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
conceiued in the same wordes if the state of the Churches shal seeme to require it Let them therefore leaue of in mockage to terme vs Confessionistes vnles perhaps they looke for this answere at our hands that it is a farre more excellent thing to beare a name of confessing the faith then of denying the trueth For euen as moe smal streames may flow from one spring so moe confessions of faith may issue out from one and the same truth of faith Now to speake somewhat also of those who while they will seeme to embrace the trueth of the Gospell and renounce popish errours shew themselues more vniust towards vs then was meet they should we are compelled to finde want of Christian charitie inthem This one thing in deed was remaining that after so many daungers losses banish ments downefalles woes without number griefes and torments we should also be euill intreated by those of whome some comforte was rather to be looked for But that ancient enimie of the Church is farre deceiued by whose subtilties this euil is also wrought for vs while he hopeth that we maâ—e by his craftes be ouerwhelmed But bearing our selues bolde on that loue which the mercifull God through Iesus Christ our Lord beareth vnto vs and whoe hath planted a loue and feare of him in our mindes we leape for ioye in these verie thinges and boast with the Apostle that it will neuer be the same grace of God alwaies preuenting vs that tribulation anguish hunger nakednes the sword false accusation or cursed speaking shall withdraw vs from the trueth once knowne and vndertaken For we knowe that saying of Chrysostome to be true It is not euill to suffer but to doe euill Neither are we anie whit disgraced hereby but they whom I know not what distemperature whetteth against vs hauing deserued nothing to repaie them like for like quitting rayling with rayling far be it from vs whom God vouchsafeth this honour that being fashioned like to the image of his Sonne we might through good reporte and euill reporte walke on vpholden with the staie of a good conscience yea we haue resolued with our selues not only to abide the open wronges of our enimies but euen the disdaine of our bretheren although neuer so vniust And what we furthermore think of the doctrine of our Lord Iesus Christ the confession of our faith set forth manie yeares agoe hath made it knowen to the wholl world and we haue God and Angells together with men witnesses of that sincere endeuour by which we laboured and doe as yet to the vttermoste of our power labour to set vp againe and maintaine the pure worshipe of God among vs out of Gods word And euen as we shewed our selues to be readie at all times to render a reason of the hope that is in vs so we thought it a matter worth the paines to make all men priuie to that bonde which one our parte is verie straight with the holie and truelie Catholike Church of God with euerie Saint and sounde member thereof that so farre as we câ—n we might deliuer partlie our selues partly the Churches ioyned with vs from those moste greeuous crimes by which some mens speaches bookes are laid to our charge And when we be thought our selues by what means it might best be done this especiallie for the present time seemed a meet waie vnto vs which would giue offence to no man might satisfie al that would yeald vnto reason namelie to publish this Harmonie of confessions whereby it might sufficientlie be vnderstood howe falselie we are charged as though we that haue reiected popish errors agreed not at al among our selues For to beginne with those stout maintainers of the Romish tyranny who wil yet seeme to be defenders of the truth this conference of confessions will plucke euery visard from their faces when as itshal plainely appeere that al the opinions in these confessions of faith were in other sondrie words so laid down that yet the same truth alwaies abideth there is none at al or very litle difference in the thinges themselues And how narrow must they needs perceiue the boundes of that their Catholique Churche to be when it shal be openlie knowen that so many kingdomes prouinces cities peoples nations professing the truth of the Gospell doe with common consent renounce the abuses and orders of the Romish Church As for those whome without anie desert it pleaseth to count vs among the Arrians and Turkes they shal see also how farre through the benefit of God we be from such hainous and wicked errours And they also who accuse vs of sedition shall perceiue how reuerentlie we thinke of the dignitie of kings and the Magistrates authoritie and they to conclude that not being content with those publique confessions of the Churches of Germanie may by laying against vs that forme of new agreement seem worthelie more and more to seuer them selues from vs and who haue alreadie very pithilie been refuted by moste learned writings they also shall if true agreement be earnestlie sought be satisfied with this Harmonie For that we maie freelie saie as it is in deede that long rancke of names sealed and written at that booke is such that it seemeth rather to stand idlelie in the field then to fight manfullie And if it had pleased vs to followe this pollicie we might haue set downe the names not of seuen or eight thousand meane men most famous Princes and some other excepted