the Israelites were circumcised that is by reason of the same promises made unto our infants that were made unto others And verily Christ hath no lesse shed his blood to wash the infants of the faithfull then he did for the washing of those that are of riper yeeres Therefore it is meete that they should receive the signe or Sacrament of the thing which Christ hath wrought for their sakes as in the law the Lord commandeth that the sacrament of the death and passion of Christ should be Levit. 12. 6. communicated to children new borne by offering up the lambe for them which was a sacrament of Christ to come Furthermore that which Circumcision did performe to the people of the Iewes the same doth Baptisme performe to the children of the faithfull For the which cause Paul calleth Baptisme The circumcision of Christ Out of the Confession of AUSPURGE COncerning Baptisme they teach that it is * Looke the 1. observation upon this confession necessarie to salvation Artic. 9. as a ceremonie ordained of Christ Also that by Baptisme the grace of God is offered And that young infants are to be baptized and that they being by baptisme commended unto God are received into Gods favour and are made the sonnes of God as Christ witnesseth speaking of little children in the Church Mat. 18. It is not the will of your heavenly Father that any of these little ones should perish They condemne the Anabaptists which allow not the baptisme of infants and * Looke the 1. Observat upon this confession hold that infants are saved though they die without baptisme and be not within the Church of God This in another Edition is set downe in this sort TOuching Baptisme they teach that it is * Looke the 2. observation necessarie to salvation and that by Baptisme the grace of God is offered That childreu are to be baptized and such as by baptisme be presented to God are received into his favour They condemne the Anabaptists that allow not of childrens Baptisme and hold that children are saved without Baptisme Out of the Confession of SAXONIE BAptisme is an entire action to wit a dipping and the pronouncing Artic. 13. of these words I baptise thee in the name of the Father and of the Sonne and of the holy Ghost We doe often expound the summe of the doctrine of the Gospel comprehended in these words I baptize thee that is I doe witnesse that by this dipping thy sinnes be washed away and that thou art now received of the true God who is the Father of our Lord Iesus Christ who hath redeemed thee by his Sonne Iesus Christ and doth sanctifie thee by his holy Spirit I baptize thee into the name that is invocating of this true God whom thou shalt acknowledge and invocate and distinguish from all other feigned gods and shalt assure thy selfe that those benefits are given to thee which he promised in the Gospel that thou art a member of the Church of God which is redeemed by the Sonne and sanctified by the holy Ghost Let them remember this meaning of this covenant who by reason of their age are capable of doctrine and being confirmed by this testimony let them beleeve that their sinnes be forgiven them and that they are indeed members of the Church of God and let them in a true faith invocate the true God as Abraham considering of Circumcision did behold the promise of the seed to come understand that hee was a member of the Church of God and that the curse was taken away from him also by that seed of whom it was said in the promise Gen. 12. In thy seed shall all nations be blessed So also doth Peter teach 1 Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh unto God by the resurrection of Jesus Christ which is at the right hand of God He doth namely cal it a stipulation wherby God doth make a covenant with thee receiveth thee into favor the wounds of thy conscience being healed and thou in like sort dost make a covenant with God to invocate this true God and to beleeve that thou art saved by the Sonne of God who is raised up from death and now doth reigne So this Sonne of God sitting at the right hand of the eternall Father is effectuall in thee as also Paul saith to the Gal. You that are baptized have put on Christ And * Looke the 1. Observation upon this confession that the holy Ghost is given in baptisme Paul affirmeth it in his Epistle to Titus saying By the washing of the new birth and the renuing of the holy Ghost And in Iohn it is said Except a man be borne againe of water and of the spirit he cannot enter into the kingdome of heaven Therefore we teach * Looke the 2. observation upon this confession that baptisme is necessarie and we doe once onely baptize every one as every one was but once onely circumcised but we doe often make mention of the most profitable doctrine touching the signification thereof and the mutuall covenant We doe also baptise infants because it is most certaine that the promise of grace doth pertaine also of infants * Look the 3. Observation and to those onely which are ingrafted into the Church because that of these it is said Suffer little ones to come unto me because that to such appertaineth the kingdome of heaven And Origen writeth upon the sixth to the Romanes That the Church received the custome of baptizing infants from the Apostles Neither doe we thinke that this custome is onely an idle ceremonie but that the infants are then in deed received and sanctified of God because that then they are grafted into the Church and the promise pertaineth to such And of this matter there be many things written and published in our Churches whereby the Anabaptists are refuted Also out of the 19. Art Of Confirmation IT is well knowne that the manner of consecrating oyle was magicall and execrable and therefore these annointings wherein there is use of oyle are not to be tollerated and in old time they used these ceremonies otherwise then now they be used In the ceremonie of confirmation there was a triall of doctrine wherein every one did rehearse the forme of doctrine and did openly professe that they did mislike the madnesse of the Heathen and of Heretikes and that they would be and remaine members of the true Church and never forsake that true opinion which they did then professe This custome was profitable to instruct men and to keepe them in the true knowledge of God And in our Churches the like things be done in Catechising the younger sort * Looke the 2. observation upon this confession of Bobem Sect. 8 and in private confession wherein the Pastours doe examine the doctrine of the people But as touching the ceremonie of confirmation which the Bishops doe now retaine what else is it
he must needs be condemned If God should as it were deale by the rule propounded in the law whom should he deliver for he sindeth all men to be sinners So saith Paul All have sinned and stand in need of the glory of God What is this to stand in neede of Gods glory That he should deliver thee and not thou thy selfe For thou canst not deliver thy selfe Thou hast neede of a Saviour Why dost thou vaunt thy selfe what maketh thee to presume of the law and of righteousnesse Seest thou not that which doth sight within thee dost thou not beare one that striveth and confesseth his weakenesse and desireth aide in the battell O miserable man that I am c. Now it may easily be perceived how needfull this doctrine is for the Church that men may know that they doe not satisfie the law of God and yet may have true comfort knowing how their imperfect obedience doth please God This doctrine hath beene horribly darkned and suppressed heretofore by certaine fond perswasions wherein unlearned men have imagined against the authoritie of the Scripture that they can fulfill the law of God and that they are just through the fulfilling of the law c. And that Monks are perfect and doe performe more notable and worthy workes then the law doth require In the meane while there is not a word how the Mediatour Christ is to be apprehended by faith but they willed man to doubt or else to trust in his owne workes But as touching this obedience we doe teach * Looke the third observat upon this confession that they