commaundement nor example in the holy scriptures For seeing al hope of our saluation is to be put not in the saints but in our Lord god alone through his sonne our Lord Iesus Christ it is cleere that not the Saints but God alone is to be praied vnto How shall they call one him saith Paul in whome they beleeue no t but we must not beleeue in the saints how then shal we pr ay vnto them And seeing it must needes be that he who iâ— praied vnto be a searcher of the heart the Saints ought not to be praied vnto because they
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
iâ— effectuall vnto eternall life Chrysostome in his commentaries vpon Matthew Cap. 24. hom 49. saith Therefore 〈◊〉 this time all Christians must goe to the Scriptures because that 〈◊〉 this time since heresie possessed those Churches there can be no â—riaâ— of true Christianitie neither can there be anie other refuge for Christians that would willinglie know the truth of faith but onelie the â—iâ—ine Scriptures And a little after Therefore he that will knâ—â— which is the true Church of Christ whence maie he know it but onelie by the Scriptures Augustine Tom. 2. Epist 166. saith Iâ— the Scriptures we haue learned Christ in the Scriptures we hauâ— learned to know the Church these Scriptures we haue in common why doe we not in them retâ—ine in common both Christ and the Church And againe Tom. 7. in Epist. contra Epist Petiâ—iani Donatistae cap. 2. 3. 4. It is a question betweene vp and the Donatistes where the Church is What then shall we does shall we seeke the Church in our owne wordes or in the wordes of his head in our Lord Iesus Christ I thinke that we ought to seeke it rather in his words who is the truth and doth best of all know his bodiâ— Now that which is affirmed that the Church hath authorâ—tiâ— to beare witnes of the holie Scripture to interprete the Scripture and to iudge of all doctrines it is not so to be vnderstoode that the Church hath absolute authoritie to determine what she listeth and also if it please hir to change the Scripture and to feigne a new doctrine and to appoint new worships of God but that the Church as the Spouse of Christ ought to know the voice of hir husband and that she hath receiued of hir husband a certaine rule to wit the Propheticall and Apostolical preaching confirmed by miracles from heauen according to the which she is bounde to interprete those places of the Scripture which seeme to be obscure and to iudge of doctrines Psal 119. Thy worde is a light vnto my feete Rom. 3. Hauing giftes that be diuers according to the grace that is giuen vnto vs whether we haue prophecy according to the proportion of Faith c. 2. Pet. 1. We haue a more surâ—â—orde of the Prophets to the which ye doe well that yee take heede as vnto a light that shineth in a darke place c. Origen vpon Ierem. Hom. 1. It is necessarie for vs to call the holie Scriptures to witnes for our meanings and interpretations haue no creditte without these witnesses Ierome vpon Math. 23. That which is spoken without authoritie of the Scriptures is as easilie contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This contouersie seeketh a Iudge Therefore let Christ iudge and let him shew what thing it is that his death doth profit This saith he is my bloode And a little after Together with him let the Apostle iudge because that Christ himselfe also speaketh in the Apostle he crieth out and saith touching God the Father He which spared not his â—wn◠〈◊〉 c. Wherefore the Church hath so farre authoritie to iudge of doctrine that notwithstanding shee must keepe her selfe within the bondes of the holie Scripture which is the voice of hir husband from which voice it is not lawfull for any man no not for an Angell to departe OVT OF THE CONFSSION OF SVEVELAND Of the Church FVrthermore we will shew what is taught among vs â—oth touching the Christian Church and also touching the holie Sacraments and touching the Church this is it that we teach The Church or congregation of Christ which as yet is in this worlde as a stranger from god is the fellowshippe and companie of those which addict them selues to Christ and doe altogether trust and rest in his protection among whome notwithstanding many shall be mingled euen to the end of the worlde who although they professe the Christian faith yet they haue it not in deede This hath our Lorde taught sufficientlie Math. 13. by the parable both of the cockle and also of the Net cast into the sea iâ— the which the bad fishes are caught with the good Also Math. 22. by the parable of the King inuiting all men to the mariage of his Sonne and afterward casting him out beeing bound hand and foote into vtter darkenes which had not a wedding garment Now these places of Scripture wherin the congregation of Christ is commended to be the Spouse of Christ for the which he hath giuen himselfe Eph. 5. The house of God the pillar and ground of trueth 1. Tim. 3. Also The holie hill of Sion the Citie of the liuing God the heauenlie Ierusalem and the congregation of the first borne which are written in heauen I saie all these places of Scripture doe properlie pertaine to them who for their sincere faith are truelie and in the sight of God reckoned among the children of God For seeing that in these alone the Lorde doth fullie reigne these onelie if we will speake properly are called the Church of Christ and the communion of Saints in which sense also the name of the Church is expounded in the common Articles of faith those false Christians beeing excluded which are mingled amongest them Furthermore the holie Ghost himselfe doth gouerne this Church or congregation remaineth with it as Christ doth euen to the ende of the world and doth sanctifie it that at the length he may present it vnto himself without spoâ—or wrinckle as it is saide Eph. 5. Also this is that Church which all men are commaunded to heare and he that will not heare her is to to be counted as an heathen and Publicane And although that to wit faith it selfe can not be seene whereby this Congregation hath obteined to be called the Church and companie of Christ yet the fruites of that faith maie be seene and knowne and of them a certaine Christian coniecture be taken These fruites be cheeflie a bolde profession of Faith a true loue offering it selfe to doe humble seruice to all men a contempt of all things Seeing therfore that these be the proper fruites wheresoeuer the holie Gospell and the Sacraments be exercised thereupon it maie easilie be knowne where and who be the Christian Church so much as is necessary for vs to preserue among vs the christian communion that in the same we may be instructed admonished and helpe one an other according to the commaundement of Christ Furthermore seeing this congregation is the verie kingdome of God wherein all things ought to be appointed in best order she hath all kinde of offices and ministers for â—he is the body of Christ himselfe compacted of many members whereof euerie one haue their proper worke Therefore whosoeuer doe faithfullie discharge such functions and doe earnestlie labour in the worde and doctrine they doe represent the Church and may doe all things in the name thereof so that whosoeuer shall either despise them or refuse
vs the Masse hath the example of the Church out of the Scripture and the Fathers we hope that it cannot be disliked especiallie for that our publike ceremonies are kept of vs for the moste parte alike vnto the vsual ceremonies onelie the number of Masses is not alike the which by reason of verie great and manifest abuses it were certainelie farre better to be moderated For in times past also in the Churches whreunto was greatest resort it was not the vse to haue masse saide euerie daie as the Tripartite historie lib. 9. cap. 38. doth witnes Againe saith he in Alexandria euery fourth and sixth day of the weeke the scriptures are read and the Doctours do interpret them and all other things are done also except onelie the solemne manner of oblaion 〈◊〉 offering Of both kindes of the Sacrcament ANd because that we doe celebrate the common masse that the people maie vnderstand that they also are sanctified through the blood of Christ and learne the true vse of this ceremonie either part of the Sacrament in the Supper of the Lorde is giuen to the Laitie because the Sacrament was instituted not onelie for a part of the Church namelie for Priests but also for the rest of the Church And therefore the people doth vse the Sacrament as Christ appointed it And certainelie Christ saieth Math. 26. Drinke yee all of this where he saieth manifestlie concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the ordinance of Paul to the Corinthians doth witnes that the wholl Church did in common vse either parte This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certaine places doth witnes that the bloode was giuen to the people for thus he writeth to Cornelius the Pope How do we teach or prouoke them to shed their bloode in the confession of his name if we denie the bloode of Christ to them which 〈◊〉 in this warfare or how shall we make them fit for the cuppe of Martyrdome if we doe not first admit them by the right of communication to drinke in the Church the cuppe of the Lorde And Ierome saith The Priestes doe minister the Eucharist and deuide the blood of the Lord to the people In the Decrees there is a Canon of Pope Gelasius which forbideth the Sacrament to be deuided these be the wordes We do vnderstand that certaine men hauing receiued the portion of the holie bodie onelie do abstaine from the Cuppe of the holie bloode whoe because that I know not by what superstition they are taught to be tied hereunto either let them vnfeignedlie receiue the wholl Sacramentes or let them be put backe from the wholl Sacramentes because that one and the selfe same mystery cannot be deuided without great sacriledge In the Tripartite Historie it is written in the reprehension of Theodosius the Emperour whome Ambrose would not admit to the communion without repentance because that at Thessalonia he had too grieuoslie reuenged the death of a few Souldiers which were slaine in an vprour and had murthered seauen thousand Citizens here saith Ambrose How canst thou with these hands receiue the holybody of the Lord with what rashnes canâ—â— thou take into thy mouth the Cuppe of that holy blood c. Therefore it is euident that it was the custome of the auncient Church to geue either parte of the Sacrament to the people onelie a new start vp custome doth take awaie one parte from the people Here we will not dispute what men are to think concerning a receiued custom contrarie to the authoritie of the Apostolique Scripture contrarie to the canons and contrary to the example of the Primitiue Church For all godlie men doe vnderstand that touching Christian doctrine consciences are to aske counsell at the word of the Lord that no custom is to be alowed which is contrary to the word of God And although in the Latine Church custome hath chaunged the auncient manner yet it doth not disalowe or forbid it neither in deed ought humane authority to forbid the ordinance of Christ and the most receiued custome of the auncient Church Therefore we haue not thought it good to forbid the vse of the wholl Sacrament and in that ceremonie which ought to be the coâ—enant of mutual loue in he Church we woulde not contrary to charitie be hard to other mens consciences which had rather vse the wholl Sacrament neither did we thinke that any crueltie should be vsed in that matter but so much as in vs lieth together with the ceremony we haue restored the holy doctrine touching the fruit of the ceremonie that the people may vnderstand how the Sacrament is laid before them to comfort the consciencies of them that do repent This doctrine doth allure the godly to the vse and reuerence of the Sacrament For not onelie the ceremony was before maimed but also the chief doctrine touching the fruit therof was vtterlie neglected And peraduenture the maiming of the ceremonie did signifie that the Gospell touching the bloode of Christ that is the benefit of Christ his death was obscured Now by the benefit of God the pure Doctrine concerning faith together with this ceremonie 〈◊〉 renued and restored This Article we finde placed else where in the first place amongst those wherein the abuses which are chaunged are reckoned after this manner EIther kinde of the Sacrament in the Lordes Supper is giuen to the laitie because that this custome hath the commaundement of the Lord Math. 26. Drinke ye all of this where Christ doth manifestlie commaunde concerning the cuppe that all should drinke And that no man might cauill that it doth onlie appertaine to the Priests the example of Paul to the Corinthians doth witnesse that the wholl Church did in common vse either part This custome remained a long time euen in the latter Churches neither is it certaine when or by what author it was chaunged Cyprian in certain places doth witnes that the blood was giuen to the people The same thing doth Hierome testify saying The priests do minister the Sacrament and distribute the blood of Christ to the people Yea Gelasius the Pope commaundeth that the sacrament be not deuided Dist 2. de consecr cap. Comperimus Onelie a new custome brought in of late doth otherwise But it is manifest that a custome brought in contrarie to the commaundements of God is not to be allowed as the Canons do witnes Dist 8. Cap. Veritate with that which followeth Now this custome is receiued not onely against the Scripiure but also against the true Canons and the examples of the Church Therefore if anie had rather vse both partes of the Sacrament they were not to be compelled to do otherwise with the offense of their conscience And because that the parting of the Sacrament doth not agre with the institution of Christ we vse to omit that
to be obserued but to be auoided For Christ our Lord doth sharpely reprooue those Pharisies and Masters of the Iewes by the name of such rites and traditions and for that they doe obserue such when he saith Verie well hath Esay prophecied of you hypocrites as it is written This people honoureth me with their lippes but their heart is farre away from me But they worship me in vaine seeing that they teach such doctrine as is deliuered and brought in by men For ye laie the commaundements of God aparte and obserue the traditions of men And holy Paull doth admonish vs to take heede of such toies deuised by men when he saith Beware lâ—st there be any that spoile you through philosophie and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Whereof also there be Canons extant in the Canon lawe and the wordes be these We praise custome yet that onely which is knowne to vse nothing contrarie to the Catholique faith Wherfore those rites onely and those good ceremonies are to be obserued which among the people of God doe builde vp one onelie and that a true faith and a sincere worshippe of God concord charitie and true and Christian or religious peace Therefore whether they haue their beginning and be brought in of Bishops or of Ecclesiasticall Councells or of anie other authors whatsoeuer the simpler sorte are not to care for it neither to be mooued or disquieted but to vse them to good because they are good and to obserue this onelie rule therein as alwaies to put their greatest confidence in those things onelie which are of God settle their onelie and chiefe refuge in those things and with all diligence take heede that they be not withdrawne by such ceremonies from those things which are the chiefest of all and whereon religion is founded and so by consequent from the thinges themselues For those diuine and holsome things are to be preferred in euery respect before all other things of all men and the conscience ought to be bounde to them alone For the Lorde himselfe did pronounce a Woe against those Elders of the Iewes who preferred their owne traditions before the commaundements of God and those which were the lesser before things of greater weight You leaue saith he the weightiest matters of the lawe as iudgement and mercie and fidelitie These ought ye to haue done and not to haue lefâ—e the other And although our Preachers doe not keepe all rites alike with other Churches the which thing neither can be neither is necessarie to be done that in all places where there be Christian assemblies one and the same ceremonies should be vsed yet they doe not withstande or oppose themselues to anie good and godlie constitution neither are they so minded as that for the ceremonies sake they would raise vp anie dissensions although they should