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 SIXTEENTH SE∣CTION. OF HOLIE DAIES. (Book 16)

FASTES, AND THE CHOISE OF MEATES, AND OF THE VISITATI∣ON OF THE SICKE, AND THE CARE THAT is to be had for the dead. (Book 16)

THE LATTER CONFESSION OF HELVETIA.

Of Holiedaies, Fastes, and choise of meates. CHAP. 24.

ALthough religion be not tied vnto time, yet can it not be planted and exercised, without a due diuiding & allotting out of time vnto it. Euery Church therfore doth choose vnto it selfe a certaine time, for publique praiers, and for preaching of the Gospell, and for the celebration of the Sacramentes: and it is not lawfull for euerie one to ouer∣throwe this apointment of the Church at his owne plea∣sure. For except some due time & leasure were alotted to the outward exercise of religion, out of doubt men would be quite drawne from it by their own affaires. In regard hereof we see that in the auncient Churches, there were not onelie certaine set howers in the weeke appointed for meetinges, but that also euen the Lordes daie, euer since the Apostles time▪ was consecrated to the religious exercises, and

vnto a holie rest, which also is now verie well obserued of our Churches, for the worshippe of God, and increase of charitie. Yet herein we giue no place vnto the Iewish obser∣uation of the daie, or to anie superstitions. For we doe not account one day to be holier then an other, nor thinke that resting of it selfe is liked of God. Besides we do celebrate and keepe the Lords daie, and not the Saboth, and that with a free obseruation.

Moreouer, if the Churches doe religiouslie celebrate the memorie of the Lordes natiuitie, curcumcision, passion and resurrection, and of his ascension into heauen, and sending the holie ghost vpon his disciples, according to christian libertie, we doe verie well allow of it. But as for festiual daies ordeined to men, or the saintes departed, we cannot alow of them. For indeede such feastes, must be referred to the first table of the lawe, and be long peculiarlie vnto God. To conclude, these festiuall daies which are appointed to saints, and abrogated of vs, haue in them many grosse things, vnprofitable, and not to be tolerated. In the meanetime we confesse, that the remembrance of saintes, in due time and place, may be to good vse and profit commended vnto the people in sermons, and the holie examples of holie men set before their eies, to be imitated of all.

Now, the more sharpelie that the Church of Christ doeth accuse surfeting, drunkennes, al kinde of Iustes andintempe∣rancie, so much the more earnestlie it doth commend vnto vs Christian fasting. For fasting is nothing els but an abstai∣ning and temperancie of the godlie, and a watching and chastising of our flesh, taken vp for the present neces∣sitie, whereby we are humbled before God, and withdrawe from the flesh those thinges, whereby it is cherished, to the e••de it maie the more willinglie and easilie obaie the spi∣rit. Wherefore they doe not fast at all, that haue no regarde of those thinges, but doe imagine that they faste, if they stuffe their bellies on a daie, and for a set or prescribed time doe abstaine from certaine meates, thinking that by this verie worke wrought they shall please God, and doe a good work. Fasting is a helpe of the praiers of the saintes, and of all vertues. But the fastes, wherein the Iewes fasted from meate, and not from wickednes, pleased God nothing at all,

as we maie see in the booke of the Prophetes.

Now fasting is either publike or priuate. In olde time they celebrated publike fastes in troublesome times, and in the affliction of the Church. Wherin they abstained altogether from meate vnto the euening, and bestowed all that time in holy praiers, the worshippe of God, and repentance. These differed litle from mourninges, and lamentations, and of these there is often mention made in the Prophetes, and especiallie in the second chapter of Ioell. Such a fast should be kept at this daie, when the Church is in distresse. Priuate fastes are vsed of euerie one of vs, according as euery one fe∣leth the spirit weakned in him. For so far forth he withdraw∣eth that which might cherish and strengthen the flesh. All fastes ought to proceed from a free & willing spirit, and such a one as is truly humbled, & not framed to win applause and liking of men, much lesse to the end that a man might merit righteousnes by them. But let euerie one fast to this ende, that he maie depriue the flesh of that which would cherish it, and that he maie the more zealouslie serue God.

The fast of Lent hath testimony of antiquity, but none out of the Apostles writings: and therfore ought not nor cannot be imposed on the faithfull. It is certaine that in olde time there were diuers manners and vses of this fast, whereupon Ireneus, a most auncient writer, saieth, Some think that this fast should be obserued one daie onelie, others two daies, but others, more, and some fourtie daies. Which varietie of keeping this fast began not now in our times, but long before vs, by those, as I suppose, which not simplie holding that, which was deliuered them from the begin∣ning, fell shortly after into another custome, either through negli∣gence, or ignorance. Moreouer, Socrates, the writer of the histo∣rie, saieth, Because no auncient record is founde, concerning this matter, I thinke the Apostles left this to euerie mans owne iudge∣ment, that euery one might worke that which is good, without feare, or constraint.

