is preached is to be regarded not the minister that preacheth who although he be euill and a sinner neuerthelesse the 〈◊〉 of God abideth true and good Neither doe we thinke thâ—â— therefore the outward preaching is to be thought as frâ—iâ—lesse because the instruction in true religion dependeth 〈◊〉 the inward illumination of the spirit because it is writteâ— No man shall teach his neighbour For all men shall know me And he that watreth or he that planteth is nothing but God who 〈◊〉 the increase For albeit no man can come to Christ vnlesse heâ— drawne by the heauenlie Father and be inwardlie lightned 〈◊〉 the holie Ghost yet we know vndoubtedlie that it is 〈◊〉 will of God that his worde should be preached euen ouâ— wardlie God could indeede by his holie spirite or by thâ— ministerie of an Angell without the ministerie of Saint 〈◊〉 haue tought Cornelius in the Actes but neuerthelesse 〈◊〉 referreth him to Peter of whome the Angel speaking saiâ—â— â—e shall tell thee what thou must doe For he that illuminateâ— inâ—aâ—dlâ—â— by giuing men the holie Ghost the selfe same bâ— waie of commaundement said vnto his disciples goe ye iâ—â— the whoâ—â— world and preach the gospell to euerie creature And 〈◊〉 Paâ—â— preached the word outwardlie to Lydia a purple sellâ— among the Philippians but the Lord inwardlie opened thâ— womans heart And the same Paul vpon an elegant gâ—â—dation fitlie placed in the 10. to the Romanes at last inferreth therefore faith is by hearing and hearing by the word of God Wee knowe in the meane time that God can illuminate whome and when he will euen without the externall ministerie which is a thing appertaining to his power but we speake of the vsuall waie of instructing men deliuered vnto vs of God both by commaundement and examples We therefore detest all the heresies of Artemon the Manichees Valentinians of Cerdon and the Marcioniâ—â—s who denied that the scriptures proceeded from the holie Ghost or else receiued not or polished and corrupted some of them And yet we doe not denie that certaine bookes of the olde Testament were of the auncient authors called Apochryâ—hall and of others Ecclesiasticall to witte such as they would haue to be read in the Churches but not alledged to auouch or confirme the authoritie of faith by them As also Austine in his 18. Booke De â—iuit Dei C. 38. maketh mention that in the bookes of the Kinges the names and bookes of certaine Prophets are reckoned but he addeth that they are not in the Canon and that those bookes which we haue suffice vnto godlines OF INTERPRETING THE HOLIE SCRIPTVRES and of Fathers Councels and Traditions CHAP. 2. THe Apostle Peter hath said that the holy scriptures are not of anie priuat interpretation therefore we doe not alowe all expositions whereupon we doe not acknowledge that which they call the meaning of the Church of home for the true and naturall interpretation of the scriptures which forsooth the defenders of the Romane Church doe striue to force all men simplie to receiue but we acknowledge that interpretation of Scriptures for authenticall and proper which being taken from the scriptures themselues that is from the phrase of that tongue in which they were written they being also waied according to the circumstances and expounded according to the proportion of places either like or vnlike or of moe and plainer accordeth with the rule of faith and charitie and maketh notably for Gods glorie and mans saluation Wherefore we do not contemnâ— the holie treatises of the Fathers agreeing with the scriâ—tures from whome notwithstanding we doe modestlie dâ— sent as they are deprehended to set downe thinges meereâ— straunge or altogether contrarie to the same Neither doâ— thinke that we doe them anie wrong in this matter seeinâ— that they all with one consent will not haue their writingâ— matched with the canonicall scriptures but bid vs allowâ— them so farre forth as they either agree with them or disagree and bid vs take those things that agree and leaue those that disagree and according to this order we do accountâ— the decrees or Canons of councells Wherefore we suffer not oâ—â— selues in controuersies about Religion or matters of faithâ— be pressed with the bare testimonies of fathers or decrees oâ— Councells much lesse with receiued customes or else with 〈◊〉 of men being of one iudgement or with prescription of long tiâ—â— Therefore in controuersies of religion or matters of faith we cannot admâ—â— anie other iudge then God himselfe pronouncing by the holie scriptures what is true what is falâ—â— what is to be followed or what to be auoided So we do 〈◊〉 rest but in the iudgements of spiritual men drawen from the word of God Certainely Ieremie the other Prophets 〈◊〉 vehemenâ—lie condemne the assemblies of Priests gathereâ— against the law of God diligentlie forewarned vs that