thinke that some of them were not verie necessarie so that they be not founde to be contrarie to God and to his worship and glorie and be such as do not diminish true faith in Iesus Christ which alone doth purchase righteousnes Howbeit in this place and in this point it must not be passed ouer with silence to wit that we ought by no meanes to burden the people with many superfluous and grieuous traditions such as the Mosaical traditions were vnder the law For the Apostles forbad that this should be done as also holie Peter said vnto certeine concerning this matter Why do ye tempt God in laying a yoke vpon the neckes of the disciples Also Be ye not saith Paul intangled with the yoke of bondage For which cause also Christ did vehementlie inueigh against the Scribes saying Woe also be to you Scribes for ye laie burdens vpon mens shoulders which can scarse be borne Also men are taught to acknowledge this that humane traditions do not containe a perpetual and immutable law but as they are for iust causes instituted of men so also they maie vpon iust and weightie causes and if the matter so require be broken abrogated and changed without anie sinne according to the example of the Apostles who did transgresse the traditions of the Elders when as they did eate bread with vnwashed handes and did not obserue the same fastes with others add yet they were not by this meanes guiltie of any sinne also according to the example of the first and holie Church vpon which the Apostles and the wholl councel laied this commaundement by the holie ghost that they should absteine from the eating of those thinges which were sacrificed to Idolls 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 awaie euen this Apostolicall constitution did grow out of vse Neither in these things ought we to care for the offence of the wicked who are offended with this thing as the Lord saith Let them alone they be blinde and guides of the blinde And on the other side we must take diligent heede hereunto that no offence be giuen to litle ones by a rash froward and wicked vsing of Christian libertie for this also the Lord saith Woe be to that man by whome offence commeth Now if so be that there be anie vnlikenes in traditions and externall ceremonies and if anie diuersitie which is not hurtfull be found in Ecclesiasticall assemblies certeinlie no man ought to be so ignorant in these thinges as for this cause to be offended therewith or to take offence at others and in this respect to reproch or hurt others or to be an author of sectes and also of factions seeing that there was neuer 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 bookes of the Canon law in these wordes The holie Church of Rome doth know that constitutions and customes beeing diuers according to time place do nothing at all hinderthe saluation of the faithfull if the Canonicall authoritie be not against them Rather it becommeth euerie sound Christian to be content in his conscience to rest in that if he see Christians to haue the one spirit of Christ and with agreeing mindes to holde and follow his true meaning and one and the same doctrine in al these things and chiefe pointes of faith For he that hath not this Spirit of Christ he is not Christes as the Apostle doth witnes although he vse all and euerie kinde of ceremonies or constitutions Therefore whosoeuer be Christes this is their duetie as in all other such like thinges that as members of one bodie they do suffer and beare one with an other in charitie without the which no thing can profit anie whit according to the meaning of the Apostolike doctrine OVT OF THE FRENCH CONFESSION WE
Synod and the Latine Churches in the olde time was not so seuere in this pointe for they did put from the ministerie onelie such as when they had taken vpon them anie Ecclesiastical function did afterwards marrie wiues yet they did not forbid mariage But this is a new law of the Pope vnknowne to the auncient Churches and Synods which doth whollie forbidde mariages and breaketh of such as are contracted But it is euident that either part of this decree is flat contrarie to the Gospell They alledge against vs the authoritie of the Church and of synodes which the Popes them selues that were authors of this decree did impudentlie contemne and godlie Priestes did euidentlie withstand this new lawe For the Ecclesiasticall histories doe testifie that it was neuer laied vpon the Churches without great contentions and resistance The Bishoppe of Tarracon writeth to Syricius the Pope That the Priestes of Spaine could not be brought to admit that lawe which for bad them the vse of their wiues What a stirre doth Syricius keepe there How sharpelie doth he write For these are the wordes of Syricius which are vnmeete for a Pope Let him tell me whosoeuer he be a hunter after lustes and a Master of vices And thereupon he wresteth the words of S. Paull to his cause which are most farre from it They which liue in the flesh can not please god A man may doubt suerelie whether it maie better be attributed to his ignorance or his impudencie that he speaketh so disdainefully of mariage For he goeth about nothing else but to forbidde Priestes the vse of their wiues which then they had maried But the Popes that succeeded after were yet more harde and cruell When the Archbishop of Mentz did in a Synode rehearse the Popes decree touching the putting awaie of wiues in Germanie the Priestes were so kindled in their anger that they threatned to set vpon the Archbishoppe himselfe And it was in deed both an vnworthie and cruell thing to put awaie their wiues which they then had But at last either force or superstition got the vpper hand Cyprian was farre more equall and gentle to such women as had not kept their vowed chastitie For he writeth in the first booke the 11. Epist If they will not or cannot indure it it is better they should marrie then that they should fall into the fire through their importune lusts In any wise let them giue no offence to the breethren or sisters Besides this vniust lawes are not wonte to be perpetuall Wee doe therefore intreat the moste excellent Emperour that among manie other enormities of the Church he will also consider the faultes of this law in which case that also is to be weighed The nature of man doeth as it were waxe olde and is become weaker Wherefore there must be care had that vices doe not increase Neither must the lawes themselues be seedes of vices Plato saith verie wiselie that Lawes must be made for vertues sake Now whether this tradition of single life be mainteined for pieties sake or for some other purpose it is no hard matter to determine Last of all seeing that Christ hath especiallie commended the care of the ministers of the Gospell to the godlie wee desire therefore that the moste excellent Emperour would restraine this crueltie which hath a long time bin exercised vpon godlie Priestes and would rather consult with the Church then with our aduersaries in that behalfe Surelie loue and mercifull dealing should florish in the Church Wherfore the true church doth greatlie abhorre vnnecessarie crueltie and would not haue the Priestes put to death for a tyrannicall tradition She would also haue the poore Wiues Children of Priests fauourablie dealt with All whose liues saftie the Church doth commend vnto thee O most mercifull Emperour All the godlie wheresoeuer are touched with their miseries doe in heart desire Christian lenitie in this behalfe and doe also with teares iointlie commend learned and honest men that are profitable to the Church together wth their wiues and children vnto thee whome they se both to be indued with an excellent and heroiâ—all goodnes and kindenes and also to haue vsed in this cause verie notable moderation which doth let vs vnderstand that thou art carefull of bringing some remedie vnto the common wealth The Church would not haue thee to be a minister of another mans crueltie The greatest honour of Kings is that which Esaie giueth to them when he saith that they should be nurse fathers to the Church that is that kingdomes and the maintenance of peace and of humane society should not onlie serue for the profit of the bodie but also should further the gospel namelie when as they both rule the Priests and also graunt peace quietnes to Cities that the youth might be trained vp in religion and men might be instructed The Church therefore doth beseech thee to remember that the care of defending the godlie Priests as of certeine nourslings lieth vpon thee It belongeth vnto this calling to be a succour for innocencie to saue from iniuries especially such as are weake which are not able to defend themselues as namelie godlie women children and orphanes or the fatherles Among which you maie well thinke that the wiues and children of Priests which are right orphanes in deed are left vnto your charge by the Lorde The Church as moste full of naturall affection and loue doth not onelie approoue of the mutuall loue of maried folkes one to another and of the loue of parents to their children but is also touched with the miseries of those that are forlorne and fatherles And surelie shee iudgeth in so great goodnes of your nature that there is no inhumanitie or want of naturall affection VVherefore shee is in good hope that the murders and executions of Priests and the banishment of their wiues and children doe grieue thee not a litle The Church also doth giue thee warning to looke to it lest manie points of Christian doctrine the vnfolding and laying open whereof is verie necessarie be smothered vp whiles godlie and learned ministers are put to death and whiles men are driuen from the studie of Christian doctrine VVhat else do our aduersaries seeke but that all good learning true doctrine may be rooted out or oppressed men maie onlie depend vpon the authoritie of such as do bear rule that they might esteem the dreams of vnlearned men though neuer so impious neuer so absurd for oracles Our aduersaries imagine that this barbarous bondage is the best and surest for their Lordlie rule And in deed it is verie euident how the Church in manie places iâ— oppressed with this bondage Now though libertie maie not be graunted to disanull such determinations as be receiued by good authoritie and though men ought not to depart either from the scriptures or from the decrees of the ancient Synods wherin they haue determined of Christian doctrine yet is it not meet that the authority
of the church should be pretended for all such abuses and faultes as the latter and worser age hath brought into the Church And surelie men doe flatter and deceiue themselues too much if they think that there be no faults conueied into the church by the desires of couetous men and by those Labyrinthes obscurities of the doctrine and traditions of the schoolemen For now a daies good men are not so much in daunger for their marriage sake as for their care and desire they haue to purge and bring to trial the doctrine of Christ Which care the Bishops ought wiselie to direct and further For to them especiallie is the care of setting forth the maintenance of true doctrine commended they shoulde be the ringleaders and furtherers of this moste holie and ftuitfull care and studie But it belongeth not to the Bishop alone but also to godlie Princes and especiallie to the Emperour to vnderstand the gospell purely to iudge of opinions to be warre and watchfull that no wicked opinions be receiued or rooâ—ed and to abolish Idolatrie with all his might maine By chese and such like dueties did manie valiant and notable men deserue well at the handes of godlie men as Gedeon Ezechias Iosias and Constantine and sundrie others Wherefore you must thinke it your duety also to take heed lest such thinges as be godly and profitablie brought to light and reformed by God and learned men be smothered againe and lest that wicked abuses be established by your authoritie The Psalme saith for thy temples sake in Ierusalem the King shall offer giftes vnto thee The proper gifts that Kings are to bestow vpon the Church are to search out true doctrine to see that good teachers be set ouer the Churches to giue diligence that the controuersies of the Church may be rightlie decided Not to take awaie true and holie doctrine but to raise it vp and to set it forward and to defend it and rightlie to set it in order and to mainteine the quiet concord of the Church By these true giftes moste noble Emperour you may adorne the Church of Christ which especiallie both Christ himselfe requireth and the Churches that are rent and torne in moste horrible manner doe craue at your handes Last of all seeing that humane traditions ought to giue place to times and opportunities especiallie in the Church wherein there should be more regard had of the saluation of the godlie and of loue and publique peace then of anie humane traditions it were a great deale better to make shew of abrogating this seelie tradition of single life then to strengthen lusts to dissolue mariages to exercise crueltie against the Priests and their wiues and children to oppresse true and holie doctrine and to make hauock of the Church We doe therefore commend this matter of their mariage vnto your pietie and bountie O noble Emperour as that which hath no difficultie or doubt fulnes in it For they that be gouernours both maie and ought to abolish an vniust lawe And the lawes of single life whether they be new or olde belong onlie to humane equity in mitigating whereof the authoritie of the Church should be of great force VVee could bring verie manie examples out of the histories of all times and countries in which there might be seene horrible examples of iudgements which followed vpon vncleane lusts Among manie other causes of the general flood there is mention made of fleshlie lusts Afterward fiue cities were swallowed vp in an opening of the earth so as the lake called Asphalites was left as a perpetuall monument of that punishment when the Israelites were departed out of Egypt and diuers had defiled them selues by going in vnto Moabitish weomen the twelue Princes of the tribes were hanged vp and 24. thousand men were slaine The Canaâ—ites after this were cleane rooted out and among the causes thereof incestuous copulations are namelie reckoned vp shortlie after followed the ouerthrow of the tribe of Beniamin for abusing the Leuites wife After this Dauid was driuen out of his kingdome for adulterie And Ieremie in diuers places crieth out that these three Idolatrie oppressions and adulteries are the causes of those great calamities which ouerwhelmed the wholl nation of the Iewes then when they were carried captiues to Babylon These thinges are written for this purpose that wee might know certainelie that God is displeased with wandring lustes of vncleannes and that vncleane and incestuous persons doe not fall into punishments by chaunce but are punished of God Therefore the destructions of heathnish Cities also doe put vs in minde of the wrath of God against these villanies Sibaris was ouerthrowne Athens Sparta and Thebes being tossed with ciuill warres receiued due punishment of their filthines And Rome when it brought forth manie Neroes and Heliogabales at length it came to ruine the Empire being rent into sundrie partes by the warres of sundrie barbarous nations There is also a long Catalogue in Aristotle of Cities wherein there happened chaunges of gouernment and seditions for vncleane lustes Besides all which punishments Paul warneth the church that there is another iudgement that followeth vpon these lustes and that is madnes or furie as it is written Rom. 1. and Ephesians 4. And it maie well be that this iudgement hath seased vpon our Ecclesiasticall gouernours whoe for the moste parte are open Epicures open defenders of Idolls that they may get welth and authoritie and scoffe at those heauenlie sayings which threaten vengeance vpon Idolaters vncleane persons and Parricides They vaunte that they doe all thinges well which they doe for their kingdomes sake and that such are good subiects and loue quietnes and peace that allow of errours and open naughtines that they maie vphold the maiestie of the Popes kingdome The wholl world can beare witnes that there is a God that doth reuenge all filthines vncleannes and oppression Wherefore though they now deride and scoffe at these speaches yet let them know that they shall one daie stick fast in those punishments whereunto the world it selfe doth call them Seeing then it is a cleare case that the law of single life is directlie against the commaundement of God we thinke that the Priestes and others doe verie well which ioyne in honest marriage as Paull saith that a Bishoppe must be chosen that is the husband of one wife We iudge also that the rulers both may and ought to abolish this law of the Pope For they are foulie deceiued that thinke either that marriage is forbidden to priests by Gods law or else that the Kinges or the Bishops may make a law to forbid them marriage And if that rulers will not helpe the Church in this behalfe yet the godlie doe well which follow the Apostles rule which saith That we must rather obey God then men To conclude seeing the defense of the Popes lawe hath many faultes ioyned with it as namelie the strengthning of wandring lusts superstitions and murdering of godlie Priests euerie