Now as concerning the choise of meates, we suppose that in fasting▪ all that should be taken from the flesh, whereby it is made more lustie and vntamed and wherin it doth most immoderately delight, wherby the flesh is most of al pampe∣red, whether they be fish, spices, dainties, or excellent wines. Otherwise we knowe that all the creatures of God were for

* 1.1 the vse and seruice of men. All thinge which God made are good, and are to be vsed in the feare of God, and due mo∣deration, without putting any difference between them. For * 1.2the Apostle saieth, To the pure, all thinges are pure. And al∣so, whatsoeuer is solde in the shambles, eate ye, and aske no question, * 1.3for conscience sake. The same Apostle calleth the Doctrine of those which teach to abstaine from meates, The doctrine of Deuils, His reasons be these, that God created meates to be recei∣ued of the faithful & such as know the truth, with thankesgiuing: be∣cause that whatsoeuer God hath created, it is good, and is not to be refused, if it be receiued with giuing of thankes. The same Apo∣stle to the Colloss. reprooueth those, which by an ouer much abstinence wil get vnto themselues an opinion of holines. Therefore we doe altogether mislike the Tatians, and the Encratites, and all the Disciples of Eustathius, against whome the Councell of Gangrya was assembled.

Also out of the 25. Chapter towardes the ende.

Of Comforting and visiting the sicke.

SEing that men do neuer lie open to more greeuous tem∣ptations, then when they are exercised with infirmities, or else are sicke and brought low with diseases, it behooueth the Pastours of the Churches, to be neuer more vigilant and carefull for the safetie of the flock, then in such diseases and infirmities. Therefore let them visite the sicke betimes, and let them be quicklie sent for of the sicke, if the matter shal so require. Let them comforte and confirme them in the true faith. Finally, let them strengthen them against the daunge∣rous suggestions of satan: In like manner let them praie with the sicke person at home in his house, and if neede be, let them make praiers for the sicke, in the publike meeting. And let them be carefull, that they may haue a more happie passage out of this life. As for popish visiting with the ex∣treame vnction, we haue said before, that we do not like of it, because it hath manie absurde things in it, and such as be not approoued by the Canonicall scriptures.

Of the buriall of the faithfull and of the care which is to be had for such as are dead, of purgatorie, and the appearing of spirites.

THe scripture willeth that the bodies of the faithful, as being temples of the holie ghost, which we truelie beleeue shall rise againe at the last daie, should be honestly without anie superstition committed to the earth, & besides that we should make honourable mention of them which haue godlilie died in the Lord, & performe al duties of loue to such as they leaue behinde them, as their widowes and fa∣therles children. Other care to be taken for the dead, we teach none. Therfore we do greatly mislike the Cynikes, who neglected the bodies of the dead, or did verie carelesselie and disdainfullie cast them into the earth, neuer spake so much as a good word of the deade, nor anie whit regarded those whome they left behinde them. Againe, we condemne those which are too much and preposterouslie officious to∣warde the deade, whoe like Ethnikes doe greatlie la∣ment and bewaile their dead (we do not discommend that moderate mourning, which the Apostle doth allow, 1. Thess. 4. but iudge it an vnnaturall thing, to be touched with no sor∣row) & do sacrifice for the dead, & mumble certein praiers, not without their pennie for their paines, thinking by these their dueties, to deliuer these their friendes from torments, wherein they being wrapped by death, they suppose they maie be ridde out of them againe by such lamentable songs. For we beleeue, that the faithfull, after the bodilie death, do go directlie vnto Christ, and therefore do not stand in neede of the helpe or praiers for the dead, or any other such duty of them which are aliue. In like manner we beleue, that the vnbeleeuers be cast headlong directlie into hell, from whence there is no returne opened to the wicked, by any du¦ties of those which liue.

But as concerning that which some teach concerning the fire of Purgatorie, it is flat contrarie to the Christian faith, (I beleeue the remission of sinnes, and life euerlasting) and to the absolute purgation of sinnes made by Christ: and to these sayings of Christ our Lord: Verilie, verilie I saie vn∣to * 1.4you, he that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come vnto condemnation: but

* 1.5 hath passed from death vnto life. Againe, He that is washed, nee∣deth not saue to wash his feete, but is cleane euerie whitte, and ye are cleane. Now that which is recorded of the spirits or soules of the dead, sometime appearing to them that are aliue, and crauing certaine duties of them, whereby they maie be set free, we count those apparitions among the delusions, crafts and deceits of the deuill, who as he can transforme him∣selfe into an Angell of light, so he laboureth tooth and naile either to ouerthrow the true faith, or else to call it * 1.6into doubt. The Lord in the olde Testament forbad to en∣quire the truth of the dead, and to haue any thing to do with Spirits. And to the glutton, being bound in torments, as the trueth of the gospell doeth declare, is denied anie returne to his brethren. The Lord by his worde pronouncing and saying. They haue Moses and the Prophets, let them heare them▪ if they * 1.7heave not Moses and the Prophets, neither will they beleeue, if one shall arise from the dead.