â— should not heare the fathers or tread in their path who wâ—â— king in their owne inuentions swarued from the law of goâ— We doe likewise reiect humane traditions which althouâ— they be set out with goodlie titles as though they were dâ—uine and Apostolical by the liuelie voice of the Apostles deliuered to the Church as it were by the hands of Apostolicall men by meane of Bishops succeeding in their roomeâ— yet being compared with the scriptures disagre from theâ— and by that their disagreement bewraie them selues in 〈◊〉 wise to be Apostolicall For as the Apostles did not disagree among themselues in doctrine so the Apostles schâ—lers did not set forth thinges contrarie to the Apostleâ— Nay it were blasphemous to auouch that the Apostles 〈◊〉 liuely voice deliuered thinges contrarie to their writingâ— Paull affirmeth expresselie that he taught the same thingeâ— in all Churches And againe We saith he write no other thiâ—â— vnto you then which ye read or also acknowledge Also in another place he witnesseth that he and his disciples to wit Apostolicall men walked in the same waie and ioyntlie by the same spirit did al thingâ— The Iewes also in time past had their traditions of Elders but these traditions were seuerelie confuted by the Lord shewing that the keeping of them hindereth Gods lawe and that God is in vaine worshipped with such OVT OF THE FORMER CONFESSION of Heluetia THe Canonical scripture being the word of God and deliuered by the holie Ghost and published to the world by the Prophets and Apostles being of all other the most perfect ancient philosophie doth alone perfectlie conteine all pietie and good ordering of life The interpretation herof is to be taken onely from herselfe that herselfe maie be the interpreter of her selfe the rule of charitie and faith being her guide Which kinde of interpretation so far forth as the holie Fathers haue followed we doe not onelie receiue them as interpreters of the scripture but reuerence them as the beloued instruments of God But as for the traditions of men although neuer
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
time or worthines of the Churches Authors that wrote them or other such like circumstance theâ—fore it seemed good without anie enuie or preiudice of other Confessions either more auncient or more famous to giue the first place to the latter Confession of Heluetia â—oth because the order thereof seemed more fitie and â—he wholl handling of doctrine more full and conuenient and also because that Confession was publiquelie approoued subscribed vnto by verie manie Churches of dâ—uers Naâ—â—onâ— Farther vpon â—his do the reâ—t fitly follow to wit â—he former confession of Heluetia then all other without any â—hoâ—sâ— indifferentlie saue that we had rather ioyne together thâ— Confessions of Germanie then sâ—uer them â—ach 〈…〉 according to â—hâ— argument of euerie Section 〈…〉 infoâ—â—ed to pâ—t that Confession of th◠〈…〉 as receâ—uâ—d somewhat â—â—te in the laâ—â— plâ—ce 〈…〉 if it shall not seeme fitte and conuenient to 〈◊〉 〈◊〉 may easilie be altered in the second edition as other Confessions also if anie such beside these shall be wanting may in their due place be adioyned To conclude that the godly Reader may want nothing and that no man may suspect anie thing to be taken awaie or added to anie of those Confessions we haue here set downe the articles or chiefe points in the order wherin they were first written Which we desire euerie man fauourably to interprete and to enioy this our labour rather seeking peace and agreement then malitiouslie hunting after occasions of dissensions PROPER CATALOGVES FOR EVERIE CONFESSION CONTEINED IN THIS HARMONIE AFTER THAT ORDER WHEREIN They were first written THE ARTICLES OF THE FORMER CONFESsion of Heluetia SCripture 1 Interpretation 2 Fathers 3 Humane Traditions 4 The drift of the Scripture 5 God 6 Man and his strength 7 Originall sinne 8 Free will 9 The eternall Counsell touching the restoring of man 10 Iesus Christ and those benefites which we reape by him 11 The drift of the doctrine of the Gospell 12 Faith and the force thereof 13 The Church 14 Of the Ministers of the word 15 Ecclesiasticall power 16 The choosing of Ministers 17 The head and Shepherd of the Church 18 The dueties of Ministers 19 Of the force and efficacie of the Sacraments 20 Baptisme 21 The Eucharist 22 Holie assemblies 23 Of Heretikes Schismatikes 24 Of thinges indifferent 25 Of the Magistrate 26 Of Holie Wedlocke 27 THE CHIEFE POINTS OF THE LATTER CONfession of Heluetia Of the holie Scripture being the true word of God 1 Of Interpreting the holie Scripture and of â—athers Councels and Traditions 2 Of God his vnitie and the Trinitie 3 Of Idoles or Images of God Christ and Saintes 4 Of the Adoration worshippe and Inâ—ocation of God through the onelie Mediatour Iesus Christ 5 Of