An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE ELEVENTH SECTION. OF THE MI∣NISTERS OF THE CHVRCH, AND OF THEIR CALLING AND OFFICE. (Book 11)

THE LATTER CONFESSION OF HELVETIA.

Of the ministers of the Church, their institution, and Offices. CHAP. 1••.

GOD hath alwaies vsed his ministers, for the gathering or erecting vp of a Church to himselfe, and for the gouerning and preseruation of the same, and still he doth, and alwaies will vse them, so long as the Church remaineth on the earth. There∣fore the first beginning, institution, & of∣fice of the ministers, is a moste auncient ordinance of God himselfe, not a new deuise appointed by men. True it is, that God can by his power, without anie meanes, take vnto himselfe a Church amongst men, but he had rather deale with men by the ministerie of men. Therefore ministers are to be considered, not as ministers by themselues alone, but as the ministers of God, euen such as by whose meanes god doth work the saluatiō of mankinde. For which cause we giue coūsel to beware, that we do not so attribute the things that pertaine to our conuersion & instruction vnto the secret vertue of the holy ghost, that we make frustrate the ecclesi∣asticall ministery. For it behoueth vs alwaies to haue in

* 1.1 minde the words of the Apostle, How shall they beleue in him, of whom they haue not heard? and how shall they heare without a prea∣cher? Therefore faith is by hearing, and hearing by the word of God. * 1.2And that also which the Lord saieth, in the Gospell. Verelie, verilie I saie vnto you, he that receiueth those that I shall sende, re∣ceiueth me, and he that receiueth me, receiueth him that sent me. Likewise that a man of Macedonia appeared in a vision to * 1.3Paull being then in Asia, & said vnto him, Come vnto Mace∣donia, and helpe vs. And in another place the same Apostle * 1.4saith, We together are Gods labourers, and ye are his husbandry, and his building. Yet on the other side we must take heede, that we do not attribute too much to the ministers and mini∣sterie, * 1.5herein remembring also the wordes of our Lord in the Gospell: No man commeth to me except the Father, which hath * 1.6sent me, draw him. And the wordes of the Apostle, Who then is Paull, and who is Apollo, but the ministers by whome you beleeued? and as the Lorde gaue vnto euerie one. Therefore neither is he that planteth anie thing, nor he that watereth, but God that giueth the increase. Therefore let vs beleeue that God doth teach vs by his worde outwardlie by his ministers, and doth in∣wardlie mooue and perswade the heartes of his Elect vnto beliefe by his holie spirit: and that therefore we ought to render all the glorie of this wholl benefite vnto God. But we haue spoken of this matter in the 1. Chapter of this our declaration.

God hath vsed for his ministers, euen from the begin∣ning of the world, the best and moste excellent men in the world (for howsoeuer diuers of them were ••ut simple, for worldly wisdom or Philosophy, yet sure in true diuinitie they were moste excellent) namelie the Patriarkes, to whome he spake verie often by his Angells. For the Patriarks were the Prophets or teachers of their age, whome god for this pur∣pose would haue to liue manie yeares, that they might be, as it were Fathers, and lights of the world. After them follow∣ed M••se•• together with the Prophettes, that were most fa∣mous throughout the wholl world. Besides after all these ou•• heauenlie Father sent his onelie begotten sonne, the moste absolute and perfect teacher of the world, in whome is hidden the wisedome of God, and from him deriued vn∣to vs by that moste holie, perfect, and moste pure doctrine of

all other. For he chose vnto himselfe Disciples, whome he made Apostles. And they going out into the wholl worlde gathered together Churches in all places by the preaching of the Gospell. And after they ordained pastors and do∣ctors in all Churches, by the commaundement of Christ, who by such as succeeded them, hath taught and gouerned the Church vnto this day. Therfore God gaue vnto his aun∣cient people the Patriarks, together with Moses & the Pro∣phets: so also to his people vnder the new couenant he hath sent his onelie begotten Sonne, and with him the Apostles and teachers of his Church.

Furthermore, the ministers of the new couenant are ter∣med by diuers names, for they are called Apostles, Prophets Euangelists, Bishops, Elders, Pastors, & doctors. The Apo∣stles * 1.7remained in no certaine place but gathered together diuers Churches throughout the wholl world: which Chur∣ches when they were once established, there ceased to be a∣ny more Apostles, & in their places were particular parsons appointed in euerie Church. The Prophe••tes in olde time did foresee and foretel things to come, & besides did inter∣pret the scriptures * 1.8and such are found some amongst vs at this day. They were called Euangelists, which were the pen∣ners of the historie of the Gospell, and were also * 1.9preach∣ers of the Gospell of Christ, as the Apostle Paull giueth in charge vnto Timothie, To fulfill the worke of an Euangelist. * 1.10Bishops were the ouerseers & the watchmen of the Church, which did distribute foode and other necessities of the Church. The Elders were the auncients & as it were the se∣nators and Fathers of the Church, gouerning it with the wholesome counsell. The Pastors did both keepe the Lords flocke, and also * 1.11prouide things necessarie for it. The Do∣ctors doe instruct, and teach the true faith and godlines. Therefore the Church ministers that now are, maie be cal∣led Bishops, Elders, Pastors and Doctors. But in processe of times there where manie moe names of Ministers brought into the Church. For some were created Patriarkes, others Archbishoppes, others suffragans, other Metrapolitanes, Archpriests, Deacons, Subdeacons, Acol••thes, Exorcists, Queristers, Porters, & I know not what a rable besides Car∣dinalls, Prouosts, and Priors, Abbots greater and lesser,

gouerners higher and lower. But touching all these we pa•••••• not a rush what they haue beene in time paste, or what they are now. It is sufficient for vs, that, forasmuch as concerneth Ministers, we haue the doctrine of the Apostles.

We therefore knowing certeinelie that Monkes and the orders or sortes of them are neither instituted of Christ, no•• ofhis Apostles, we teach that they are so farre from being profitable, that they are pernicious and hurtfull vnto the Church of God. For although in former times they were somewhat tollerable (when they liued solytarilie, getting their liuings with their owne handes, were burdensome to none, but did in all places obey their Pastors, euen as laie men, yet what kind of men they be now, al the world seeth & perceiueth. They pretend, I know not what vowes, but they lead a life altogether disagreeing from their vowes: so that the verie best of them may iustlie be numbred among those, * 1.12of whome the Apostle speaketh: We heare saie that there be some among you which walke inordinatelie and worke not at all, but are busie bodies, &c. Therefore we haue no such in our Chur∣ches: and besides we teach, that they should not be suffered to rout in the Churches of Christ.

Furthermore, no man ought to vsurpe the honour of the Ecclesiastical ministerie, that is to say, greedily to pluck it to him by bribes, or anie euill shiftes, or of his own accord. But let the ministers of the Church be called and chosen by a lawfull and ecclesiasticall election and vocation, that is to saie, let them be chosen religiouslie of the Church, or of those which are appointed thereunto by the Church, and that in due order, without anie tumult, seditions, or con∣tention. But we must haue an eie to this, that not euerie one that wil be elected, but such men as are fitte, & haue suf∣ficient learning, especiallie in the Scriptures, and godlie eloquence, and wise simplicitie, to conclude, such men as be of good reporte for a moderation and honestie of life, ac∣cording to that Apostlike rule which Saint Paull giueth in the 1. to Timothie, 3. cap. and 1. to Titus. And those which are chosen, let them be ordained of the Elders, with publike praier, and laying on of handes. We do here ther∣fore condemne all those, which runne of their owne accord beeing neither chosen, sent, nor ordained. We do also vt∣terly

disalow vnfit ministers, & such as are not furnished with giftes requisite for a Pastor. In the meane time we are not ignorant that the innocent simplicitie of certaine Pastours in the primitiue Church, did sometimes more profit the Church, then the manifolde, exquisite, and nice learning of other some, that were ouer loftie and high minded. And for this cause we also at this daie do not reiect the honest simplicitie of certaine men, which yet is not destitute of all knowledge and learning.

The Apostles of Christ doe terme al those which beleeue in Christ, Priests, but not in regarde of their ministerie, but * 1.13because that all the faithfull being made Kings and Priests by Christ, maie offer vp spirituall sacrifices vnto God. The ministerie then and priesthood are thinges farre different one from the other. For priesthood, as we saide euen now, is common to all christians, so is not the ministerie. And we haue not taken awaie the ministerie from the Church▪ because wee haue thrust the popish priesthood out of the Church of Christ. For surelie in the new couenant of Christ, there is no longer anie such priesthood, as was in the aun∣cient Church of the Iewes, which had an externall annoin∣ting, * 1.14holie garments, and verie manie ceremonies, which were figures and tipes of Christ, who by his comming ful∣filled and abolished them. And he him-selfe remaineth the onelie priest for euer: and we doe not communicate the name of Priest to anie of the ministers, lest we should de∣tract anie thing from Christ. For the Lorde himselfe hath not appointed in the Church anie Priests of the new Testa∣ment, who hauing receiued authoritie from the Suffragane maie offer vp the hoste euerie daie, that is, the verie flesh and the verie bloode of our sauiour, for the quicke and the dead, but ministers which maie teach, & administer the sa∣craments. Paull declaring plainelie and shortlie, what wee are to thinke of the ministers of the new Testament, or of the Church of Christ, and what we must attribute vnto them, Let a man, saith he, thus account of vs, as of the ministers * 1.15of Christ, and dispensers of the mysteries of God. So that the Apo∣stle his minde is, that we shoulde esteeme of ministers, as of ministers. Now the Apostle calleth them as it were vn∣derrowers, which shoulde onelie haue an eie vnto their

master and chiefe gouernour, and be as men that liue not to themselues, nor according to their owne will, but vnto others, to wit, their Masters, at whose commaundement and beck they ought to be. For the minister of the Church is commaunded whollie and in all parts of his duetie, not to please himselfe, but to execute that onelie, which he hath receiued in commaundement from his Lorde. And in this same place, it is expresselie declared, who is our Master, euen Christ, to whome the ministers are in subiection in all the functions of their ministerie. And to the ende that he might the more fullie declare their ministerie, he addeth further that the ministers of the Church are stewards and di∣spensers * 1.16of the mysteries of God, Now the mysteries of God, Paull in manie places, and especiallie in the 3. to the Ephes. doth call the gospell of Christ. And the Sacraments of Christ are also called mysteries of the auncient writers. Therefore for this purpose are the ministers called, namelie to preach the gospell of Christ vnto the faithfull, and to administer the Sacraments, We reade also in another place in the gos∣pell, * 1.17of the faithfull and wise seruant, that his Lorde set him ouer his familie, to giue foode vnto it in due season. Againe, (in an other place of the gospell) a man goeth into a straunge countrie, and leauing his house, giueth vnto his seruants authoritie therein, committeth to them his substance, and appointeth euerie man his worke.