OVT OF THE CONFESSION OF BASIL.

* 1.8 THe Church of Christ doth herein labour all that she can, to keepe the bondes of peace and loue in vnitie. Therefore she doth by no meanes communicate with sectes, and the rules of orders, deuised to make a difference of daies, meates, apparell, and ceremonies.

* 1.9 No man can prohibit that, which Christ him selfe hath not prohibited. For this cause we know that auricular con∣fession, holy daies dedicated to saints, and such like thinges, had there beginning of men, and were not commaunded of God, as on the other side we know, that the mariage of mi¦nisters was not forbidden,

And againe, No man can forbid those thinges which * 1.10God hath permitted: therefore we thinke, that it is not by anie meanes forbidden to receiue meates with thankes∣giuing.

OVT OF THE CONFESSION OF BOHEMIA.

Hitherto perteine, first, those thinges which are to be found in the 15. Chap. about the middest, concer∣ning the keeping of hole daies and fastes.

IN like sorte manie of the auncient ceremonies, and such as were brought in by custome, so neere as may be, are reteined among vs euen at this daie: * 1.11of this sort be certein daies appointed for feastes and holie daies, the mat∣tens, that is, morning sermons, euening assemblies, the Lords daies, which be holie daies, and speciall feast daies added thereunto, which are consecrated to the celebrating of the workes of Christ, as to his natiuitie, his Passion, resurrecti∣on, &c. * 1.12and such as be dedicated to the remembrance of holie men, as of the Virgine Marie, of the Apostles, and of other Saints, and chiefely of those saints, of whome there is mention in the holy scriptures: and all these thinges be done of vs, that the word of God may be taught, that God maie be worshiped and serued, and that he may be glorified among vs.

That which followeth, and is to be referred, to this place, is taken out of the 17. Chap.

IN like sort also our ministers (as it is meete for christian men to do) to the glory and praise of God, do celebrate holie daies consecrated to the Virgine, & the remembrance of hi••, * 1.13do make and sing godly and christian songs of hir, & with pleasure both diligentlie, and that they maie confirme them-selues, rehearse those great thinges wherewith God hath adorned hir aboue al other women, and they al reioyce one with another, and shew them-selues moste thankfull for the saluation which is purchased to mankinde, and with all Christian people they confesse & professe, that shee is hap∣pie, and they praise God for all these things: and so much as lieth in them, they do faithfullie follow and imitate the holy life and good manners of that Virgin, and they do indeed execute that, which she commaundeth to them that mini∣stred in the Marriage at Cana, and doe alwaies desire to

be in heauen with her. And all these things they do accor∣ding to the meaning of the holie scriptures.

And a litle after.

And thus do we teach that the Saints * 1.14are truely worship∣ped, when the people on certaine daies, at a time appoin∣ted, do come together to the seruice of God, and do call to minde and meditate vpon the benefits of God, which he hath bestowed vpon holie men, and through them vpon his Church, and therewithall doth admonish it selfe, con∣cerning their calling, or place which they held, their doctrine faith, life, and exercises of godlines, and the last end of their life, to the end that it maie be as it were built vp in the same trueth by the word of God, and maie praise God, and giue him thankes for those men, and in their name, and may sing * 1.15profitable songs, and such as are free from superstiti∣on, and maie raise and stirre vp themselues to the like obe∣dience, imitation of their faith, workes, and deedes, god∣lines, holines, and honestie: and that they maie call vpon God, that he would vouchsafe to giue vnto them, to enioy their companie and fellowship, as well here in the time of grace, as hereafter in eternall glorie. All which things are in few wordes comprehended in the epistle to the Hebrewes where it is said. Remember them which haue the ouersight ouer * 1.16you, which haue declared vnto you the word of God: whose faith fol∣low, considering what hath bene the end of their conuersation.

Of Fasting. CHAP. 18.

TOuching true and Christian fasting, we teach, that it is an outward work of faith, comprehending in it wor∣ship, which is done by exercising the bodie to abstinencie, * 1.17ioyning therewithal praiers, and giuing of almes, and that it is due to God alone: and that among Christians, accor∣ding as their strength will suffer, and their affaires and busi∣nes desire and permit, at what time soeuer they vse it, in anie societie either generall, or particular, it must be done without hypocrisie or superstition, as the holie scriptures do witnes: and Paull among other thinges, doth thus write * 1.18of it, Let vs approoue our selues as the ministers of God, by fasting &c. And Christ saith. Then they shall fast. And againe Paull saith in another place, That ye maie giue your selues to fasting & praier. Now fasting doth not consist in the choise of meat,

which a man vseth, but in the moderate vse of meat, and in exercising, chastising, and bringing vnder the vnrulie flesh before god: and chiefelie the matter consisteth in the spirit and in the heart, to wit, how, for what cause, with what in∣tent and purpose a man doth faste, and how, and by what meane the godlie maie exercise a wholsome and acceptable faste vnto God: and on the other side, to know when they should not faste, but rather take heede that they do not faste, * 1.19it is expressed in the Prophet, and manifestlie taught of Christ himselfe.