of whome it maie worthelie be doubted whether there euer were anie such or what they were but also the names of farre moe Churches And this our diligence had beene farre more commendable namele beeing bestowed not in wringing out and begging from village to village some hundreds of names but in laying out the opinions of moste gracious Kinges moste renoumed Princes of noble nations and peoples of moste mightie common wealthes and Cities of which a great parte hath not bin vsed to dispute in corners or to trifle but hath knowen these manie yeares how euen vnto bloode to suffer manie and greeuous thinges for Gods trueth sake But we know that the truth hath not it warrant from men nor by men it is simple it wil be simplie published and taught Therfore we are purposed for this time not to deale by any long disputation with anie man but barâ—lie to open the meaning of the reformed Churches to knit all the Churches of Christ together with one bond of brotherlie loue to keepe peace with all men and so farre as it ought to be done to iudge well of all men yea and to intreat those whoe thinke somwhat too hardlie of vs that if we disagree from the confession of no Church that doth truelie beleeue they would themselues also beginne to be of the same minde with vs and quietlie and soberlie conferre with their bretheren of what thinges they shall thinke good rather then themselues to slaunder giue the aduersaries occcasion to rayle vpon
in this life as our Lord saith Mat. â—2 The kingdome of God is like vnto a drawe net 〈◊〉 into 〈…〉 wâ—â—rein 〈◊〉 are gathered both good and bad but yet they which become enemies to the true doctrine cease to be members of this visible congregation according to that saying Is anie man teach another Gospell let him be accâ—â—sed OVT OF THE CONFESSION OF WIRTEMBERGE Of the cheefe Bishop THere be those that attribute this to the Bishop of Rome that he is the heade of the Vniuersall Church that he hath power in earth not onelie to ordeine ciuill kingdomes and to gouerne all Ecclesiasticall persons and matters but also to commaund the Angels in heauen to deliuer soules out of Purgatorie and to blesse or deliuer whom it pleaseth him But we acknowledge that if the Bishop of Rome were a godly man and did teach the gospel of Christ according to the writings of the Prophets Apostles then he had a ministerie of high authoritie in this earth to wit a ministerie of remitting and reteining sinnes then which ministerie there is nothing greater or more excellent in this earth But he alone hath not this ministerie but he hath it in common with all those who by a lawful calling do preach the Gospell of Christ For the ministerie of remitting or reteining sinnes which otherwise is called the key of the kingdome of heauen is not giuen to the free power of the person of men but it is so neerelie annexed to the worde of the gospell that so many as do preach the Gospel may truly be said to remit and to reteine sins to wit to remit their sins who by faith doe receiue the Gospell to reteine theirs that doe contemne the Gospell Mar. 16. Preach the Gospell to euerie creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned Hilarie De Trinit lib. 6. saith The father reuealed it to Peter that he should saie thou art the Sonne of God Therfore vpon this rock of Confession is the Church builded this faith is the foundation of the Church whatsoeuer this faith shall loose or binde in earth shall be loosed or bound in heauen Chrysostome saith They which beare the keies be the priests to whome the worde of teaching and interpreting the Scriptures is committed Now the keie is the worde of the knowledge of the Scriptures by which keie the trueth is opened to men Augustine De Doctâ— Christ Lib. 1. Cap. 18. saith These keies did he giue to the Church that whatsoeuer it looseth in earth should be loosed in heauen to â—it that whosoeuer would not beleeue that his sinnes are forgiuen hiâ— in the Church they should not be forgiuen to him but whosoeuer should beleeue and being corrected doth turne from his sinnes being placed in the lappe of the Church should by the same faith and correction be healed Ambrose saith Sinnes are remitted by the worde whereof the Leuite is the interpreter or expounder Bernard in epist ad Eug. saith The true successâ—â—er of Paull will sate with Paull Not that we haue dominion ouer your saith but we are helpers â—f your ioy The heires of Peter will heare Peter saying Not as though ye were Lordes ouer Gods heritage but that ye maie be ensamples to the flocke Thomas in Summa sua parte 3. in addit q. 6. art 6. saith Because the Church is founded vpon Faith and the Sacraments therefore it doth not pertaine to the ministers of the Church to make new Articles of Faith or to set a parte those which are made neither to appoint new Sacramentes or to take awaie those which are appointed but this is proper to that excellencie of power which iâ— due to Christ alone who is the foundation of the Church And therfore as the Pope cannot dispense that anie one maie be saued without Baptisme so can he not dispense with anie to be saued without confession because that he bindeth by force of a Sacrament And although Thomas haue his opinions touching confession yet this which he saith It doth not pertaine to the Ministers of the Church among whome he reckoneth the