earth And Psal 23. Yâ—e Princes open your gates that is open your kindomes to the gospell and giue entertainment to the Sonne of God and Esa 49. And Kings and Queenes shallhe thy nurces that is let common-welthes be nurces of the Church let them giue entertainment to the Church and to godlie studies Let Kinges and Princes themselues be members of the Church and rightlie vnderstand the doctrine thereof and giue no help vnto those that establish false doctrine and exercise vniust crueltie and remember this saying I will honour them that honuor me And Daniell in the 4. Chap. exhorteth the King of Babylon to acknowledge the wrath of God and to shew mercie to the bannished Church when he saieth Redeeme thy sinnes with righteousnes and with mercie toward the poore and there shall be a healing of thy transgression And since they are among the principall members of the Church let them prouide that iudgement be rightlie exercised in the Curch as Constantine Theodosius Arcadius Martian Charles the great manie godlie Kinges haue prouided that iudgement in the Church should be sincerely executed But of the difference of both states namely of the ministerie of the gospell and the ciuill magistracie there are many writinges in our Church which declare that we teach no fantasticall nor seditious opinions but doe shew the necessarie doctrine deliuered in the gospell touching both degrees profitable to godlines and common peace Thankes be to God THis is the summe of that doctrine which by the blessing of God with one consent we teach in our Churches which to be the sincere meaning of the doctrine deliuered from God in the writings of the Prophets and Apostles and in the Creedes we nothing doubt and it may be vnderstood out of the auncient purer writers to be agreeable to the ancient and puâ—er Churches Now the matter it selfe declareth that we haue not sought to dispute about newfangled curious and subtle questions neither doe striue about authoritie or riches but onelie to vnfolde and bring to light from the great darkenes of traditions and opinions that doctrine which is necessarie to the true inuocation of God to true worship to the right knowledge of the Sonne of God and to the saluation of soules and doe in moste simple and plaine manner propound the same vnto the Churches For all wise men must needes confesse that there was much obscuritie and many errours in the doctrine of the Monkes and many snares of conscience in the Popes traditions and whether doctrine is true plaine euident profitable for consciences and for manners comparison doth declare For we auoide not the iudgements of the Godly yea rather we desire thatthe wholl true Church of God that is al the faithfull learned wheresoeuer they are may vnderstand what we say who we doubt not will be witnesses that this doctrine is the consent of the true Catholique Church of God Also we offer our selues at any time to a more full declaration in in euerie point and we thinke that this rehearsall of our doctrine now made is agreeable to the confession exhibited at Auspurge Anno. 1530. For as much therefore as the doctrine which we here recite is true and necessarie for the Church we intreat that our Churches may not be condemned as if they either imbraced errours or foolishlie or seditiouslie stirred vp strife without any weightie cause The truth and weight of the matters may deliuer vs from this vniust accusation Next after a godly manner we admonish the Councell itselfe They see that olde abuses and many great errours are as yet sticking in the Church because in al ages euen from the beginning of mankinde the deuil coÌ„tinueth scattering his seed of errour and since that time through the ignorance of men by superstition they are either confirmed or do shoote forth againe And now for that the vanitie of many superstitions is known the times require a reformation vnles the gouernours prouide that the trueth may be brought to light great diuision in opinions is like to follow especially because in this last age of the worlde great confusion is to be feared Therfore let the councel see to it that they condemne not a manifest truth And if in a godly sort they wil deliberate how they may prouide for the churches if a more ample declaration shal be demaunded of vs men learned of vnderstanding louing the truth fearing god must be chosen to consult together of these so weighty matters Neither let them only striue with vs in number of vices seeing it is manifest by many preiudices of what opinion the Bishop of Rome and others are that are adicted vnto him who now by the space of many yeares haue not onelie set forth against vs edicts written with bloode but also haue slaine many of our side and there be many that neither vnderstand nor looke after any truth of doctrine but being alreadie corrupted with prophane perswasions doe thinke this to be an especiall parte of politique men to defend the present state and to mainteine their owne authoritie And for this purpose they seeke fit Ministers by sophisticall iugling to â—est out the truth Wherefore now we testifie that we will not reiect the truth although it be condemned by the iudgements of such men And we openlie professe that we consent not to the Councell of Trent which heretofore hath sent abroade decrees partlie false partly captious and sophisticall but doe earnestly request that both we may be heard in the same matter and that the errours before confirmed by the decrees of the Tridentine Councell may be reformed And we reuerently beseâ—ch the most worthy Emperour Carolus Auguâ—â—us that he giue not leaue to the Aduersaries to oppresse the truth by their presumption and to strengthen their crueltie which they exercise against innocents and to stare vp greater dissention by their vniust decrees And now we commend the Church and our selues to the Sonne of God our Lord Iesus Christ who we know by the voice of the Gospell gathereth together to himselfe an euerlasting Church and we praie him that he would gouerne vs and not suffer the light of his Gospell to be extinguished nor the assemblies of them that rightlie call vpon him to be dispersed AN ADDITION AND we request all that teach in the Churches neâ—re adioyning or els where that receiue the Confession exhibited at Auspurge 1530. that when they reade these things if in any point they finde any want they would louinglie admonish vs thereof for that it was not our purpose to bring vp any other kinde of doctrine but plainlie to recite the summe of the Confession of Auspurge and the common consent of these Churches and we desire that we may be fauourablie and not quarrelouslie iudged of We purpose not to stirre vp new contentions but especially we pray to the Sonne of God our Lord Iesus Christ that was crucified for vs and rose againe that praied in his agonie that we might be one
alreadie c. Vpon the Confession of Auspurge THe Gospell bewraieth our sinne These wordes â—eeme thus to be vnderstood that the Gospell should bewray all kinde of sinne yet not properly by it selfe For the proper difference between the law and the Gospell is to be held fast to wit that the Gospel doth properly reprooue the sinne of infidellity and by an accident all other sinnes also but the law doth properlie reprooue all sinnes whatsoeuer are committed against it Vpon the same And deserueth reward Touching the word of meriting or deseruing which this Confession vseth oft in this Section Looke before in the 8. Sect. the 7. obseruat vpon this same Confession and looke the 1. obseruat vpon the Confess of Wirtemb in this Section And againe after in the 16. Sect. the first obseruat on this Confess Vpon the same Liuing in mortall sinne Looke before in the 4. Sect. the 2. obseruat vpon the Confess of Saxony Nor the righteousnes of workes Looke before in the 4. Sect. the 1. obser vpon the Confession of Saxonie Vpon the same And like as the preaching of repentance is general so the promise of grace General that is offered to all sorts of men indefinitely as wel to one as to another without difference of country sexe place time or age But we can not conceiue how repentance and the promise of grace can be said to be preached vniuersallie to euerie nation much lesse to all men particularlie for as much as experience doth plainly prooue that to be vntrue Vpon the same Here needeth no disputation of predestination Euen as we doe abhorre curious disputations that is such as passe the boundes of Gods worde touching predestination of which sort we take these words to be meant as most dangerous matters for grieuous falls so we affirme that whatsoeuer the holy ghost doth teach touching this point in the holy Scriptures is warilie and wiselie to be propounded and beleeued in the Church as well as other parts of Christian Religion which thing the Doctors of the Church both olde and new did and among the rest Master Luther himselfe in his booke de seruo arbitrio and els where Vpon the same That they be necessarie We take them to be necessarie because they doe necessarilie follow the true faith whereby we are iustified not that they concurre vnto the working of our iustification in Christ as either principall or secundarie causes for that faith it selfe as it is an inherent qualitie doth not iustifie but onely in as much as it doth apprehend and laie hold on Christ our righteousnes Vpon the same Albeit that men by their owne strength be able to doe outward honest deedes c. Looke in the 4. Sect. the 3. obseruat vpon this Confess Vpon the same Moreouer nature by it selfe is weake Without Christ without regeneration the nature of man can doe nothing but sinne For God by his grace doth create the hability of thinking willing and doing well not helping the old man in that he wanteth but by little little abolishing it According to that saying When we were dead in sinnes c. Ephes 2. But touching the weaknes of our nature looke that which was said in the 1. obseruation vpon the Confession of Bohemia Section 4. Vpon the Confession of Saxonie BEcause that God left this libertie in man after his fall Here also looke in the 4. Sect. the 1. obseru vpon the Confession of Bohemia and the 3. vpon the Confession of Auspurge Vpon the same Therefore although men by the natural strength Looke here againe the 1. obseruation vpon the Confession of Bohemia in the 4. Sect. also the 9. obser vpon the Confess of Auspurge in this same Sect. Vpon the Confession of Wirtemberge WE teach that good workes are necessarilie to be done and doe deserue c. That is obteine and that as it is â—ell added by and by after by the free mercie and goodnes of God Touching which point looke the 7. obser vpon the Confession of Auspurge in the 8. Section the 2. obser vpon the same Confess in this Sect. Also touching the necessitie of good workes looke the 7. obser vpon the same Confess in this selfe same Sect. IN THE 10. SECTION Vpon the latter Confession of Heluetia ANd no maruell if it erre How and in what respect the visible Church considered vniuersallie is said to erre it is afterward declared more fullie in this same Confession Vpon the Confession of Bohemia THe Heathenish life This saying the breethren in Bohemia did themselues expound thus vnto vs in their letters to wit that they speake here of the notes of the visible Church which are all ioyntlie to be considered that looke where both the errors of Idolaters and heretikes and impietie of life do openlie ouerflow there it can not safelie be affirmed that the visible Church of Christ is to be seene or is at all And yet notwithstanding there is no doubt to be made but some secret true members of Christ and such as it may be are onelie knowne to God be there hid therfore that there is a Church euen in Poperie as it were ouerwhelmed and drowned whence God will fetch out his elect and gather them to the visible Churches that are restored and reformed whereas Popery neuer was nor is the true Church Vpon the same But he that looseth In what sense we thinke that a true faith maie be loste we haue declared before in the fourth Sect. in the first obseruation of the Confession of Saxony and els where Vpon the same By Ecclesiastical punishment which is commonly called c. We take this to be so meant as that notwithstanding euerie Church hath hir liberty left vnto hir what way to exercise such discipline as is before said in the 1. obser vpon this same confess in the 8. Sect. As for this particular cursing to wit of this or that man if the word be taken for a 〈…〉 vnrepealable casting out from the Church of God 〈…〉 it to God alone and therefore we would not 〈…〉 in our Churches For the Church vseth onelie 〈…〉 as determineth nothing finallie following S. 〈…〉 22. Vpon the same 〈…〉 that is reprooue him admonish him 〈…〉 Vpon the Confession of Saxonie The sentence of excommunication c. Looke before in the 3. obser vpon the confess of Bohemia in this same section Vpon the Confession of Wirtemberge HAth authoritie to beare witnes of the holie scripture This authoritie and right you must vnderstand in this respect that the true Church of God discerning the Canonical bookes of the scripture from al others teacheth defendeth that nothing is to be added to or taken from the canon of the olde Hebrew or the new Scripture of the Christians Vpon the same Authoritie to iudge al doctrines and to interpret scripture To this we yeald with these cautions First that in
Deuteronomine Iosue Iudges Ruth two bookes of Samuell two bookes of the Kings two bookes of Chronicles or Paralipomenon one booke of Esdras Nehemiah Ester Iob the Psalmes Salomons Prouerbes Ecclesiastes The Song of songes Esaie Ieremie with the Lamentations Ezechiell Daniell the 12. small Prophets namelie Ose Ioell Amos Abdiah Ionah Micheah Nahum Abacuâ— Sophonie Haggaie Zacharie Malachie the holy Gospel of Iesu Christ according to Matthew Marke Luke and Iohn the Acts of the Apostles Paulls Epistles namelie one to the Romans 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 Iâ—de Iohns Reuelation We acknowledge these bookes to be Canonicall that is we account them as the rule and square of our faith and that not onelie for the common consent of the Church but also much more for the testimonie and inward perswasion of the holie ghost by whose inspiration we are taught to discearne them from other Ecclesiasticall bookes which howsoeuer they may be profitable yet are they not such that any one article of faith may be builded vpon them We beleeeue that the worde conteined in these bookes came from one god of whome alone and not of men the authoritie thereof dependeth And seeing this is the summe of al trueth conteining whatsoeuer is required for the worship of God and our saluation we holde it not lawfull for men no not for the Angles themselues to adde or detract any thing from that word or to alter any whitte aâ— al in the same And hereupon it followeth that it is not lawfull to oppose either antiquitie custome multitude mans wisedome and iudgement edicts or any decrees or Councells or visions or miracles vnto this holie scripture but rather that al things ought to be examined and tried by the rule and square thereof Wherefore we doe for this cause also allow those three Creedes namelie the Apostles the Nicen and Athanasius his Creede because they be agreeable to the written word of God OVT OF THE ENGLISH CONFESSION WE receiue and embrace all the Canonicall scriptures both of the olde and new testament giuing thanks to our God who hath raised vp vnto vs that light which we might euer haue before our eies lest either by the subteltie of man or by the snares of the deuil we should be caried awaie to errors and lies Also we professe that these be the heauenlie voices whereby God hath opened vnto vs his will and that onelie in them mannes heart can haue setled rest that in them be aboundantlie and fullie comprehended al things whatsoeuer be needful for our helpe as Origen Augustine Chrysostome and Cyrillus haue