which commit mortall sinnes are not just because God requireth this obedience that we should resist sinfull lusts They then which strive not against them but obey them contrary to the commandement of God and do things against their consciences they are unrighteous and doe neither retaine the holy spirit nor faith that is confidence and trust of Gods mercy For confidence which seeketh remission of sinnes cannot so much as be in such as are delighted with their sinnes and remaine without repentance Fifthly this point is needfull also to be taught by what means men may doe good workes We shewed a little before how our workes doe please God In this place we adde how they may be done * Looke the 8. Observation Albeit that men by their owne strength be able to doe out ward honest deedes in some sort and must also performe this civill obedience yet so long as men are voide of Faith they are in the power of the devill who driveth them to shamefull sinnes occupieth their mindes with wicked and blasphemous opinions for that is the kingdome and tyrannie of the Devill * Looke the 9. Observat Moreover nature by it selfe is weake and cannot without Gods helpe strengthen it self to the performance of any spirituall works And for that cause are men taught that in the Gospel the holy Spirit is promised who shall aide and governe the mindes of them who doe repent and beleeve the Gospel Wherefore in so great infirmitie of nature in the middest of these assaults of Satan and in all dangers faith must be exercised in calling upon God even throughout our whole life that we may continue alwaies in the faith and in our obedience towards God Therefore Zacharie saith I will poure forth the spirit of grace and of prayer upon the house of David and upon the inhabitants of Jerusalem He calleth him the spirit of grace because the holy spirit doth confirme and comfort troubled mindes and beareth record that God is pleased with us He calleth him the spirit of prayer to the end wee should daily exercise our faith in prayer that by these exercises our faith might be confirmed and a new life grow up and increase in us There is no doubt but true vertues are the gifts of God such as are faith cleerenesse of judgement in discerning of points of religion courage of minde such as is requisite in them which teach and professe the Gospel true care and paines in governing of Churches true humilitie not to hunt after preferment not to be puft up with popular praise nor cast downe with their disliking and ill will true charitie c. These Princely vertues Paul calleth Gods gifts Romans 12 Having divers gifts according to the grace that is given us And of these he saith to the Corinthians These things worketh one and the same spirit distributing to every one according c. Vnto these gifts we must joyne our exercise which may both preserve the same and deserve an increase of them according to the saying To him that hath shall be given And it is notably said of Augustine Love deserveth an increase of love to wit when it is put in use For good workes have rewards as in this life so also after this life in the everlasting life Now because that the Church in this life is subject to the crosse and to the death of the body therefore many rewards are deferred untill the life to come which though it be undoubtedly bestowed through mercy for Christs sake on those which are justified by the faith of Christ yet there is also a rewarding of good workes according to that saying Your reward is great it heaven By this it is evident that the doctrine of good workes is through the goodnesse of God purely and truely taught in our Churches How full of obscuritie and confusion the doctrine of good workes was in former times all godly mindes know full well There was none that put men in minde of the difference of mans traditions and the law of God none that taught how good workes did please God in this so great infirmitie of ours To be briefe there was not one word of faith which is most needfull unto remission of sinnes But now that these maters be opened and unfolded godly consciences lay hold of comfort and of certaine hope of salvation and doe understand which is the true worship and service of God and know how it pleaseth God and how it doth merit at his hands This article is thus set downe in another Edition OVr Divines are falsly accused to forbid good workes For their writings extant upon the tenne Commandements and others of the like argument doe beare witnesse that they have to good purpose taught concerning every kinde of life and duties what trades of life and what workes in every Calling doe please God Of which things Preachers in former times taught little or nothing onely they did urge certain childish and needlesse works As keeping of holy dayes set fasts fraternities pilgrimages worshipping of Saints Friaries Monkeries and such trash whereof our adversaries having had warning they doe now forget them and doe not preach so concerning these unprofitable workes as they were went to doe Besides they beginne now to make mention of Faith which they were wont to passe over with silence But yet they cease not to obscure and darken this
beleeved God and it was imputed to him for righteousnesse Here certainly Augustine by faith doth understand confidence which receiveth remission of sins and that which is said in Genesis and in Paul he doth altogether understand it as we expound it And in his booke De spiritu litera he saith By the law we feare God and by faith we flie to his mercie Bernard in his Sermon De Annunciatione saith First of all it is necessarie to beleeve that thou canst not have remission of sins but by the mercie of God But adde thereunto that thou maist also beleeve this that through him thy sins be forgiven thee This is the witnesse which the holy Ghost doth give in our heart saying Thy sins be forgiven thee For so doth the Apostle thinke that a man is iustified freely by faith In this sentence the judgement of our Churches is plainly and properly alleadged and like testimonies are to be found in this author Basil also in his Sermon of Humilitie doth most properly set forth our judgement in these words He that reioyceth let him reioyce in the Lord saying that Christ is made unto us of God wisdome and righteousnesse and sanctification and redemption as it is written He that reioyceth let him reioyce in the Lord. For this is perfect and sound reioycing in God when as a man is not puffed up by reason of his own righteousnesse but doth acknowledge that he doth stand in need of the true righteousnesse and that he is iustified by faith alone in Christ Seeing therefore that by this which hath been spoken it is manifest what the word Faith doth signifie in this proposition We are iustified by Faith hereupon we may understand that the Monks and others doe dangerously erre which doe command those that are turned to God to doubt whether they doe please God This common errour of doubting is evidently refuted by these words Being iustified by Faith we have peace with God Also Therefore is righteousnesse of faith that the promise might be sure For so long as mens hearts are tormented with doubting they flie from God they doe not rest in God nor call upon him and the promise becometh unto them but a vaine sound because they give not consent unto it To conclude it is the eternall and immutable commandement of God that we should beleeve in the Son of God according to this saying The spirit shall convince the world of sinne because they beleeve not in me Also 1 Joh. 5. He that beleeveth not God maketh him a lyer Now it is a foolish cavill when they say that we must doubt in respect of our unworthinesse and not in respect of mercie For the promise was therefore given therefore the Son of God was appointed our Mediatour because we are unworthy and that for his sake having suffered being raised up againe and now making intercession for us and dwelling in us and cloathing us with his righteousnesse the Father might undoubtedly be mercifull to this miserable lumpe of ours being unworthy and full of filthinesse according