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
ouer all then he can be the Bridegroome the light the saluation and life of the church For these priuileges and names belong onely to Christ and be properlie and onelie fit for him alone And that no Bishop of Rome did euer suffer himselfe to be called by suchâ— proude name and title before Phocas the Emperours time who as we know by killing his owne Soueraigne Mauritis the Emperour did by a trayterous villany aspire to the Eâ—pire Which was about the sixth hundred and thirteentâ— yeare after Christ was borne Also the Councell of Carthage did circumspectlie prouide that no Bishop shoulde be called either the highest Bishop or chiefe Priest And therefore sithencâ— the Bishop of Rome will now a daies so be called and challengeth vnto himselfe an Authoritie that is none of his besides that he doth plainlie contrarie to the auncient councells and contrary to the olde fathers We beleeue that he doth giue to himselfe as it is written by his owne companion Gregorie a presumpâ—uouse a prophane a Sacrilegious and an antichristian name that he is also the King of pride that he is Lucifer which preferreth himselfe before his Brethren that he hath forsaken the faith and is the forerunner of Antichrist Further we saie that the Minister ought lawfullie duely and orderlie to be preferred to that office of the Church of God and that no man hath power to wrest himselfe into the holie Ministerie at his owne pleasure Wherefore these persons doe vs the greater wrong which haue nothing so common in their mouthes as that we doe nothing orderlie and comelie but all things troublesomelie and without order And that we allow euerie man to be a prieste to be a teacher and to be an Interpreter of the Scriptures Moreouer we say that Christ hath giuen to his Ministers power to binde to loose to open to shutte And we saie that the office of loosing consisteth in this pointe that the Minister either by the preaching of the Gospell offereth the merites of Christ and full pardon to such as haue lowly and contrite heartes do vnfainedlie repent themselues pronouncing vnto the same a sure an vndoubted forgiuenes of their sinnes and hope of euerlasting saluation Or else that the same minister when any haue offended their brothers mindes with some great offence or notable and open crime whereby they haue as it were bannished and made themselues strangers from the common fellowship and from the bodie of Christ then after perfit amendment of such persons doth reconcile them and bring them home againe and restore them to the companie and vnitie of the faithfull We saie also that the minister doth execute the authoritie of binding and shutting as often as he shutteth vp the gate of the kingdome of heauen against vnbeleuing and stubborne persons denouncing vnto them Gods vengance and euerlasting punishment Or else when he doth quite shut theÌ„ out from the bosome of the church by open excommunication Out of doubte what sentence soeuer the Minister of God shall giue in this sorte God himselfe doth so well allow it that whatsoeuer here in earth by their meanes is loosed and bounde God himselfe will loose and binde and confirme the same in heauen And touching the keies wherwith they may either shut or open the kingdome of heauen we with Chrysostome saie They be â—â—e knowledge of the Scriptures with Tertullian we saie They be the interpretation of the Law and with â—usehius we call them the worde of God Moreouer that Christs Disciples did receiue this authoritie not that they should heare the priuate confessions of the people and listen to their whisperings as the common massing priestes doe euery where now a daies and doe it so as though in that one pointe laie all the vertue and vse of the keies but to the ende they should goe they should teach they should publish abroade the Gospell and be vnto the beleeuing a sweete sauoure of life vnto life and vnto the vnbeleeuing and vnfaithfull a sauoure of death vnto death and that the mindes of godly persons being brought low by the remorse of their former life and errours after they once begonne to looke vp vnto the light of the Gospell and beleue in Christ might be opened with the word of God euen as a dore is opened with a key Contrariwise that the wicked and wilfull and such as would not beleeue nor returne into the right waie should be left stil as fast locked shut vp as S. Paul saith wax worse and worse This take we to bethe meaning of the keis that after this sort mens consciences be either opened or shut We saie that the Priest in deede iâ— a iudge in this case but yet hath no manner of right to challenge an authority or power as Ambrose saith And therfore our Sauiour Iesus Christ to reprooue the negligence of the Scribes and Pharisies in teaching did with these words rebuke them saying Woe be vnto you Scribes and Phariseis which haâ—e taken away the keis of knowledge haue shut vp the kingdome of heauen before men Seing then the