the Prouidence of God 6 Of the creation of all thinges of Angells the Deuill and man 7 Of the fall of man sinne and the cause of sinne 8 Of free wâ—ll and so of mans power and abilitie 9 Of the Predestination of God and Election of the saintes 10 Of Iesus Christ being true God man and the onlie Sauiour of the world 11 Of the lawe of God 12 Of the Gospell of Iesus Christ of the Promises also of the spirit and the letter 13 Of Repentance and the Conuersion of man 14 Of the true iustification of the faithfull 15 Of Faith and good workes and of their reward and the merit of man 16 Of the Catholique holy Church of God and of the onely head of the Church 17 Of the Ministers of the Church their institution dueties 18 Of the Sacramentes of the Church of Christ 19 Of holie Baptisme 20 Of the holy Supper of the Lord. 21 Of holie and Ecclesiasticall assemblies 22 Of the Praiers of the Church of singing Canonicall houres 23 Of Holy daies fastes and choise of meates 24 Of Comforting or visiting the sicke 25 Of the buriall of the faithfull and the care that is to be had for the dead and of Purgatorie and the appeering of Spirites 26 Of Rites Ceremonies and thinges Indifferent 27 Of the goods of the Church 28 Of single life Wedlocke and the ordering of a Family 29 Of the Magistrate 30 THE ARTICLES OF THE CONFESSION OF Basill Of God 1 Of man 2 Of the care of God toward vs. 3 Of Christ being true God and true man 4 Of the Church 5 Of the Supper of our Lord. 6 Of the Magistrate 7 Of Faith and workes 8 Of the last daie 9 Of thinges commaunded and not commaunded 10 Against the error of the Anabaptistes 11 THE CHIEFE POINTS OF THE CONFESSION OF Bohemia Of the holy Scripture and of Eccâ—siasticall writers â— Of Christian Catechizing 2 Of the vnitie of the diuine essence of the three Persons 3 Of the knowledge of himselfe Also Of sinne the causes and fruites hereof and of the promises of God 4 Of repentance 5 Of Christ the Lord and of Iustification through faith in him 6 Of good workes which be holie actions 7 Of the holie Catholique Church the order and discipline hereof and moreouer of Antichrist 8 Of the Ministers of the Church 9 Of the word of God 10 Of the Sacraments in general 11 Of holy Baptisme 12 Of the Supper of the Lord. 13 Of the keies of Christ. 14 Of thinges accessorie that is of rites or Ecclesiasticall ceremonies 15 Of the politique or Ciuill Magistrate 16 Of Saints and their worship 17 Of fasting 18 Of single life and Wedlocke or the order of maried folke 19 Of the time of Grace 20 THE ARTICLES OF THE FRENCH CONFEssion Of God and his one onelie essence 1 Of the knowledge of God 2 Of the Caâ—onicall bookes of the holy Scripture 3 Of distinguishing the Canonicall bookâ— from the Apocryphall 4 Of the authoritie of the word of God 5 Of the Trinitie of the Persons in one onely essence of God 6 Of the Creation of the world 7 Of the eternal Prouidence of God 8 Of the fall of man and his free will 9 Of Originall sinne 10 Of the propagation of Originall sinne and of the effectes thereof 11 Of the free Election of God 12 Of the reparing of man from his fall through Christ 13 Of two natures in Christ 14 Of the hypostaticall vnion of his two natures 15 Of the death and resurrection of Christ and of the fruit thereof 16 Of the merit and fruit of the sacrifice of Christ 17 Of the remission of sinnes and true Iustification 18 Of the Intercession or Mediation of Christ 19 Of iustifying Faith and the gift and effectes thereof 20. 21. 22 Of the abolishing of Ceremonies and true vse of the Morall lawe 23 Of the intercession of Saintes Purgatorie and other superstitious traditions of the Popish sorte 24 Of the Ministerie of the Gospell 25 Of the vnitie of the Church and the true notes thereof 26. 27. 28 Of Ecclesiasticall functions 29 Of the power and authoritie of the ministers 30 Of their lawfull calling and election 31 Of Ecclesiasticall discipline 32
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
diligent did euer obserue them al especially for that the number of them was infinite Gerson writeth That manie fell into desperation some murthered themselues because they perceiued wel that they could not obserue the traditions And all this while they neuer heard one comfortable worde of grace of the righteousnes of faith We see that the Summists diuines gather together the traditions and seeke out qualifications of them for the vnburdening of mens consciences but euen they cannot satisfie themselues nor winde themselues out and sometimes also their verie interpretations themselues doe snare menâ— consciences The schooles also and pulpits were so busied in numbring vp the traditions that they had no leasure to handle the Scripture or to search out more profitable doctrine of faith of the Crosse of hope of the excellencie of ciuill affaires or of the comfort of mens consciences