to that saying There is now no condemation to them which walke in Christ Jesus Also it is absurd which they say that we must doubt by reason of our unworthinesse For we are not to doubt whether our unworthinesse doe displease God but with true sighes let us confesse that we are unworthy let us lay to the promise whereunto God hath commanded us to assent Neither is that saying Eccles 9. fitly applyed to this doubting Man knoweth not whether he be worthy of love or of hatred It is madnesse to imagine that Salomon should have any such meaning that neither the just nor the unjust ought to determine with themselves whether they please or displease God seeing it is most certaine that they which persevere in wicked deeds againe their conscience doe displease God But Salomon doth withdraw us from externall shews to the word of God as though he should say Doe not determine with thy selfe that by reason of thy prosperitie thou art in favour with God or by reason of thy adversitie thou art out of favour with him Alexander doth not therefore please God because he is a Conquerour and enjoyeth a large Empire Let not Iob in his calamitie nor David in his exile thinke that they be forsaken of God because they be miserable let them not judge according to these events or outward shews but by the word of God and then even in the middest of our miserie we shall receive this comfort As I live I will not the death of a sinner c. God so loved the world that he gave his onely begotten Sonne that every one that beleeveth in him should not perish c. To conclude This errour of doubting is altogether heathenish and doth abolish the Gospel and in true conversion taketh away comfort from them that feele the wrath of God Men are rather to be taught that this is undoubtedly the voice of the Gospel that we should beleeve the Sonne of God and be assured that grace doth abound much more then sinne and therefore let us withstand doubting by wrestling get the upper hand and by faith overcome it that we may have accesse to God invocate him and give him thanks These chiefe points of worship are fearefully hindred when mens mindes are shaken with the waves of doubting as experience teacheth Hereof it is evident why it is necessary that the Decree of the Tridentine Councell which confirmeth the errour of doubting should be reprooved Also by all that which hath been said it may be understood that we doe justly finde fault with that Synecdoche whereby some interpret Pauls words after this sort We are iustified by Faith that is by a formed love as they speake For they understand the word faith onely of knowledge and thinke that this is the meaning We are iustified by Faith that is we are prepared to righteousnesse that is to other vertues to wit obedience and fulfilling of the Law So this is it onely which they say Man is righteous for his own vertues then they will him to doubt whether he be furnished with those habits whereof they speake Now we have declared before that by Faith is signified a confidence resting in the Sonne of God the Reconciler for whom we are received and doe please God not for our vertues or fulfilling the Law And seeing that in this same comfort the confidence whereby we doe rest in the Sonne of God is indeed a motion kindled by the holy Ghost whereby the heart is quickened and freed from eternall death this conversion is called regeneration Ioh. 3. Except a man be borne againe of water and of the spirit And now man is made indeed the dwelling place of God who is effectuall in him as it is said Ioh. 14. If any man love me he will keepe my word and my Father will love him and we will come unto him and will dwell with him The eternall Father and the Son by the
Lord is my merit I am not without merit so long as the Lord of mercies is not wanting And if the mercies of the Lord be many I abound in merits Gregorie saith Therefore our righteous Advocate shall Greg. lib. 1. super Ezech. hom 7. in fine Bern. in Serm. 1. annunciat Bâ—â—tae Mariae defend us in the day of iudgement because we know and accuse our selves to be uniust Therefore let us not trust to our teares nor to our actions but to the alleadging of our Advocate Bernard saith Our reioycing is this the testimonie of our conscience not such a testimonie as that proud Pharisee had his thoughts being seduced and seducing him giving witnesse of himselfe and his witnesse was not true But then is the witnesse true when the spirit beareth witnesse with our spirit Now I beleeve that this testimonie consisteth in three things For first of all it is necessarie to beleeve that thou canst not have remission of sins but through the favour of God Secondly that thou canst have no good worke at all except he also give it to thee Lastly that thou canst not deserve eternall life by any works except that also be given thee freely Out of the Confession of SVEVELAND Of Iustification and of Faith CHAP. 3. OVR Preachers doe some what differ from the late received opinions about those things which the people were commonly taught concerning the meane whereby we are made partakers of the redemption wrought by Christ and touching the duties of a Christian man Those points which we have followed we will indeavour to lay open most plainly to your sacred Majestie and also to declare very faithfully those places of Scripture by which we were forced hereunto First therefore seeing that we were taught of late yeeres that works were necessarily required to justification our Preachers have taught that this whole justification is to be ascribed to the good pleasure of God and to the merit of Christ and to be received by Faith alone To this they were mooved especially by these places of Scripture As many as received him to them he gave power to be the sonnes of God even to them that beleeve in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. Verily verily I say unto you except a man be borne againe a new hee cannot see the kingdome of God Ioh. 3. No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him Matt. 11. Blessed art thou Simon the sonne of Ionas for flesh and blood hath not revealed this unto thee but my Father which is in heaven Matth. 16. No man can come to me except my Father draw him Ioh. 6. By grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast himselfe For we are his workmanship created in Christ Iesus unto good works which God hath ordained that we should walke in them Eph. 2. For seeing it is our righteousnesse and eternall life to know God and our Saviour Iesus Christ and that is so farre from being the worke of flesh and blood that it is necessarie to be borne againe anew neither can we come to the Sonne except the Father draw us neither know the Father except the Son reveale him unto us and Paul doth write so expressely Not of your selves not of works it is evident enough that our works can helpe nothing at all that of unjust such as we are borne we may become righteous because that as we are by nature the children of wrath and therefore unjust so we are not able to doe any thing that is just or acceptable to God but the beginning of all our righteousnesse and salvation must proceed from the mercie of the Lord who of his onely favour and the contemplation of the death of his Son did first offer the doctrine of truth and his Gospel sending those that should preach it and secondly seeing that naturall man cannot as Paul saith 1 Cor. 2. perceive the things that are of God he causeth also the beame of his light to arise in the darknesse of our heart that now we may beleeve the Gospell preached being perswaded of the truth thereof by the holy Spirit from above and then forthwith trusting to the testimonie of this spirit in the confidence of children to call upon God and to say Abba Father obtaining thereby true salvation according to that saying Whosoever shall call upon the name of the Lord shall be saved Of good works proceeding out of faith through love THese things we will not have men so to understand as though we placed salvation and righteousnesse in the sloathfull thoughts of men or in faith destitute of love