What is to be thought of the choise and difference of meates, euerie man ought to learne out of the doctrine of Christ, that by this meane what doubt soeuer is in this pointe, it maie be taken awaie, and decided. Then Christ called the multitude vnto him, and said: Heare, and vnderstand. * 1.20That which goeth into the mouth defileth not the man, but that which commeth out of the mouth, that defileth the man, that is, maketh him guiltie. Also, out of the doctrine of the Apostle, whose wordes are thus: I am perswaded through the Lord Iesus, that no∣thing * 1.21is vncleane of it selfe, but vnto him, that iudgeth anie thing to be vncleane, to him it is vncleane. But if thy brother be grieued for the meat, now walkest not thou charitablie: Destroy not him with thy meat, for whome Christ died. For the kingdome of God is not meate nor drinke, but righteousnes, and peace, and ioy in the holie Ghost. Christians indeed are not tyed to anie law in this case, yet so, that they be not an offence to the weaker sorte: therefore the Apostle addeth: All things indeed are pure, but it is euill for the man which eateth with offence: And in * 1.22another place he writeth: Meat doth not make men acceptable to God: for neither if we eate, haue we the more; neither if we eate not, haue we the lesse.

OVT OF THE FRENCH CONFESSION.

* 1.23 TO conclude, we thinke that Purgatorie is a feigned thing, comming out of the same shoppe▪ whence al∣so Monasticall vowes, Pilgrimages, the forbidding of ma∣riage, the vse of meates, a ceremoniall obseruation of cer∣taine daies, auricular confession, indulgences, and such like thinges haue proceeded, by which things certaine men

haue thought that they doe deserue fauour, and saluation▪ But we doe not onelie reiect all those thinges, for a false opinion of meritte added thereunto, but also because they are the inuentions of men, and a yoke laide vpon the con∣sciences of men, by mens authoritie.

OVT OF THE ENGLISH CONFESSION.

ANd as for their bragges, they are wonte to make of * 1.24their Purgatorie, though wee know, it is not a thing so verie late risen amongst them▪ yet is it no better then a blockish, and an olde wiues deuise. Augustine indeed some∣time saith, there is such a certaine place: sometime he deni∣eth not, but there may be such a one: sometime he doubteth: somtime againe he vtterlie denieth, that there is anie at al, and thinketh, that men are therein deceiued by a certaine naturall good will, they beare their friends departed. But yet of this one errour hath their growne vp such a haruest of those Massemongers, that the Masses being solde abroad commonlie in euerie corner, the Temples of God became shoppes, to get monie: and seelie soules were borne in hand, that nothing was more necessarie to be bought. In deede there was nothing more gaine full for these men to sell.

OVT OF THE CONFESSION OF AVSPVRGE.

Of Abuses that be taken awaie.

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

IN this corporall life, we haue neede of traditions, that * 1.25is, 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. * 1.26And 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 * 1.27dignitie 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 * 1.28meritorious 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.

Of the difference of meates.

IT hath beene a common opinion, not of the common * 1.29sorte alone, but also of such as are teachers in the Churches, that the differences of meates, and such like humane traditions, are workes auaileable to merit re∣mission both of the faulte, and of the punishment. And that the world thus thought, it is apparant by this, that dailie new ceremonies, new orders, new holie daies, new * 1.30fastes, were appointed: and the teachers in the Churches, did exacte these workes, at the peoples handes, as a seruice necessarie to deserue iustification by, and they did greatlie terrifie their consciences, if aught were omitted. * Of this perswasion of traditions manie discommodities haue fol∣lowed in the Church. For first the doctrine of grace, is ob∣scured by it, and also the righteousnes of faith, which is the moste especiall point of the Gospell, and which it behoueth moste of all to be extant, and to haue the preheminence in the Church, that the merit of Christ maie be well knowen, and faith, which beleueth that sinnes are remitted through Christ, and not for anie workes of ours, maie be exal••ed farre aboue workes. For which cause also Saint Paull labou∣reth much in this point: he remooueth the law and humane traditions, that he may shew that the righteousnes of Christ i•• a farre other thing, then such workes as these be, name∣lie, a faith, which beleeueth that sinnes are freely remitted

through Christ. But this doctrine of Saint Paull is almost wholie smothered by traditions, which haue breade an opinion, that by making difference in meates and such like seruices, a man must merit remission of sinnes and iustifica∣tion. In their doctrine of repentance there was no mention of faith: onelie these satisfactorie works were spoken of: Re∣pentance seemed to stand whollie in these.