This is now a fitte place to speake somewhat also of the power and office of the ministers of the Church. And con∣cerning their power, some haue entreated and disputed ouer * 1.18busilie, and would bring al things euen the verie greatest vn∣der their iurisdiction, and that against the commaundement of God who forbad vnto his all dominion, and highlie com∣mended humility: In deed there is one kinde of power which is a meere and absolute power, called the power of right. According to this power all things in the wholl worlde are subiect vnto Christ, who is Lorde of al: euen as he himselfe * 1.19witnesseth, saying: All power is giuen vnto me in heauen and in earth. And againe, I am the first, and the last, and beholde I liue for euer, and I haue the keies of hell, and of death. Againe, He hath the keie of Dauid, which openeth, and no man shutteth, shutteth, and 〈◊〉〈◊〉 man openeth. This power the Lord reserueth to himselfe, and

doth not transferre it to anie other, that he might sit idlie by, and looke on his ministers while they wrought. For Isa∣iah saieth, I will put the keie of the house of Dauid vpon his shoul∣der. And againe, Whose gouernement shall be vpon his shoulders. For he doth not lay the gouernement on other mens shoul∣ders, but doth still keepe, and vse his owne power, thereby gouerning all things. Furthermore, there is an other power of duetie, or ministeriall power limited ••ut by him, who hath ful and absolute power and authoritie. And this is more like a ministerie then dominion. For we see that some Master doth giue vnto the steward of his house authority▪ and power ouer his house, and for that cause deliuereth him his keies, that he may admit or exclude such as his Master will haue admitted, or excluded. According to this power, doth the minister by his office, that which the Lord hath commaun∣ded him to doe, and the Lord doth ratifie and confirme that which he doth, and will haue the deedes of his ministers, to be acknowledged and esteemed as his owne deedes vnto which ende are those speaches in the Gospell: I will giue vnto * 1.20thee the keies of the Kingdome of heauen, and whatsoeuer thou bin∣dest, or loosest in earth, shall be bound, and loosed in heauen. A∣gaine, Whose sinnes soeuer ye remit, they shal beremitted, and * 1.21whose sinnes soeuer yea retaine, they shal be retained. But if the the minister deale not in all things as his Lorde hath com∣maunded him, but passe the limits and bondes of faith, then the Lord doth make voyd that which he doth. Wherfore the Ecclesiasticall power of the ministers of the Church, is that function whereby they doe indeed gouerne the Church of god, but yet so as they do al things in the Church as he hath prescribed in his word: which things being so done the faith∣full doe esteeme them as done of the Lorde himselfe: but touching the keies we haue spoken somewhat before.

Now the * 1.22power that is giuen to the Ministers of the Church is the same & alike in all: & in the beginning the Bi∣shops, or Elders, did with a common consent & labour, go∣uerne the Church, no man lifted vp himselfe aboue an other, none vsurped greater power or authority ouer his fellow Bi∣shops, for they remembred the wordes of the Lord, He which * 1.23willbe the cheifest among you, let him be your seruant: they kept in themselues by humilitie, and did mutuallie aid one another in the gouernement and preseruation of the Church. Not∣withstāding,

for orders sake, some one of the ministers, called the assemblie together, propounded vnto the assemblie the matters to be consulted of, gathered together the voices or sentences of the rest, and to be briefe, as much as lay in him, prouided that there might arise no confusion. So did S. Pe∣ter, as we read in the Acts: who yet for all that was neither a∣boue the rest, nor had greater authoritie then the rest. Veri•• true therefore is that saying of Cyprian the Martyr, in his book, De simpl. Cler. The same doubtles were the rest of the Apostles that Peter was, hauing an equall fellowship with him both in hono•••• and power, but the beginning hereof proceedeth from vnity, to signifie vnto vs that there is but one Church. Saint Ierom vpon the epi∣stle of Paull to Titus hath a sayingnot much vnlike this. Be∣fore that by the instinct of the deuil there was partaking in religion, the Churches were gouerned by the common aduise of the Priests: but after that euery one thought, that those whome he had baptized, were his own & not Christs, It was decreed, that one of the priests should b•• chosen & set ouer the rest, who should haue the care of the whol church laide vpon him, and by whose meanes al schismes should be remoued. Yet Ierom doeth not auouch this as an order set downe of God. For straight waie after he addeth, Euen as, saith he, the priests knew by the continuall custome of the Church, that they were subiect to him that is set ouer them: So the Bishops must know that they are aboue the priests, rather by custome, then by the pre∣script rule of Gods truth, & they should haue the gouernement of the Church in common with them. Thus farre Ierome. Now there∣fore no man can forbid by any right that we may returne to the olde appointement of God, and rather receiue that, then the custome deuised by men.

The offices of the ministers are diuers, yet notwithstan∣ding moste men doe restreine them to two, in which all the rest are comprehended; to the teaching of the Gospell of Christ, and to the lawfull administration of the Sa∣craments. For it is the duetie of the ministers to gather to∣gether a holie assemblie, therein to expound the worde of God, and also to applie the generall doctrine to the state and vse of the Church, to the end, that the doctrine which they teach, maie profit the hearers, and maie build vp the faithfull. The ministers duetie, I saie, is, to teach the vnlear∣ned, and to exhort, yea and to vrge them to goe forward, in

the waie of the Lord, who do stand stil or linger, and go flow∣lie forwarde: moreouer to comfort, and to strengthen those, which are fainthearted, and to arme them against the ma∣nifold temptations of Sathan, to rebuke offenders, to bring home them that goe astraie, to raise vp them that are fallen, to conuince the gainsaiers, to chase awaie the wolfe from the Lordes flocke, to rebuke wickednes and wicked men, wiselie and seuerelie, not to winke at, nor to passe ouer great wickednes, and besides to administer the sacraments, & to commend the right vse of them, & to prepare al men by holsome doctrine to receiue them, to keep together all the faithful in an holie vnity, & to meete with schismes. To con∣clude, to catechise the ignorant, to commend the necessitie of the poore to the Church, to visit & instruct those that are sick or intangled with diuers temptations, & so to keep them in the way of life. Lasty, to looke diligently, that there be pub¦like praiers, & supplications made in time of necessity, toge∣ther with fasting, that is, an holy abstinency, & most carefully to look to those things which belong to the tranquillity, safe tie, and peace of the Church. And to the ende that the mi∣nister maie performe al these thinges the better, and with more ease, it is required in him that he be one that feareth God, prayeth diligentlie, giueth himselfe much to the rea∣ding of the Scripture, and in all things, and at all times i•• watchful, and doth shew forth a good example vnto al men of holines of life. And seeing there must needes be a disci∣pline in the Church, and that among the auncient fathers excommunication was in vse, & there were ecclesiasticall iudgementes amongst the people of God, wherein this dis∣cipline was exercised by godly men, it belongeth also to the ministers duetie for the edifying of the church, to moderate this discipline, according to the condition of the time and publike estate, & according to necessitie: whereas this rule is alwaies to be holdē, that Al things ought to be done to edifica∣tion, decentlie, honestlie, without any oppression or tumult. For * 1.24the Apostle witnesseth, that power was giuen to 〈◊〉〈◊〉 of God, to edifie, & not to destroie. And the Lord himselfe for ••ad the cock•••• 〈◊〉〈◊〉 be plucked vp in the Lords field, because there would be danger 〈◊〉〈◊〉 ••••e wheate also should be plucked vp with i••.

But as for the errour of the Donatists▪ we do here vtterlie

derest it, who esteemed and iudged the doctrine and admi∣nistration of the sacraments to be either effectuall, or not ef∣fectual, by the good or euil life of the Ministers. For we know that the voice of Christ is to be heard, though it be out of the mouthes of euill ministers forasmuch as the Lorde himselfe said, Doe as they commaund you, but according to their * 1.25workes doe ye not. We know that the Sacramentes are sancti∣fied by their institution, and also by the word of Christ, and that they are effectuall to the Godlie, although they be ad∣ministred by vngodlie ministers. Of which matter Augu∣stine, that blessed seruant of God, did reason diuerslie out of the scriptures against the Donatists, yet notwithstanding there ought to be a streight discipline amongst the mini∣sters. For their must be diligent enquirie in the Synodes touching the life and Doctrine of the ministers.

Those that offend are to be ••ebuked of the seniours, & to be brought into the way, if they be not past recouerie, or else to be deposed, and as wolues to be driuen from the Lordes flocke, by the true Pastors, if they be E curable. For, if they once be false teachers, they are in no wise to be tollerated: neither doe we disalow of generall councels if that they be taken vp according to the example of the Apostles, to the saluation of the Church and not to the destruction there∣of.