in sore tentations Wherfore manie good men haue oft complained that they were hindered by these contentions about traditions that they could not be occupied in some better kinde of doctrine When as therefore such superstitious opinions did cleaue fast vnto the traditions it was necessarie to admonish the Churches what they were to iudge of traditions to free godlie mindes from errour to cure wounded consciences and to set out the benefit of Christ We doe not go about to weaken the authoritie of Ecclesiasticall power we detract nothing from the dignitie of Bishops we do not disturbe the good order of the church Tradititions rightlie taken are better liked but we reprooue those Iewish opinions onelie Thus therefore we teach touching ceremonies brought into the Church by mans authoritie First touching traditions which are opposed to the commandement of God or can not be kept without sinne the Apostles rule is to be followed We must obey God rather then men Of this sort is the tradition of single life Secondlie touching other ceremonies which are in their owne nature thinges indifferent as Fastes Festiuall daies difference of apparell and the like we must know that such obseruations do neither merit remission of sins neither yet are they the righteousnes or perfection of a Christian but that they are things indifferent which where is no daunger of giuing offence maie welbe omitted This iudgement of ours hath these euident and cleare testimonies in the Gospell to the ende that it maie admonish the Church that the Gospell be not oppressed and obscured by superstitious opinions Rom. 14. The kingdome of God is not meat and drinke but righteousnes peace and ioy in the holie Ghost Here Paull teacheth plainelie that a Christians righteousnes is the spirituall motions of the hearr and â—ot the outwarde obseruation of meates and daies c. Colloss 2. Let no man iudge you in meate drinke or a parte of a a holie daic He forbiddeth that their consciences should be iudged that is that their consciences shoulde be condemned in the vse of such thinges but will haue them counted altogether indifferent thinges and such as pertaine not to the righteousnes of the Gospell Then there followeth along and a weightie speach both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paull speaketh namelie of both kindes denying them to be the righteousnes of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye liued in the world are ye burdened with traditions Touch not taste not handle not Mat. 15. All that entreth into the mouth defileth not the man And in that place Christ excuseth his disciples that had broken a tradition that was in vse among them he addeth a notable saying They worship me in vaine with the commaundements of men He denieth mans precepts to be true duties auaileable vnto righteousnes before God Wherefore they are not the righteousnes of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfullie the seruices inuented by man haue multiplied and increased in the Church vnto this daie The Monks did dailie heape vp ceremonies both with new superstitions also with new waies to bring in monie And these trifles were thought to be the chiefest worship of God and the greatest godlines whereas Christ doth by a moste graue and weightie oracle forbid that such ceremonies should be accounted for seruiuices of God For he doth not forbid the appointing of traditions vnto a ciuill ende and vse that is for good orders sake but he denieth that anie such be anie worship of God in saying In vaine doe they worshippe me And he teacheth that true worshippes be workes commaunded of God as feare faith loue patience chastitie walking in ones calling doing of ones duety c. Act. 15. Peter saith Why doe ye tempt God laying a yoke on the disciples necke which neither we nor ouâ— Fathers were able to beareâ— but by the grace of our Lord Iesus Christ we beleeue to be saued as doe also they Here Peter sheweth that remission of sinnes and saluation commeth to vs by Christ and not by the rites of Moses or the law and doth also giue vs to vnderstand that such doe greiuouslie sinne which doe burden mens consciences with such ordinances For it is no sleight reproofe when he saith Why tempt ye God And 1. Tim. 4. He tearmeth the forbidding of meates mariages and such like traditions doctrines of Deuils But why doth he vse such a sharpe speach His meaning was not that there should be no ordinances at all or that no differences of places and times should be obserued but then he accounteth them to be doctrines of deuils when as the benefit of Christ is attributed vnto them when they are reputed for righteousnes and for necessarie seruices of God when an opinion of necessirie is fastned to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would haue to be diligentlie auoided and for that cause they