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.

Of putting difference betweene meates, and such like Popish traditions.

IN this corporall life, we haue neede of traditions, that * 1.1is, of the distinctions of times and places, that all things maie be done orderlie in the Church, as Paull wil∣leth: Let all thinges he done in order, and so as is meete and decent. Therefore the Church hath her traditions, that is, shee ap∣pointeth at what times, and where, the Church shall come together. For this ciuill end it is lawfull to make traditions. But men that are not acquainted with the doctrine of Christ, are not content with this end▪ but they ioyne super∣stitious opinions vnto traditions, and by superstition multi∣plie

traditions out of measure. Of this there hath beene complaint made in the Church not onelie by late writers, as Gerson, and others, but also by Saint Augustine. Where∣fore it is needfull to admonish the people, what to thinke of the traditions which are brought into the Church by mans authoritie. For it is not without cause, that Christe and Paull doe so often speake of traditions, and admonish the Church to iudge wiselie of traditions. There was a com∣mon opinion, not of the common sort alone, but also of the teachers in the Church, that the difference of meates and such like workes, which the Ecclesiasticall traditions doe commaund, are seruices of God, which deserue remission of sins: Also that such kindes of worship, are Christian righ∣teousnes, and as necessarie, as the Leuiticall ceremonies in the olde Testament euer were; and that they cannot be o∣mitted without sinne, no not then, when they might be o∣mitted without daunger of giuing offence. These persuasi∣ons haue▪ brought forth many discommodities. First the do∣ctrine of the Gospell is hereby obscured, which teacheth, that sinnes are forgiuen freely by Christ. This benefit of Christ is transferred vnto the worke of man. And by reason of this opinion, traditions were especiallie encreased, be∣cause that these workes were supposed to deserue remission of sinnes, to be satisfactions, and to be Christian righteous∣nes. Moreouer, for this cause especiallie doth S. Paull so of∣ten, and so earnestlie giue vs warning, to beware of traditions, lest that Christes benefit should be transferred to traditi∣ons, lest the glorie of Christ should be obscured, lest that true and sound comforte should be withheld from mens consciences, and in a worde, lest that faith, that is, trust of the mercie of Christ, shoulde be quite smothered. These daungers Saint Paull would haue auoided. For it is greatlie needfull that the pure doctrine of the benefit of Christ, of the righteousnes of faith, and of the comforte of conscien∣ces, should be continued in the Church.

Secondlie, these traditions haue obscured the Com∣maundemenss of God: for this kinde of schooling was thought to be spirituall, and the righteousnes of a Christian man. Yea, the traditions of men were set aloft aboue the commaundements of God. All Christianitie was placed in

the obseruation of certaine festiuall daies, rites, fastes, and forme of apparell. These beggerlie rudiments caried good∣lie titles, namelie, that they were the spirituall life, and the perfection of a Christian. In the meane while, the com∣maundements of God touching euerie calling were of small estimation: that the Father brought vp his children, that the Mothet bare them, that the Prince gouerned the com∣mon wealth, these workes were litle set by. They were not taken to be any seruice of God. The mindes of many stoode in a continuall mamering, whether mariage, magistracie, and such like functions of a ciuill life, did please God or no. And this doubtfullnes did trouble manie verie much. Ma∣nie forsaking their callings, leauing the common welth, did shut vp themselues in monasteries, that they might seeke that kinde of life, which they thought did more please God, yea which they supposed, to merit remission of sinnes.

Thirdlie, the opinion of necessitie did much vexe and disquiet the consciences. Traditions were thought neces∣sary. * 1.2And yet no man, though neuer so diligent, did euer ob∣serue them al, especially for that the number of them was in¦finite. Gerson writeth, That manie fell into desperation, some mur∣thered themselues, because they perceiued wel, that they could not ob∣serue the traditions. And all this while they neuer heard one comfortable worde of grace & of the righteousnes of faith.

We see that the Summists & diuines gather together the traditions, and seeke out qualifications of them, for the vnburdening of mens consciences: but euen they cannot sa∣tisfie themselues, nor winde themselues out: and sometimes also their verie interpretations themselues doe snare men•• consciences. The schooles also and pulpits were so busied in numbring vp the traditions, that they had no leasure to handle the Scripture, or to search out more profitable doctrine of faith, of the Crosse, of hope, of the excellencie of ciuill affaires, or of the comfort of mens consciences in sore tentations. Wherfore manie good men haue oft com∣plained, that they were hindered by these contentions a∣bout traditions, that they could not be occupied in some better kinde of doctrine. When as therefore such super∣stitious opinions did cleaue fast vnto the traditions, it was necessarie to admonish the Churches, what they were

to iudge of traditions, to free godlie mindes from errour, to cure wounded consciences, and to set out the benefit of Christ. We doe not go about to weaken the authoritie of Ec∣clesiasticall power, we detract nothing from the * 1.3dignitie of Bishops: we do not disturbe the good order of the church. Tradititions rightlie taken, are better liked: but we re∣prooue those Iewish opinions onelie.