taught That they be the verie might and strength to attaine to saluation that they be the fundations of the Prophets and Apostles VVhereupon is built the Church of God that they be the verie sure and infallible rule whereby may be tried whether the Churh doe swarue or erre and whereunto all Ecclesiasticall doctrine ought to be called to account and that against these scripturs neither law nor ordinance nor anie custome ought to be heard no though Paull him selfe or an angel from heauen should come teach the contrary OVT OF THE CONFESSION OF BELGIA HE hath reuealed himselfe much more plainly in his holy worde so farre forth as it is expedient for his owne glorie and the saluation of his in this life We confesse that this worde of God was not brought or deliuered by any will of man but that holy men of God inspired by Gods spirit spake it as S. Peter witnesseth but afterward God himselfe for that exceeding tender carefullnes which he hath of his of their saluation gaue in commission to his seruants the Apostles Prophets that they should put those his oracles in writing and he himselfe also wrote the two tables of the law with his owne finger which is the cause whie we call such writinges sacred diuine scripture And we comprehend the holy scripture in those two books of the olde and new Testament which are called the canonicall bookes about which there was neuer anie ado And of them this is the number and also the order receiued of the Church of God The fiue bookes of Moses the booke of Iosua of the Iudges of Ruth two books of Samuell two of the Kinges two of the Chronicles which are called Paralipomena the first of Esdras Nehemias Ester lob also Dauides Psalmes three bookes of Salomon namely the Prouerbes Ecclesiastes and the song of songs the foure great Prophets Esay Ieremie Ezechiell and Daniell and furthermore also the 12 small Prophets moreouer the Canonical bookes of the new testament are the foure Euangelistes namelie Saint Matthew Marke Luke and Iohn the Actes of the Apostles the 14. Epistles of Saint Paull and seuen of the othet Apostles the Reuelation of S. Iohn the Apostle These bookes alone doe we receiue as sacred and canonicall whereupon our faith maie rest be confirmed and established therefore without any doubt we beleeue also those thinges which are conteined in them and that not so much because the Church receiueth alloweth them for Canonical as for that the holy ghost beareth witnes to our consciences that they came from god most of all for that they also testifie iustifie by them selues this their owne sacred authority sanctity seing that euen the blinde may cleerely beholde as it were feele the â—ulfilling and accomplishment of all things which were foretolde in these writinges We furthermore make a difference betweene the holie bookes and those which they cal Apocriphall for so much as the Apocriphall maie be read in the Church and it is lawfull also so faâ—re to gather instructions out of them as they agree with the Canonicall bookes but their authority and certaintie is not such as that anie doctrine touching faith or Christian Religion maie safelie be built upon their testimonie so farre of is it that they can disanull or impaire the authoritie of the other We beleeue also that this holie scripture doth most perfectlie conteine all the will of God and that in it all things are aboundantlie taught whatsoeuer is necessarie to be beleeued of man to attaine saluation Therefore seeing the wholl manner of worshipping God with God requireth at the handes of the faithfull is there most exquisitelie and at large set downeâ— it is lawfull for no man although he haue the authoritie of an Apostle no noâ— for anie Angell sent from heauen as Saint Paul speaketh to teach otherwise then we haue long since beene taught in the holie scriptures For seeing it is forbidden that anie one should adde or detract any thing from the word of God thereby it is â—uident enough that this holie doctrine is
his Church in this life for a time and in the other life for euer Amen OVT OF THE CONFESSION OF AVSPVRGE TOuching Repentance they teach that such as haue fallen after Baptisme may finde remission at what time they returne againe And that the Church is bounde to giue absolution vnto such as returne by repentance Now repentance or the conuersion of the vngodlie standeth properlie of these two parts The one is contrition that is a terror stricken into the conscience through the acknowledgement of sinne wherin we doe both perceiue gods displeasure and are greeued that we haue sinned and doe abhorre and eschue sinne according as Ioell preacheth Rent your heartes and not your garments and turne vnto the Lord your God c. The other parte is faith which is begotten in vs by the Gospell or by absolution doth beleeue that the sinnes are vndoubtedlie forgiuen for Christ sake and doth comfort the conscience freeing it from feares Of which faith spake Saint Paull when he saieth Beeing iustified by faith 〈◊〉 haue peace with God Afterward there must follow the good fruites of repentance that is obedience vnto God according to that saying We are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die But if by the spirit ye mortifie the workes of the flesh ye shall liue They condemne the Nouatians which would not absolue them which hauing fallen after baptisme returned to repentance They condemne also those that teach not that remission of sinnes commeth freelie by faith for Christ sake but labour to prooue that remission of sinnes commeth by the worthines of contrition of charitie or of some other works and would haue mens consciences in time of repentance to doubt whether they may obteine remissiō doe say plainly that this douting is no sin Likewise they condemne those which teach that Canonicall satisfactions are necessarie to redeeme eternal paines or the paines of purgatory Though we are of that minde that the calamities of this life may be asswaged by good workes as Esaie teacheth Chap. 58. Breake thy bread vnto the hungrie and the Lord shal giue thee rest continuallie Besides they condemne the Anabaptists who denie that they that are once iustified can againe loose the spirit of God Also they condemne those that stiflie holde that some may attaine to such a perfection in this life as that they cannot sinne any more This eleuenth Article we finde in some editions placed in the twelfth place and after the first periode we finde these wordes Now repentance consisteth properlie of these two partes one is contrition or terrours stricken into the conscience through the sight of sinne The other is faith which is conceiued by the gospel or by absolution doth beleue that for Christ sake the sinnes be forgiuen and comforteh the conscience and freeth it from terrours Then there must follow good workes which are fruites of repentance They condemne the Anabaptists who denie that men once iustified can loose the spirit of God doe stiflie holde that some men may attaine to such a perfection in this life that they can sinne no more In like case the Nouatians are condemned which would not absolue such as had fallen after Baptisme though they returned to repentance They also that teach that remission of sinnes is obteined for our owne loue or good works and such as teach that Canonicall satisfactions are necessarie to redeeme euerlasting or purgatorie paines are whollie misliked of vs. Concerning confession of sinnes they teach that priuate absolution is to be reteined still in Churches though it be a needeles thing in confession to make a rehearsall of the sinnes For it is an impossible thing to reckon vp all a mans offenses according as the Psalmist saith Who doth vnderstand his faults c. This twelfth Article we finde in the place of the eleuenth in some editions and it is word for word the same but that the last wordes are thus set downe Though a reckoning vp of al sinnes be not necessarie For it is impossible as the Psalmist saith c. Art 3. Of abuses Of confession THe Diuines and Canonists haue cast a great myst of darkenes chieflie vpon this point of Christian doctrine touching repentance as not onelie their bookes doe testifie but also the consciences of al the godlie which doe confesse that the intricate and endles disputations of the diuines and the infinite traditions about the matter of repentance was euen a fearefull racking of their consciences For they doe no where teach any certaintie how remission of sins is obteined And as for faith there is no word amongst them Yea they bid men to be alwaies in doubt of remission of sinnes Afterward they torment mens consciences with a harsh reckoning vp of their faults and with satisfactions For what a snare vnto a mans conscience was the tradition which requireth them to reckon vp all their sinnes As for satisfactions they did obscure and darken the benefit of Christ because that euen the learned among them did imagine that eternall death was recompensed by them But the vnlearned were perswaded that forgiuenes of the fault was purchased by such deedes What that their seruices for the most part were not commaunded of God as babling of praiers inuocation of Saints Pilgrimages and such like stuffe Thus was the pure doctrine of repentance ouerwhelmed with an huge heape of vnprofitable and euill opinions And it is manifest that the godly in manie ages past haue greatlie wished that this doctrine had beene more purelie taught Furthermore it is especiallie needefull that the doctrine of repentance should be taught in the Church most purelie and sincerely Therfore our Diuines haue laboured to cleare this point as much as might be And surelie they haue so opened and cleared it that the soundest euen amongst our aduersaries do confesse that in this matter they haue weldeserued of the Church for we do simply and plainlie without anie Sophistrie laie sorth that which the Gospell teacheth touchingrepentance that men may perceiue how they must returne vnto Christ by what meanes remission of sinnes is obteined what worship what workes doe please God First we teach that contrition is requisite thatis the true terrors and sorrows of the minde which feeleth the wrath of God is grieued for sinne committed and ceaseth to do euill And though these sorrows be requisite yet must we know that remission of sinnes is not graunted for the worthines of contrition or of these sorrowes but we must ioyne faith with them that is a trust and confidence of mercie promised for Christes sake and we holde that our sinnes are freelie forgiuen for Christes sake When we once are comforted in these terrours by faith we do vndoubtedlie obteine remission of sinnes as we haue said before And this faith our mindes do conceiue by the Gospell also by the absolution which preacheth and applieth the Gospell vnto the distressed consciences
place we adde how they maie be done Albeit that men by their owne strength be able to doe outward honest deedes in some sort and must also performe this ciuill obedience yet so long as men are voide of faith they are in the power of the Deuill who driueth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Deuil Moreouer nature by it selfe is weake cannot without gods helpe strengthen it sâ—lfe to the performaunce of anie spirituall workes And for that cause are men taught that in the Gospell the holie spirit is promised who shal aide and gouerne the mindes of them who do repent beleeue the Gospel Wherfore in so great infirmitie of nature in the middest of these assaultes of Sathan and in all daungers faith must be exercised in calling vpon God euen throughout our wholl life that we maie continue alwaies in the faith in our obedience towards God Therfore Zacharie saith I will poure forth the spiâ—it of grace of praier vpon the house of Dauid upon the inhabitans of Ierusalem He calleth him the spirit of grace because the holie spirit doth confirme and comforte troubled mindes and beareth record that God is pleased with vs. He calleth him the spirit of praier to the end we should dailie exercise our faith in praier that by these exercises our faith might be confirmed and a new life grow vp and increase in vs. There is no doubt but true vertues are the giftes of Go such as are faith clearenes of iudgement in discerning of pointes of religion courrage of minde such as is requisite in them which teach professe the Gospel true care paines in gouerning of Churches true humilitie not to hunt after preferment not to be puft vp with populare praise nor cast downe with their disliking and ill will true charitie c. These Princelie vertues Paull calleth Gods gifts Rom. 12. Hauing diuers giftes according to the grace that is giuen vs. And of these he saieth to the Cor. These thinges worketh one and the same spirit distrubuting to euerie one according c. Vnto these giftes we must ioyne our exercise which maie both preserue the same and deserue an increase of them according to the saying To him that hath shal be giuen And it is notably said of Augustine Loue deserueth an increase of loue to weet when t is put in vse For good workes haue rewardes as in this life so also after this life in the euerlasting life Now because that the Church in this life is subiect to the crosse and to the death of the bodie therefore many rewardes are differred vntill the life to come which though it be vndoubtedlie bestowed through mercy for Christs sake on those which are iustified by the faith of Christ yet there is also a rewarding of good workes according to that saying your rewarde is great in heauen By this it is euident that the doctrine of good workes is through the goodnes of God purelie and truelie taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godlie mindes know full well There was none that put men in minde of the difference of mans traditions and the lawe of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull vnto remission of sinnes But now that these matters be opened and vnfolded godlie consciences lay holde of comforte and of certaine hope of saluation and doe vnderstand which is the true worship and seruice of God and know how it pleaseth god and howe it doth merit at his handes This article is thus set downe in an other edition OVr diuines are falselie accused to forbid good workes For their writinges extant vpon the tenne commaundements and others of the like argument do beare witnes that they haue to good purpose taught concerning euerie kinde of life and duties what trades of life and what workes in euery calling doe please God Of which thinges preachers in former times taught litle or nothing onely they did vrge certaine childish and needles workes As keeping of holie daies set fasts fraternities pilgrimages worshipping of Saints friaries Monkeries and such trash wherof our aduersaries hauing had warning they do now forget them do not preach so concerning these vn profitable works as they were wont to doe Besides they begin now to make mention of faith which they were wont to pas ouer with silence But yet they cease not to obscure darken this doctrine of faith while they leaue the conscience in doubt would haue men to merit remission of sins by their workes and teach not that we doe by faith alone vndoubtedlie receiue remission of sinnes for Christes sake When as therfore the doctrine of faith which should be especially aboue others taught in the Church hath bene so long vnknowen as all men must needes graunt that there was not a word of the righteousnes of faith in all their sermons and that the doctrine of workes onelie was vsuall in the Churches for this cause our diuines did thus admonish the Churches First that our workes cannot reconcile God vnto vs or deserue remission of sins grace iustification at his hands But this we must obtaine by faith whiles we beleeue that we are receiued into fauour for Christ sake who alone is appointed the Mediatour intercessor by whom the father is reconciled to vs. He therfore that trusteth by his works to merit grace doth despise the merit and grace oâ— Christ and seeketh by his owne power without Christ to come vnto the father whereas Christ hath said expresselie of himselfe I am the waie the trueth and the life This Doctrine of faith is handled by Paule almoste in euerie Epistle Eph. 2. ye are saued freelie by faith and that not of your selues it is the gift of God not of workes c. And lest anie here should cauill that we bring in a new found interpretation this wholl cause is vnderpropped with testimonies of the Fathers August doth in manie volumes defend grace the righteousnes of faith against the merit of works The like doth Ambrose teach in his booke De vocaâ— Gent. and els where for thus he saith in the forenamed place The redemption made by the bloode of Christ would be of small account and the prerogatiue of mans workes would not giue place to the mercie of God if the iustification which is by grate weere due to merites going before so as it should not be the liberalitie of the giuer but the wages or hire of the labourer This doctrine though it be contemned of the vnskilfull sorâ— yet â—ne godlie and fearefull conscience doth finde by experience that it bringeth verie great comfort because that the consciences cannot be quieted by anie workes but by faith alone when