The faithfull ministers also are worthie (as good worke men) of their reward, neither doe they offend when as they receiue a stipend and all thinges that be necessarie for themselues and their familie. For the Apostle sheweth that these thinges are for iust cause offered of the Church, and receiued of the ministers, they are likewise of right. 1 Cor. 9. and 1. Tim. 5. & in other places also.

The Anabaptists, likewise are confuted by this Apostolical doctrine, who condemne and raile vpon those ministers which liue vpon the ministerie.

OVT OF THE FORMER CONFESSION OF HELVETIA.

Of the ministerie of the word:

* 1.26 WE confesse that the Ministers of the Church, are (as Paull tearmeth them) the fellow labourers

of God, by whome he doth dispence both the knowledge of himselfe, and also remission of sinnes, turne men to him selfe, raise them vp, comforte them, and also terrifie and iudge them: yet so, that notwithstanding we doe ascribe all the vertue and efficacie that is in them vnto the Lord, and giue a ministerie onelie to the ministers. For it is certaine that this vertue & efficacie is not to be tyed to any creature at all, but is to be dispensed by the free fauour of God, in what manner and to whome it pleaseth him. For he that watereth is nothing, neither he that planteth, but God that giueth the increase.

Ecclesiasticall power.

* 1.27 NOw the authoritie of the word, and feeding the flock of the lord (which properlie is the power of the keys) prescribing to all, as well high as low, what to do, ought to be sacred and inuiolable: and is to be committed onelie to those that are chosen and fitte to discharge it, and that either by the diuine seruice of God, or by the certaine and aduised suffrage of the Church, or by their sentence, to whome the Church hath assigned this charge.

* 1.28 The choosing of Ministers.

FOr this function is to be giuen to none, whom the mi∣nisters, and they to whome this charge is committed by the Church, do not finde and iudge to be skilfull in the law of God, to be of a blameles life, and to beare a singu∣ler affection to the name of Christ▪ which, seeing it is the true election of God, is rightlie allowed by the consent of of the Church, * 1.29and by the laying on of the handes of the Priest.

The head and shepheard of the Church.

* 1.30 FOr Christ himselfe is the true head of his Church, and he alone is the Shepheard, who giueth gouernours, Pastours and Doctors, that by the outward administration of the keies, they maie rightlie and lawfullie vse that autho∣rity. Wherfore we do not acknowledge those that are Shep∣heardes, and that head of Rome, which haue the bare title and nothing els.

* 1.31 The dueties of Ministers.

THe chiefe duetie of this function is, to preach repen∣tance and remission of sinnes through Christe, without ceasing to pray for the people, to giue them-selues verie diligentlie without wearines to holie studies, and to the worde of God, and with the worde of God, as with the sword of the spirit, and by all kinde of meanes to perse∣cute Sathan with deadlie hatred, and to weaken his force, to defend those citizens of Christ which are sound, and to admonish, reprehend, and punish those that are infected and by a Godly consent of them which are chosen out of the ministers and the magistrate, by discipline to shut out, or by some other fitte meane to mulct those, which proceed fur∣ther in wickednes, till such time as they do repent and may be saued. For that is the returning to the Church for a dis∣eased Citizen of Christ, if hauing changed his minde and endeauour (whereunto all this discipline doth tende) he acknowledge & confesse his errour, and doth now of his owne accord require holesome discipline, and by his new endeuour of godlines doth reioyce all the godlie.

Out of the declaration of the same confession, which Luther him▪selfe approoued by his letters, Anno 1537.

WE beleeue and confesse, that mankinde, by the onelie mercie of God, is iustified by faith through Christ, and that the almightie God, by the outward prea∣ching of the gospell, and the holie seales, doth declare, and set before our eies that saluation and happines, which Christ, without anie worke or merit of ours, hath purcha∣sed for vs, and giuen frelie vnto vs. But we are vniustly suspected of some as though we did attribute nothing to the preaching of the outward word, and to the sacraments, or as though we did take that from them, which the Lord himselfe doth attribute vnto them, & by this means should ouerthrow and abolish the ordering and guiding of those thinges wh ch perteine to the Church: whereas on the con∣trarie side we haue a chiefe regard vnto this that we neither

attribute too much nor too litle to these things. For we haue learned both out of the holy scriptures, & also out of the Ca∣tholike doctor Austine, That the soule is in miserable seruitude if any man take or worship the signes in stead of the things which they signifie. And againe, That it is an errour, if anie man interpret them vnfruitfullie. We haue learned also that the exter∣nall giftes are not to be despised, because of the internall giftes: knowing that Cornelius the Centurion was taught of God, and that yet notwithstanding he was put ouer to to heare Peter the Apostle preach, & to be baptised of him. Therefore that we maie walke in the high and plaine waie, that is, that we maie detract nothing from the word and sa∣craments, which the scripture doth attribute vnto them, and againe that we may not giue that to the creature, which is proper to the Creator, & that the ordinance of God may not be disanulled, but al glorie maie be giuen to God alone: to conclude, lest that by those externall things instituted of God, we should too much tie the mindes of the faithfull to thinges created, we so beleeue touching the ministerie of the word and the Sacramentes, as wee haue profes∣sed, which thing also we do thus declare by that which followeth.

Of the ministery of the worde of God.

ALthough the Lorde hath expresselie saide, No man commeth to me, except my Father which sent me, doe drawe him: Yet it was his will, that the Gospell of the kingdome should be preached to all nations, and that Byshops should discharge this duetie of the ministerie, with great care and diligence, and with speciall watchfulnes, and be instant in season, & out of season, & by allmeanes, to gaine manie vn∣to Christ. For therfore when he was readie to depart hence into heauen in his bodie, he saide to his disciples: Goe ye in∣to the wholl worlde, and preach the Gospell to euerie creature. After the which manner also Paul the Apostle saith, He that descen∣ded, is euen the same that ascended farre aboue all heauens, that he might fill all thinges. And he gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastours, and Teachers, for the gathering together of the Saintes, for the worke of the mini∣sterie, and for the edification of the bodie of Christ.

Now the Lorde doth vse these his Ministers to instruct his Church, so as he vseth meates to nourish vs, the sower to sowe seede, and Phisitians to heale our bodies. For ex∣cepte he himselfe do giue power and vertue, whereby both the meate maie be turned into nourishment, and the seede maie spring vp, and also the medicine maie be made effe∣ctuall, the outward worke doth nothing at all profit: So ex∣cept the Lord doe giue increase in the heart of the hearer, the doctrine indeede in him which hath not faith, is as it were a watring and planting, but such as is without effica∣cie and vnfruitfull: but being receiued by faith into good ground, and being trimmed by the inward husband man the holie Ghost, doth worke marue••louslie, and profitte. Not∣withstanding it hath so pleased the Lorde to moderate the affaires of men, that although by his owne power he doth all thinges in all men, yet he vouchsafeth to vse the mini∣sters as workers together. For that saying of Paull is eui∣dent: For we together are Gods labourers, but he addeth: Ye are Gods husbandrie, and Gods building: to wit, that we might giue vnto God al the vertue, efficacie, accomplishing and perfit∣ting of the work, & to the ministers a seruice onelie: where∣vpon we doe truelie saie with Paull: Who is Paull then? and who is Apollos? but the ministers by whome ye beleeued? and as the Lorde gaue to euerie man. I haue planted, Apollos watered, but God gaue the increase. So then, neither is he that planteth, anie thing, neither he that watereth, but God that giueth the increase. And in this sense we doe knowe, and willinglie vse these speaches, and testimonies of the holie Scripture: I haue be∣gotten you in Christ by the Gospell; you are the epistle of Christ writ∣ten by vs, not with inke, but with the Spirit of the liuing God. And, Whose sinnes you remitte, they are remitted to them. Againe, Faith commeth by hearing, and hearing by the worde of God. And againe, I send thee to the Gentiles, that thou maist open their eies. Also the Scripture saith of Iohn Baptist, He shall turne the hearts of the fathers to the children, &c. For when all these thinges be done (that is, when we are borne againe, when the holie Ghost is giuen to vs, when our sinnes be forgiuen vs, when faith is giuen vs, and our eies opened, and our hearts tur∣ned) one and the selfe same Spirit (as the Apostle saith) wor∣keth them all, who by his grace doth lighten their hearts, and

draw them vnto him, and that after a common order and meane, to wit, by the instrument or meane of his worde: and yet he might draw vs without all meanes, and without anie instrument, whether, as much, and whome ••t plea∣seth him, Therefore let no man glorie in me••, but in him that giueth the increase. Againe, let no man despise men, which are ••ent of the Lord, of whome he p••on••unceth, He that heareth you, heareth me: and he that despiseth you, despiseth me. This is our opinion touching the ministerie of the word, agreeable, as we hope, to the Scripture and sound writers: which also wee haue found often in Luthers, and in his friendes bookes.

OVT OF THE CONFESSION OF BOHEMIA.

Of those that teach in the Church, and who they be that gouerne them. CHAP. 9.

IN the ninth place it is ••aught concerning the acknow∣ledging of the shepheards of soules o•• lawfull ministers of sacred functions in the holie Church: according to the degrees and orders of diuerse cures, and first that these are especiall members of the holie ecclesiasticall communion, and Christ his * 1.32vicegerentes that is, they who supplie his place, he that heareth them, heareth Christ, he that despiseth them, despiseth Christ, and his heauenlie father. For to these is the ministery of the word and sacraments lawfully commit∣ted. But ministers ought not of their owne accordto prease forward to that calling: but ought according to the exam∣ple of the Lord and the Apostles, to be lawfullie appointed, * 1.33and ordeined thereunto: and that after this manner, that from among a people that is sound in religion and feareth God, such men maie be chosen and called to the admini∣stration of holie functions, as are strong & mightie in faith, fearing God, and hauing giftes requisite for the ministery, and be of an honest and blamelesse life. And againe, tha•• aboue all thinges these be prooued and tried by examinati∣on * 1.34whether they be such, and so afterward, praiers and ••••∣stings being made, they maie be confirmed or approoued of the elders, * 1.35by laying on of hands, * 1.36Hereof speaketh the au∣thor 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 h••••••d * 1.37of me before manie witnesses, the same deliuer to faithfull men, which shal be able to teach others also. Of such Priests or ministers & of * 1.38making, ordeining & consecrating them, & how the ordei∣ning of them ought to be handled, the Apostle teacheth eui∣dentlie 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 pri∣mitiue 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 Ca∣nons 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 * 1.39Deacons, 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 A∣postles dealt so by others, to the end that afterwarde god∣lie 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 functi∣ons, and that they might haue testimonie as well from the common sorre, as from their Elders, that they were fit••e men, and worthie of that place.