Secondlie, these traditions obscured the Commaunde∣ments of God, that they could not be knowne, because that traditions were preferred far aboue the commaundementes of God. All Christianitie was thought to be an obseruation of certeine holie daies, rites, fastes, and attire. These ob∣seruations caried a goodlie title and name, that they were the spirituall life, and the perfect life. In the meane season Gods commaundements touching euerie mans calling, were of small estimation. That the father brought vp his children, that the mother bare them, that the prince gouerned the common wealth, these were reputed worldly affaires, and vnperfect and farre inferior to those glistering obseruations & orders. And these errors did greatly torment good mindes, which were grieued that they were hande-fasted to an vnperfect kinde of life, in mariage, in Magistracy, and in other ciuill functions. They had the Monkes and such like men in admiration, and falselie ima∣gined, that their orders did more deserue remission of sinnes and iustification.

Thirdlie, traditions brought great daunger to mens con∣sciences, because it was not possible to keepe them all, and yet men thought the obseruation of them to be necessarie duties. Gerson writeth, that manie fell into despaire, and some murthered themselues, because they perceiued that they could not keepe the traditions: and all this while they neuer heard the comforte of the righteousnes of faith, or of grace. We see the Summistes and diuines gather toge∣ther the traditions, and seeke qualifications of them; to vn∣burden mens consciences: and yet all will not serue, but som times they bring more snares vpon the conscience. The schooles and pulpits haue bene so busied in gathering toge∣ther the traditions, that they had not leisure once to touch the scripture, and to seeke out a more profitable doctrine, of

faith, of the crosse, of hope, of the dignitie of ciuill affaires, of the comfort of consciences in perilous assaultes. Wherfore Gerson and some other diuines haue made grieuous com∣plaints that they were hindered by braules about traditions, that they could not be occupied in some better kinde of do∣ctrine. And Saint Augustine forbiddeth that mens conscien∣ces should be burdened with such kinde of obseruations, & doth verie wiselie warne Ianuarius to know, that they are to∣be obserued indifferentlie: for so he speaketh: Wherefore our ministers must not be thought, to haue touched this matter vnadui∣sedlie for hatred of the Bishops, as some do falselie surmise. There was great need to admonish the Churches of those errours, which did a∣rise from mistaking of traditions: for the Gospell driueth men to vrge the doctrine of grace, and of the righteousnes of faith, in the Church: which yet can neuer be vnderstord, if men suppose that they can merit remission of sinnes, and iustification, by obseruations of their owne choice. Thus therefore they haue taught vs, that we can neuer merit remission of sinnes and iustification, by the ob∣seruation of mans traditions: and therefore that we must not thinke, that such obseruations are necessarie dueties. Hereunto they adde testimonies out of the scriptures. Christ excuseth his disciples, Math. 15. which kept not the re∣ceiued tradition, which yet seemed to be about a matter not vnlawfull, but indifferent, and to haue some affinitie with the washings of the lawe, and saith, They worshippe me in vaine with the precepts of men. Christ therefore requireth no vnprofitable worship: and a litle after, he addeth, All that entreth in at the mouth de••ileth not the man. Aagine, Rom. 14. The kingdome of God is not meat and drinke. Col. 2. Let no man iudge you in meate, or drinke, in a Sabboth, or in an holie daie. A∣gaine, If ye be dead with Christe, from the rudiments of the world, why, as though yee liued in the world, are ye burdened with ••raditions, Touch not, tast not, handle not? Act. 15. Peter saith, why tempt ye God, laying a yoke vpon the ne••ks of the disciples which neither we, nor our fathers were able to beare? but by the grace of our Lorde Iesus Christ, we hope to be saued, as did also they. Here Pe∣ter forbiddeth to burthen the consciences with manie rites, whether they be of Moses, or of anie others appointing: and 1. Tim. 4. he calleth the forbidding of meates, a doctrine of deuills: because that it is flat against the gospel, to appoint or

do such workes, to the end that by them we maie merit re∣mission of sinnes or iustification, or because that there could be no Christianitie without them.

Here our aduersaries obiect against vs, that our ministers hinder al good discipline and mortification of the flesh, as Iouinian did. But the contrarie maie be seene by our mens writings. For they haue alwais taught, touching the crosse, that Chri∣stians must suffer afflictions. This is the true, earnest, and vn∣feigned mortification, to be exercised with diuerse afflicti∣ons, and to be crucified with Christ. Moreouer they teach, that euerie Christian must so by bodilie discipline, or bodely exercises and labour, exercise and keepe vnder himselfe, that fulnes and slouth do not prick him vp to sinne, nor that he maie by such exercises merit such remission of the fault, or of eternall death: and this corporall discipline must alwaies be plied, not onelie in a few, and those sette daies, according to the commaundement of Christ, Take heede that your bodies be not oppressed with surfeting. Againe. This kinde of deuill is not cast out but by fasting and praier: And Paul saith, I chast••••e my bodie, and bring it vnder subiection. Where he plainlie shew∣eth, that he did therefore chastice his bodie, not that by dis∣scipline he might merit remission of sinnes, but that his body might be apt, and fit for spirituall things, & to do his dutie, according to his calling. Therfore we do not condemne fasts themselues, but the traditions, which prescribe certeine daies and certeine meates, with daunger to the conscien∣ces, as though such workes as these were necessary duties.