keie whereby the waie entry to the kingdome of God is opened vnto vs is the word of the Gospel and the expounding of the law Scriptures we saie plainlie where the same word is not there is not the keie And seeing one manner of worde is giuen to all and one onelie keie belongeth to all we saie there is but one onelie power of all ministers as concerning opening and shutting And as touching the Bishop of Rome for al that his flattering Parasiâ—es sing these words in his eares To thee wil I giue the keies of the kingdom of heauen as though these keis were fitte for him alone and for no bodie else except he goe so to worke as mens consciences may be made pliaunt and be subdued to the wordâ— of God we denie that he doth either open or shut or hath the keies at all And although he taught and instructed the people as would god he might once truelie doe and perswade himselfe it were at the least any peece of his duetie yet we thinke his keie to be neuer a whitte better or of greater force then other mens For who hath seuered him from the rest Who hath taught him more â—unninglie to open or better to absolue then his breethren OVT OF THE CONFESSION OF BELGIA WE beleeue that this Church ought to be ruled and gouerned by that spirituall regiment which God himselfe hath deliuered in his worde so that there be placed in it pastours and ministers purelie to preach and rightly to administer the holy Sacraments that there be also in it seniours and Deacons of whome the Senat of the Church might consist that by these meanes true religion might be preserued and sincere doctrine in euery place retayned and spread abroade that vicious and wicked men might after a spirituall manner be rebuked amended and as it were
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
iustifie to them he doth giue the holie Ghost and by him he doth first regenerate them as he promiseth by the Prophet saying I will giue them a new heart and I will put my spirit in the middest of them that as before sinne had reigned in them to death so also then grace might reigne by righteousnes vnto eternall life through Iesus Christ And this is the communion or participation of the grace of God the father of the merit of Iesus Christ our Lorde and of the sanctification of the holie Ghost this is the lawe of faith the lawe of the spirit and life written by the holie Ghost But the liuelie and neuer drying spring of this iustification is our Lorde Iesus Christ alone by those his sauing workes that is which giue saluation from whome all holie men from the beginning of the world as well before the law was published and vnder the lawe and the discipline thereof as also after the lawe haue and doe drawe haue and doe receiue saluation or remission of their sinnes by faith in the moste comfortable promise of the gospell and doe applie and approper it as peculiar to themselues onelie for the sole death of Christ and his bloodshedding to the full and perfect abolishing of their sinnes and the clensing from them all whereof we haue manle testimonies in the Scripture Holie Peter before the wholl councell at Hierusalem doth prooue by sound arguments that Saluation is not to be found in any other then in Christ Iesus alone that vnder this large cope of heauen there is no other name giuen vnto men whereby we maie be saued And in another place he appealeth to the consenting voyces and testimonies of all the Prophets who spake with one minde and by one spirit as it were by one mouth and thus he saide As touching this Iesus all the Prophets beare witnes that through his name all that beleeue in him shall receiue remission of sinnes And to the Hebrwes it is written He hath by himselfe purged our sinnes and againe We haue redemption through his blood euen the remission of sins And S Iohn saith we haue an aduocate with the Father Iesus Christ the righteous he is the propitiation or attonement for our sinnes and not for ours onlie but also for the sinnes of the wholl world And againe to the Hebrewes We are sanctified by the offering of the bodie of Iesus Christ once made and a litle after he addeth with one onlie offering hath he consecrated for euer them that are sanctified namely of God by the spirit of God Therfore al sinners and such as are penitent ought to flie incontinentlie thorough their wholl life to our Lord Christ alone for remission of their sinnes and euerie sauing grace according to that in the Epistle to the Hebrewes Seeing that 〈◊〉 haue a great high Priest euen Iesus the Sonne of God which is entered into heauen let vs holde fast this profession which is concerning Christ our Lord and straight way he addeth Let vs therefore goe boldlie vnto the throne of grace that we maie receiue mercie and finde grace to helpe in time of neede Also Christ him selfe crying out saith He that thirsteth let him come to me and drinke And in an other place He that commeth vnto me shal not hunger he that beleeueth in me shal neuer thirst Now they that attaine to this