Together with these things it is taught, that by the ex∣ecuting 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 salua∣tion, and faithfullie employ their seruice vnto them, by tea∣ching 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 medi∣tation:

as the Apostles also exhort men to these thinges: Saint Peter writeth thus, Feede the flocke of God which depen∣deth * 1.40vpon you, caring for it, not by constraint, but willinglie, not for fi••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 * 1.41all thinges, suffer aduersitie, doe the worke of an Euangelist, make thy ministerie fullie known, or with all diligence. Againe, Be thou * 1.42an example to the faithful, in speach, in con••••sation of life, in loue, in the spirit, in faith, in purenes. Till I come be instant in reading, ex∣horting, 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 pros••••••st▪ take * 1.43heede 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 whol∣some 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 ser∣mons, according to the ordinance of S Paull, who wri∣teth thus, Keepe the true patterne of the wholsome wordes, which * 1.44thou hast heard of me, in faith and in loue, which is in Iesus Christ. And againe, But abide thou in those thinges, that thou h••st lear∣ned, and are committed vnto thee, knowing of whome thou hast lear∣ned 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 ouer∣them * 1.45whose 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 wilbe great, let him be your

seruant, and he that wilbe chiefe among you or beare rule, let him be your minister. Eu••n as the Sonne of man came not to be 〈…〉〈…〉 * 1.46vnto: but that he himselfe might minister to others, and ••••ve hi•• life, as a price, for the redemption of manie. Peter also saieth, N•••• as being Lordes ouer the people, or the Lordes inheritance, but a•• they * 1.47whoe 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 * 1.48maie 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 pers••••de themselues verie well of them, obe••e them, ••se their helpe in matters pertaining to saluation, yeld them due honour, & performe all conuenient duties, towardes them, where•• to they are bound by Gods worde and that according to the * 1.49Doctrine of Christ who saith, He that re••ei••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 sub∣mi•• your selues, for they watch for your soules, as they that must giu•• * 1.50account 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 for, that they maie haue a competent liuing, and such thinges as are needfull for the mantinance of the bodie, ac∣cording to the Lordes ordinance, whereof Paull speaketh * 1.51after this sorte, The Lord hath so appointed that they which preach the Gospell should liue of the Gospell.

And to the end that the daunger of an idle, secure, and * 1.52Sodomiticall life maie be auoided, and so they maie be an example to the flocke, whereof they haue charge, and that by a feeling of the burdens of this common life, they maie learne to vnderstand the miserie of men, and may by this meanes be touched and haue compassion on the miseries of others, for these causes, I saie, this is taught, that they,

whose abilitie of strength is such * 1.53, especiallie those, on ••••••me as yet the greatest and painfullest charge of the people, is not laide, should themselues with their owne handes get their liuing, that they be not a burden to the Churches, especiallie in the beginning of their buildinges, and reparations, or also intimes of long persecution, or * 1.54otherwise by reason of the weaker sorce, and that they giue not place to vaine vol••ptu••us, and riotous sloth, as those who faithfullie follow Saint Pauls doctrine, and who haue the Lords speach before their ••••es, saying, it is a more happie * 1.55thing to giue, then to take.

And if so be that some one of these Pas••ors slip into sin or errors, or be somewhat neglig••n•• in looking to this charge, hé ought by the ordinarie & lawfull discipline of the Church to be brought into the ware againe, and to be chastised, but if he will not repente, nor be healed▪ then he ought first to be remooued from the executing of his charge and from the ministerie, and afterward as an vnprofitable seruant, as a member which causeth offence, a d••••e braun••h, and vn∣sauotie salt to be cast out or banished from the fellowship of the Church and inioying of saluation, of whome the Lord saith, that this salt is henceforth good for nothing, that which * 1.56Paull also teacheth, when he saith, Those that offend (mea∣ning those that are elders) reprooue or chastise before al men, that the rest also m••ie stand in feare. But the people ought so to be haue themselues toward such teachers, either grown out of kinde, or entangled with errors, or toward other elders al∣so not repenting, and excommunicated, as the holie scrip∣ture sheweth, and first Christ saith. Take ye heede of false Pro∣phers, * 1.57which come to you in sheepes clothing, but inwardlie are ra∣••ening wolues, ye shall know ahem by their fruites, and Paull. Now * 1.58I beseech you breethren marke those diligentlie which cause diui∣sion and offences, contrarie to the doctrine which ye haue learned, and auoid them, for they that are such serue not our Lord Iesu Christ but their owne bellies.

Of the keies of Christ. CHAP. 14.

THe fourteenth Chapter of Ecclesiastical doctrine is of the Lords keies, of which he saith to Peter, I will * 1.59giue thee the keies of the kingdome of heauen, and these keyes are

the peculiar function or ministerie and administration of Christ his power, and his holie spirit, which power is com∣mitted to the Church of Christ, and to the ministers there∣of, vnto the end of the world: that they should not onelie by preaching publish the holie gospel, although they should do this especiallie, that is, should shew forth that word of true comfort, and the ioyfull message▪ of peace, and new ti∣dings of that fauour which god offereth: but also that to the beleuing and vnbeleeuing they should publikelie or priuate∣lie denounce and make knowen, to wit, to them his fauour, to these his wrath, & that to al in general, or to euery one in particular, that they may wisely receiue some into the house of God, to the communion of saintes and driue some out from thence, and maie so through the performance of their ministerie, holde in their hand the scepter of Christ his kingdome, and vse the same to the gouernment of Christ his sheepe.

Therfore the condition, and proper office of the keies is, first to open and loose, that is, in Christ to appease and still the conscience of the faithfull ones, and of those that turne againe by repentance: to make it knowne vnto them that their sins be forgiuen, & to strengthen thē in a sure hope of saluation: & by this meanes to open the kingdome of heaué vnto them, to giue them courage against all temptations, & to stirre vp stedfastnes and chearefullnes in them. And all these thinges are done by the faithfull Shepheards of soules in the Lords stead, not dooing this of them selues, but vpon Christ his commaundement, not by their owne and proper vertue, but by Christes, and by the efficacie of his word and sacraments, as those that are stewards and dispensers of the mysteries of God, and ministers onelie. In the administra∣tion of which thinges, they maie vse some semelie and in∣different ceremonies, that is which are no waie necessarie, such as are * 1.60to lay on hands, or to reach out the right hand, or els they maie omit them.

On the other side the office and proper work of the keies of Christ is, to shut and binde, that is, by the commaunde∣ment of Christ, and the authoritie of this office giuen by him to the Church, which is his power and scepter, to de∣nounce against all stubborne impenitent, vnbeleeuing, and

other such like sinners, Gods horrible iudgement and his intollerable wrath, which no nature can abide, and his se∣uere sentence: and so by the word of Christ, according to the qualitie of the offence to reprooue sinne, to seuer them from the fellowship of Christ our sauiour, and from the fruit and participation of the sacraments, and to cast them out of the christian Church, and in a worde to shut the kingdom of heauen vpon them, and at the length to deliuer them to Sathan.

This power of his scepter and spirit hath the Lord graun∣ted and deliuered to the holie Apostles and in them to all ministers of Churches, lawfullie ordained that they might exercise it in his stead: and he graunted it to them by these words, As the Father hath sent me, so do I send you also. And by & * 1.61by he addeth these words, Rec••••ue ye the holie Ghost. If ye for∣giue anie men their sins, they are forgiuen them, and if ye 〈◊〉〈◊〉 any mans sinnes, they are retained. Moreouer a manifest exam∣ple of vsing the power of the keies is laied out in that sin∣ner * 1.62of Corinth and others, whome Saint Paull, together with the Church of that place, by the power and authoritie of our Lord Ies•• Christ and of his spirit, threw out from thence and deliuered to Sathan: and contrariwise, after * 1.63that God gaue him grace to repent, he absolued him from his sinnes, he toke him againe into the Church to the com∣munion of saints and sacraments, and so opened to him the kingdome of heauen againe. By this we maie vnderstand that these keies, or this diuine function of the Lordes is committed and graunted to those, that haue charge of soules and * 1.64to each seuerall Ecclesiastic all societies, whether they besmal, or great. Of which thing the Lord saith to the Chur¦ches, Verely I saie vnto you, whatsoeuer thinges ye binde on earth, shal be bound in heauen. And straight after: For where two or three * 1.65be gathered together in my name, there am I in the middest of them. Moreouer this is likewise taught * 1.66that euerie Christian, so often as he needeth these keies of the Lord, ought to require them particularly for himselfe of the pastors of soules of that Church or fellowship, of which himselfe is a parte, & to which he belongeth, & that he vse them with full confidence, no other wise then if he receiued them of Christ himselfe, see∣ing that Christ hath deliuered them vnto the Pastours and

that he by no meanes doubt, that by the ministerie of these * 1.67keies, through the vertue and power of Christ his sinnes are forgiuen him, and that he is freed from them, according to Christ his owne saying, whose sinnes you forgiue, &c. And, He that heareth you, heareth me: and he that receiueth you (in the be halfe, to wit, of the Ecclesiasticall ministerie, and in his time of neeed) receiueth me: and contrarilie, He that despiseth you, despiseth me.