Yet many of the traditions are obserued among vs, which tend vnto this end, that things may be done orderlie in the Church, as namelie the * 1.31order of lessons in the Masse, and the chiefest holie daies. But in the meane time men are admonished, that such a seruice doth not iustifie before god, and that there is no sinne to be put in such thinges, if they be left vndone, so it be without offence This libertie in humane rites & ceremonies was not vnknowne to the fathers. For in the East Church they kept Easter at another time then they did in Rome: and when as they of the Church of Rome ac∣cused the East Church of schisme for this diuersity▪ they were admonished by others, that such fashions should not be alike euerie where. And Ireneus saith: the dissagreement about fa∣sting

doth not breake of the agrement of faith. Besides, Pope Gre∣gorie in the 12. distinction insinuateth, that such diuersitie doth not hurt the vnitie of the Church: and in the Tripartite historie, lib. 9. many examples of different rites are gathered together, and these words are there rehearsed, The minde of the Apostles was, not to giue precepts of holie daies, but to preach godlines and a good conuersation.

What is then to be thought of the Lords day, and of such like rites vsed in Churches? Hereunto they answer, that it is lawful for the Bishops or Pastors to appoint ordinances, wherby things may be done in order in the Church, not that by them we should merit remission of sinnes, or satisfie for sinnes, or that mens consciences should be bound to esteme them as necessarie seruices, and thinke that they sinne, when they violate any one of them, though it be without the offence of others. So Paull ordeined, that weomen should couer their heads in the congregation, that the Interpreters of scripture should be heard in course or order in the Church.

Such like ordinances it behooueth the Churches to kepe for charitie, and quietnes sake, so farre forth, that one offend not another, that all thinges maie be done in order, and without tumult in the Church: but yet with this caution, that mens consciences be not burdened, so as they should ac∣count them as things necessarie to saluation, and thinke they did sinne, when they break anie one of them with∣out offence of others: as no man would saie that a woman doth offend, if she come abroade with his head vncouered, without the offence of anie.

Of this sort is the obseruation of the Lords day, of Easter, of Pentecost, and such like holie daies, and rites. For they that thinke, that the obseruation of the Lords daie was ap∣pointed by the authoritie of the Church in stead of the Sab∣both, as necessarie, they are greatlie deceiued. The scrip∣ture requireth that the obseruation of it should now be free: for it teacheth that the Mosaicall ceremonies are not need∣ful after ••he gospel is reuealed. And yet because it was requi∣site to appoint a certeine daie, that the people might know when to come together, it seemeth that the Church did for that purpose appoint the Lords daie: which daie for this cause also semed to haue better liked the Church, that in it

men might haue an example of Christian liberty, and might know, that the obseruation, neither of the Sabboth, nor of any other daie, was of necessitie.

There are extant certeine monstrous disputations, tou∣ching the chaunging of the law, and the ceremoies of the new law, and of the change of the change of the Sabboth, which did al spring vp of a false persuasion, that there should be a worship in the Church, like to the Leuiticall worship: and that Christ gaue the charge of deuising new ceremonies, which should be necessarie to saluation, to the Apostles and Bishops. These er∣rors crept into the Church, when as the doctrine of faith was not plainly inough taught. Some dispute, that the obseruati∣on of the Lords daie is not in deed of the law of God, but as it were of the lawe of God: and touching holie daies, they prescribe, how farre it is lawfull to worke in them. What else are such disputations, but snares for mens consciences.

OVT OF THE CONFESSION OF SAXONY.

Of Anointing.

MOre ouer, that which now is called, Extreame anoin∣ting, * 1.32was in times past a kinde ofhealing, as it is eui∣dent out of the Epist. of Saint Ieames, cap. 5. Now it is be∣come a shew full of superstition. They saie that sinnes be forgiuen through these anointinges, and they adde there-unto inuocation of the dead, which also must of necessitie be disliked. Therefore these ceremonies are not kept in ou•• Churches neither in times past did the Church thinke tha•• they were necessarie. But for the sicke we doe make godlie praiers, publiquelie, and priuatlie: as also the Lorde hath promised that he will asswage euen corporall griefes in the•• that aske it of him, according to that saying, Psalme 49▪ Call vpon me in the daye of trouble, and I will deliuer thee. Also we vse burialles, hauing there at a decent assemblie, godlie admonitions, and songes, &c.

The first part of this .19. Article, which is of confirmation. was placed in the thirteenth Section. Hitherto also pertaineth the beginning of the 20. Article so farre as it speaketh of a certaine time appointed for the seruice of God.