which they call faith without forme seeing that we are sure that no man can be just or saved except he doe chiefly love and most earnestly imitate God For those which he knew before he also predestinated to be made like to the image of his Sinne. But no man can love God above all things and worthily imitate him but he which doth indeed know him and doth assuredly looke for all good things from him Therefore we cannot otherwise be justified that is as to become righteous so to be saved for righteousnesse is even our salvation then by being endued chiefly with faith in him by which faith we beleeving the Gospel and therefore being perswaded that God hath taken us for his adopted children and that he will for ever shew himselfe a loving Father unto us let us wholly depend upon his pleasure This faith Saint Augustine doth call in his booke De Fide operibus Evangelicall To wit that which is effectuall through love By this faith we are borne againe and the image of God is repaired in us By this faith whereas we are borne corrupt our thoughts even from our childhood being altogether bent unto evill we become good and upright For hereupon we being fully satisfied with one God the spring of all good things that is never drie but runneth alwaies most plentifully we doe forthwith shew our selves as it were Gods towards others that is toward the true sonnes of God indevouring by love to profit them so much as in us lyeth For He that loveth his brother abideth in the light and is borne of God and is wholly given to the new and to the old commandement touching mutuall love And this love is the fulfilling of the whole law as Paul saith The whole law is fulfilled in one word namely this Thou shalt love thy neighbour as thy selfe Gal. 5. For whatsoever the law teacheth hitherto it tendeth and this one thing it requireth that at the length we may be reformed to the perfect image of God being good in all things and ready and willing to doe men good the which we cannot doe except we be adorned
therewith as the other part of that point of the Church in our Christian Creed doth declare where we doe professe that we beleeve the communion of Saints and ought altogether with this fellowship or spirituall company of Gods people to maintaine the true unitie and concord of Christs spirit to love and beare good will to all the members to yeeld obedience thereunto and endevour by all meanes possible to procure the profit and furtherance thereof and in truth to hold agreement therewith and by no meanes through stubbornnesse to move schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or Ephes 4. behave your selves as worthy of the place or vocation whereunto ye are called with all humblenesse and meekenesse with a quiet minde and long suffering for bearing one another and indevour ye to keepe the unitie of the spirit in the bond of peace There is one body and one spirit even as ye are called in one hope of your vocation there is one Lord one faith one baptisme one God and Father of all And again Rom. 15. Phil. 2. Rom. 12. 1 Cor 12. Let every man please his neighbour in that that is good to edification Also Doe nothing through strife or for vaine glory Againe Let there not bee dissentions among you He therefore that in this life walketh according to these commandements he is a true and lively member of the holy Church which bringeth forth the fruite of Faith and love * Looke the 2. observation upon this confession And the 1. Observat upon the confession of Saxonie in the fourth Section But he that looseth the spirit of Faith and love in the holy fellowship must needs bee a dead member Together with these things the Ministers of our Churches teach that this is to be thought of their fellowship which is in like manner to be thought of any other Christian fellowship whether it be great or small to wit that it selfe alone is not that holy Catholike Christian Church but onely one part thereof as the Apostle writeth of the church at Corinth Ye are the body of Christ 1 Cor. 12. and members of him every one for his part They teach also that there must be a platforme and certaine order of government in the holy Church Now without a platforme of order and outward government it cannot be in good case or goe well with it no more then it can with any other even the least societie But this platforme of order consisteth chiefly in this that they be both ordinarily called and lawfully ordained who execute due functions in the same beginning at the least and proceeding to those that are of a mean sort and so forth even to the chiefest The next point is that every one doe well discharge that place and as it were his ward to which he is called and use watchfulnesse and suffer nothing to be found wanting in himselfe nor at his own pleasure do closely convey himselfe out of the same or goe beyond the bounds thereof and meddle with other mens charges and moreover that all among themselves submit themselves one to another and all performe obedience from the least to the greatest every man in his owne place whereunto he is called and doe it with the affection of love and of his owne accord not of constraint even for Christs sake and for the care they have of eternall salvation according 1 Pet. 3. Phil. 2. as the Apostles and other holy men have taught concerning this matter and after their examples by which they founded their Churches and according to that also that they brought old lawes or decrees into subjection the which thing our Ministers among themselves doe indeede declare and practise This laudable order of governing the Church together with lawfull discipline that is with the severitie of punishments appointed by God which it hath annexed unto it ought diligently to be exercised to wit so that the wicked and such as abide in manifest sinnes without repentance having their hearts hardened and such sinners as give not obedience to God and to his word and in the Church are authours of great offences and doe not repent or become better after due faithfull and sufficient warning that such I say may be publiquely punished and be removed from the holy fellowship by Ecclesiasticall punishment which * Looke the 3. observat upon this confession commonly is called abandoning excommunication or cursing yet not by the helpe of the civill power but by vertue of the word and the commandement of Christ And that this punishment may indifferently be used towards all no regard or respect is to be had of persons of what degree soever they be whether they be civill or Ecclesiasticall persons according to that sentence of the doctrine of Christ who saith If thy brother trespasse against thee * Looke the 4 Observat Mat. 18. goe and reprove him between him and thee alone if he heare thee thou hast won thy brother if he heare thee not take yet with thee one or two If he heare not these tell it unto the Church and if he hear not the Church let him be unto thee as an heathen man and a Publican And St. Paul together with his fellow Ministers did in expresse words give a commandement hereof writing thus We command you brethren 1 Cor. 5. in the name of our Lord Iesus Christ that ye withdraw your selves from every brother that walketh unordinately and not after the instruction which he received of us And in another place he saith Put from among your selves that wicked man And yet this is not to be concealed that at all times there have beene many in the Church which seemed to be Christians and yet were wicked hypocrites close sinners farre from repentance and that there be and shall be such hereafter even unto the end of the world such as are neither chastened by this discipline of Christ neither can easily be excommunicated or altogether separated from the Church but are to be reserved and committed to Christ alone the chiefe Shepheard and to his coming as the Lord himselfe saith of these men that the Angels in the last day shall first separate such from the righteous and cast them into the fiery furnace where shall be wailing and gnashing of teeth Dan. 9. Matth. 24. Mark 12. 2 Thess 2. 2 Pet. â— Here withall it is also taught that that mischievous and wicked Antichrist shall sit in the Temple of God to wit in the Church of whom the Prophets Christ our Lord and the Apostles have foretold us and warned us to take heede of him that the simple sort among the faithfull might avoide him and not suffer themselves to bee seduced by him Now in Antichrist we are to acknowledge a double overthwartnesse to wit dishonestie and deceiving the first is an overthwartnesse of the minde or meaning or a bringing in of false doctrine