This is also taught and handled, * that the Priests ought * 1.68not to vse these keies of the Lord otherwise, then according to the meaning and will of Christ, which is declared ex∣presselie in his word, and according to the sure, flat, and ex∣presse determinations of his iudgement: and that they doe not any manner of waie, according to mens opinions, much lesse after their owne minde or lust, abuse these keies: for so it would come to passe, that the keies should swa••ue from their office. And this is to be taken heed of, that it be not by this meanes fulfilled in the misusing of them, which the Lorde hath saide by the Prophet: For you, saith he, is this com∣maundement, * 1.69O ye Priestes, if you will not heare it, nor consider it in your heartes, to giue glorie to my name, saith the Lorde of hoastes, I will send a curse vpon you, and will curse your blessings, as I haue cursed them alreadie, because you regarde not in your heartes the feare of the Lorde.

OVT OF THE FRENCH CONFESSION.

SEeing that we are not made partakers of Christ, but * 1.70by the Gospell, we beleeue that that good order, which by the authority of the gospel is confirmed, ought to be kept sacred and inuiolable: and that therefore Pastours are ne∣cessarilie required in the Church, vpon whose shoulders the burden of teaching the worde, and administring of the Sa∣craments, doth lie, whome also we ought to honour and re∣uerentlie to heare, if so be that they being lawfullie called, doe discharge their duetie: not as though God did stand in∣need of such staies & inferior helps, but therfore rather, be∣cause that so it seemeth good to him to gouerne vs as it were by vsing this bridle. Therefore we detest all those fanaticall spirites, who, as much as in them lieth, desire that both

this sacred ministerie or preaching of the word and the ad∣ministration of the Sacramentes, were vtterlie abolished.

* 1.71 We beleeue that this true Church ought to be gouerned by that regiment or discipline, which our Lord Iesus Christ hath established, to wit so, that there be in it Pastours, El∣ders, and Deacons, that the puritie of Doctrine maie be re∣tained, vices repre••sed, the poore, and others that be in miserie, according to their necessitie, maie be prouided for and that there maie be holie meetinges, for the edifying both of small and great.

* 1.72 We beleeue that all true Pastours, in what place soeuer they be placed, haue the same, and equall authoritie among themselues giuen vnto them, vnder Iesus Christ the onelie heade, and the chiefe and alone vniuersall Bishop, and that therefore it is not lawfull for anie Church, to challenge vnto it selfe Dominion or soueraigntie ouer anie other Church.

* 1.73 We beleeue that it is not lawfull for anie man, vpon his owne authoritie, to take vpon him the gouernment of the Church, but that euerie one ought to be admitted thereunto by a lawfull election, so neere as maie be, and so long as the Lorde giueth leaue. And this exception we doe expresselie adde, because that sometime (as it fell out also in our daies, the state of the Church being disturbed) it was necessarie, that some should be raised vp of the Lorde extraordina∣rily, which should repaire the ruines of the decaied Church. Neuertheles howsoeuer it be, we beleeue, that this rule is▪ I∣wa••es to be followed, that all Pastours and Elders should haue a testimonie of their calling.

OVT OF THE ENGLISH CONFESSION.

FVrthermore (we beleeue) that there be diuerse de∣grees of Ministers in the Church: whereof some be * 1.74Deacons, some Priests, some Bishops: to whom is commit∣ted the office to instruct the people, and the wholl charge, and setting forth of Religion. Yet notwithstanding, we say, that there neither is, not can be any one man, which may haue the wholl superioritie in this vniuersall state: for that Christ is euer present to assist his Church, and needeth not

any man, to supplie his roome, as his onelie heire to all his substance, and that there can be no one mortall creature, which is able to comprehend, or conceiue in his minde the Vniuersall Church, that is to wit, all the partes of the world, much lesse hable rightlie, and duelie to put them in order, and to gouerne them. For al the Apostles, as Cyprian saith, were of like power among themselues, and the rest were the same, that Peter was. And that it was saide indifferentlie to them all, Feede yee: indifferentlie to them all, Goe into the whole worlde. Indifferentlie to them all, Teach yee the Gospel. And, as Hierome saith, All Bishoppes wheresoeuer they be, be they at Rome, be they at Eugubium, be they at Constantinople, be they at Rhegium, be all of like preeminence, and of like priesthood. And, as Cyprian saith, There is but one Bishoprike, and a pee•• thereof is perfitlie and wholly holden of euery particular Bishop. And according to the iudgement of the Nicene Councell, we saie, that the Bishop of Rome hath no more iurisdiction ouer the Church of God, then the rest of the Patriarkes, either of Alexandria, or of Antioche haue. And as for the Bishop of Rome, who now calleth all matters before himselfe alone, except he doe his duetie, as he ought to doe, except he mi∣nister the Sacraments, except he instruct the people, except he warne them and teach them, we saie, that he ought not of right once to be called a Bishop, or so much as an Elder. For a Bishop, as saith Austine, is a name of labour, and not of ho∣nour: that the man, that seeketh to haue preeminence, & not to profit, maie vnderstande, himselfe to be no Bishop. And that neither the Pope, nor any other wordly creature can no more be head of the wholl Church, or a Bishop 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 Bi∣shop of Rome did euer suffer himselfe to be called by such•• 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 E••∣pire.) Which was about the sixth hundred and thirteent•• yeare after Christ was borne. Also the Councell of Carthage did circumspectlie prouide, that no Bishop shoulde be called ei∣ther the highest Bishop, or chiefe Priest. And therefore, sithenc••

the Bishop of Rome will now a daies so be called, and chal∣lengeth vnto himselfe an Authoritie, that is none of his: be∣sides that, he doth plainlie contrarie to the auncient coun∣cells, and contrary to the olde fathers: We beleeue, that he doth giue to himselfe, as it is written by his owne compa∣nion Gregorie, a presump••uouse, a prophane, a Sacrilegious, and an antichristian name: that he is also the King of pride, that he is * 1.75Lucifer, 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 per∣sons doe vs the greater wrong, which haue nothing so com∣mon 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 tea∣cher, and to be an Interpreter of the Scriptures.

* 1.76 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, pro∣nouncing 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 bro∣thers 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 faith∣full. 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 ven∣gance, and euerlasting punishment: Or else, when he doth quite shut thē out from the bosome of the church, * 1.77by 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 ••••e knowledge of the Scriptures: with Tertullian we saie, They be the interpretation of the Law: and with ••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 mas∣sing 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 be∣leeuing a sweete sauoure of life vnto life: and vnto the vn∣beleeuing, and vnfaithfull, * 1.78a 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 be∣leue 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, &, * 1.79as 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 i•• * 1.80a iudge in this case, but yet hath no manner of right to chal∣lenge 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 re∣buke them, saying: Woe be vnto you Scribes, and Phariseis, which * 1.81ha••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 * 1.82one onelie keie belongeth to all, we saie, there is but one onelie power of all ministers, as concerning opening, and

shutting. And, * 1.83as touching the Bishop of Rome, for al that his flattering Parasi••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) * 1.84except he goe so to worke, as mens consciences may be made pliaunt, and be subdued to the word•• 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 ••unninglie to open, or better to absolue, then his bree∣thren?

OVT OF THE CONFESSION OF BELGIA.

* 1.85 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 se∣niours 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 by the bridle of discipline kept within their compasse: that the poore in like manner, and those that be afflicted, may be re∣leeued either with aide or comfort, according to the seuerall necessitie of euerie one. For then shall all things in the Church be done in due & conuenient order, when faithfull and godlie men are chosen to haue the gouernement of the same, euen as Saint Paull hath prescribed in the first to Ti∣mothie the 3. and the first to Titus.

* 1.86 We beleeue that the Ministers, Seniours, and Deacons, ought to be called to those their functions, & by the lawfull election of the Church to be aduaunced into those roomes, earnest praier beeing made vnto God, & after the order & manner, which is set downe vnto vs in the worde of God.

This especiall•• 〈◊〉〈◊〉 one ought to take diligent heede of, that he doe not b•• ••••lawfull meanes thrust himselfe into those offices. For 〈◊〉〈◊〉 must waite, vntill he be called of God himselfe, that he 〈◊〉〈◊〉 haue a certaine testimonie of his vocation, and may know 〈◊〉〈◊〉 is from the Lorde. Yet in what place of the worlde 〈…〉〈…〉 the ministers of the worde of God doe keepe, they haue 〈◊〉〈◊〉 them the same and equall power and authoritie, beeing 〈…〉〈…〉 ••hem equallie the ministers of Christ the onelie vniuersall 〈…〉〈…〉 and head of the Church. Moreouer, lest that this holie 〈…〉〈…〉 of god be despised and brought into contempt, it is the 〈◊〉〈◊〉 of all men to haue a verie honourable and reuerent opin•••••••• of all the Ministers of the worde, and Seniours of the Church, euen for that workes sake, wherein they doe labour: also to be at peace and vnitie with them, and as much as possiblie may be, to abstaine from all manner of quarrelings and con∣tentions one with another.

* 1.87 OVT OF THE CONFESSION OF AVSPVRGE.

COncerning Ecclesiasticall orders they teach, that no man should publikelie in the Church teach or mini∣nister the Sacraments, except he be rightlie called: accor∣ding as Saint Paull giueth commaundement to Titus, To or∣daine Elders in euerie Citie.

Out of the Articles concerning abuses.

Of the power Ecclesiastical.