NAtural reason doth know that there is an order, and the vnderstainding of order, is an euident testimony of god: neither is it possible that men should liue without any order, as we see that in familes there must be distinct times of labour, rest, meate, and sleepe: and euerie nature, as it is best, so doeth it chiefelie loue order throughout the whole life. Also Paull commaundeth, That all things in the Church be done decently and in order. Therefore there hath beene at al times, euen from the beginning of mankinde, a certaine order of publique meetinges, there hath beene also a cer∣taine distinction of times, and certaine other ceremonies, and that without doubt full of grauitie, and elegancie, a∣mong those excellent lightes of mankinde, when as in the same garden or cottage there satte together, Sem, Abraham, Isaac, and their families▪ and when as that Sermon which Sem made, concerning the true God, the Sonne of God, the distinction of the Church, and other nations, being heard, afterwarde they together vsed inuocation.

That which followeth, because it treateth of indifferent Traditi∣ditions in generall, is placed in the next Section.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of Fasting.

* 1.33 WE think that Fasting is profitable, not to this end, that either by the merit of it worke it might purge sinnes before God, or applie the merit of Christ to him that doth Fast; but that, by sobrietie it maie bridle the flesh, lest that man being hindered by surfeting, and dronkennes, he be the lesse able to obeie the calling of God, and discharge his duetie negligentlie. But we shall haue a fitte place here∣after to speake of Fasting.

Also, Article 28. Of fasting.

FAsting hath it praise and vse, But now we do not speake either of necessarie fasting, when as a man must needs fast for want of meat, or of an allegoricall fasting, which is to abstaine from all vices: but we are to speake of two vsuall kindes of fasting, whereof the one is a perpetuall faste, and this is a sobrietie, which is alwaies to be kept, in meate and drink, throughout the wholl course of a mans life. for it is neuer lawfull for vs to rauine, and to follow surfeting, and dronkennes. There is another fast, which is for a daie, when as sometimes we abstaine from meate the wholl daie, such as was vsed in the olde Testament, Leuit. 16. Also the ex∣amples of Iosaphat, of the Niniuites, and others, doe wit∣nes the same thing. This kinde of fasting was also vsed after the publishing of the Gospell, as appeereth, Act. 13. and 14. But afterward there folowed a great difference in Churches touching the obseruation of such a kinde of fasting: and as this difference brought no discommoditie to the Church, so it testified, that the vse of this fasting was free. And there is a worthie saying among the auncient fathers, touching this varietie: The difference, saie they, of fastings doeth not break of the agreement of faith.

Now although some men doe thinke, that Christ by his example did consecrate, the fast of Lent, yet it is manifest, that Christ did not commaunde this fast, neither can the con∣stitution of our nature abide it, that we should imitate the example of Christ his fasting, who did abstaine full 40. dates, and 40. nightes, from all meate and drinke. Also Eusebius doth declare, and that not obscurelie, That the vse of this Lenten fast was very free in the Church. Moreouer Chrysostome, in Gen. cap. 2. Hom. 11. saith, If thou canst not fast▪ yet thou maist abstaine from sinnes: and this is not the least thing, nor much diffe∣ring from fasting, but fit to ouerthrow euen the fury of the Deuill

Neither was there anie choise of meates appointed, be∣cause the Apostle had saide, To the cleane, all thinges are cleane. But in the obseruation of such fastes, we must chiefely marke the ende. The auncient fathers did sometimes fast whole daies together, that they might giue themselues to publique praier, and by this discipline might admonish their Church,

and especially the youth, of daungers that were past, or pre∣sent, or hanging ouer their heades, and might stirre them vp to repentance, wherby the wrath of God might be asswa∣ged. This is the godlie, and profitable ende of these fa∣stinges.

Others doe faste, That by the merit of this worke, they maie purge their sinnes before God, or, as some doe speake, Applie vnto themselues the merit of Christ, by their fasting. But this end is vtterlie to be condemned. For first, the onelie death of Christ is the purging of our sinnes. Secondlie, fasting was not ordeined for this vse, that it should be a worke, whereby the merit of Christ maie be applied to vs. For, fasting is either ioyned with true repentance, and then the merit of Christ is applied to him that repenteth by faith, which is the chiefe parte of repentance, before a man doth beginne or ende his fasting: or else fasting is without repentance, and then it is abhominable in the sight of God, so farre is it from applying the merit of Christ to him that fasteth. Isa 58. Is it such a fast that I haue chosen, that a man should afflict his soule for a daie, and to bowe downe his head as a bulrush? Augustine Epist. 86. ad Casulanum, saith, I reuoluing that in my minde, which is written in the Euangelicall and Apostolique Scriptures, and in that wholl instrument which they call the new Testament, doe see that fasting is commaunded. But on what daies we ought not to fast, and on what daies, we ought to fast, I doe not see it defined, either by the com∣maundement of the Lorde, or of the Apostles. And by this I thinke, that rather a releasing, then a binding to fasting, is the more fit and apt, not to obtaine righteousnes (wherein the beutie of the Kings daughter doth consist inwardly) which is obtained by Faith, but yet, to signifie a perpetuall rest. And Chrysostome, Tom. 4. de Ieiun. Quadrag. Hom. 73. saieth: If we come dailie hither, and fast the wholl Lent, and doe not chaunge our life to the better, it will be an occasion of our greater condemnation. By these testimonies it is euident, that it is neither Apostolique▪ nor Catholique, to thinke that fasting is a worke, whereby either sinnes are purged before God, or the merit of Christ is applied.