hypocrites mingled with this companie and shal be to the daie of iudgement Now the Church properlie so called hath her notes and markes to weete the pure and sounde Doctrine of the Gospell and the right vse of the Sacraments And for the true vnitie of the Church it is sufficient to agree opon the Doctrine of the Gospell and the administration of the sacraments Neither is it necessary that humane traditions or rites instituted by men should be alike euerie where according as Saint Paul teacheth There is one Lorde one faith one Baptisme one God and Father of all These things are thus set downe in another edition ALso they â—each that there is one holy Church which is to continue alwaies Now the Church is a congregation of Saints in which the Gospell is purelie taught and the Sacraments rightlie administred And vnto the true vnitie of the Church it is sufficient to agree vpon the Doctrine of the Gospell and the administration of the Sacraments Neither is it necessarie that humane traditions and rites or ceremonies ordained by man should be alike in all places as Saint Paull saith There is one saith one baptisme one God and Father of all OVT OF THE CONFESSION OF SAXONY Of the Church GOd will haue vs to vnderstand that mankinde is not â—orne by chaunce but that it is created of God and created not to eternall destruction but that out of mankinde he might gather vnto himselfe a Church to the which in all eternitie he might communicate his wisdome goodnes and ioy and he will haue his Sonne to be seene for whome and through whome by his vnspeakeable wisdome and infinite mercie he hath repayred this miserable nature of men Therefore amongst men he woulde at all times haue a companie whereunto he deliuered the doctrine concerning his Sonne and wherein the Sonne himselfe did institute and preserue a ministerie to keepe and spread abroad that doctrine by the which he hath bin is and wil be effectuall â—nd hath conuerted manie to himselfe as Paull doeth manifestlie teach The Gospell is the power of God to saluation to euâ—â—ie one that beleeueth But it is to be 〈…〉 at and to be lamented that the greatest part of mankinde being carried awaie with a horrible rage should contemne this voice and testimonie of God and the Sonne of God and that in this companie which hath the name of the Church there haue bin alwaies many diuisons and that the true Church hath bin ouercome by forrein domesticall enemies When men do looke vpon these dissentions and doe see that they which imbrace other doctrines repugnant to the gospell doe get the vpper hand in kingdomes multitude and glorie they doubt whether there be anie Church of God which it is what manner of Church it is and where it should be And for prophane men it is a hard matter to iudge hereof but the true Church doth certeinlie know out of the diuine Testament whence these so great furies of men doe arise and yet that amongst them the Church of God is preserued and doth discerne it from other nations and knoweth which is it what manner of one it is where to be found Therefore that all godlie men might be the better confirmed against these doubtes this Article is set before them in the Creede I beleeue the holie Catholike Church By this profession we affirme that all mankinde is not reiected of God but that there is and shall remaine a certeine true Church that the promises of God are sure and that the Sonne of God doth as yet reigne receiue and saue those that call vpon him And being raised vp by this comforte we doe giue God thankes and inuocate him we doe desire receiue and looke for eternall good thinges at his hand By reason of this admonition and comfort the Article in the Creede is rehearsed seing that the selfe same doctrine touching the preseruing of the Church is verie often repeated in sundrie Sermons in the booke of God as Isa 59. This is my couenant with them saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart â—â—t of thy mouth nor out of the mouth of thy seed saith the Lorde from henceforth euen for euer And Christ saith I am with you for euer euen to the ende of the worlde Also this is a sweete comforte that the heires of eternall life are not to be found elswhere then in the companie of those that are called according to that saying Whome he hath chosen them he hath also called Let not therefore mens mindes goe astraie beholding this ragged bodie of the Church and peraduenture dreaming that in other places some which doe not know the gospell are notwithstanding holie and the dwelling house of God as Fabius Scipio Aristides and such like But turne thou thy eies hether Knowe for a certaintie that in this companie of those which are called some be chosen and ioyne thy selfe to this companie by confession and Inuocation as Dauid saith Psal 26. One thing haue I desired of the Lord and that I doe still require that I maie dwell in the house of the Lorde all the daies of my life to beholde the will of the Lorde anâ— to visitte his temple We do not therefore speake of the Church as if we should speake of Plato his Idea but we speake of such a Church as maie be seene and heard according to that saying Theâ— sound is gonne forth into all the earth The eternall father wil haue his sonne to be heard among al mankinde as he saith Heare him And Psal 2. I haue set my king vpon the holie hill Sion I will declare the decree The Lord said to me thou art 〈◊〉 Sonne this daie haue I begotten thee Be wise now therfore ye King We say therfore that the visible Church in this life is companie of those which doe embrace the Gospell oâ— Christ and vse the sacramentes aright wherein God by the ministerie of the Gospell is effectuall and doth renâ—â— manie to life eternall And yet in this companie there be manie which are not holie but do agree together concerning the true doctrine as in the time of Marie these were the Church to wit Zacharie Simeon Ioseph Elizabeth Marie Anne the teachers and manie other who agreed with them in the pure doctrine and did not heare the Sadduces and the Pharisees but Zacharie Simeon Anne Marie and such like c. For when the companie is very small yet God doth reserue some remnants whose voice and confession is heard and he doth oftentimes renue the ministerie according to that saying Except the Iord had left a seed â—n to vs we had beene like to Sodome c. Therefore this description taken out of the manifest testimonies of the scriptures doeth declare which is the Church what it is and where it is We maie not doubt that the Church is tied to the Gospell as Paull saith If anie man teach another
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
in this rehearsall he maketh no mention at all of priuat Priestes of which sorte the world is now full neither is it like that he world haue omitted this kinde of Priestes if either Christ had appointed it or if it had beene profitable and necessarie for the Church And Paull writeth that a Bishope ought to be apâ—e to teach And Ierome teacheth that A Priest and a Bishoppe are all one Therefore it is euident that excepta Priest be ordeined in the Church to the ministerie of teaching he can not rightly take vnto him neither the name or a Prieste nor the name of a Bishoppe OVT OF THE CONFSSION OF SVEVRLAND Of the Office dignitie and power of Ecclesiasticall Persons TOuching the ministery and dignitie of the Ecclesiasticalorder we do thus 〈…〉 that there is no power in the Church but that which tendeth to edifying â— Cor. 10. Secondlie that we must nor thinke otherwise or any man in this state then Paull would haue men to esteeme either of him selfe or of Peter and Apollo and others As of the seruantes of Christ and the dispensers of the mysteries of God in â—â—ome this is chiefelie required that they be faithfull For these be they which haue the keies of the kingdome of God and the power to binde and loose 〈◊〉 â—o remit or retaine sinnes yet that power is so limited that they be neuerthelesse the ministers of Christ to whome alone the right and authoritie to open heauen and forgiue sinnes doth properlie pertaine For neither he which planteth nor he that watereth is anie thing but God that giueth the increase 1. Cor 3. Neither is anie man of himselfe fitte to thinke anie of those thinges as of himselfe but if anie man be found fitte thereunto he hath it all of God VVho giueth to whome it pleaseth him to be the ministers and preachers of the new Testament to wit so farre forth as he giueth them a minde faithfullie to preach the meaning and vnderstanding of the Gospell vseth them hereunto that men maie be brought by a true faith to his new couenant of grace Furthermore these be they which doe minister vnto vs the dead letter that is such a doctrine of trueth as pearceth no farther then to humane reason but the spirit which quickneth and doth so pearee into our spirit and soule that it doth throughlie perswade our heart of the trueth These are the true fellow labourers of the Lord 1. Cor. 3. opening in deed heauen and forgiuing sinnes 〈◊〉 those to whome they declare the doctrine of faith 〈◊〉 meanes of the grace and spirit of God Whereupon Christ sending out his Apostles to exercise this duetie he breathed vpon them saying Take yee the holie Ghost And further more he addeth whose sinnes ye remit c. Hereof it is manifest that the true and fit ministers of the Church such as be bishops Seniors annointed and consecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paull except they be sent That is except they receiue of God both a minde and power to preach the holie Gospell aright and with fruit and to feede the flocke of Christ And also except they receiue the holie Ghost whoe maie worke together with them and perswade mens hearts Other vertues wherwith these men must be endued are rehearsed 1. Tim. 3. Tit. 1. Therfore they which are in this sort sent anointed consecrated and qualified they haue an earnest care for the flocke of Christ and doe labour faithfullie in the worde and doctrine that they maie feed the people more fruitfullie and these are acknowledged and accounted of our preachers for such Bishops as the Scripture euerie where speaketh of and euery Christian ought to obey their commaundements But they which giue them selfes to other things they place them selfes in other mens seats and do worthelie take vnto them selues other names Yet notwithstanding the life of any man is not so much to be blamed as that therfore a Christian should refuse to heare him if peraduenture he teach somthing out of the chaire of Moses or Christ that is either out of the law of God or out of the holie gospell that maie serue for edification They which bring a diuers or a staunge voice whatsoeuer they be they are in no account or estimation with the sheepe of Christ Ioh. 10. Yet they which haue a seculare power and soueraigntie they haue it of God him selfe howsoeuer they be called therefore he should resist the ordinance of God whosoeuer should oppose him-selfe to that temporall gouernment These things doe our Preachers teach touching the authoritie of Ecclesiasticall persons so that they haue great iniurie offered to them in that they are blamed as though they sought to bring the authoritie of Ecclesiasticall prelats to nothing whereas they neuer forbad them that worldlie gouernement and authoritie which they haue But they haue often wished that they would come nearer to the Ecclesiasticall commaundements and that either they them selues would instruct and faithfullie feede the consciences of Christians out of the holie Gospell or that at the least wise they would admit others hereunto and ordeine such as were more fitte for this purpose This is it I saie that out Preachers haue oftentimes requested of the Prelates them selues so faire haue they beene from opposing themselues at anie time to their spirituall authoritie But wheras we could not either beare anie longer the doctrine of certaine Preachers but beeing driuen thereunto by necessitie we haue placed others in their roome or els haue reteined those also which haue renounced that Ecclesiasticall superioritie We did it not for anie other cause but for that these did plainlie and faithfullie declare the voice of our Lord Iesus christ the other did mingle therwith all mans inuentions For so often as the question is concerning the holie Gospell and the doctrine of trueth Christians must whollie turne them selues to the Bishop of their soules the Lord Iesus Christ and not admit the voice of anie straunger by any meanes wherein notwithstanding neither we nor they do offer violence to anie man for Paull saith All thinges are yours whether it be Paull or Apollos 〈◊〉 Cephas or the worlde or life or death whether they be thinges present or thinges to come euen all are yours and ye Christes and Christ Gods Therefore seeing that Peter and Paull are ours and we are not theirs but Christes and that after the same manner that Christ himselfe is his Fathers to witte that in all thinges which we are or maie be we might liue to him alone Furthermore seing to this ende we haue power to vse all thinges yea euen men themselues of what sorte soeuer they be as though they were our owne and are not to suffer that anie man or anie thing should hinder vs therein no Ecclesiasticall persons maie iustlie complaine of vs or obiect to vs that we are not sufficientlie obedient to them or
when they should not faste but rather take heede that they do not faste it is expressed in the Prophet and manifestlie taught of Christ himselfe What is to be thought of the choise and difference of meates euerie man ought to learne out of the doctrine of Christ that by this meane what doubt soeuer is in this pointe it maie be taken awaie and decided Then Christ called the multitude vnto him and said Heare and vnderstand That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man that is maketh him guiltie Also out of the doctrine of the Apostle whose wordes are thus I am perswaded through the Lord Iesus that nothing is vncleane of it selfe but vnto him that iudgeth anie thing to be vncleane to him it is vncleane But if thy brother be grieued for the meat now walkest not thou charitablie Destroy not him with thy meat for whome Christ died For the kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holie Ghost Christians indeed are not tyed to anie law in this case yet so that they be not an offence to the weaker sorte therefore the Apostle addeth All things indeed are pure but it is euill for the man which eateth with offence And in another place he writeth Meat doth not make men acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse OVT OF THE FRENCH CONFESSION TO conclude we thinke that Purgatorie is a feigned thing comming out of the same shoppe whence also Monasticall vowes Pilgrimages the forbidding of mariage the vse of meates a ceremoniall obseruation of certaine daies auricular confession indulgences and such like thinges haue proceeded by which things certaine men haue thought that they doe deserue fauour and saluation But we doe not onelie reiect all those thinges for a false opinion of meritte added thereunto but also because they are the inuentions of men and a yoke laide vpon the consciences of men by mens authoritie OVT OF THE ENGLISH CONFESSION ANd as for their bragges they are wonte to make of their Purgatorie though wee know it is not a thing so verie late risen amongst them yet is it no better then a blockish and an olde wiues deuise Augustine indeed sometime saith there is such a certaine place sometime he denieth not but there may be such a one sometime he doubteth somtime againe he vtterlie denieth that there is anie at al and thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed But yet of this one errour hath their growne vp such a haruest of those Massemongers that the Masses being solde abroad commonlie in euerie corner the Temples of God became shoppes to get monie and seelie soules were borne in hand that nothing was more necessarie to be bought In deede there was nothing more gaine full for these men to sell OVT OF THE CONFESSION OF