* 1.88 THere haue bin great controuersies touching the power and authoritie of Bishops, in which many haue incom∣modiously mingled together the ecclesiasticall power, and the power of the sword. And out of this confusion there hath sprong very great warres and tumults, while that the Popes, bearing themselues bolde vpon the power of keies, haue not onlie appointed new kindes of worship & seruice of God, & burdened mens consciences by reseruing of cases and by vi∣olent excommunications, but also haue laboured to trans∣ferre wordlie kingdomes from one to an other, and to spoile Emperours of their power and authoritie. These faultes did

godlie and learned men long since, reprehended in the Church, and for that cause, our diuines were faine, for the comforte of mens consciences, to shew the difference be∣twe••ne the Ecclesiastic all and ciuil powers. And they haue taught that either of them because Gods commaundement is duetifullie to be reuerenced, and honoured, as the chee∣fest blessings of god vpon earth.

Now their iudgement is this, that the power of the keies, or the power of Bishopps, by the rule of the Gospel, is a pow∣er, or commaundement from God, of preaching the Gos∣pell, of remitting or retaining sinnes, and of administring the Sacraments. For Christ doth send his Apostles with this charge, As the father hath sent me, so send I you. Receiue yee the holic Ghost: whose sins ye forgiue, they are forgiuen them, & whose sins ye reteine, they are reteined. Mar. 16. Goe and preach the Gospell to euerie creature, &c. This power is put in execution, onelie by teaching or preaching the Gospell, and administring the sa∣craments, either to many ioyntlie, or to seuerall persons, ac∣cording to their calling. For they be not corporall thinges but eternall, that are graunted vnto vs, as an eternal righ∣teousnes, the holie Ghost, life euerlasting. These things cannot begotten but ••y the ministerie of the worde and Sa∣craments. As Paull saith, The Gospell is the power of God to salua∣tion to euerie one that beleueth. Seing then that the power eccle∣siastical concerneth things eternall, & is put in vse onelie by the ministery of the word, it hindreth not the politicall go∣uernement, * 1.89no more then doth the* skill of musicke or sing∣ing For the ciuil gouernement is occupied about other mat∣ters, then is the Gospell * 1.90the Magistrate is to defend, not the mindes, but the bodies, and bodelie things, against ma∣nifest iniuries, he restreineth men by the sworde and corpo∣rall punishment, that he may vpholde peace, and a ciuill iustice. Wherefore the Ecclesiasticall and ciuill powers are not to be confounded. The Ecclesiasticall power hath a pe∣culiar commaundement to preach the Gospel and admini∣ster the Sacraments. Let it not by force enter into another charge, let it not tourne wordlie kingdomes from the right owners. Let it not abrogate the Magistrates lawes, let it not withdraw from them lawfull obedience, let it not hin∣der iudgements touching any ciuil ordinances and statutes,

or contractes, let it not prescribe lawes to the magistrate, touching the for me of a common wealth, as Christ saith, My kingdome is not of this world. Againe, Whoe made me a iudge or a di••id••r ouer you. And Paull to the Philip. 3. Our conuersati∣on is in heauen. 2. Cor. ••0 The weapons of our warfare are not carnall but mightie in god, to throw downe the imaginations, &c. Thus doe our diuines discerne and distinguish the dueties of each power one from the other, and doe warne all men to honour both powers and to acknowledge both to be the good gift and blessing of God.

* 1.91 * If so ••e that the Bishopes haue anie power of the sword, they haue it not as bishops by the commaundement of the Gospell, but by mans law giuen vnto them of Kinges and Emperours, for the ciuil gouernment of their goods. Yet this is a kinde of function and charge diuerse from the ministe∣rie of the Gospell.

Therefore when as the question is touching the iuris∣diction of Bishoppes, rule and dominion must be distingui∣shed from Ecclesiasticall iurisdiction. Againe, by the Gos∣pell, or as they t••ar••e it, by Gods lawe, Bishops, as they be Bishops, that is, such as haue the administration of the word & sacraments cōmitted to them, haue no iurisdiction at all, but onlie to forgiue sin, also to know what is true doctrine, & * 1.92to reiect such doctrine as will not stand with the Gospell, & * to debarre from the communion of the Church such as are noto••iousl••e wicked, not by humane force and violence, but by the worde of God. And * herein of necessitie the Chur∣ches ought by the law of God to performe obedience vnto them, according to the saying of Christ, he that heareth you, heareth me. But when as they teach or determine any thing contrary to the Gospel, then haue the Churches a cōmaun∣dement of God, which forbiddeth obedience to them. Mat. 7. Beware of false Prophets. Gal. 1. If an Angel from heauen preach any other Gospell, let him be accursed. 2. Cor. 13. We cannot do a∣ny thing against the truth, but for the truth. Also, This power is gi∣uen vs to edifie, and not to destroie. So doe the Canons com∣maunde. 2. quaest. 7. Cap. Sacerdotes, & Cap. Oues. And Augustine in his treatise against Petilians Epistle saith, Nei∣ther * 1.93must we subscribe to Catholike Bishops, if they chaunce to erre•••• holde opinions which he against the Scriptures. If so be * that they

haue any other power or iurisdiction, in hearing and vnder∣standing certaine cases, as nam••lie of Ma••rin••ony & tithes, &c. They holde it by mans lawe: and that in such places where the ordinarie iudges failing, the Princes are constrei∣ned, wil they, nil they, to minister iustice to their subiects for mainteining of peace.

And a few lines after.

So oft as we handle this place, by and by our aduersaries cry out, that the Bishops authority being ouerthrow••e, ther followethdisorder, that the peoples behauiour cannot be or∣dered, that the common sort was lusty & vnb••••dled, & in a word there followeth a hellish life, such a one as is painted out by Euripides in this verse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They complaine also, that when as some lawes are abro∣gated, the common people taketh it as a pat••erne, how to deale with all the rest. And so shaking of the boodes and reines of discipline and order, they take an excessiue lib••r∣lie to themselues, which b••eedeth infinite offences, ••••••••∣ches be tweene Princes, scatrering of Churches. 〈◊〉〈◊〉 warres, and desolations. To co••clude, they 〈◊〉〈◊〉 here, what an enimie to mankinde want of gouernment is, and how manie nices and calamities arising out of this foun∣taine, doe ouerslow the 〈…〉〈…〉 of man.

They aduile therefore for the 〈…〉〈…〉 of these so great euills, to establish the authoritie of Bishoppes to 〈…〉〈…〉 the lawes that haue bene in vse before, and also to beare with the inconueniences (if there be anie in them) in re∣spect of the common weakenes of men, and for quietnes sake to dissemble them: especiallie seing there can no state or order be apppointed which is without all maner of faults. Here also they bring in that old saying. That an euill well cou∣ched, is not to be stirred. They rehearse man••e examples, howe great ouerthrowes followed vpon the remoouing of lawes and the chaunge of the forme of gouernment, in the Cities of Athens, Sparta, Rome, and diuers others. At Rome how oft did the dissentions of the Consulles and the Tribunes stirre vp great ciuill warres?

Though these senatour like declamations be verie plau∣sible, and incense the mindes of manie against vs, yet they maie be confuted by moste true and substantial arguments.

First therefore wee desire that these our accusers woulde turne ouer the hystorie of the Church from time to time, and that they woulde not thinke that those notable men, the Prophets and Apostles, were without common sense and reason and so hard harted, that they cared not for the peace and quiet of their countrie, or so barbarous and cru∣ell, that they made no great accompt of the discipline, lawes, and good order of the kingdome. For those moste wise, vertuous, and graue men, Esaie, Ionas, Ieremie, Iohn Baptist. * 1.94Christ, Peter, Iames, and Paull, Did both know what a great good ciuill concorde is, and loued their countrie and countriemen, and also were greatlie greeued to beholde the discords and renting a sunder of those nota∣ble common wealthes. How often did Christ weepe, when he spake of the discordes and Tu••••l••es of his nation, and the sacking of the citie? Albeit therefore the Prophets and Apostles did verie wel know and greatlie like of those ciuill duties. Yet were they constrained by the commaundement of God to wa••re against the deuils kingdome, to preach heauenlie doctrine, to collect a Church vnto God, and to imploye their seruice to the eternall saluation of a great number of men. These are the first lawes that euer were giuen, and are to be preferred before all other. Th•••• sha•• haue no other Gods. Thou shall not take the name of God in vaine. And this concerning the sonne, This is my beloued sonne, heare him. These lawes must needes be obeyed, The true do∣ctrine of God and his true worship must needes be embra∣ced and receiued▪ and all errors, that ••end to the dishonour of God, must be abhorred and forsaken, though all the worlde should breake and fall downe. No humane thing must be preferred before Gods commaundement, not out life, nor friends, not the concorde and agreement of neigh∣bours and countriemen. Moses, a verie wise man, and no doubt a politicke man, laieth vpon the tribe of Leui the charge of teaching: and knowing what great conflicts and daungers teachers shal meete withal, he forewarneth them of that which he tooke to be moste difficult of all other. And chargeth them that the defence of true doctrine be moste deare vnto them, for so he saith, Deut. 33. These shall keepe thy w••rde, and shall forget their parentes, children, and brethren.

And hereof we haue experience, that it is no small burden that is laide vpon the teachers of the worde Our men are cruellie dealt with in manie places. We are sore oppressed, and the discord in our countrie bringeth no small g••••efe vn∣to vs. But, as was saide before, the commaundement of God concerning the imbracing of the true doctrine of God and renouncing of errours, must be preferred before these great inconueniences, We are not ignorant what wife men haue written, of chaunging and altering lawes. We remember well the saying of Plato, that as the manners of do∣ting parents, so the customes & fashions of our countrie, though none of the wisest, are to be borne with all. But these precepts haue their bounds and limits, within which they must b•• res••rai∣ned. Bondage without 〈◊〉〈◊〉 may be borne but idolatry is not to be borne with, nor the light of the Gospell to be ex∣tinquished.