iustification by Christ our Lord are taught to take vnto themselues true and assured comfort out of this grace bountie of God to enioy a good quiet conscience before God to be certaine of their owne saluation and to haue it confirmed to them by this meanes that seeing they are here the sonnes of God they shall also after death in the resurrection be made heires In the meane time they ought both to desire to be brought to this that they maie receiue the fruit of perfect saluation and also cheerefullie to looke for it with that confidence according to the promise of the Lord that such shall not come into iudgement but that by making awaie they haue alreadie passed from death into life Of al other points of doctrine we account this the chiefest and weightiest as that wherein the summe of the Gospell doth consist Christianitie is founded and the pretious and most noble treasure of eternall saluation the onelie and liuelie comforte proceeding from God is comprehended Therefore herein our preachers doe labour especiallie that they maie well instruct the hartes of men in this point of doctrine so sowe it that it maie take deepe root Of good workes and a Christian life CHAP. 7. IN the seuenth place we teach that they whoe are made righteous and acceptable to God by faith alone in Christ Iesus that by the grace of God without any merits ought in the wholl course of their life that followeth both all together iointlie euerie one particularlie according as the order condition age and place of euery one doth require to performe and exercise those good works and holie actions which are commaunded of God euen as God commaundeth when he saith Teach them to obserue all thinges which I haue commaunded you Now these good workes or holie actions are not certaine affections deuised of flesh and bloode for such the Lorde forbiddeth but they are expresselie shewed and propounded vnto vs by the spirit of God to do the which God doth binde vs the rule and chiefe square whereof God himselfe is in his word for so he saith by the Prophet Walke not in the commaundements of your Fathers and keepe not their iudgements and defile not your selues with their Idoles I am Iehouah your God walke ye in my commaundementes and keepe my iudgements and doe them Likewise Christ saieth Teach them those thinges which I haue commaunded you Therefore the 10. commaundements and loue which by faith workeâ—h righteousnes on the right hand on the left hand as well toward God as toward our neighbour is a certaine summe a most streight square a most artificiall shaping or description of all good workes Now an example of this square is the moste holie life of Christ whereof he himselfe saith Learne of me because I am meeke and humble in heart And what other thing would he teach by vttering those eight sentences of happines then to shewe what manner of life the true children of God ought to lead and what be the works which God hath commaunded Therefore according to these thinges they reach with all care and diligence touching the difference which is to be knowen and kept betwixt those works which are deuised and taught of men and those which are commaunded of God Those workes which are commaunded of God ought not to be interrmitted for humane traditions For Christ doth grieuoslie reprehend this in them that doe otherwise in the Pharises saying Why doe you transgresse the commaundements of God for your traditions And
prooued and tried by examination whether they be such and so afterward praiers and â—â—stings being made they maie be confirmed or approoued of the elders by laying on of hands Hereof speaketh the author of the epistle to the Hebrewes Euerie high Priest is taken from among men that is to saie from among the faithful such as are a spirituall priestehood And Paull laying before Timothie his own example saith What things thou hast hâ—â—â—d of me before manie witnesses the same deliuer to faithfull men which shal be able to teach others also Of such Priests or ministers of making ordeining consecrating them how the ordeining of them ought to be handled the Apostle teacheth euidentlie and plainlie in his Epistles to Timothie and Titus Therfore it is not permitted to anie among vs to execute the office of the ministerie or to administer holie functions of the Lords vnlesse according to this custome of the primitiue Church and order appointed by God he come to this function and be called and assigned thereunto which thing maie also maniefestlie appeare by the auncient Canons of the Church Saint Cyprian hath in like sorte set downe the manner of ordaining Priests According to these things the ministers of lower degree especially they which are called Deacons are a long time deteyned with our Elders and kept in exercise and this thing they doe verie seriouslie making a streight triall and examination of their faith and diligence following herein the example of the primitiue Church and also of Christ himselfe who kept his disciples with him