by the same faith and correction be healed Ambrose saith Sinnes are remitted by the word whereof the Levite is the Interpreter or Expounder Bernard in Epist ad Eug. saith The true successour of Paul will say with Paul Not that we have dominion over your faith but we are helpers of your ioy The heires of Peter will heare Peter saying Not as though ye were Lords over Gods heritage but that ye may be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded upon Faith and the Sacraments therefore it doth not pertaine to the Ministers of the Church to make new Articles of Faith or to set apart those which are made neither to appoint new Sacraments or to take away those which are appointed but this is proper to that excellencie of power which is due to Christ alone who is the foundation of the Church And therefore as the Pope cannot dispense that any one may be saved without Baptisme so cannot he not dispense with any to be saved without confession because that he bindeth by force of a Sacrament And although Thomas have his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whom he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is indeed an Apostolike and Catholike judgement For no other ministerie doth pertaine to the Ministers of the Church which have their calling from Christ then that which we mentioned before and which the Apostles of Christ themselves did execute touching the remitting and retaining of sins Therefore if any thing more then this ministerie be attributed to the Bishop of Rome this is either given unto him by mans ordinances or else it is feigned by the Monks and other flatterers against the authoritie of the word of God Of the Church VVE beleeve and confesse that there is one holy Catholike and Apostolike Church according to the Creed of the Artic. 32. Apostles and the Nicene Creed 2. That this Church is so governed of the holy Ghost that although he suffer it to be weake in this earth yet he doth alwayes preserve it that it doe not perish either by errours or by sins 3. That in this world many naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take upon them the ministerie of the Church shall not of themselves any whit hinder the truth of the Sacraments except they pervert the ordinance of Christ and teach wicked things 5. That in this Church there is true remission of sins 6. That this Church * Looke the 1. Observation upon this confess hath authoritie to beare witnesse of the holy Scripture 7. That this Church hath authoritie * to judge of all doctrines according to that Try the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * Looke the 2. observation to interpret the Scripture But where this Church is to be sought and whether her authoritie be limited within certaine bounds divers men doe judge diversly But we thinke that men are to judge by the authoritie both of the holy Scripture and also of the ancient 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 Gospell of Christ is sincerely preached and his Sacraments rightly administred according to Christ his institution Ioh. 10. I have said ye are Gods He called them Gods unto whom the word of God was given c. Therefore there is the people or Church of God where the word of God is preached Joh. 15. Now you are cleane through the word which I have spoken to you Therefore the word of Christ which is the Gospell doth declare where that Church is which is cleane in the sight of God Romanes 1. The Gospell is the power of God to salvation to every one that beleeveth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he is effectuall unto eternall life Chrysostome in his Commentaries upon Matthew Cap. 24 Hom. 49. saith Therefore at this time all Christians must goe to the Scriptures because that at this time since heresie possessed those Churches there can be no triall of true Christianitie neither can there be any other refuge for Christians that would willingly know the truth of faith but onely the Divine Scriptures And a little after Therefore he that will know which is the true Church of Christ whence may he know it but onely by the Scriptures Augustine Tom. 2. Epist 166. saith In the Scriptures we have learned Christ in the Scriptures we have learned to know the Church these Scriptures we have in common why doe we not in them retaine in common both Christ and the Church And againe Tom. 7. in Epist contra Epist Petiliani Donatistae cap. 2. 3. 4. It is a question betweene us and the Donatists where the Church is What then shall we doe shall we seeke the Church in our own words or in the words of her 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 body Now that which is affirmed that the Church hath authoritie to beare witnesse of the holy Scripture to interpret the Scripture and to judge of all doctrines it is not so to be understood that the Church hath absolute authoritie to determine what she listeth and also if it please her 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 her husband and that she hath received of her husband a certain rule to wit the Propheticall and Apostolicall preaching confirmed by miracles from heaven according to the which she is bound to interpret those places of the Scripture which seeme to be obscure and to judge of doctrines Psal 119. Thy word is a light unto my feete Rom. 3. Having gifts that be divers according to the grace that is given unto us whether we have prophecy according to the proportion of Faith c. 2 Pet. 1. We have a more sure word of the Prophets to the which ye do well that ye take heede as unto a light that shineth in a darke place c. Origen upon lerem Hom. 1. It is necessary for us to call the holy Scriptures to witnes for our meanings and interpretations have no credit without these witnesses Ierome upon Matth. 23. That which is spoken without authority of the Scriptures is as easily contemned as it is spoken And August De Nupt. Concup Lib. 2. Cap. 23. saith This controversie seeketh a Iudge Therefore let Christ
body he said to his disciples Got ye into the whole world and preach the Gospel to every creature After the which manner also Paul the Apostle saith He that descended is even the same that ascended farre above all heavens that he might fill all things And he gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Now the Lord doth use these his Ministers to instruct his Church so as he useth meats to nourish us the sower to sowe seed and Phisicians to heale our bodies For except himselfe doe give power and vertue whereby both the meate may be turned into nourishment and the seed may spring up and also the medicine may be made effectuall the outward worke doth nothing at all profit So except the Lord do give increase in the heart of the hearer the doctrine indeed in him which hath not faith is as it were a watering and planting but such as is without efficacie and unfruitfull but being received by faith into good ground and being trimmed by the inward husbandman the holy Ghost doth worke marvellously and profit Notwithstanding it hath so pleased the Lord to moderate the affaires of men that although by his owne power he doth all things in all men yet he vouchsafeth to use the Ministers as workers together For that saying of Paul is evident For we together are Gods labourers but he addeth Ye are Gods husbandrie and Gods building to wit that we might give unto God all the vertue efficacie accomplishing and perfiting of the worke and to the Ministers a service onely whereupon we doe truely say with Paul Who is Paul then and who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase And in this sense