Againe, whie doe our aduersaries de••lame of such a mo∣deration, vnto vs, when as they in the meane while murder the Cytizens and members of Christ? They might easilie establish peace, and mainteine the author of good order, if they world abolish superstition and vniust lawes. But now they contend not for the safty of the Church, but for their owne profi••tes and pleasures. They would not haue the Ido∣latrie of the Masse nor praying to the deade spoken against: because they cānot abide that their gaine should decrease. They forbid wandring lusts, because the vnm••ried state is best for the keeping of their goodes. These things are in all menseies. Therfore let them l••au•• of their Senator like in∣uectiues, wherein, to vse the olde Poets wordes vnder a faire colour they seeke to establish sha••eles factes. Hereto I ad••oine also the other parte of our defence both true and vnfeig∣ned. We doe not shake of gouernment to bring in disor∣der. We reach that the ministerie of the gospell is moste highlie to be reuerenced and obeyed in those things, which (according to the gospel) do properlie belong to the mini∣sterie thereof. And he is a wicked and an accursed wretch, that doth not with reuerence entertaine as mo••te beautifull the feete of such is bring tidinges of peace. And as for the ciuill power, which be••reth the sworde, it hath beene high∣lie commended and approoued in our writinges. Where∣fore

it is a vile slaunder that they obiect against vs, that we be enemies of gouernment.

Hitherto also belongeth the ss. in the end of this 7. Article.

THey alledge against vs also other sayings which com∣maund obedience, Obeie those that are set ouer you. How 〈◊〉〈◊〉 must we answer, that obedience is most necessarie in such things, as belong properly to this ministery ordained of god. For these sayinges doe not allot vnto Bishops a kingdome without the Gospell. Christ gaue them certaine commaun∣dements, and those he will haue vs obeie. Againe he forbad that anie new found worship should be set vp in the Church, and such he will not haue vs yeald vnto. There are certaine bonds and limites prefixed, within which both the Pastours authoritie & our obedience must conteine it selfe. But these limits doe those Bishops moste malapertlie remooue, who proudlie challenge to themselues a triple power, where∣by they establish most pernicious errours; to wit, a prince∣lie and supreame power of interpreting the Scriptures. Se∣condlie a power of erecting new worship and seruice of god Thirdlie, a soueraigne power of making lawes. And thus they transforme the Church into an humane gouernment. They imagine, forsooth, that as the Prince or highest Iudge in a Realme is to interpret the law, and as the Prince hath power to make new lawes, so the Bishopes must haue a pow∣er in the Church, not vnlike that. And they cannot abid•• that the Church should be gouerned by the dumbe writings (as they call them) of the Prophets and Apostles, which be∣cause somtime they scarse make the matters plaine inough, which they do set downe, the ambiguity bredeth dissentions & discords. Here therfore there must needs be saie they a definitiue voice of some soueraigne or high Iudge, to inter∣pret that which is ambiguous and doubtfullie written. And except all be tied to stand to their interpretation, there will be no end of strife and controuersies. Againe, vnlesse they maie according as times and occasions require make laws what a disorder would there follow? These things are set out with bigge wordes, and they carrie a shew of probabilitie in them, because they are an imitation of the ciuill gouerne∣ment

And surelie such conceites as these, haue in all ages, from the beginning of the worlde, hurte the Church greatly and still will hurt it. The godlie are therefore to be admo∣nished, that they be not ouertaken with these subtilties and sleights. God will haue his Church gouerned by his word, which Christ and his Apostles haue Ieste vnto the Church, and he wil haue this his voice to sound in the Church by the mouthes of his ministers. And though it doe conteine a wis∣dome, that is farre from reasons teach, yet the word of the Prophets and Apostles is sure and not doubtfull. Therefore Peter saith, Ye doe well in attending to the worde of the Prophets, as to alight in the darkenes Besides the Church hath the gift of interpretation, that is, the vnderstanding of the heauen∣lie doctrine, but that is not tied to the name or degree of Bi∣shops: and therefore it is no power of interpreting like to the power of a Prince or highest Iudge. But those that are lear∣ned in the word of God & borne againe by his spirit in what place soeuer they be, they assent vnto the worde of God, and vnderstand the same some more some lesse. Men must therfore iudge wiselie of those huge Bulwarks of the peoples power. Touching laws, to be made by the Bishops, Petersaith in a word, Why doe yea tempt God, laying a yoke on them, &c.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of Order.

* 1.95 IT is euident by the holie Scriptures, that al they which are in deed Christians, are consecrated in baptisme by Christ the sonne of God, to be spiritual priests, and that they ought alwaies to offer vp to God spiritual sacrifices Neither is it vnknowne, that Christ in his Church hath instituted ministers, who should preach his Gospell, and administer the sacramentes. Neither is it to be permitted to eue∣rie one, although he be a spirituall Priest, to vsurpe a pub∣like ministerie in the Church, without a lawfull calling. For Paull saith, Let all thinges be done honestlie and decentlie among you. And againe, Laie handes sodenly on no man. Wherefore we doe not account it an vnprofitable thing, to prooue, as it were by certaine steppes, the faith of them that are to be admitted to the publike ministerie of the Gospell. And it seemeth not a litle to further concordand vnitie, to keep a

due order among the Ministers of the Church.

But the holie Scripture doth not teach vs, that Christ hath instituted in his Church such Priestes, as should be Mediatours betweene God and men, and pacifie the wrath of God towards men, by their sacrifices, and apple the merit of Christ to the quicke and the dead, without the preaching of the Gospell, and administration of the Sacra∣mentes For if we will speake of the great and true Media∣toure, There is but one Mediatour betweene God and men, Iesus Christ the Sonne of God * 1.96. If we will speake of the Mediatour of praying euery godly man is made a Mediatour ech for other through Iesus, because that their duetie doth require, that they should commend one anothers health to God in their praiers: the which dutie also then euery one doth performe, when they saie the Lordes prater in faith. If we speake of the sacrifices which do purge our sinnes, and appease the wrath of God, then is there one onelie sacrifice, which doth purge vs, and reconcile God vnto vs, to wit, the sacrifice of our Lord Iesus Christ, which was once made on the Crosse. And as Christ doth die no more, death hath no more Dominios ouer him, so this sacrifice of his shall neuer be made againe, but by his one oblation, as it is written in the Epistle to the He∣brewes, He hath made perfect for euer those that be sanctifie. If we speake of the remembrance of this one sacrifice, and of the applieng of the merit thereof, then the publike mini∣sters of the Church, which doe teach the Gospell publike∣lie, and administer the Sacramentes according to the insti∣tution of Christ, doe not onelie make a true and right re∣membrance of this purging sacrifice, but doe also applie, by their dispensation, the merit of this sacrifice to all those, that doe receiue the Gospell and the Sacramentes by faith. Therefore we cannot see what vse there is of those kinde of men in the Church, which are ordained for this purpose, that they maie haue authoritie to sacrifice for the quicke and the dead. Paull, when as in his Epistles to the Corin∣thians and Ephesians, he rehearseth those offices and mini∣steries which are necessarie to the edifying & preseruingof the Church, he reckoneth Prophettes, Apostles, Euangelists▪ Pastours, Doctours, and such like: but in this rehearsall he maketh no mention at all of priuat Priestes, of which sorte

the world is now full▪ neither is it like that he world haue omitted this kinde of Priestes, if either Christ had appoin∣ted it, or if it had beene profitable and necessarie for the Church: And Paull writeth that a Bishope ought to be ap••e to teach: And Ierome teacheth that A Priest and a Bishoppe are all one. Therefore it is euident, that excepta * 1.97Priest be ordeined in the Church to the ministerie of teaching, he can not rightly take vnto him neither the name or a Prieste nor the name of a Bishoppe.

OVT OF THE CONFSSION OF SVEVRLAND.

Of the Office, dignitie, and power of Ecclesiasticall Persons.

* 1.98 TOuching the ministery, and dignitie of the Ecclesiasti∣calorder, we do thus 〈…〉〈…〉 that there is no power in the Church, but that which tendeth to edifying, •• Cor. 10. Secondlie that we must nor thinke otherwise or any man in this state, then Paull would haue men to esteeme, either of him selfe, or of Peter and Apollo and others, As of the seruantes of Christ, and the dispensers of the mysteries of God, in ••••ome this is chiefelie required, that they be faithfull For these be they which haue the keies of the kingdome of God, and the power to binde and loose 〈◊〉〈◊〉 ••o remit or retaine sinnes▪ yet that power is so limited, that they be neuerthelesse the ministers of Christ, to whome alone the right and authori∣tie to open heauen, and forgiue sinnes, doth properlie per∣taine. For neither he which planteth, nor he that watereth, is anie thing, but God that giueth the increase. 1. Cor 3. Neither is anie man of himselfe fitte to thinke anie of those thinges as of himselfe, but if anie man be found fitte thereunto, he hath it all of God. VVho giueth to whome it pleaseth him, to be the ministers, and preachers of the new Testament, to wit, so farre forth as he giueth them a minde, faithfullie to preach the mea∣ning and vnderstanding of the Gospell, & vseth them here∣unto▪ that men maie be brought by a true faith to his new couenant of grace. Furthermore these be they, which doe minister vnto vs the dead letter (that is, such a doctrine of trueth, as pearceth no farther then to humane reason) but

the spirit which quickneth, and doth so pearee into our spi∣rit and soule, that it doth throughlie perswade our heart of the trueth. These are the true fellow▪labourers of the Lord, 1. Cor. 3. opening in deed heauen, and forgiuing sinnes 〈◊〉〈◊〉 those, to whome they declare the doctrine of faith, 〈◊〉〈◊〉 meanes of the grace and spirit of God. Whereupon Christ sending out his Apostles to exercise this duetie, he brea∣thed vpon them, saying, Take yee the holie Ghost. And further more he addeth, whose sinnes ye remit, &c.