Thus therefore we teach, touching ceremonies brought into the Church by mans authoritie. First, touching tra∣ditions, which are opposed to the commandement of God, or can not be kept without sinne, the Apostles rule is to be followed▪ We must obey God rather then men. Of this sort is the tradition of single life. Secondlie, touching other ceremo∣nies, which are in their owne nature thinges indifferent, as Fastes, Festiuall daies, difference of apparell, and the like, we must know that such obseruations do neither merit remis¦sion of sins, neither yet are they the righteousnes or perfecti∣on of a Christian, but that they are things indifferent, which, where is no daunger of giuing offence, maie welbe omitted.

This iudgement of ours hath these euident and cleare testimonies in the Gospell, to the ende that it maie admo∣nish the Church, that the Gospell be not oppressed and ob∣scured by superstitious opinions. Rom. 14. The kingdome of God is not meat and drinke, but righteousnes, peace, and ioy in the holie Ghost. Here Paull teacheth plainelie, that a Christi∣ans righteousnes is the spirituall motions of the hearr, and ••ot the outwarde obseruation of meates and daies, &c. Colloss. 2. Let no man iudge you in meate, drinke, or a parte of a a holie daic. He forbiddeth that their consciences should be iudged, that is, that their consciences shoulde be con∣demned in the vse of such thinges: but will haue them counted altogether indifferent thinges, and such as per∣taine not to the righteousnes of the Gospell. Then there followeth along and a weightie speach, both of the rites of Moses, and of the ceremonies appointed by the authori∣tie of man. For Paull speaketh namelie of both kindes, de∣nying them to be the righteousnes of a Christian, and for∣bidding to burden the consciences with such traditions. If ye be dead with Christ from the rudiments of the world: why, as though ye liued in the world, are ye burdened with traditions? Touch

not, taste not, handle not. Mat. 15. All that entreth into the mouth, defileth not the man. And in that place Christ excuseth his disciples, that had broken a tradition, that was in vse among them, & he addeth a notable saying, They worship me in vaine with the commaundements of men. He denieth mans precepts to be true duties, auaileable vnto righteousnes before God. Wherefore they are not the righteousnes of a Christian, nor yet necessarie duties.

Yet for all that it is apparant, how wonderfullie the serui∣ces inuented by man haue multiplied and increased in the Church vnto this daie. The Monks did dailie heape vp cere∣monies both with new superstitions, & also with new waies to bring in monie. And these trifles were thought to be the chiefest worship of God, and the greatest godlines, whereas Christ doth by a moste graue and weightie oracle forbid, that such ceremonies should be accounted for serui∣uices of God. For he doth not forbid the appointing of tra∣ditions vnto a ciuill ende and vse, that is, for good orders sake, but he denieth that anie such be anie worship of God, in saying, In vaine doe they worshippe me. And he teacheth that true worshippes be workes commaunded of God, as feare, faith, loue, patience, chastitie, walking in ones calling, doing of ones duety, &c. Act. 15. Peter saith, Why doe ye tempt God, laying a yoke on the disciples necke, which neither we, nor ou•• Fathers were able to beare•• but by the grace of our Lord Iesus Christ we beleeue to be saued, as doe also they. Here Peter sheweth, that remission of sinnes and saluation commeth to vs by Christ and not by the rites of Moses, or the law; and doth also giue vs to vnderstand, that such doe greiuouslie sinne, which doe burden mens consciences with such ordinances. For it is no sleight reproofe, when he saith, Why tempt ye God? And, 1. Tim. 4. He tearmeth the forbidding of meates, mariages, and such like traditions, doctrines of Deuils. But why doth he vse such a sharpe speach? His meaning was not that there should be no ordinances at all, or that no diffe∣rences of places and times should be obserued: but then he accounteth them to be doctrines of deuils, when as the be∣nefit of Christ is attributed vnto them, when they are repu∣ted for righteousnes, and for necessarie seruices of God, when an opinion of necessirie is fastned to them, and mens

consciences are racked, and faith made of no force by them. These discommodities Christ and his Apostles would haue to be diligentlie auoided, and for that cause they crie out so often, and so earnestlie against traditions. And it is a won∣der, that the patrones of such superstitious opinions about traditions, are no whitte mooued with such thundering speaches.