for the space of three yeares Also the Apostles dealt so by others to the end that afterwarde godlie men and such as were illuminated with the heauenlie light might be taken and ordeined from among them to higher degrees and to the executing of greater functions and that they might haue testimonie as well from the common sorre as from their Elders that they were fitâ—e men and worthie of that place Together with these things it is taught that by the executing of that charge wherin they be lawfully placed they are bound to this that they take care for the soules of men committed to their charge and for their euerlasting saluation and faithfullie employ their seruice vnto them by teaching of the word of God and administring the sacraments according to Christ his meaning and ordinance that they be an example and allurement to practise all vertue make praiers for them bring them out of sinnes and errours and inquire after the will of God and search the same in the holie scriptures by diligent reading and continuall meditation as the Apostles also exhort men to these thinges Saint Peter writeth thus Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for fiâ—thie lucre but of a readie minde In like sort Paull writeth to Timothie a Ruler and Bishop But be thou sober and watch in all thinges suffer aduersitie doe the worke of an Euangelist make thy ministerie fullie known or with all diligence Againe Be thou an example to the faithful in speach in conâ—â—sation of life in loue in the spirit in faith in purenes Till I come be instant in reading exhorting and teaching Despise not the gift of grace which is in thee which was giuen to thee by prophecie with the laying on of the hands of the companie of the Eldership These thinges exercise and giue thy selfe vnto them that all men maie see how thou prosâ—â—â—st take heede to thy selfe and vnto learning and abide in these thinges For in doing this thou shalt saue both thy selfe and them that heare thee Such Ministers ought also to deliuer sound and wholsome doctrine such as they haue receiued from Christ and the Apostles out of holie scripture and being all alike minded through one Spirit to teach the same in their sermons according to the ordinance of S Paull who writeth thus Keepe the true patterne of the wholsome wordes which thou hast heard of me in faith and in loue which is in Iesus Christ And againe But abide thou in those thinges that thou hâ—st learned and are committed vnto thee knowing of whome thou hast learned them and that thou hast knowen the holy Scriptures of a childe which are able to make the wise vnto saluation through the faith which is Iesus Christ And elsewhere charge certaine saith he that they teach no other thing But peculiar mention is made thereof that they which haue the spirituall gouernment of Churches and doe their endeuour in them ought not themselues nor by others to vse ciuill power or constraint to force men to beleeue nor to exercise Lordlie authoritie ouer the faith and people of God according to the doctrine of Christ and the Apostles The Lord spake thus to the Apostles and in them to all faithfull and true Preachers of the Gospell Ye know that they who are rulers of the people haue domination ouerthem whose rulers they are and they that are great Lordes exercise authoritie ouer the people that are subiect to them But it shall not be so among you But if anie man among you wil be great let him be your seruant and he that wil be chiefe among you or beare rule let him be your minister Euâ—n as the Sonne of man came not to be 〈…〉 vnto but that he himselfe might minister to others and â—â—ve hiâ— life as a price for the redemption of manie Peter also saieth Nâ—â— as being Lordes ouer the people or the Lordes inheritance but aâ— they whoe are an ensample to the flocke And Paull Not that we are Lordes ouer your faith but because we are helpers of your ioye But the gainsaiers are with a quiet minde to be forborne and by reasons grounded on the trueth of holie scripture to be refuted and conuinced and paines must be taken that they maie suffer themselues to be bettered by wholsome doctrine as the Apostle giueth in charge touching this matter And after other thinges Besides it is taught that all the people ought to performe obedience and that with a great affection of loue toward them to such lawfull Godlie and faithfull pastors of soules and that they ought to assure and vndoubtedlie to persâ—â—de themselues verie well of them obeâ—e them â—se their helpe in matters pertaining to saluation yeld them due honour performe all conuenient duties towardes them whereâ— to they are bound by Gods worde and that according to the Doctrine of Christ who saith He that reâ—eiâ—eth you receireth me and he that heareth you heareth me And also in the Epistle to the Hebrewes Obeie them that haue the ouersight of you and submiâ— your selues for they watch for your soules as they that must giuâ— account for them And the Apostle Elders that rule well are worthie double honour especiallie they that are occupied in the word and Doctrine Furthermore they ought tobe prouided