crie out so often and so earnestlie against traditions And it is a wonder that the patrones of such superstitious opinions about traditions are no whitte mooued with such thundering speaches Now as for vs we teach that those traditions are not to be condemned which commaund nothing against the lawes of God and haue a ciuill vse and end namelie such as are ordained to this ende that thinges might be done orderlie in the Church Of which sorte are the traditions about holie daies the Lordes dare the Natiuitie Passeouer and the rest also about the holie readings and lessons and such like Now all rites of this kinde we reteyne verie willinglie in our Churches And yet the Church is taught to know what to thinke of such customes to witte that they doe not merit remission of sinnes that they are not the righteousnes of a Christian nor necessarie duties vnto christian righteousnes but indifferent things which a man maie omitte where there is
deserue remission of sinnes and iustification Thirdlie traditions brought great daunger to mens consciences because it was not possible to keepe them all and yet men thought the obseruation of them to be necessarie duties Gerson writeth that manie fell into despaire and some murthered themselues because they perceiued that they could not keepe the traditions and all this while they neuer heard the comforte of the righteousnes of faith or of grace We see the Summistes and diuines gather together the traditions and seeke qualifications of them to vnburden mens consciences and yet all will not serue but som times they bring more snares vpon the conscience The schooles and pulpits haue bene so busied in gathering together the traditions that they had not leisure once to touch the scripture and to seeke out a more profitable doctrine of faith of the crosse of hope of the dignitie of ciuill affaires of the comfort of consciences in perilous assaultes Wherfore Gerson and some other diuines haue made grieuous complaints that they were hindered by braules about traditions that they could not be occupied in some better kinde of doctrine And Saint Augustine forbiddeth that mens consciences should be burdened with such kinde of obseruations doth verie wiselie warne Ianuarius to know that they are tobe obserued indifferentlie for so he speaketh Wherefore our ministers must not be thought to haue touched this matter vnaduisedlie for hatred of the Bishops as some do falselie surmise There was great need to admonish the Churches of those errours which did arise from mistaking of traditions for the Gospell driueth men to vrge the doctrine of grace and of the righteousnes of faith in the Church which yet can neuer be vnderstord if men suppose that they can merit remission of sinnes and iustification by obseruations of their owne choice Thus therefore they haue taught vs that we can neuer merit remission of sinnes and iustification by the obseruation of mans traditions and therefore that we must not thinke that such obseruations are necessarie dueties Hereunto they adde testimonies out of the scriptures Christ excuseth his disciples Math. 15. which kept not the receiued tradition which yet seemed to be about a matter not vnlawfull but indifferent and to haue some affinitie with the washings of the lawe and saith They worshippe me in vaine with the precepts of men Christ therefore requireth no vnprofitable worship and a litle after he addeth All that entreth in at the mouth deâ—ileth not the man Aagine Rom. 14. The kingdome of God is not meat and drinke Col. 2. Let no man iudge you in meate or drinke in a Sabboth or in an holie daie Againe If ye be dead with Christe from the rudiments of the world why as though yee liued in the world are ye burdened with â—raditions Touch not tast not handle not Act. 15. Peter saith why tempt ye God laying a yoke vpon the neâ—ks of the disciples which neither we nor our fathers were able to beare but by the grace of our Lorde Iesus Christ we hope to be saued as did also they Here Peter forbiddeth to burthen the consciences with manie rites whether they be of Moses or of anie others appointing and 1. Tim. 4. he calleth the forbidding of meates a doctrine of deuills because that it is flat against the gospel to appoint or do such workes to the end that by them we maie merit remission of sinnes or iustification or because that there could be no Christianitie without them Here our aduersaries obiect against vs that our ministers hinder al good discipline and mortification of the flesh as Iouinian did But the contrarie maie be seene by our mens writings For they haue alwais taught touching the crosse that Christians must suffer afflictions This is the true earnest and vnfeigned mortification to be exercised with diuerse afflictions and to be crucified with Christ Moreouer they teach that euerie Christian must so by