we doe know and willingly use these speeches and testimonies of the holy Scripture I have begotten you in Christ by the Gospel you are the Epistle of Christ written by us not with inke but with the spirit of the living God And Whose sinnes you remitte they are remitted to them Againe Faith commeth by hearing and hearing by the Word of God And againe I send thee to the Gentiles that thou maist open their eyes Also the Scripture saith of Iohn Baptist He shall turn the hearts of the fathers to the children c. For when all these things be done that is when we are borne againe when the holy Ghost is given to us when our sinnes be forgiven us when faith is given us and our eies opened and our hearts turned one and the selfe same spirit as the Apostle saith worketh them all who by his grace doth lighten their hearts and draw them unto him and that after a common order and meane to wit by the instrument or meane of his word and yet he might draw us without all meanes and without any instrument whether as much and whom it pleaseth him Therefore let no man glory in men but in him that giveth the increase Againe let no man despise men which are sent of the Lord of whom he pronounceth He that heareth you heareth me and he that despiseth you despiseth me This is our opinion as touching the ministery of the word agreeable as we hope to the Scripture and sound writers which also we have found often in Luthers and in his friends bookes Out of the Confession of BOHEMIA Of those that teach in the Church and who they be that governe them CHAP. 9. IN the ninth place it is taught concerning the acknowledging of the shepheards of soules or lawfull Ministers of sacred functions in the holy Church according to the degrees and order of divers cures and first that these are especiall members of the holy Ecclesiasticall communion and Christ his * Looke the 1. Observation upon this confess Matth. 10. Luke 10. Iohn 13. 1 Cor. 4. Vicegerents that is they who supply his place He that heareth them heareth Christ he that dâ—spiseth them despiseth Christ and his heavenly Father For to these is the ministery of the Word and Sacraments lawfully committed But Ministers ought not of their owne accord to prease forward in that calling but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto and that after this manner that from among a Matt. 10. Mar. 1. 6. 3. Act. 1. people that is sound in religion and feareth God such men may be chosen and called to the administration of holy functions as are strong and mightie in faith fearing God and having gifts requisite for the ministerie and be of an honest and blamelesse life And againe that above all things these be proved and tried by examination weather they be such and so afterward prayers and fastings 1 Tim 2. being made they may be confirmed or approved of the Elders * Looke the 2. Observation Heb. 5. by laying on of hands * Look the 3. Observat Hereof speaketh the Authour of the Epistle to the Hebrewes Every high Priest is taken from among men that is to say from among the faithfull and such as are a spirituall priesthood And Paul laying before Timothie his owne example saith What things thou hast heard of me 2 Tim. 2. before many witnesses the same deliver to faithfull men which shall be able to teach others also Of such Priests or Ministers and of making ordaining and consecrating them and how the ordaining of them ought to be handled the Apostle teacheth evidently and 1 Tim. 3. Titus 1. plainely in his Epistles to Timothy and Titus Therefore it is not permitted to any among us to execute the office of the ministery or to administer holy functions of the Lords unlesse according to this custome of the Primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appeare by the ancient Canons of the Church Saint Cyprian hath in like sort set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called * Looke the 4. Observat Deacons are a long time detained with our Elders and kept in exercise and this thing they doe very seriously making a streight trial and examination of their faith diligence following herein the example of the Primitive Church and also of Christ himselfe who kept his Disciples with him for the space of three yeeres Also the Apostles dealt so by others to the to the end that afterward godly men and such as were illuminated with the heavenly light might be taken and ordained from among them to higher degrees and to the executing of greater functions
ordinary and lawfull discipline of the Church to be brought into the way againe and to be chastised but if he will not repent nor be healed then he ought first to be remooved from the executing of his charge and from the ministerie and afterward as an unprofitable servant as a member which causeth offence a dry branch and unsavoury salt to be cast out or banished from the fellowship of the Church and injoying of salvation of whom the Lord saith that this salt is henceforth good for nothing that which Matth. 5. Joh. 15. Matth. 5. 1 Tim. 5. Paul also teacheth when he saith Those that offend meaning those that are Elders reproove or chastise before all men that the rest also may stand in feare But the people ought so to behave themselves toward such Teachers either growne out of kinde or entangled with errors or toward other Elders also not repenting and excommunicated as the holy Scripture sheweth and first Christ saith Take ye heed of false Prophets which come to you in Matth. 7. sheeps cloathing but inwardly are ravening woolves ye shall know them by their fruits and Paul Now I beseech you brethren marke Rom. 16. those diligently which cause division and offences contrary to the doctrine which ye have learned and avoyd them for they that are such serve not our Lord Iesu Christ but their own bellies Of the Keyes of Christ CHAP. 14. THE fourteenth Chapter of Ecclesiasticall doctrine is of the Lords Keyes of which he saith to Peter I will give thee the Matth. 16. Keyes of the kingdome of heaven and these Keyes are the peculiar Function or Ministerie and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospell although they should doe this especially that is should shew forth that word of true comfort and the joyfull message of peace and new tidings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make knowne to wit to them his favour to these his wrath and that to all in generall or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their ministerie hold in their hand the Scepter of Christ his kingdome and use the same to the government of Christ his sheepe Therefore the condition and proper office of the Keyes is first first to open and loose that is in Christ to appease and still the conscience of the faithfull ones and of those that turne againe by repentance to make it knowne unto them that their sins be forgiven and to strengthen them in a sure hope of salvation and by this means to open the kingdome of heaven unto them to give them courage against all temptations and to stirre upstedfastnesse and cheerefulnesse in them And all these things are done by the faithfull Shepheards of souls in the Lords stead not doing this of themselves but upon Christ his commandement not by their own and proper vertue but by Christs and by the efficacie of his Word and Sacraments as those that are Stewards and Dispensers of the mysteries of God and Ministers onely In the administration of which things they may use some seemely and indifferent ceremonies that is which are no way necessary such as are * Looke the 6. observation 1 Cor. 4. 2 Cor. 3. 