Purgatorie it is flat contrarie to the Christian faith I beleeue the remission of sinnes and life euerlasting and to the absolute purgation of sinnes made by Christ and to these sayings of Christ our Lord Verilie verilie I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come vnto condemnation but hath passed from death vnto life Againe He that is washed needeth not saue to wash his feete but is cleane euerie whitte and ye are cleane Now that which is recorded of the spirits or soules of the dead sometime appearing to them that are aliue and crauing certaine duties of them whereby they maie be set free we count those apparitions among the delusions crafts and deceits of the deuill who as he can transforme himselfe into an Angell of light so he laboureth tooth and naile either to ouerthrow the true faith or else to call it into doubt The Lord in the olde Testament forbad to enquire the truth of the dead and to haue any thing to do with Spirits And to the glutton being bound in torments as the trueth of the gospell doeth declare is denied anie returne to his brethren The Lord by his worde pronouncing and saying They haue Moses and the Prophets let them heare them if they heave not Moses and the Prophets neither will they beleeue if one shall arise from the dead OVT OF THE CONFESSION OF BASIL THe Church of Christ doth herein labour all that she can to keepe the bondes of peace and loue in vnitie Therefore she doth by no meanes communicate with sectes and the rules of orders deuised to make a difference of daies meates apparell and ceremonies No man can prohibit that which Christ him selfe hath not prohibited For this cause we know that auricular confession holy daies dedicated to saints and such like thinges had there beginning of men and were not commaunded of God as on the other side we know that the mariage of ministers was not forbidden And againe No man can forbid those thinges which God hath permitted therefore we thinke that it is not by anie meanes forbidden to receiue meates with thankesgiuing OVT OF THE CONFESSION OF BOHEMIA Hitherto perteine first those thinges which are to be found in the 15. Chap. about the middest concerning the keeping of hole daies and fastes IN like sorte manie of the auncient ceremonies and such as were brought in by custome so neere as may be are reteined among vs euen at this daie of this sort be certein daies appointed for feastes and holie daies the mattens that is morning sermons euening assemblies the Lords daies which be holie daies and speciall feast daies added thereunto which are consecrated to the celebrating of the workes of Christ as to his natiuitie his Passion resurrection c. and such as be dedicated to the remembrance of holie men as of the Virgine Marie of the Apostles and of other Saints and chiefely of those saints of whome there is mention in the holy scriptures and all these thinges be done of vs that the word of God may be taught that God maie be worshiped and serued and that he may be glorified among vs. That which followeth and is to be referred to this place is taken out of the 17. Chap. IN like sort also our ministers as it is meete for christian men to do to the glory and praise of God do celebrate holie daies consecrated to the Virgine the remembrance of hiâ— do make and sing godly and christian songs of hir with pleasure both diligentlie and that they maie confirme them-selues rehearse those great thinges wherewith God hath adorned hir aboue al other women and they al reioyce one with another and shew them-selues moste thankfull for the saluation which is purchased to mankinde and with all Christian people they confesse professe that shee is happie and they praise God for all these things and so much as lieth in them they do faithfullie follow and imitate the holy life and good manners of that Virgin and they do indeed execute that which she commaundeth to them that ministred in the Marriage at Cana and doe alwaies desire to be in heauen with her And all these things they do according to the meaning of the holie scriptures And a litle after And thus do we teach that the Saints are truely worshipped when the people on certaine daies at a time appointed do come together to the seruice of God and do call to minde and meditate vpon the benefits of God which he hath bestowed vpon holie men and through them vpon his Church and therewithall doth admonish it selfe concerning their calling or place which they held their doctrine faith life and exercises of godlines and the last end of their life to the end that it maie be as it were built vp in the same trueth by the word of God and maie praise God and giue him thankes for those men and in their name and may sing profitable songs and such as are free from superstition and maie raise and stirre vp themselues to the like obedience imitation of their faith