bodilie discipline or bodely exercises and labour exercise and keepe vnder himselfe that fulnes and slouth do not prick him vp to sinne nor that he maie by such exercises merit such remission of the fault or of eternall death and this corporall discipline must alwaies be plied not onelie in a few and those sette daies according to the commaundement of Christ Take heede that your bodies be not oppressed with surfeting Againe This kinde of deuill is not cast out but by fasting and praier And Paul saith I chastâ—â—e my bodie and bring it vnder subiection Where he plainlie sheweth that he did therefore chastice his bodie not that by disscipline he might merit remission of sinnes but that his body might be apt and fit for spirituall things to do his dutie according to his calling Therfore we do not condemne fasts themselues but the traditions which prescribe certeine daies and certeine meates with daunger to the consciences as though such workes as these were necessary duties Yet many of the traditions are obserued among vs which tend vnto this end that things may be done orderlie in the Church as namelie the order of lessons in the Masse and the chiefest holie daies But in the meane time men are admonished that such a seruice doth not iustifie before god and that there is no sinne to be put in such thinges if they be left vndone so it be without offence This libertie in humane rites ceremonies was not vnknowne to the fathers For in the East Church they kept Easter at another time then they did in Rome and when as they of the Church of Rome accused the East Church of schisme for this diuersity they were admonished by others that such fashions should not be alike euerie where And Ireneus saith the dissagreement about fasting doth not breake of the agrement of faith Besides Pope Gregorie in the 12. distinction insinuateth that such diuersitie doth not hurt the vnitie of the Church and in the Tripartite historie lib. 9. many examples of different rites are gathered together and these words are there rehearsed The minde of the Apostles was not to giue precepts of holie daies but to preach godlines and a good conuersation What is then to be thought of the Lords day and of such like rites vsed in Churches Hereunto they answer that it is lawful for the Bishops or Pastors to appoint ordinances wherby things may be done in order in the Church not that by them we should merit remission of sinnes or satisfie for sinnes or that mens consciences should be bound to esteme them as necessarie seruices and thinke that they sinne when they violate any one of them though it be without the offence of others So Paull ordeined that weomen should couer their heads in the congregation that the Interpreters of scripture should be heard in course or order in the Church Such like ordinances it behooueth the Churches to kepe for charitie and quietnes sake so farre forth that one offend not another that all thinges maie be done in order and without tumult in
beleeue that it is expedient that they which be chosen to be gouernours in anie Church do wiselie looke vnto it among them selues by what meanes the wholl bodie maie conuenientlie be ruled yet so that they do neuer swarue from that which our Lord Iesus Christ hath instituted Yet this doth not hinder but that euerie place maie haue their peculiar constitutions as it shall seeme conuenient for them But we exclude all humane deuises and all those lawes which are brought in to binde mens consciences vnder pretence of the word of God and we do onelie like of those which serue for the nourishing of concord and to keepe euerie one in due obedience wherein we think that we are to follow that which our Lord Iesus Christ appointed touching excommunication which we do allow of and together with it additions thinke to be necessarie OVT OF THE ENGLISH CONFESSION AS touching the multitude of vaine and superfluous Ceremonies we know that Saint Augustine did greeuouslie complaine of them in his owne time and therefore haue we cut of a great number of them because we know that mens consciences were encombred about them and the Churches of God ouerladen with them Neuerthelesse we keepe still and esteeme not onely those Ceremonies which we are sure were deliuered to vs from the Apostles but some others too besides which we thought might be suffered without hurt to the Church of God for that we had a desire that all thinges in the holy congregation might as Saint Paull commaundeth be done with comelines and in good order But as for all those thinges which we saw were either verie susuperstitious or vtterlie vnprofitable or noisome or mockeries or contrarie to the holie scriptures or else vnseemelie for sober discreet people wherof there be infinite numbers now a daies where the Roman Religion is vsed these I saie we haue vtterlie refused without all