Now as for vs, we teach that those traditions are not to be condemned, which commaund nothing against the lawes of God, and haue a ciuill vse and end, namelie, such as are ordained to this ende, that thinges might be done orderlie in the Church. Of which sorte are the traditions about ho∣lie daies, the Lordes dare, the Natiuitie, Passeouer, and the rest: also about the holie readings and lessons, and such like. Now all rites of this kinde we reteyne verie willinglie in our Churches. And yet the Church is taught, to know, what to thinke of such customes, to witte, that they doe not merit remission of sinnes, that they are not the righteous∣nes of a Christian, nor necessarie duties vnto christian righ∣teousnes, but indifferent things, which a man maie omitte, where there is no daunger of giuing offence. This qualify∣ing of traditions doth set free the consciences from super∣stitious opinions, and from that olde torture and racking. And ye•• it bringeth great commendation to traditions, be∣cause it sheweth the true vse of them. All modest men will more willinglie obey the tradititions, after they vnderstand that their consciences are set free from daunger in pri∣uate, & that they must so farre obey, as that the common peace be not disturbed, nor the weake ones hurte. Againe, this interpretation doth defend and preserue publique good manners and discipline, because it commaundeth to auoid offences. Also to obserue publike holie daies, the mee∣tings in the Churches, readinges, &c. doe serue for exam∣ples, and to accustome the youth, and the common sorte thereto. Therefore such ordinances are not to be broken, but rather with common care and trauell to be furthered.

These be the true and meete commendations of traditi∣ons, which no doubt doe greatlie stirre vp such as are godlie and staied, to loue, defend, and adorne the publique orders. The Gospell teacheth to thinke reuerentlie, not onelie of

other ciuill lawes and orders, but also of Ecclesiasticall, and seeketh the true vse of them. Yet notwithstanding it appointeth degrees, and will haue the doctrine touching Christ, and thinges that are heauenlie and euerlasting, dis∣cerned from the schooling, or Pedagogie of the Church. This libertie, whereof we speake now, was not vnknowne to the Fathers. For Augustine saith, This whol kinde of thinges hath free obseruations; and to this purpose he discourseth at large. Irenaeus saith, The disagreement in Fasting doth not breake of the agreement in Faith. The Tripartite history gathereth to∣gether manie examples of rites disagreeing one from the other, and in the end addeth a notable saying, It was not the Apostles minde, to prescribe anie thing touching holie daies, but to preach godlines, and a good conuersation. But in so manifest a matter, it is needles to heap vp manie testimonies.

But our aduersaries doe here make great outcries, That by this doctrine publike discipline and order is ouerthrowne, and dis∣order and anarchie brought in. Likewise, that good workes and mor∣tification of the flesh are abolished, according to Iouinians surmise▪ These slaunders we haue partlie refuted alreadie: there is no confusion or anarchie brought in, nor the publique dis∣cipline ouerthrowne, when as wee teach, that traditions, which haue a ciuill end and vse, ought to be obserued. And we teach also that offences must be foreseene and auoided. But touching mortification, we answere thus: True and vn∣feigned mortification is to beare the crosse, to indure daun∣gers, troubles, and afflictions. This kinde of obedience is the worship of God, and a spirituall worke, as the Psal. tea∣cheth: A sacrifice to God is a troubled spirit, &c. We teach moreouer that another kinde of exercise is necessarie. It is the dutie of euerie Christian to bridle his flesh, euen by bodelie discipline, labours, temperancie, meditation of hea∣uenlie thinges, and such other exercises, fitte for his age. The neerest and proper end whereof must be this, that ful∣nes and idlenes doe not prick him forward to sinne, and that his minde maie be stirred vp, and made more apt for heauenlie affections. It is not to be thought, that these ex∣ercises are a worship of God, that deserue remission of sinnes, or that they be satisfactions, &c. And this discipline must be continuall: neither can certaine daies be sette and

appointed equallie for all. Of this discipline Christ spea∣keth: Beware that your bodies be not oppressed with surfeting. Againe, This kinde of Deuills doth not goe out, but by fasting and praier. And Paull saith, I chastice my bodie, and bring it in bon∣dage. Wherefore we do not mislike fastings, but superstitious opinions, which be snares for mens consciences, that are put in traditions. Moreouer, these exercises, when as they are referred vnto that ende, that we maie haue our bodies fitte for spirituall thinges, and to doe our duties, accor∣ding to a mans calling, &c. they are good in the godlie, and * 1.4meritorious workes, as the example of Daniell doeth testifie. For they be works, which God requireth to this end, that they maie subdue the flesh,

This former article we found placed elsewhere in the fift place a∣mongst those, wherein the abuses, that are changed, are reckoned vp.

Notes

• * 1.1

  Art. .
• * 1.2

  Al this mat∣ter of the ceremonies and traditi∣ons in gene¦ral doth pro¦perlie be∣long to the 17. section next folow∣ing: but for asmuch as here is in∣treated of daies, meates, & fasts, it was requisite that it should be brough in this sect. be¦cause the generals cannot well ••e seuered from parti∣culars.
• * 1.3

  Looke th•• 3. & 5. ob∣seruat. vpon this confess. in the 11. Sect.
• * 1.4

  Looke th•• 1. obseru. vpon this confess.