Pope to make new Articles of Faith and to appoint new Sacraments is in deede an Apostolike and Catholike iudgement For no other ministerie doeth perteine to the ministers of the Church which haue their calling from Christ then that which we mentâ—oned before and which the Apostles of Christ themselues did execute touching the remittting and reteining of sinnes Therefore if anie thing more then this ministerie be attributed to the Bishop of Rome this is either giuen vnto him by mans ordinances or els it is feigned by the Monkes and other flatterers against the authoritie of the worde of God Of the Church WE beleeue and coâ—fâ—sse that there is one holie Catholique and Apostolique Church according to the Creede of the Apostles and the Nicene Creede 2. That this Church is so gouerned of the holie Ghost that although he suffer it to be weake in this earth yet he doth â—lwaies preserue it that it doe not perish either by errours or by sinnes 3. That in this world manie naughtie men and hypocrites are mingled with this Church 4. That these naughtie men and hypocrites if by a lawfull calling they shall take vponthem the ministerie of the Church shall not of themselues anie whit hinder the trueth of the Sacraments except they peruert the ordinance of Christ and teach wicked thinges 5. That in this Church there is true remission of sinnes 6. That this Church hath authoritie to beare witnes of the holie Scripture 7. That this Church hath authoritie to iudge of all doctrines according to that Trie the spirits whether they be of God And Let the other iudge 8. That this Church hath authoritie * to interpret the scripture But where this Church is to be sought and whether her authoritie be limited within certaine boundes diuers men doe iudge diuerslie But we thinke that men are to iudge by the authoritie both of the holie Scripture and also of the auncient Fathers that the true Catholike and Apostolike Church is not tied to one certaine place or nation nor to one certaine kinde of men but that it is in that place or nation where the Gospel of Christ is sincerelie preached and his Sacraments rightlie administred according to Christ his institution Ioan. 10. I haue saide ye are Gods He called them Gods vnto whome the worde of God was giuen c. Therefore there is the people or Church of God where the worde of God is preached Iohn 15. Now you are cleane through the worde which I haue spoken to you Therefore the worde of Christ which is the Gospell doeth declare where that Church is which is cleane in the sight of God Rom. 1. The Gospell is the power of God to saluation to euerie one that beleeueth Therefore where the Gospell is which is acknowledged by faith there God hath his Church wherein he
beseech the brethren to beare with vs therein as the most distressed and desirous of the peace and agreement of the Curches among those who in these last times haue imbraced the truth of the gospel For God forbid that we should desire to be counted Censurers of others who are ready rather to be taught of our brethren and to be strengthned in this face of truth which is begun We would therfore haue them so to thinke that these obseruations are laid before them that they maie iudge of them and maie if they shall thinke it any where needefull better and more fitlie declare their owne opinion and in the meane while accept of our paines YE therefore moste gracious Kings Dukes Earles Marquesses moste famous Barrons noble Lords ye Cities and Common wealthes ye most wise Pastours Doctours and to be short all Christian people professing the trueth of the Gospell be present in soules and bodies suffer not the poyson of discord to spread any farther but kill this hurtfull serpent and receiue with a Christian minde as is meete and as is offered vnto you this most sure token earnest of the euerlasting friendship of the French and Belgian Churches with you offered to you in the face of the whol world that we beeing by a friendly league coupled together in Christ may vanquish all Antichristes and may sing that hymne to the Lord our God Beholde how good and ioyfull a thing it is brethren to dwell together in vnitie A CATALOGVE OF THE CONFESSIONS WHEREOF THIS HARMONIE IS FRAMED ACCORding to the order of the times wherein euery of them were written and published I THe confession of Auspurge was first presented in the Germane tongue at the Citie Auspurge in the yeare 1530. to Charles the fift being Emperor by certein most renoumed Princes of Germanie and other states of the sacred Empire whome they call Protestants Secondlie the selfe same yeare it was set out and published at Wirtemberge in latine somewhat corrected in certaine Articles with a preface and the subscription of the authors names II. THat confession of the foure cities was presented both in the Germane and also in the Latine tongue to the same most sacred Emperor Charles the fift in the same assemblie held at Auspurge in the same yere by the Embassadours of the Cities of Strausbrough Constance Mâ—miâ—ga Lindaw both which we haue in certein Articles compared together that the readers might haue the one made more ample by the other and we haue therefore in the titles called it the confession of Sueueland for that those foure Cities by whome it was presented are commonlie counted neighbours to Sueueland III. THat of Basill about the