workes and deedes godlines holines and honestie and that they maie call vpon God that he would vouchsafe to giue vnto them to enioy their companie and fellowship as well here in the time of grace as hereafter in eternall glorie All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said Remember them which haue the ouersight ouer you which haue declared vnto you the word of God whose faith follow considering what hath bene the end of their conuersation Of Fasting CHAP. 18. TOuching true and Christian fasting we teach that it is an outward work of faith comprehending in it worship which is done by exercising the bodie to abstinencie ioyning therewithal praiers and giuing of almes and that it is due to God alone and that among Christians according as their strength will suffer and their affaires and busines desire and permit at what time soeuer they vse it in anie societie either generall or particular it must be done without hypocrisie or superstition as the holie scriptures do witnes and Paull among other thinges doth thus write of it Let vs approoue our selues as the ministers of God by fasting c. And Christ saith Then they shall fast And againe Paull saith in another place That ye maie giue your selues to fasting praier Now fasting doth not consist in the choise of meat which a man vseth but in the moderate vse of meat and in exercising chastising and bringing vnder the vnrulie flesh before god and chiefelie the matter consisteth in the spirit and in the heart to wit how for what cause with what intent and purpose a man doth faste and how and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God and on the other side to know
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
sound and pure doctrine of Iesus Christ we doe not onelie not receiue but as abominations and blasphemies reiect condemne those strange and erroneous doctrines which the spirits of hurleburlie among other damnable opinions do bring forth saying c. that Magistrates can not be Christians And in the margent The Magistrate doth then shew himselfe to be a good Magistrate when he is a true Christian THE CONCLVSION LAst of all we submit this our Confession to the iudgement of the holie Scripture of the Bible and therefore we promise that if out of the foresaide Scriptures we may be better instructed we will at all times obey God and his holie word most thankefully OVT OF THE CONFESSION OF BOHEMIA Of the ciuill power or ciuill Magistrate CHAP. 16. FVrthermore it is taught out of the holie Scripture that the ciuill Magistrate is the ordinance of God and appointed by God whoe both taketh his originall from God and by the effectuall power of his presence and continuall aide is mainteined to gouerne the people in those things which appertaine to the life of this bodie here vpon earth whereby also he is distinguished from that spirituall state whereof is that worthie sentence of Paull There is no power but of god the power that is is ordeined of god Then according to these points all they that beeing indued with this authoritie doe beare publique offices of what kinde soeuer they be beeing in the degree of Magistrates necessarilie must know acknowledge and remember this that they are Gods deputies and in his steade and that God is the Soueraigne Lord and King euen of them all as well as of other men to whome at length in the last daie they must giue an account of the degree wherein they were placed of their dominions and of the wholl administration of their gouernment whereof it is expresselie written in the booke of Wisdome and else where And seeing they doe gouerne in stede of God vpon earth and are his Lieuetenants it is meete that they frame themselues to the example of the superior Lord by following and resembling him and by learning of him mercie and iustice As touching these therefore such an instruction hath beene deliuered that they who are in authoritie ought to doe good vnto others according to that which Christ saith They that are mightie are called gratious or bounteous Lords and that in regard of their duetie they are especiallie bound thereunto and that this is their speciall charge that they cherish among the people without respect of persons iustice peace and all good things that are appertaining vnto the time that they protect and defend their peaceable subiects their rightes their goodes their life and their bodies against those that wrong and oppresse them or doe any waies indammage or hurt them also against the vniust violence of the Turkes together with others that doe the like to succour and defend them and so to serue the Lorde God herein that they beare not the sword in vaine but valiantlie couragiouslie and faithfully vse the same to execute the will and workes of God therewith Hereof in the holie Scripture such are called Gods and of Saint Paull the Ministers of God The Magistrate saith he is the Minister of God for thy good who is sent as Peter saith to take vengeance on those that doe euill