Hereof it is manifest, that the true and fit ministers of the Church (such as be bishops, Seniors, annointed and conse∣crated (can doe nothing but in respect of this, that they be sent of God. For how shall they preach (saith Paull) except they be sent? That is, except they receiue of God both a minde, and power to preach the holie Gospell aright and with fruit, and to feede the flocke of Christ. And also, ex∣cept they receiue the holie Ghost, whoe maie worke toge∣ther with them, and perswade mens hearts. Other vertues wherwith these men must be endued are rehearsed, 1. Tim. 3. Tit. 1. Therfore they which are in this sort, sent, anointed▪ consecrated and qualified▪ they haue an earnest care for the flocke of Christ, and doe labour faithfullie in the worde and doctrine, that they maie feed the people more fruitfullie▪ and these are acknowledged and accounted, of our prea∣chers for such Bishops, as the Scripture euerie where spea∣keth of: and euery Christian ought to obey their commaun∣dements. But they which giue them selfes to other things they place them selfes in other mens seats, and do worthe∣lie take vnto them selues other names. Yet notwithstanding the life of any man is not so much to be blamed, as that ther∣fore a Christian should refuse to heare him, if peraduenture he teach somthing out of the chaire of Moses or Christ (that is, either out of the law of God, or out of the holie gospell) that maie serue for edification. They which bring a diuers or a staunge voice, whatsoeuer they be, they are in no ac∣count or estimation, with the sheepe of Christ. Ioh. 10. * 1.99Yet they which haue a seculare power and soueraigntie, they haue it of God him selfe, howsoeuer they be called: there∣fore he should resist the ordinance of God, whosoeuer should oppose him-selfe to that temporall gouernment▪

These things doe our Preachers teach, touching the au∣thoritie of Ecclesiasticall persons: so that they haue great iniurie offered to them in that they are blamed, as though they sought to bring the authoritie of Ecclesiasticall prelats to nothing, whereas they neuer forbad them that worldlie gouernement and authoritie, which they haue. But they haue often wished, that they would come nearer to the Ec∣clesiasticall commaundements, and that either they them selues would instruct and faithfullie feede the consciences of Christians, out of the holie Gospell, or that at the least wise they would admit others hereunto, and ordeine such as were more fitte for this purpose. This is it, I saie, that out Preachers haue oftentimes requested of the Prelates them selues, so faire haue they beene from opposing themselues at anie time to their spirituall authoritie.

But wheras we could not either beare anie longer the do∣ctrine of certaine Preachers, but beeing driuen thereunto by necessitie, we haue placed others in their roome: or els haue reteined those also, which haue renounced that Ec∣clesiasticall superioritie; We did it not for anie other cause but for that these did plainlie and faithfullie declare the voice of our Lord Iesus christ, the other did mingle therwith all mans inuentions. For so often as the question is, concer∣ning the holie Gospell, and the doctrine of trueth, Christi∣ans must whollie turne them selues to the Bishop of their soules the Lord Iesus Christ, and not admit the voice of a∣nie straunger by any meanes, wherein notwithstanding nei∣ther we, nor they do offer violence to anie man: for Paull saith, All thinges are yours, whether it be Paull, or Apollos, 〈◊〉〈◊〉 Cephas, or the worlde, or life, or death, whether they be thinges present or thinges to come, euen all are yours, and ye Christes, and Christ Gods. Therefore seeing that Peter and Paull are ours, and we are not theirs, but Christes, and that after the same manner, that Christ himselfe is his Fathers, to witte, that in all thinges, which we are, or maie be, we might liue to him alone. Furthermore, seing to this ende we haue power to vse all thinges (yea euen men themselues of what sorte soeuer they be) as though they were our owne, and are not to suffer that anie man, or anie thing should hinder vs therein, no Ecclesiasti∣call

persons maie iustlie complaine of vs, or obiect to vs, that we are not sufficientlie obedient to them, or that we doe de∣rogate any thing from their authority, suing that the thing it selfe doth witnes, that we haue attempted and done all those thinges according to the will of God, which we haue attempted against the will of Ecclesiasticall persons. These therefore be those thinges, which we teach, touching the office, dignitie, and power of the Ministers of the Church, whome they cal Spirituall: the which that we maie credit, wee are mooued thereunto by those places of Scripture, which for the moste part we rehearsed before.

Notes

• * 1.1

  Rom. 10.
• * 1.2

  Ioh. 3.
• * 1.3

  Act. 16.
• * 1.4

  1. Cor. 3.
• * 1.5

  Ioan. 6.
• * 1.6

  1. Cor. 3.
• * 1.7

  1 Cor. 12. Ephes. 4.
• * 1.8

  looke the 1. obseru. vp on this con∣fession.
• * 1.9

  Looke the 2 obseruat.
• * 1.10

  Looke the 3. obseru.
• * 1.11

  looke the 4. obseru.
• * 1.12

  ••. The••••. ••.
• * 1.13

  Exod. 1••. 2. Pet. 1. Apoc. ••.
• * 1.14

  Heb. ••.
• * 1.15

  1. Cor. 4.
• * 1.16

  1. Cor. 4.
• * 1.17

  Luc. 1••.
• * 1.18

  Luc. 22. Mat. 18.
• * 1.19

  Math. 28. 21 Apoc. 23. & 22.
• * 1.20

  Math. 16.
• * 1.21

  Ioh. 20.
• * 1.22

  Looke the 5. obseruat. vpon this confess.
• * 1.23

  Luc ••••.
• * 1.24

  〈1 line〉〈1 line〉.
• * 1.25

  Mat. 22.
• * 1.26

  Art. 15.
• * 1.27

  Art. 16. ▪Looke the 1. obseru. vp on this con∣fess.
• * 1.28

  Art. 17.
• * 1.29

  Looke the 2. obseru.
• * 1.30

  Art. 1••.
• * 1.31

  Art. 19.
• * 1.32

  looke the 1. obseru. vp on this con∣fession. Mat. 10. Luc. 10. Io••n. 1••. 1. Cor. 4.
• * 1.33

  Math. 10. Mar. 1. 6. & 3. Act. 1.
• * 1.34

  1. Tim. 2.
• * 1.35

  Looke the 2. obseru. Heb. ••.
• * 1.36

  Looke the 3. obseruat.
• * 1.37

  ••. Tim. 2.
• * 1.38

  1. Tim. 3. Tit. 1.
• * 1.39

  Looke the 4. obseruat.
• * 1.40

  1. Pet. 5.
• * 1.41

  2. Tim. 4.
• * 1.42

  1. Tim. 4.
• * 1.43

  2. Tim. 3.
• * 1.44

  1. Tim. ••.
• * 1.45

  Mat. 2••.
• * 1.46

  1. Pet. 5.
• * 1.47

  2. Cor. 1.
• * 1.48

  2. Tim. 2. Tit. 3.
• * 1.49

  Math. 10. Lac 10. Ioh. 13. Heb. 13.
• * 1.50

  1. Tim. 5.
• * 1.51

  1. Cor. 9.
• * 1.52

  Looke the 5. obseruat vpon this confess.
• * 1.53

  Looke 〈◊〉〈◊〉 6. obseruat. vpon this confess.
• * 1.54

  2 Cor. 6. 1. Thess. 2. 2. Thess. 3.
• * 1.55

  Act. 20.
• * 1.56

  Math. 5. Ioan. 15. Mat 5. 1. Tim. 5.
• * 1.57

  Mat. 7.
• * 1.58

  Rom. 16.
• * 1.59

  Math. 16.
• * 1.60

  looke the 6. obseruat. 1. Cor. 4. ••. Co. 3. & 5.
• * 1.61

  Iohn 20.
• * 1.62

  1. Cor. 5.
• * 1.63

  2. Cor. 2.
• * 1.64

  Looke the 7. obseru.
• * 1.65

  Mat. 18.
• * 1.66

  looke the 8. obseru.
• * 1.67

  Ioh. 20. Luc. 10. Mat. 10. Ioh. 13.
• * 1.68

  Looke the ••. obseru.
• * 1.69

  Mâlac. 2.
• * 1.70

  Art. 25.
• * 1.71

  Art. 29.
• * 1.72

  Art. 30.
• * 1.73

  Art. 31.
• * 1.74

  Art. 5.
• * 1.75

  looke the 1. obseruat. vpon this confess. Art. 6.
• * 1.76

  Art. ••.
• * 1.77

  Looke the 1. obseruat. vpon this confess.
• * 1.78

  Looke the 2. obseru. vp¦on this con¦fess.
• * 1.79

  2. Tim. 3.
• * 1.80

  * Looke the 3. obseru.
• * 1.81

  Luc. 11. Mat. 21.
• * 1.82

  Mat. 16.
• * 1.83

  Looke the 4. obseruat. vpon this confess.
• * 1.84

  looke the 4. obseruat. vpon this confess.
• * 1.85

  Art. 30.
• * 1.86

  Art. 〈◊〉〈◊〉
• * 1.87

  Art. 14.
• * 1.88

  Art. 7.
• * 1.89

  looke the 1. obseru.
• * 1.90

  Looke the 2. obseru.
• * 1.91

  〈…〉〈…〉 the 〈…〉〈…〉 this 〈…〉〈…〉.
• * 1.92

  Looke the 〈…〉〈…〉.
• * 1.93

  〈…〉〈…〉 the 〈…〉〈…〉.
• * 1.94

  Looke the ••. obseruat.
• * 1.95

  Art. 2••.
• * 1.96

  Looke the 2. obseru. vp¦pon this confess.
• * 1.97

  Looke the 2 obseruat. vpon this confess.
• * 1.98

  Artic. 13.
• * 1.99

  Looke be∣fore the 3. obseru. vpō the August confes. Also after sect. 17 3. obsern. vp on the same coufess. of August.