yere 1532. was first written in the Germane tongue by the ministers of the Church of Basill also by a common subscription alowed of the Pastors of Strausbrough then again in the yere 1561. both recognised and receiued by the selfe same ministers of Basill Afterward also it was published by the magistrate of Millaine in his owne name in the Germane tongue with a preface as though it had beene that Churches own confession And at the last it was turned into latine Whichwe as more auncient then the rest of Heluetia haue thought good to be set downe here also and doe else where in like sort call it the confession of Millaine IIII. THe former Confession of Heluetia was written at Basill about the yere 1536. in the behalfe of all the Churches of Heluetia and sent and presented to the assemblie of diuines at Wirtemberge by Master Bucer and Master Capito and in the yeare following 1537. it was againe propounded together with the declaration thereof to the assemblie at Smalcaldia by Bucer himselfe and alowed of that wholl assemblie namely of alâ—â—he diuines 〈◊〉 degrees of Protestantes as Luther his owâ—e latters to 〈…〉 Heluetians doe testifie And the dâ—â—laraâ—ion in 〈…〉 as conferred in very manie places 〈◊〉 the more amâ—â—â— copie written in the Germane 〈…〉 V. THâ—t of Saxonie was written in latine in thâ— yeere 1551. in the behalfe of the Saxon Churches by Master Philip Melancthon that it might be presented to the councell of â—rent to which not onelie the Saxon and Meissen Churches but also verie manie other did suscribe as if it had beene to the confession of Auspurge repeated VI. THat of Wirtemberge was of the most renoumed prince and Lord Lord Christopher Duke of Wirtemberge Tecca Earle of Mountbelgard by his embassadours presented to the assemblie of the Tridentine councell the 24. daie of the moneth of Ianuarie in the yeare 1552. VII THe French confession was in the yere 1559. presented to Frauncis the second King of France first at Amboise in the behalfe of all the godly of that Kingdome Secondlie in the yere 1561. at Poisie It was presented againe in French to Charles the ninth and at length also published by the Pastors of the French Churches with a preface to all other Euangelicall Pastors in the yeare 1566. VIII THe English confession was inserted in the generall apologie written in the yere 1562. in the behalfe of the English Churche IX THe latter confession of Heluetia was written by the Pastors of Zurich in the yeare 1566. and approoued and subscribed vnto not onlie of the Tigurines them selues and their confederates of Bern Scaphusia Sangallia Rhetia Myllaine and Bienna but also of all them of Geneua and of Sauoi of Polonie and likewise by the Churches of Hungarie and Scotland X. THe confession of Belgia was published in french in the name of al the Churches of Belgia in the yere 1566. and in the yere 1579. in a pubâ—â—que Synode helde at Belgium it was repeated confirmed and turned into the Belgian tongue XI THat of Bohemia beeing the last of the four former which were farre more auncient which for the largenes we thought good not to be inserted into this harmonie being recited in the same order of Chapters arguments somewhat more plainly expressed in the yere 1573. published in diuers places was also approoued by common testimony of the vniuersitie of Wirtemberge euen as Master Luther Melancton had approoued the former published in the yere 1532. beeing altogether the same in doctrine with this as Luther his preface witâ—esseth and we haue called it else where the confession of the Waldenses following the common title assigned therunto by those Churches which we would haue to be spoken without any preiudice to those brethreÌ„ AN ADMONITION TO THE GODLY AND GENTLE READER TOVCHING THE ORDER and course of this wholl Harmonie â‚ THis wholl Harmonie of Confessions genie Reader is parted into 19. Sections which wee haue taken sometimes out of noe somtimes out of fewer Confessions in â—umber as each seemed euerie one in his â—wne plâ—ce to handle one thâ— sâ—me matter or chief point of doctrine But in 〈◊〉 â—ing the context of euerie Confession because we wâ—râ—â—o haue regard of the order of things and doctrine rather then either of the
holie Catholike Christian Church And first of all that the foundation and head of the holy Church is Iesus Christ himselfe alone together with the wholl merit of grace and trueth to life eternall vpon whome and by whome this Church is at all times built by the holie Ghost the word of God and the sacramentes according to the meaning of that which Christ saide vnto Peter vpon this rocke to wit wherof thou hast made a true confession I will builde my Church And Saint Paull saith Other foundation can no man laie then that which is laid which is Iesus Christ. And in another place And hath appointed him ouer all thinges to be the head of the Church which is his bodie and the fullnes of him which filleth all in all thinges Out of these thinges it is taught that this is beleeued held and publikelie confessed that the holie Catholike Church beeing present at euerie time militant vpon earth is the fellowshippe of all Christians and is here and there dispersed ouer the wholl worlde and is gathered together by the holie Gospell out of all nations families tounges degrees and ages in one faith in Christ the Lord or in the