5. to lay on hands or to reach out the right hand or else they may omit them On the other side the office and proper worke of the Keyes of Christ is to shut and binde that is by the commandement of Christ and the authoritie of this office given by him to the Church which is his power and scepten to denounce against all stubborne impenitent unbeleeving and other such like sinners Gods horrible judgement and his intollerable wrath which no nature carrabide and his severe sentence and so by the word of Christ according to the qualitie of the offence to reproove sinne to sever them from the fellowship of Christ our Saviour and from the fruit and participation of the Sacraments and to cast them out of the Christian Church and in a word to shut the kingdome of heaven upon them and at the length to deliver them to Sathan This power of his Scepter and spirit hath the Lord granted and delivered to the holy Apostles and in them to all Ministers of Churches lawfully ordained that they might exercise in hisstead and he granted it to them by these words As the Father hath John 20. sent me so doe I send you also And by and by he addeth these words Receive ye the holy Ghost If ye forgive any men their sins they are forgiven them and if ye retaine any mans sins they are retained Moreover a manifest example of using the power of the Keyes is layed out in that sinner of Corinth and others whom St. Paul together with the Church of that place by the power and 1 Cor. 5. authoritie of our Lord Iesu Christ and of his spirit threw out from thence and delivered to Sathan and contrariwise after that God gave him grace to repent he absolved him from his sins he tooke him againe into the Church to the communion of Saints and Sacraments 2 Cor. 2. and so opened to him the kingdome of heaven againe By this we may understand that these Keyes or this Divine Function of the Lords is committed and granted to those that have charge of souls and * Looke the 7. observation to each severall Ecclesiasticall Societies whether they be small or great Of which thing the Lord saith to the Churches Verily I say unto you whatsoever things ye binde on earth Matth. 18. shall be bound in heaven And straight after For where two or three be gathered together in my name there am I in the middest of them Moreover this is likewise taught * Look the 8. Observation that every Christian so often as he needeth these Keyes of the Lord ought to require them particularly for himself of the Pastors of souls of that Church or fellowship of which himselfe is a part and to which he belongeth and that he use them with full confidence no otherwise then if he received them of Christ himselfe seeing that Christ hath delivered them unto the Pastours and that he by no meanes doubt that by the ministerie of these keyes through the vertue and power of Christ his sins are forgiven him and that he is freed from them according John 20. Luke 10. Matth. 10. John 13. to Christ his own saying whose sins you forgive c. And He that heareth you heareth me and he that receiveth you in the behalfe to wit of the Ecclesiasticall ministerie and
weightie speech both of the rites of Moses and of the ceremonies appointed by the authoritie of man For Paul speaketh namely of both kindes denying them to be the righteousnesse of a Christian and forbidding to burden the consciences with such traditions If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdened with traditions Touch not taste not handle not Matt. 15. All that entereth into the mouth defileth not the man And in that place Christ excuseth his Disciples that had broken a tradition that was in use among them and he addeth a notable saying They worship me in vaine with the commandements of men He denieth mans precepts to be true duties availeable unto righteousnesse before God Wherefore they are not the righteousnesse of a Christian nor yet necessarie duties Yet for all that it is apparant how wonderfully the services invented by man have multiplied and increased in the Church unto this day The Monks did daily heape up ceremonies both with new superstitions and also with new waies to bring in money And these trifles were thought to be the chiefest worship of God and the greatest godlinesse whereas Christ doth by a most grave and weightie Oracle forbid that such ceremonies should be accounted for services of God For he doth not forbid the appointing of traditions unto a civill end and use that is for good orders sake but he denieth that any such be any worship of God in saying In vaine doe they worship me And he teacheth that true worships be workes commanded of God as feare faith love patience chastitie walking in ones calling doing of ones dutie c. Acts 15. Peter saith Why doe ye tempt God laying a yoke on the Disciples necke which neither we nor our Fathers were able to beare but by the grace of our Lord Jesus Christ we beleeve to be saved as doe also they Here Peter sheweth that remission of sinnes and salvation cometh to us by Christ and not by the rites of Moses or the law and doth also give us to understand that such doe grievously sinne which doe burden mens consciences with such ordinances For it is no slight reproofe when he saith Why tempt ye God And 1 Tim. 4. He termeth the forbidding of of meats mariages and such like traditions doctrines of Devils But why doth he use such a sharpe speech His meaning was not that there should be no ordinances at all or that no differences of places and times should be observed but then he accounteth them to be doctrines of Devils when as the benefit of Christ is attributed unto them when they are reputed for righteousnesse and for necessarie services of God when an opinion of necessitie is fastened to them and mens consciences are racked and faith made of no force by them These discommodities Christ and his Apostles would have to be diligently avoided and for that cause they cry out so often and so earnestly against traditions And it is a wonder that the patrons of such superstitious opinions about traditions are no whit moved with such thundering speeches Now as for us we teach that those traditions are not to bee condemned which command nothing against the laws of God and have a civill use and end namely such as are ordained to this end that things might be done orderly in the Church Of which sort are the traditions about holy dayes the Lords day the Nativitie Passeover and the rest also about the holy readings and lessons and such like Now all rites of this kinde we retaine very willingly in our Churches And yet the Church is taught to know what to thinke of such customes to wit that they doe not merit remission of sinnes that they are not the righteousnesse of a Christian nor necessary duties unto Christian righteousnesse but indifferent things which a man may omit where there is no danger of giving offence This qualifying of traditions doth set free the consciences from superstitious opinions and from that old torture and racking And yet it bringeth great commendation to traditions because it sheweth the true use of them All modest men will more willingly obey the traditions after they understand that their consciences are set free from danger in private and that they must so far obey as that the common peace be not disturbed nor the weake ones hurt Againe this interpretation doth defend and preserve publique good manners and discipline because it commandeth to avoid offences Also to observe publike holy dayes the meetings in the Churches readings c. doe serve for examples and to accustome the youth and the common sort thereto Therefore such ordinances are not to be broken but rather with common care and travell to be furthered These be the true and meet commendations of traditions which no doubt doe greatly stirre up such as are godly and staied to love defend and adorne the publike orders The Gospel teacheth to thinke reverently not onely of other civill laws and orders but also of Ecclesiasticall and seeketh the true use of them Yet notwithstanding it appointeth degrees and will have the doctrine touching Christ and things that are heavenly and everlasting discerned from the schooling or Pedagogie of the Church This libertie whereof we speake now was not unknowne to the Fathers For Augustine saith This whole kinde of things hath free observations and to this purpose he discourseth at large Irenaeus saith The disagreement in fasting doth not break off the agreement in faith The Tripartite history gathereth together many examples of rites disagreeing one from the other and in the end addeth a notable saying It was not the Apostles mind to prescribe any thing touching