AVSPVRGE Of Abuses that be taken awaie Of putting difference betweene meates and such like Popish traditions IN this corporall life we haue neede of traditions that is of the distinctions of times and places that all things maie be done orderlie in the Church as Paull willeth Let all thinges he done in order and so as is meete and decent Therefore the Church hath her traditions that is shee appointeth at what times and where the Church shall come together For this ciuill end it is lawfull to make traditions But men that are not acquainted with the doctrine of Christ are not content with this end but they ioyne superstitious opinions vnto traditions and by superstition multiplie traditions out of measure Of this there hath beene complaint made in the Church not onelie by late writers as Gerson and others but also by Saint Augustine Wherefore it is needfull to admonish the people what to thinke of the traditions which are brought into the Church by mans authoritie For it is not without cause that Christe and Paull doe so often speake of traditions and admonish the Church to iudge wiselie of traditions There was a common opinion not of the common sort alone but also of the teachers in the Church that the difference of meates and such like workes which the Ecclesiasticall traditions doe commaund are seruices of God which deserue remission of sins Also that such kindes of worship are Christian righteousnes and as necessarie as the Leuiticall ceremonies in the olde Testament euer were and that they cannot be omitted without sinne no not then when they might be omitted without daunger of giuing offence These persuasions haue brought forth many discommodities First the doctrine of the Gospell is hereby obscured which teacheth that sinnes are forgiuen freely by Christ This benefit of Christ is transferred vnto the worke of man And by reason of this opinion traditions were especiallie encreased because that these workes were supposed to deserue remission of sinnes to be satisfactions and to be Christian righteousnes Moreouer for this cause especiallie doth S. Paull so often and so earnestlie giue vs warning to beware of traditions lest that Christes benefit should be transferred to traditions lest the glorie of Christ should be obscured lest that true and sound comforte should be withheld from mens consciences and in a worde lest that faith that is trust of the mercie of Christ shoulde be quite smothered These daungers Saint Paull would haue auoided For it is greatlie needfull that the pure doctrine of the benefit of Christ of the righteousnes of faith and of the comforte of consciences should be continued in the Church Secondlie these traditions haue obscured the Commaundemenss of God for this kinde of schooling was thought to be spirituall and the righteousnes of a Christian man Yea the traditions of men were set aloft aboue the commaundements of God All Christianitie was placed in the obseruation of certaine festiuall daies rites fastes and forme of apparell These beggerlie rudiments caried goodlie titles namelie that they were the spirituall life and the perfection of a Christian In the meane while the commaundements of God touching euerie calling were of small estimation that the Father brought vp his children that the Mothet bare them that the Prince gouerned the common wealth these workes were litle set by They were not taken to be any seruice of God The mindes of many stoode in a continuall mamering whether mariage magistracie and such like functions of a ciuill life did please God or no. And this doubtfullnes did trouble manie verie much Manie forsaking their callings leauing the common welth did shut vp themselues in monasteries that they might seeke that kinde of life which they thought did more please God yea which they supposed to merit remission of sinnes Thirdlie the opinion of necessitie did much vexe and disquiet the consciences Traditions were thought necessary And yet no man though neuer so
diligent did euer obserue them al especially for that the number of them was infinite Gerson writeth That manie fell into desperation some murthered themselues because they perceiued wel that they could not obserue the traditions And all this while they neuer heard one comfortable worde of grace of the righteousnes of faith We see that the Summists diuines gather together the traditions and seeke out qualifications of them for the vnburdening of mens consciences but euen they cannot satisfie themselues nor winde themselues out and sometimes also their verie interpretations themselues doe snare menâ— consciences The schooles also and pulpits were so busied in numbring vp the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of hope of the excellencie of ciuill affaires or of the comfort of mens consciences in sore tentations Wherfore manie good men haue oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleaue fast vnto the traditions it was necessarie to admonish the Churches what they were to iudge of traditions to free godlie mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not go about to weaken the authoritie of Ecclesiasticall power we detract nothing from the dignitie of Bishops we do not disturbe the good order of the church Tradititions rightlie taken are better liked but we reprooue those Iewish opinions onelie Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or can not be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondlie touching other ceremonies which are in their owne nature thinges indifferent as Fastes Festiuall daies difference of apparell and the like we must know that such obseruations do neither merit remission of sins neither yet are they the righteousnes or perfection of a Christian but that they are things indifferent which where is no daunger of giuing offence maie welbe omitted This iudgement of ours hath these euident and cleare testimonies in the Gospell to the ende that it maie admonish the Church that the Gospell be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnes peace and ioy in the holie Ghost Here Paull teacheth plainelie that a Christians righteousnes is the spirituall motions of the hearr and â—ot the outwarde obseruation of meates and daies c. Colloss 2. Let no man iudge you in meate drinke or a parte of a a holie daic He forbiddeth that their consciences should be iudged that is that their consciences shoulde be condemned in the vse of such thinges but will haue them counted altogether indifferent thinges and such as pertaine not to the righteousnes of the Gospell Then there followeth along and a weightie speach both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paull speaketh namelie of both kindes denying them to be the righteousnes of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye liued in the world are ye burdened with traditions Touch not taste not handle not Mat. 15. All that entreth into the mouth defileth not the man And in that place Christ excuseth his disciples that had broken a tradition that was in vse among them he addeth a notable saying They worship me in vaine with the commaundements of men He denieth mans precepts to be true duties auaileable vnto righteousnes before God Wherefore they are not the righteousnes of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfullie the seruices inuented by man haue multiplied and increased in the Church vnto this daie The Monks did dailie heape vp ceremonies both with new superstitions also with new waies to bring in monie And these trifles were thought to be the chiefest worship of God and the greatest godlines whereas Christ doth by a moste graue and weightie oracle forbid that such ceremonies should be accounted for seruiuices of God For he doth not forbid the appointing of traditions vnto a ciuill ende and vse that is for good orders sake but he denieth that anie such be anie worship of God in saying In vaine doe they worshippe me And he teacheth that true worshippes be workes commaunded of God as feare faith loue patience chastitie walking in ones calling doing of ones duety c. Act. 15. Peter saith Why doe ye tempt God laying a yoke on the disciples necke which neither we nor ouâ— Fathers were able to beareâ— but by the grace of our Lord Iesus Christ we beleeue to be saued as doe also they Here Peter sheweth that remission of sinnes and saluation commeth to vs by Christ and not by the rites of Moses or the law and doth also giue vs to vnderstand that such doe greiuouslie sinne which doe burden mens consciences with such ordinances For it is no sleight reproofe when he saith Why tempt ye God And 1. Tim. 4. He tearmeth the forbidding of meates mariages and such like traditions doctrines of Deuils But why doth he vse such a sharpe speach His meaning was not that there should be no ordinances at all or that no differences of places and times should be obserued but then he accounteth them to be doctrines of deuils when as the benefit of Christ is attributed vnto them when they are reputed for righteousnes and for necessarie seruices of God when an opinion of necessirie is fastned to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would haue to be diligentlie auoided and for that cause they crie out so often and so earnestlie against traditions And it is a wonder that the patrones of such superstitious opinions about traditions are no whitte mooued with such thundering speaches Now as for vs we teach that those traditions are not to be condemned which commaund nothing against the lawes of God and haue a ciuill vse and end namelie such as are ordained to this ende that thinges might be done orderlie in the Church Of which sorte are the traditions about holie daies the Lordes dare the Natiuitie Passeouer and the rest also about the holie readings and lessons and such like Now all rites of this kinde we reteyne verie willinglie in our Churches And yet the Church is taught to know what to thinke of such customes to witte that they doe not merit remission of sinnes that they are not the righteousnes of a Christian nor necessarie duties vnto christian righteousnes but indifferent things which a man maie omitte where there is
no daunger of giuing offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that olde torture and racking And yeâ— it bringeth great commendation to traditions because it sheweth the true vse of them All modest men will more willinglie obey the tradititions after they vnderstand that their consciences are set free from daunger in priuate that they must so farre obey as that the common peace be not disturbed nor the weake ones hurte Againe this interpretation doth defend and preserue publique good manners and discipline because it commaundeth to auoid offences Also to obserue publike holie daies the meetings in the Churches readinges c. doe serue for examples and to accustome the youth and the common sorte thereto Therefore such ordinances are not to be broken but rather with common care and trauell to be furthered These be the true and meete commendations of traditions which no doubt doe greatlie stirre vp such as are godlie and staied to loue defend and adorne the publique orders The Gospell teacheth to thinke reuerentlie not onelie of other ciuill lawes and orders but also of Ecclesiasticall and seeketh the true vse of them Yet notwithstanding it appointeth degrees and will haue the doctrine touching Christ and thinges that are heauenlie and euerlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not vnknowne to the Fathers For Augustine saith This whol kinde of thinges hath free obseruations and to this purpose he discourseth at large Irenaeus saith The disagreement in Fasting doth not breake of the agreement in Faith The Tripartite history gathereth together manie examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles minde to prescribe anie thing touching holie daies but to preach godlines and a good conuersation But in so manifest a matter it is needles to heap vp manie testimonies But our aduersaries doe here make great outcries That by this doctrine publike discipline and order is ouerthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Iouinians surmise These slaunders we haue partlie refuted alreadie there is no confusion or anarchie brought in nor the publique discipline ouerthrowne when as wee teach that traditions which haue a ciuill end and vse ought to be obserued And we teach also that offences must be foreseene and auoided But touching mortification we answere thus True and vnfeigned mortification is to beare the crosse to indure daungers troubles and afflictions This kinde of obedience is the worship of God and a spirituall worke as the Psal teacheth A sacrifice to God is a troubled spirit c. We teach moreouer that another kinde of exercise is necessarie It is the dutie of euerie Christian to bridle his flesh euen by bodelie discipline labours temperancie meditation of heauenlie thinges and such other exercises fitte for his age The neerest and proper end whereof must be this that fulnes and idlenes doe not prick him forward to sinne and that his minde maie be stirred vp and made more apt for heauenlie affections It is not to be thought that these exercises are a worship of God that deserue remission of sinnes or that they be satisfactions c. And this discipline must be continuall neither can certaine daies be sette and appointed equallie for all Of this discipline Christ speaketh Beware that your bodies be not oppressed with surfeting Againe This kinde of Deuills doth not goe out but by fasting and praier And Paull saith I chastice my bodie and bring it in bondage Wherefore we do not mislike fastings but superstitious opinions which be snares for mens consciences that are put in traditions Moreouer these exercises when as they are referred vnto that ende that we maie haue our bodies fitte for spirituall thinges and to doe our duties according to a mans calling c. they are good in the godlie and meritorious workes as the example of Daniell doeth testifie For they be works which God requireth to this end that they maie subdue the flesh This former article we found placed elsewhere in the fift place amongst those wherein the abuses that are changed are reckoned vp Of the difference of meates IT hath beene a common opinion not of the common sorte alone but also of such as are teachers in the Churches that the differences of meates and such like humane traditions are workes auaileable to merit remission both of the faulte and of the punishment And that the world thus thought it is apparant by this that dailie new ceremonies new orders new holie daies new fastes were appointed and the teachers in the Churches did exacte these workes at the peoples handes as a seruice necessarie to deserue iustification by and they did greatlie terrifie their consciences if aught were omitted * Of this perswasion of traditions manie discommodities haue followed in the Church For first the doctrine of grace is obscured by it and also the righteousnes of faith which is the moste especiall point of the Gospell and which it behoueth moste of all to be extant and to haue the preheminence in the Church that the merit of Christ maie be well knowen and faith which beleueth that sinnes are remitted through Christ and not for anie workes of ours maie be exalâ—ed farre aboue workes For which cause also Saint Paull laboureth much in this point he remooueth the law and humane traditions that he may shew that the righteousnes of Christ iâ— a farre other thing then such workes as these be namelie a faith which beleeueth that sinnes are freely remitted through Christ But this doctrine of Saint Paull is almost wholie smothered by traditions which haue breade an opinion that by making difference in meates and such like seruices a man must merit remission of sinnes and iustification In their doctrine of repentance there was no mention of faith onelie these satisfactorie works were spoken of Repentance seemed to stand whollie in these Secondlie these traditions obscured the Commaundements of God that they could not be knowne because that traditions were preferred far aboue the commaundementes of God All Christianitie was thought to be an obseruation of certeine holie daies rites fastes and attire These obseruations caried a goodlie title and name that they were the spirituall life and the perfect life In the meane season Gods commaundements touching euerie mans calling were of small estimation That the father brought vp his children that the mother bare them that the prince gouerned the common wealth these were reputed worldly affaires and vnperfect and farre inferior to those glistering obseruations orders And these errors did greatly torment good mindes which were grieued that they were hande-fasted to an vnperfect kinde of life in mariage in Magistracy and in other ciuill functions They had the Monkes and such like men in admiration and falselie imagined that their orders did more