manner exception because we would not haue the right worshiping of God to be anie longer defiled with such follies OVT OF THE CONFESSION OF BEGIA IN the meane time we beleeue that it is in deede profitable that the Elders which doe gouerne in Churches should appoint some order among them-selues so that they do diligently take heed that in no case they do swarue or decline from those things which Christ himselfe our onelie master hath once appointed Therefore we do reiect all humane inuentions and all those lawes which were brought in to be a worship of God that mens consciences should anie waie thereby be snared or bound and we receiue those onelie which are fit either to cherish or manteine concord or to keepe vs in the obedience of God And hereunto excommunication is chiefelie necessarie being vsed according to the commaundement of the word of god and other additions of Ecclesiasticall discipline annexed thereunto OVT OF THE CONFESSION OF AVSPVRGE Art 15. COncerning Ecclesiasticall rites which are ordeined by mans authoritie they teach that such rits are to be obserued as maie be kept without sinne do tend to quietnes and good order in the Church as namelie set holidaies and certein godlie psalmes and other such like rits But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnes before God or do deserue remission of sinnes or are dueties necessarie vnto the righteousnes reuealed in the gospel But this is to be thought of them that they are indifferent thinges which without the case of offence may be omitted But such as breake them with offence are faultie as those which doe rashlie disturbe the peace of the Churches Such traditions therefore as cannot be obserued without sinne are reiected of vs as the tradition of single life We reiect also that impious opinion of traditions and vowes wherein they feign that worships inuented by mans authority do merit remission of sinnes are satisfactions for sinne c. Of which like false opinions touching vowes and fastings not a few haue beene spread abroade in the Church by vnlearned men This Article is thus to be found in another edition COncerning Ecclesiasticall rites they teach that those rites are to be obserued which maie be kept without anie sinne and are auaileable for quietnes and good order in the Church such as are set holiedaies feastes and such like Againe out of the 7. Article touching abuses of the same confession These wordes that follow perteine to this place and the rest vno the eleuenth section Of the authoritie of the ministers BEsides these things there is a controuersie whether Bishops or Pastors haue power to ordeine ceremonies in the Church to make lawes of meates and holie daies and degrees or orders of ministers They that ascribe this power to the Bishops alledge this testimonie for it I haue yet manie thinges to saie vnto you but you cannot beare them away now But when that spirit of trueth shall come he shall teach you all trueth They aledge also the examples of the Apostles which commaunded the Christians to absteine from blood and that which was strangled They alledge the change of the Sabboth into the Lords daie contrarie as it seemeth to the morall law they haue no examples so oft in their mouthes as they change of the Sabboth They will needes haue the Churches power authoritie to be very great because it hath dispensed with a precept of the moral law But of this questiō our men do thus teach that the Bishops haue no power to ordeine anie thing contrarie to the Gospel as was shewed before The same also do the Canons teach distinct 9. Moreouer it is against the scriprure to ordeine or require the obseruation of anie traditions to the ende that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christes merit receiueth a blow when as we seeke by such obseruations to merit remission of sinnes and iustification And it is verie apparant that through this persuasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnes of faith was quite smoothered for euer and anone there were new holiedaies made new fastes appointed new ceremonies new worshippes for Saints ordeined because that the authors of such geare supposed by these works to merit remission of sinnes and iustification After the same manner heretofore did the penitential Canons increase wherof we still see some footings in satisfactions Againe manie writers imagine that in the new testament there should be a worship like to the Leuitical worship the appointing whereof god committed to the Apostles and Bishops wherein they seeme to be deceiued by the example of the law of Moses as if the righteousnes of the new testament were the outward obseruing of certeine rites as the iustice of the law was Like as therefore in the lawe
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
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