and to giue honour vnto those that doe good But for as mueh as the Magistrate is not onelie the power of God in that sort as the scripture doth ascribe that title euen to an heathen Magistrate as Christ said vnto Pilate Thou couldest haue no power ouer mee vnles it were giuen thee from aboue but the Christian Magistrate ought also to be a partaker and as it were a minister of the power of the Lambe Iesus Christ whome God hath in our nature made Lord and King of Kings that Kings of the earth who in times past had beene heathen might come vnder the power of the Lambe and giue their glorie vnto the Church and become nources thereof which then began to be fulfilled when they receiued Christian religion and made them nestes vnder the tree of mustard seed which is faith Then for this cause the Christian Magistrate is pecularlie taught to be such a one that he should well vsâ— this glory and portion of his authority which he hath common with the Lamb and that he betray it not to Satan and to Antichrist vnles he will be transformed into that beast and hideous Monster which carieth the beast and that he be not ashamed of the name of Iesus Christ our Lord and that by this authoritie of his he set forth the truth of the holie gospell make waie for the trueth whersoeuer be a defender of the ministers and people of Christ suffer not so farre as in him lieth Idolatrie or the tyrannie of Antichrist much lesse follow the same although he be driuen to sustein some harme therefore and so lay downe his crowne before the Lambe and serue him together with the spirituall Kings and priests of the holie Church that is with all the faithfull and Christians that are called to eternall life Whereunto also the second psalme doth exhort Magistrates which it is profitable often to remember where it is thus read And now ye Kings vnderstand and be ye learned that iudge the earth serue the Lord with feare reioyce vnto him with trembling Hereupon it followeth and is concluded by force of argument namelie that whosoeuer doth vse in such sort as hath beene said this ordinarie power of God and of the Lambe with patience in their aduersities as well on the right as on the left hand they shall receiue for this thing and for their labour a large and infinite reward and blessing of God vpon earth and also in the life to come through faith in Christ and contrariwise vpon the wicked cruell and bloodthirstie that repent not shall come the paines of fearfull vengeance in this life and after this life euerlasting torment Moreouer the people also are taught of their duety and by the word of god are effectuallie therto inforced that al and euerie of them in all things so that they be not contrary vnto God performe their obedence to the superior power first to the Kings Maiestie then to all Magistrates and such as are in authoritie in what charge soeuer they be placed whether they be of themselues good men or euill so also to al their ministers and such as are sent with commission from them to reuerence honour them and yeald vnto them all things whatsoeuer by right are due vnto them and to performe and paie vnto them honour tribute custome and such like whereunto they are bound But in thinges perteining to mens soules to faith and eternall saluation of those the people is taught that they ought to obey no man more then God but God onelie and his holy word aboue al things and
Saints being transformed into Idolls the worship which is due to God alone be againe transferred vnto them Howbeit they truelie seeme to be the wiser who doe not suffer any thing to be either taught or sung in the Church of God beside the word of God interpreted in a tongue peculiar to the people and in singing doe keepe this meane that the greatest parte of the time may be spent rather in hearing then in singing of the word of God and that which is sung may so be sung that the mindes may rather be instructed then the eares delighted with any broken musicke Vpon the Confession of Auspurge ANd meritorious workes Although we are perswaded that such meritorious workes be not meant in this place as by their owne worthines doe deserue any thing but that they be acceptable to God and are crowned not according to debt but according to grace yet we can not approoue this improper speach by what interpretation soeuer it be qualified as we haue alreadie in certaine places noted before Sect. 8. obser 7. vpon this confess Also Sect. 9. obse 2. vpon the same obser 1. vpon the Confess of Wirtemb Vpon the same The order of lessons in the Masse c. Also we haue declared before Sect. 14. obser 2. vpon the same Confess of Auspurge why we do worthely detest euen the very name of the Masse and as touching holidaies or fasts we spake thereof in the Confess of the Waldenses or Bohemia going next before this Vpon the Confession of Wirtemberge ANd to comfort them as wel by the preaching of the Gospell as by the dispensing of the Lords Supper c. We doe also vnderstand this without any preiudice