deserue remission of sinnes and iustification Thirdlie traditions brought great daunger to mens consciences because it was not possible to keepe them all and yet men thought the obseruation of them to be necessarie duties Gerson writeth that manie fell into despaire and some murthered themselues because they perceiued that they could not keepe the traditions and all this while they neuer heard the comforte of the righteousnes of faith or of grace We see the Summistes and diuines gather together the traditions and seeke qualifications of them to vnburden mens consciences and yet all will not serue but som times they bring more snares vpon the conscience The schooles and pulpits haue bene so busied in gathering together the traditions that they had not leisure once to touch the scripture and to seeke out a more profitable doctrine of faith of the crosse of hope of the dignitie of ciuill affaires of the comfort of consciences in perilous assaultes Wherfore Gerson and some other diuines haue made grieuous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of obseruations doth verie wiselie warne Ianuarius to know that they are tobe obserued indifferentlie for so he speaketh Wherefore our ministers must not be thought to haue touched this matter vnaduisedlie for hatred of the Bishops as some do falselie surmise There was great need to admonish the Churches of those errours which did arise from mistaking of traditions for the Gospell driueth men to vrge the doctrine of grace and of the righteousnes of faith in the Church which yet can neuer be vnderstord if men suppose that they can merit remission of sinnes and iustification by obseruations of their owne choice Thus therefore they haue taught vs that we can neuer merit remission of sinnes and iustification by the obseruation of mans traditions and therefore that we must not thinke that such obseruations are necessarie dueties Hereunto they adde testimonies out of the scriptures Christ excuseth his disciples Math. 15. which kept not the receiued tradition which yet seemed to be about a matter not vnlawfull but indifferent and to haue some affinitie with the washings of the lawe and saith They worshippe me in vaine with the precepts of men Christ therefore requireth no vnprofitable worship and a litle after he addeth All that entreth in at the mouth deâ—ileth not the man Aagine Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meate or drinke in a Sabboth or in an holie daie Againe If ye be dead with Christe from the rudiments of the world why as though yee liued in the world are ye burdened with â—raditions Touch not tast not handle not Act. 15. Peter saith why tempt ye God laying a yoke vpon the neâ—ks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lorde Iesus Christ we hope to be saued as did also they Here Peter forbiddeth to burthen the consciences with manie rites whether they be of Moses or of anie others appointing and 1. Tim. 4. he calleth the forbidding of meates a doctrine of deuills because that it is flat against the gospel to appoint or do such workes to the end that by them we maie merit remission of sinnes or iustification or because that there could be no Christianitie without them Here our aduersaries obiect against vs that our ministers hinder al good discipline and mortification of the flesh as Iouinian did But the contrarie maie be seene by our mens writings For they haue alwais taught touching the crosse that Christians must suffer afflictions This is the true earnest and vnfeigned mortification to be exercised with diuerse afflictions and to be crucified with Christ Moreouer they teach that euerie Christian must so by bodilie discipline or bodely exercises and labour exercise and keepe vnder himselfe that fulnes and slouth do not prick him vp to sinne nor that he maie by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onelie in a few and those sette daies according to the commaundement of Christ Take heede that your bodies be not oppressed with surfeting Againe This kinde of deuill is not cast out but by fasting and praier And Paul saith I chastâ—â—e my bodie and bring it vnder subiection Where he plainlie sheweth that he did therefore chastice his bodie not that by disscipline he might merit remission of sinnes but that his body might be apt and fit for spirituall things to do his dutie according to his calling Therfore we do not condemne fasts themselues but the traditions which prescribe certeine daies and certeine meates with daunger to the consciences as though such workes as these were necessary duties Yet many of the traditions are obserued among vs which tend vnto this end that things may be done orderlie in the Church as namelie the order of lessons in the Masse and the chiefest holie daies But in the meane time men are admonished that such a seruice doth not iustifie before god and that there is no sinne to be put in such thinges if they be left vndone so it be without offence This libertie in humane rites ceremonies was not vnknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of schisme for this diuersity they were admonished by others that such fashions should not be alike euerie where And Ireneus saith the dissagreement about fasting doth not breake of the agrement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diuersitie doth not hurt the vnitie of the Church and in the Tripartite historie lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to giue precepts of holie daies but to preach godlines and a good conuersation What is then to be thought of the Lords day and of such like rites vsed in Churches Hereunto they answer that it is lawful for the Bishops or Pastors to appoint ordinances wherby things may be done in order in the Church not that by them we should merit remission of sinnes or satisfie for sinnes or that mens consciences should be bound to esteme them as necessarie seruices and thinke that they sinne when they violate any one of them though it be without the offence of others So Paull ordeined that weomen should couer their heads in the congregation that the Interpreters of scripture should be heard in course or order in the Church Such like ordinances it behooueth the Churches to kepe for charitie and quietnes sake so farre forth that one offend not another that all thinges maie be done in order and without tumult in
it was a sinne to eate swines flesh c. so in the new testament they place sinne in meates in daies in apparell and such like things and they holde opinion that the righteousnes of the new testament can not stand without these From hence are those burdens that certeine meates defile the conscience that it is a mortall sinne to omit the canonicall houres that fastinges merit remission of sinnes because they be necessary to the righteousnes of the new testament that a sinne in a case reserued can not be pardoned but by the authority of him that reserued it wheras the Canons speake onelie of reseruing of canonicall punishments and not of the reseruing of the fault Whence then haue the Bishops power and authoritie of imposing these traditions vpon the Churches for the burdening of mens consciences For there are diuers cleare testimonies which inhibit the making of such traditions either for to deserue remission of sinnes or as thinges necessarie to the righteousnes of the the new testament or to saluation Paull to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holie daie in the new moone or in the Sabboth Againe If ye be dead with Christ from the rudiments of the world why as though ye liued in the world are ye burdened with traditions as Touch not tast not handle not which all do perish with the vsing and are the preceptes and doctrines of men which haue a shew of wisedome And to Titus he doth plainlie forbid traditions For he saith Not listning to Iewish fables to the precepts of men that abhorre the truth And Christ Mat 15. saith of them which vrge traditions Let them alone they be blinde leaders of the blinde he condemneth such worships Euerie plant which my heauenly father hath not planted shall be rooted vp If Bishops haue authoritie to burden the Churches with innumerable traditions and to snare mens consciences why doth the scripture so oft forbid to make to listen to traditions why doth it cal them the deuils traditions hath the holy ghost warned vs of them to no purpose It remaineth then that seeing constitutions ordeined as necessarie or with opinion of meriting remission of sinnes by them are flat repugnant to the gospell because that it is not lawfull for any Bishops to appoint or vrge anie such worship For it is verie requisite that the doctrine of Christian liberty should be manteined in the Church because that the bondage of the law is not necessarie vnto iustification as it is written to the Gal. Come not ye vnder the yoke of bondage againe It is necessarie that the chiefest point of all the gospel should be holden fast that we do freelie obteine remission of sinnes iustification by faith in Christ not by anie obseruations nor by any worship deuised by man For though they seeke to qualifie traditions yet the equitie of them can neuer be seene nor perceiued so long as the opinion of necessitie remaineth which must needes remaine wher the righteousnes of faith Christian liberty are not known The Apostles commaunded them to absteine from blood who obserueth that now a daies and yet they do not sinne that obserue it not for the Apostles them selues would not burden mens consciences with such a seruitude but they forbad it for a time for offence sake For in that decree the perpetuall intent and minde of the gospell is to be considered â—carselie anie canons are precisely kept and manie grow out of vse dailie yea euen among them that doe most busilie defend traditions Neither can there be sufficient care had of mens consciences except this equitie be kept that men should know that such rites are not to be obserued with anie opinion of necessitie and that mens consciences are not hurt though traditions grow out of vse The Bishops might easilie reteine lawfull obedience if they would not haue men to obserue such traditions as can not be kept with a good conscience But now they commaunde single life and they admitte none except they will sweare not to teach the pure doctrine of the Gospell The Churches do not desire of the Bishops that they would repaire peace and concord with the losse of their honour which yet good Pastors ought to do onelie they desire that they would remit vniust burdens which are both new and receiued contrarie to the custome of the Catholike Church It maie well be that some constitutions had some probable causes when they began which yet will not agree to latter times It is euident that some were receiued through error Wherefore it were for the chiefe Bishops gentlenes to mitigate them now for such a change would not ouerthrow the vnitie of the Church For manie humane traditions haue bene changed in time as the Canons themselues declare But if it can not be obteined that those obseruations may not be released which can not be kept without sin then must we folow the Apostles rule which willeth to obey God rather then men Peter forbiddeth Bishops to be Lords to be imperious ouer the Churches Our meaning is not to haue rule taken from the Bishops But this one thing is requested at their hands that they would suffer the gospel to be purely taught that they would release a few obseruations which can not be obserued without sinne But if they will remit none let them looke how they will giue account to God for this that by their wilfulnes they giue occasion of schisme Also in the same 7. Art touching Abuses this exposition is found thus in another edition NOw come I to the question in hand touching the laws of bishops concerning which first this most certaine rule is to be holden That it is not laufull for anie to make lawes repugnant to the commaundement of God That sentence of Saint Paull is well knowne If an Angell from heauen teach anie other Gospell let him be accursed Vpon this foundation which is sure and immooueable the rest maie easilie be reared Now there be three orders of the decrees of Bishops Some doe constreine a man to sinne as the law of single life the lawes of priuate Masâ—es wherein is made an oblation and application for the quick and the dead And the opinion of transsubstantiation breedeth a wicked adoration Also the commaundement of praying to the dead It is an easy matter to giue sentence of these lawes For seeing they doe manifestlie oppugne the commaundement of God the Apostles rule is We ought rather to obeie God then men The second order is of those rites which concerne thinges in their owne nature indifferent such as are the lawes touching the difference of meates and daies and such like thinges But when false opinions are ioyned vnto these thinges they are â—o more indifferent Now our aduersaries doe some more some lesse tie vnto them absurde and false opinions for the which both those laws rites are to be cast of lest anie
corrupt worship should be established The moste parte do feigne that the workes of mans traditions as satisfactions such like doe merit remission of sinnes This opinion is apparantlie false for it remooueth the benefit of Christ vnto mans traditions And there needeth here no long confutation we will content our selues with one thundring saying of Saint Paull Ye are made void of Christ whosoeuer are iustified by the law Ye are fallen from Christ This saying teacheth that men doe not merit remission of sinnes by the proper workes either of Gods lawe or of mans traditions Others being put in minde what grosse absurditie there is in this first errour they beginne to talke more modestlie of traditions But yet they houlde still an errour that is not to be borne with all They saie That these workes though they doe not deserue remission of sinnes yet are they seruices of God that is workes the immediat ende whereof is that God by them might be honoured This errour also must be stiffelie withstoode For Christ saieth plainelie They worshippe me in vaine with the preceptes of men And Paull doth expresselie condemne will worshippe to the Coloss And seeing that the worshippe of God must be done in faith it is necessarie that we should haue the word of God that may testifie that the worke pleaseth God For how can the conscience offer a worke vnto God vnlesse there be a voice of God which maie declare that God will so be worshipped or serued with this honour But vngodlie men vnderstanding this Doctrine of faith haue in all ages with damnable boldnes deuised worshippes without commaundement or word of God which thing if it be lawfull to doe you can shew no cause why the heathenish sacrifices slaing of dogges sacrifices offered at Lampsacum to Priapus such like monstrous worship should not please God Whether hath mans foolehardines rushed not onelie amongst the Ethnicks in feigning worships but also among the Popish rout in deuising eftsons new foolish ceremonies in praier to the dead in the worshipping of saintes and in the babling of Monkes Here therefore let vs be watchfull and not suffer lawes to be thrust vpon the Churches which prescribe workes without the commaundement of God as Gods worshippe and mans righteousnes And whereas all our aduersaries euen they that speake moste modestlie doe tie this opinion of worshippe vnto those workes let vs know that it is a good worke to withstand them and by violating such traditions to shew a patterne by which the godlie may knowe what to iudge of them As Eusebius writeth of Attalus That he was commaunded by God to speake vnto a certaine man which ate nothing but bread salte and water that he would vse common meat lest he should bring others into errour Moreouer this second errour which maketh these workes to be the worshippe of God brake farther For manie in the Church were deceiued through a peruerse emulation of the Leuiticall ceremonies and did thinke that there should be some such rites in the new Testament and that they are the worshipe of God or things whereby God wil be honoured yea that they are righteousnes And for that cause they gaue authoritie to the Bishops to ordaine such rites and such seruices 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 tenne commaundementes as Paull saieth The kingdome of God is not