holie Trinitie according to that saying of Saint Iohn who speaketh thus And I sawe a great companie which no man can number of all nations peoples and tongues standing before the throne and before the lambe This true Church although while it lieth here in the Lords floore to wit in the wide worlde and as it were in one heape confusedlie gathered together containeth in it as yet as well the pure wheat as the chaffe the Godlie children of God and the wicked children of the world the liuing and dead members of the ministers of the people yet where it is least defiled or most pure it maie be knoweÌ„ euen by these signes that follow namelie wheresoeuer Christ is taught in holie assemblies the doctrine of the holie Gospell is purelie and fullie preached the Sacraments are administred according to Christs institution commaundement meaning and will the faithfull people of Christ doth receiue vse them by these gathereth it selfe together in the vnitie of faith and loue and in the bonde of peace and ioyneth it selfe in one and buildeth it selfe hard together vpon Christ There therfore is the holie Church the house of God the temples of the holie Ghost liuelie members the partes of the heauenlie Ierusalem the spirituall bodie of Christ and ioynts knit together the which are ioyned and coupled ech with other by one head Christ one spirit of regeneration one worde of god the same and sincere sacramentes one faith one loue and holie communion one bonde of peace order discipline and obedience whether the number of this people be great or small as the Lorde witnesseth Where two or three are gathered together in my name in what countrie and nation and in what place soeuer this be there am I in the middest of them and contrarily where Christ and the spirit of Christ dwelleth not and the holie Gospell cannot haue anie place graunted vnto iâ— c. but on the contrarie side manifest errors and 〈…〉 life haue their full course and by getting the vpper hand do spread themselues faite there most also needes be a Church so defiled that Christ will not acknowledge iâ— for his welbeloued spouse seeing that none belongeth to Christ who hath not the spirit of Christ 〈◊〉 Christian is also bound with diligent care to seeke after this and such a true part of the holie Church and after he hath founde it to ioylie and mainteine holie communion and fellowship therewith as the other parte of that point of the Church in our christian Câ—â—â—de doth declare where we doe profelie that we 〈…〉 communion of Saints and ought altogether with this fellowship or spirituall companie of Gods people to 〈…〉 the true vnitie and concord of Christs spirit to Liue and beare good will to all the members to yâ—lde obedience thereunto and endeauour by all meanes possible to procure the profitte and furtherance thereof and in truth to holde agreement therewith and by no meanes thorough sâ—â—bboâ—nnes to mooue schismes seditions and sects against the truth To which thing the Apostle exhorteth all men where he saith So walke or behaue your selues as worthie of the place or vocation whereunto ye are called with all humblenes and â—â—ekenes with a quiet minde and long suffering forbearing one another and indeauour ye to keepe the vnitie of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one faith one baptisme ore God and Father of all And againe Let euerie man please his neighbour in in that that is good to edification Also doe nothing through sâ—râ—â—e or for vaine glorie Againe Let there not be dissentions among you He therefore that in this life walketh according to these commaundements he is a true and liuelie member of the holie Church which bringeth forth the fruite of Faith and loue But he that looseth the spirit of Faith and looue in the holie fellowship must needes be a deede member Together with these thinges 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 holie Catholike Christian Church but onely one part therof as the Apostle writeth of the Church at Corinth Ye are the bodie of Christ and members of him euerie one for his parte They teach also that there must be a platforme and certaine order of gouernment in the holie Church For without a platforme of order and outward gouernement it can not be in good case or go well with it no more then it can with anie other euen the least societie But this platforme of order consisteth chiefelie in this that they be both ordinarilie called and lawfullie ordained who execute due functions in the same beginning at the least proceeding to those that are of a meane sort so sorth euen to the chiefest The next point is that euerie one do wel discharge that place as it were his warde to which he is called vse watchfulnes suffer nothing to be sound wanting in himselfe nor at his owne pleasure do closelie conuey him selfe out of the same or go beyond the bondes thereof and meddle with other mens charges and moreouer that all among them-selues submit them-selues one to an other and al performe obedience from theleast to the greatest euerie man in his owne place whereunto he is called and do it with the affection of loue and of his owne accord not of constraint euen for Christes sake and for the care they haue of eternall saluation according as the Apostles and other holie men haue taught concerning this matter
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