to the liberty of other Churches wherein the Supper vseth not to be administred but in the publique assembly lest that saluation might seeme to be tied to the Sacraments or the fruit of the Supper of the Lord be bound to that time onely wherein it is receiued Vpon the same We thinke it is a profitable thing c. In this point also the Churches doe vse their liberty to edifying howbeit we think it the safer way once to lay aside funerall orations with honest simplicitie to burie those that are departed godlily seeing that it is a very hard thing to keepe a meane therein and we ought very carefully to take heede that not so much as the least entrance be opened to the reuoking of the opinion of praiers to be made for the dead then the which nothing can happen more pernitious in the Church of God as the lamentable experience of so many ages hath taught IN THE 17. SECTION Vpon the French Confession WE thinke it to be necessarie In all the French and Belgian Synodes it was decreed that it is necessarie for this people plainly to reprooue those that be vnrulie or impenitent and not to leaue them to the discretion of their owne conscience but whereas the lawfull intelligence of the Presbyterie goeth before so long to exclude them from the Supper of the Lord till they doe testify their amendment By which custome notwithstanding they meane not to preiudicate those brethren who thinke that they can auoid the prophanation of the Supper of the Lord although they doe not so farre extend the authoritie of the Ecclesiasticall Censure Vpon the Confession of Belgia ANd hereunto excommunication is chiefly necessary c. Looke the obseruation which goeth next before this vpon the French Confession Vpon the Confession of Auspurge THe Bishops might easilie c. Three kindes of Bishops may be reckoned vp One which is in deed the Apostles Bishop and is a Bishop in order not in degree and is common to all Pastours that is to the Ministers of the word An other is not onelie in order but also in degree whereby the wholl cleargie of some Dioces is subiect to some one man and is euen by the testimony of Ierome himselfe an olde inuention of mans appointment and not of Gods ordinance limited and hedged in by verie many auncient Canons But as for the third kinde which roueth farre and wide not onely beyonde the worde of god but also beyond the most iust Canons and is in deed Satannical and Tyrannicall and as yet florishing in the Romane false named Church we doe detest it as a most certaine pestilence of the Christian Church Vpon the same It were for the chief Bishops gentlenes We suppose that this is not ment of the Popes gentlenes whom all the purer churches doe at once detest as that Antichrist but of that kinde of Bishops which in the obseruation next before this we called the second sort Which though it be so yet it seemeth to be against the old Canons that that should here â—e hanged vpon the Bishops gentlenes which after lawfull intelligence they are rather bound to doe both by Gods lawes and by mans or else they are to be remooued from their Bishopprick Vpon the same To haue rule taken from Bishops It is without al controuersie that Christ did not onelie distinguish but also both by word and his owne example seuer the ciuill rule and iurisdiction from the Ecclesiasticall Besides that is also a plaine case that the goods purposed and appointed to the vses of the Churches were in olde time giuen not to the Bishops owne persons but to the Church it selfe Now how fare it is expedient that the Bishops should carie the shew and apperance of any ciuill rule and iurisdiction it is the duetie of Godlie Magistrates to consider Vpon the same The Apostles decree touching things offered to Idolls to wit touching that sorte of things offered to Idolls which is eaten at the tables of deuills or by the eating whereof men sinne against their weake brethren Like as the decree of the Apostles is expounded of Paul 1. Cor. 9. 10. Vpon the confession of Saxony NOt lawfull for Kings nor Bishops to make lawes or rites that can not stand with the word c. And therefore no mysticall rites that is which carie some mysterie or hid signification in them though not otherwise impious as namelie such as should be parts of Gods doctrine or kindes of Sacraments but onlie such lawes as pertaine to order and decencie as is said in the end of this Article that not vpon their priuate will and aduise but by the iudgement of a lawfull assemblie IN THE 18. SECTION Vpon the former Confession of Heluetia BVt vpon iust cause c. to wit taken from the word of God For we do not think that it is lawfull for men at their pleasure tomake lawes concerning diuorcements in marriages permitted and alreadie contracted according to the word of God as they may do in contracts which are meerelie ciuill for the Lord hath said That which God hath ioyned together let not man separate But the matter being diligentlie weighed by them of whome it is profitable for the Church that