meate and drinke but righteousnes and peace and ioie in the holie Ghost For he that in these serueth Christ pleaseth God and iâ— approoued of men The Monkes fained themselues to be Nazarites The Masse Priestes that sacrifice for the dead would haue men think that they imitate Aaron offering sacrifices But these examples doe not agree the rites of Monkes and the Priests mercenary Masses haue no word of god for them yea there are manie fonde opinions mingled with them which of necessitie must be reprooued in our Churches The third errour is the opinion of necessitie wherein they imagine that the Church is like vnto other humane gouernmentes For they surmise that it is a kingdome wherin the Bishoppes as if they were Kinges haue power to make new lawes that are besides the Gospell and that they must of necessitie be obeied euen as the Princes lawes must necessarilie be obeied especiallie seeing this life of man can not be without traditions And this opinion of the necessitie of these things hath stirred vp contentions whilst euerie one defendeth his owne rites inuented by man as simply necessarie But Christ and his Apostls teach that such rites set forth without Gods commaundement are not to be taken for thinges necessarie Against this libertie enacted and established by Gods authoritie the opinion which maintaineth that the violating of traditions about thinges indifferent though it be not in a case where offence maie be giuen is not to be receiued Hetherto belongeth the saying of Paull Let no man iudge you in meat and drinke and entercourse of â—olie daies c. For to iudge signifieth to binde the consciences and to condemne them that doe not obeie Againe Gal. 5 Stand in the libertie wherein Christ hath made you free Hitherto it hath bin shewed in what respect it is not lawful to appoint traditions or to approoue them Now some man may aske whether we would haue this life of man to be without order rites No surelie But we teach that the true Pastors of the churches may ordein publike rites in their churches but so as it be onelie for an end belonging to the bodie that is for good orders sake to wit such rites as auaile for the instruction of the people As for example set daies set lessons and such like and that without anie superstition and opinion of necessitie as hath bin said before so that it maie not be counted anie sinne to violate anie of these ordinances so it be not with giuing 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 theÌ„ know that he doth offend because he disturbeth the peace of the Church wel ordered or doth withdraw others from the true ministerie This reason doth sufficientlie warrant the authority of profitable traditions laieth no snare on mens consciences So the Church in the beginning of it ordained set daies as the Lords day the daie of Christs natiuity Easter PeÌ„ticost c. Neither did the church dispense with the moral precepts but Gods owne authority 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 vnto the ceremonies which Christ did ordaine And for that cause certain daies were appointed to that vse without anie such opinions as were aboue mentioned And the general equity abideth stil in the moral law that at certeine
Prophetes and Apostles and whereunto the vniuersall Church of Christ doth agree and consent and whereto the best learned writers of the Church do giue testimonie in manie places And we offer our selues to make a more large and ample explication of these thinges when neede shall require Now we beseech God the father of our Lorde Iesus Christ that he will vouchsafe to rule preserue purge and increase his Church which he hath purchased and redeemed by the bloode of his sonne Amen The faithfull subiects to the Emperours Maiestie Iohn Duke of Saxonie Elector George Marques of Brandembrough Ernest Duke of Luneborough Philip the Lantgraue of the Hesses Iohn Frederick Duke of Saxonie Frances Duke of Luneborough VVolfgang Prince of Anhalt The Senate and Magistrats of Nurnborough The Senate of Reutling OVT OF THE CONFESSION OF SAXONIE Artic. 23. Of the ciuill Magistrate BY the benefit of God this part also of doctrine of the authoritie of the Magistrate that beareth the sword and of the authoritie of Lawes and Iudgements and of the wholl ciuill state is godâ—ily set forth and by great trauell and many writings the manifold and great furies of the Anabaptists and other fantasticall men are refuted We teach therefore that in the wholl doctrine of God deliuered by the Apostles and Prophets the degrees of the ciuill state are auouched and that Magistrates Lawes order in iudgements the lawfull societie of mankinde are not by chance sprong vp among men And although there be many horrible confusions which grow from the Deuill and the madnes of men yet the lawfull gouernment and societie of men is ordained of God and whatsoeuer order is yet left by the exceeding goodnes of God it is preserued for the Church sake as it is said Rom. 13. and Psal 126. Except the Lords keâ—pe the Citie in vaine he watcheth that keepeth it c. Therefore in themselues they are thinges good to beare the authoritie of a Magistrate to be a Iudge to be a minister to execute iudgements to make lawfull warres and to be a soldiour in lawfull warres c. And a Christian man may vse these thinges as he vseth meate drinke medecines buying and selling Neither doth he sinne that is a Magistrate and dischargeth his vocation that exerciseth iudgement that goeth to warre that punisheth lawfullie those that are condemned c. And subiects owe vnto the ciuill Magistrate obedience as Paull saith Rom. 13. Not onelie because of wrath that is for feare of corporall punishment wherewith the rebellious are rewarded by the Magistrate but also for conscience sake that is rebellion is a sinne that offendeth God and withdraweth the conscience from God This heauenly doctrine we propound vnto the Churches which establisheth lawfull authoritie and the wholl ciuill state and we shew the difference of the Gospell and the ciuâ—lâ— gouernment God would haue all men to be ruled and kept in order by ciuill gouernment euen those that ate not regenerate and in this gouernment the wisdome iustice and goodnes of God toward mankinde is moste clearelie to be seene His wisdome is declared by order which is in the discerning of vertues and vices and in the societie of mankinde vnder lawfull gouernment and in contracts guided and disposed by maruelous wisdome Then the iustice of God appeareth in ciuill gouernment in that he will haue open sinnes to be punished by the Magistrates and when they that are in authoritie doe not take punishment on offenders God himselfe miraculouslie draweth them vnto punishment and proportionablie doth lay vpon grieuous sinnes grieuous punishment in this life as it is said Mat. 26. Whosoeuer taketh the sword shall perish with the sword Heb. 3. Whoremongers and adulterers God will iudge In these punishments God will haue to be seene the differences of vertues and vices and will haue vs learne that God is wise iust true and chaste The goodnes of God also toward mankinde is seene in that he preserueth the societie of men after this order And for that cause doth he maintaine it that from thence his Church may be gathered he wil haue common wealthes to be places for the enterteinment of his Church And the ciuill gouernment is one thing which keepeth in order all men euen those that are not regenerate and forgiuenes of sinnes and righteousnes in the heart which is the beginning of life and of eternall saluation which by the voice of the gospell is effected in the hearts of them that beleeue is another thing Both these benefits god hath bestowed vpon mankinde and will haue vs to vnderstand the difference of ciuill iustice and light in our hearts Neither doth the gospel condemne or ouerthrow common welthes or families And although it belong not to those that teach in the Church to giue particular lawes of politique gouernment yet the worde of God doeth generallie teach this of the power of the Magistrate First God would that the Magistrate without all doubt should sound forth the voice of the morall law among men touching discipline according to the 10. commaundements or the law naturall that is he woulde haue by the voice of the Magistrate first soueraigne and immutable lawes to be propounded forbidding the worship of Idols blasphemies periuries vniust murders wandring lustes breach of wedlock theft and fraude in bargaines contracts and iudgements The second dutie Let the Magistrate be an obseruer of these diuine and immutable lawes which are witnesses of God and chief rules of manners by punishing all those that transgresse the same For the voice of the law without punishment and execution is litle auaileable to bridle and restraine men Therefore it is said by S. Paull Rom. 13. The Magistrate is a terrour to him that doth euill and giueth honour to them that doe well And well hath it beene said of olde The Magistrate is a keeper of the Law that is of the first and second Table as concerning discipline and good order The third dutie of the ciuill Magistrate is to adde vnto the law naturall some other lawes defining the citcumstances of the natural law and to keepe and maintaine the same by punishing the transgressours but at no hand to suffer or defend lawes contrarie to the law of God or nature as it is written Esai 10. Woe be to them that make wicked lawes For kingdoms are the ordinance of God wherein the wisdome and iustice of God that is iust lawes ought to rule euen as the wise King and one that feared God Iosaphat said 2. Chron. 19. Ye exercise not the iudgement of men but of God who is with you in iudgement Let the feare of God be with you and doe all things diligentlie For although manie in kingdoms doe despise the glorie of God yet notwithstanding this ought to be their especiall care to heare and imbrace the true doctrine of the Sonne of God and to cherish the Churches as the 2. Psalme speaketh And now yee Kings vnderstand and be learned ye that iudge the
haue resolued with themselues to suffer all extremitie and many for feare of death doe rather seeke delaies but yet waiting for a fit opportunitie if they should be dealt withalin this matter by authority before they be dealt withall by doctrine and by force before their errour should be made knowne vnto them For of what force a sound perswasion of Religion is and how it maketh men to make no account not onelie of their goods but also of their liues it hath bin seene more then sufficientlie in very many euen within these 10. yeares that we may say nothing of the former ages who haue willinglie suffered not onely banishments and proscriptions but also torments and death it selfe rather then they would suffer themselues to be withdrawne from that iudgement which they had conceiued and which they beleeued to be true If now a daies when as there is contention of those lighter matters there be but a few to be found whom a man may bring to vnfeigned concorde except they may be perswaded of the law or the equitie of conditions how when as the controuersie is of Religion shall we looke for true peace and an vndoubted tranquillitie in these matters to wit such a one as your sacred Maiesty goeth about to establish except that on both sides it be agreed vpon what things they be that God dâ—th approoue and what things be agreeable to the Scriptures For as Religion by right and by the custom of al nations is preferred before all other things so there neuer was any more vehement or sharpe fight among men then that which is vndertaken for Religion But we seeing that your sacred Maiestie hath vsed such an vnspeakeable clemency toward your enemies and those such as haue pretermitted no kinde of hostilitie that we may let passe other things haue not without cause receiued great hope that you will so moderate all things euen in this matter also that you wil much more seeke for the praise of goodnes and courtesie in vs who are most desirous of your safetie and honour as we haue in deed testified and do from the bottome of ourhearts desire yet farther to testifie For we haue dealt so moderately in all points that we haue made it euident enough to all good men that it was neuer in our minde to hurt any man or deceitful to increase our commodities by the discommodities of other men In deede we haue susteined dangers for this cause and spent exceeding much but we haue not gained no not so much as a little thereby this one thing excepted that we being better instructed touching the goodnes of God shewed vnto vs through Christ we haue begun by the grace of God to hope better of those things which are to come and of that we doe by right make so great account that we do not think that we either haue done or suffered any thing as yet worthie therof seing that it is an inestimable thing and to be preferred aboue all things which are in heauen or in earth We haue bin so farre from emparing the riches of Ecclesiasticall men that when the husbandmen were in an vprour we to our great costes and dangers defended them to their vses The Gospell of our Lord Iesus Christ as surelie as we would that he should loue vs is the onelie thing that enforceth vs and hath caused vs to doe all these things which we seeme to haue altered Therefore let it please your sacred Maiestie rather to follow the examples of these most mightie and in deed happy Emperours Constantine Iouinian Theodosius and such like who both by doctrine dailie taught in all meekenes by most holie and vigilant Bishops and also by Councels lawfully assembled and by a wise discussing of al things did deale with them that erred and assaied all meanes to bring them again into the way before that they would determine any thing more sharply against them then to follow those who it is certaine had such counsellers as were most vnlike to those auntient and holy Fathers in deed and receiued an euent nothing answerable to the godlines of those Fathers In consideration hereof let not your sacred Maiesty be withdrawne with this that the chiefest matters which are now in controuersie were decided long since and chieflie in the Councell held at Constance especially seeing you may see that of those innumerable no lesse holie then necessary decrees of the former Councells there is not so much as the least point obserued of our Ecclesiasticall men and that they haue so degenerated in all things that no man which is but endued with common sense doth not cry out that there is need of a Councell to restore Religion and the holines of the Ecclesiasticall order But if that doth like them so well which was decreed at Constance how commeth it to passe that by no meanes at all that decree euer since toke place that Christian Councells should be assembled euery tenth yeare the which thing was at that time decreed For by this meane much godlines and faith might either be recouered or preserued But what is he that will not confesse that so often as the disease waxeth fresh so often the remedy is to be vsed and they which haue the truth in deed do neuer thinke it much both that good men should teach it also defend it against the euill sort where anie fruit thereof may be hoped for Now when as so many thousand are so miserablie intangled in the opinions of our religion who can deny that there is hope of most plentiful fruit and such as hath iustlie enforced al those that are gouerned by the spirit of Christ that omitting all other things whatsoeuer contemning all kinde of labour and cost they may giue themselue wholly to this one thing that the doctrine of Christ which is the mother of all righteousnes and saluation may be worthelie weighed or considered purged from al errors and offerd in it naturall colour to all those that loue godlines and the true worship of God to the end that a peace and and such as may be firme for euen a true setting of al holy things at a stay may be restored and confirmed to the sheepe of Chrtst for whome he hath shed his blood which are now too much troubled and waâ—ering The which peace can by no other mean as we said be restored and confirmed vnto them as being certein that in other things they are in some sort to yeald or to giue place but in the matter of godlines they are so to stick and bend themselues to the word of God that if they had a thousand liues they should offer them to be tormented rather then to yeald one iot or in the least point which they are persuaded to be the word of God Now if one onely soule be of more value then the wholl world what ought we to do for the saluation of many thousands Certeinlie seeing we are allured by so great a hope both by this