holy dayes but to preach godlinesse and a good conversation But in so manifest a matter it is needles to heape up many testimonies But our adversaries doe here make great outcries That by this doctrine publike discipline and order is overthrowne and disorder and anarchie brought in Likewise that good workes and mortification of the flesh are abolished according to Jovinians surmise These slanders we have partly refuted already there is no confusion or anarchie brought in nor the publique discipline overthrowne when as we teach that traditions which have a civill end and use ought to be observed And we teach also that offences must be foreseene and avoided But touching mortification we answer thus True and unfeigned mortification is to beare the crosse to indure dangers troubles and afflictions This kind of obedience is the worship of God and a spirituall worke as the Psalme teacheth A sacrifice to God is a troubled spirit c. We teach moreover that another kinde of exercise is necessarie It is the dutie of every Christian to bridle his flesh even by bodily discipline labours temperancie meditation of heavenly things and such other exercises fit for his age The neerest and proper end whereof must be this that fulnesse and idlenesse doe not pricke him forward to sinne and
to be any longer defiled with such foilies Out of the Confession of BELGIA IN the meane time we beleeve that it is in deed profitable that Artic. 32. the Elders which doe governe in Churches should appoint some order among themselves so that they doe diligently take heed that in no case they do swarve or decline from those things which Christ himselfe our onely Master hath once appointed Therefore we doe reject all humane inventions and all those laws which were brought in to be a worship of God that mens consciences should any way thereby be snared or bound and we receive those onely which are fit either to cherish or maintaine concord or to keepe us in the obedience of God And hereunto * Looke the 1. observation upon this confâ—ssion excommunication is chiefly necessary being used according to the commandement of the word of God and other additions of Ecclesiasticall discipline annexed thereunto Out of the Confession of AUSPURGE Artic. 15. COncerning Ecclesiasticall rites which are ordained by mans authority they teach that such rites are to be observed as may be kept without sin and do tend to quietnesse and good order in the Church as namely set holidaies certain godly Psalmes and other such like rites But yet touching this sort of rites they teach that mens consciences are not to be burdened with superstitious opinions of them that is it must not be thought that these humane ordinances are righteousnesse before God or do deserve remission of sins or are duties necessary unto the righteousnesse revealed in the Gospel But this is to be thought of them that they are indifferent things which without the case of offence may be omitted But such as breake them with offence are faultie as those which do rashly disturbe the peace of the Churches Such traditions therefore as cannot be observed without sinne are rejected of us as the tradition of single life We reject also that impious opinion of traditions and vowes wherein they feigne that worships invented by mans authoritie doe merit remission of sins and are satisfactions for sin c. Of which like false opinions touching vowes and fastings not a few have been spread abroad in the Church by unlearned men This Article is thus to be found in another Edition COncerning Ecclesiasticall rites they teach that those rites are to be observed which may be kept without any sinne and are availeable for quietnesse and good order in the Church such as as are set holydaies feasts and such like Againe out of the 7. Article touching abuses of the same confession These words that follow pertaine to this place and the rest unto the eleventh Section Of the authoritie of the Ministers BEsides these things there is a controversie whether Bishops Here also be many things which might very fitly have been referred to the former Sect. by reason of speciall examples of meats and holy dayes here rehearsed but seeing that the title or this page is generall it could not here be pretermitted or Pastours have power to ordaine ceremonies in the Church and to make laws of meats and holidaies and degrees or orders of Ministers They that ascribe this power to the Bishops alledge this testimonie for it I have yet many things to say unto you but you cannot beare them away now But when that spirit of truth shall come he shall teach you all truth They alledge also the examples of the Apostles which commanded the Christians to abstaine from blood and that which was strangled They alledge the change of the Sabbath into the Lords day contrary as it seemeth to the morall law and they have no examples so oft in their mouthes as the change of the Sabbath They will needs have the Churches power and authoritie to be very great because it hath dispensed with a precept of the morall law But of this question our men doe thus teach that the Bishops have no power to ordaine any thing contrary to the Gospell as was shewed before The same also doe the Canons teach distinct 9. Moreover it is against the Scripture to ordaine or require the observation of any traditions to the end that we might merit remission of sinnes and satisfie for sinnes by them For the glorie of Christs merit receiveth a blow when as we seeke by such observations to merit remission of sinnes and justification And it is very apparant that through this perswasion traditions grew into an infinite number in the Church In the meane while the doctrine of faith and of the righteousnesse of faith was quite smoothered for ever and anone there were new holidaies made new fasts appointed new ceremonies new worships for Saints ordained because that the authors of such geare supposed by these works to merit remission of sinnes and justification After the same manner heretofore did the penitentiall Canons increase whereof we still see some footings in satisfactions Againe many writers imagine that in the New Testament there should be a worship like to the Leviticall worship the appointing whereof God committed to the Apostles and Bishops wherein they seeme to be deceived by the example of the law of Moses as if the righteousnesse of the New Testament were the outward observing of certain rites as the justice of the law was Like as therefore in the law it was a sinne to eate swines flesh c. so in the New Testament they place sinne in meates in daies in apparell and such like things and they hold oppinion that the righteousnesse of the New Testament can not stand without these From hence are those burdens that certaine meats defile the conscience that it is a mortall sinne to omit the canonicall houres that fastings merit remission of sinnes because they be necessary to the righteousnesse of the New Testament that a sin in a case reserved cannot be pardoned but by the authoritie of him that reserved it whereas the Canons speake onely of reserving of Canonicall punishments and not of the reserving of the fault Whence then have the Bishops power and authoritie of imposing these traditions upon the Churches for the burdening of mens consciences For there are divers cleare testimonies which inhibit the making of such traditions either for to deserve remission of sinnes or as things necessarie to the righteousnesse of the New Testament or to salvation Paul to the Coloss 2. Let no man iudge you in meat drinke or a peece of a holy day in the new moone or in the Sabbath Againe If ye be dead with Christ from the rudiments of the world why as though ye lived in the world are ye burdâ—ned with traditions as Touch not taste not handle not which all doe perish with the using and are the precepts and doctrines of men which have a shew of wisedome And to Titus he doth plainly forbid traditions For he saith Not listning to Jewish fables and to the precepts of men that abhorre the truth And Christ Matth. 15. saith of them which urge traditions Let