Hitherto also pertaineth the 29. Article. Of the consecrating of water, salte, wine, and other thinges.

VVE confesse, that the forbidding of water, whereby the Leuitical vncleanes was purged, was ordained of god in the old testament. Also we acknowledge that mi∣racle wherby the Prophet Elizeus did heale the barren wa∣ters of ••ericho, by casting in of salte. And we embrace that, which Paull writing to Timothie, saieth, Euerie creature of God is good, and nothing is to be reiected, which is receiued with thankesgiuing▪ for it is sanctified by the worde of God, and by praie•• But where as in the new Testament, water is consecrated, which they call holie water, by the sprinkling whereof veni∣all sinnes are taken awaie, and Deuills are driuen awaie: and whereas salte also is consecrated, to make thinges whol∣some, which otherwise be hurtfull, it seemeth neither to be Apostolique, nor Catholique. For we are not commaun∣ded by the worde of God to imitate the Leuitical sprinkling, or Elizeus his miracle, but it was vsed by mans arbitrement & pleasure: & therfore it pertaineth to this saying of Christ, In vaine do they worship me, teaching for doctrines the preceptes of men. And it is euident that the sprinkling of the bloode of Christ, which is made by the worde of the Gospell, by Bap∣tisme, and the Lordes Supper, and receiued by faith, doth purge vs from our sinnes. That therefore which is proper to the blood of Christ, which by the ordinance of god was shed for our sins, ought not to be attributed towater, consecra∣ted by the appointment of man. And as touching that Elizeus did heale the barren waters by salte, there is a miracle set be∣fore our eies, that thereby we may confirme that credit, which we ought to giue to the preaching of the Prophet; but it is not set before vs to be imitated without a special calling of God: because the miracles of the Saints vse not to be generall▪ but personall.

And as touching that which Paull saith, that creatures are sanctified by the worde of God, and by praier, he meaneth not that creatures, as for example, salt, flesh, egges▪ hearbes, are to be coniured, that Sathan by the vse of them may be driuen awaie; but that all creatures are by the worde of God e∣uerie one appointed to their outward vse, which then serue

for our good, when we vse them well, by faith, and praying vnto God. So God created salt, to season meat, and to pre∣serue flesh from putrifying: he created water, to serue for drinke, or washing, or watering, and not to driue away the Deuill. In deede in Baptisme, he ordeined * 1.34water to wash awaie sinnes: but this is not the generall ende why water was created, but a speciall ordinance, appointed by a speci∣all worde of God. For, as touching the generall creation and sanctification of God, there is no worde of God, that doth witnes, that the creatures, which we before haue re∣hearsed, by coniurings are made profitable hereunto, that they may take awaie sinnes, and chase away the deuils. Now that which is brought in without the worde of God, to ano∣ther vse then God hath ordeined it vnto, it cannot be done in faith, but it becommeth an abuse, & doth rather bring de∣struction, then saluation, Rom. 14 Whatsoeuer is not of faith, is sinne. And Cyprian, Epist. 2. Lib. 2. saith. If Christ alone is to be heard, we are not to consider what any other before vs hath thought good to be done, but what Christ, who is before all, hath done: for we ought not to follow the custome of men, but the trueth of God, &c.

Hitherto also perteineth Chap. 22. of the same con∣fession.

Of extreame vnction.

WE confesse that the Apostles anointed the sicke with oile, and that the sicke recouered their bode∣lie health. Also we confesse, that the Epistle, which beareth the name of Iames, doth commaund, that the Elders of t••e Church be called vnto the sicke, that they may anoint them with oile, & praie for them, that they may obteine health. But th••se things were then practized profitably, when as yet the Minister of the Church were indued with the gift of healing the s••cke corporallie, and wonderfully. But after that this gift ceased, the Gospell beeing confirmed in the Church, the thing it selfe doth witnes, that this ceremonie of Anointing is now idlely, & vnfruitfully vsed. For they which now are anointed, vse not by this anointing to recouer their bodelie health▪ yea this anointing is not vsed, but on them, of whose bo∣delie health men doe despaire. Neither is there any word of God, which doth promise, the Gospell of Christ beeing published, that this outwarde anointing should be of any

force to take away sinnes, and to giue a spirituall and hea∣uenlie health. Notwithstanding the Ministers of the church are bound by duetie, to visite the sicke, and to praie together with the Church for their health, * 1.35and to comfort them as well by the preaching of the Gospell, as by dispensing of the Lordes Supper. And this is a godlie anointing, whereby the holie Ghost is effectuall in the beleeuers.

CHAP. 24. Of the remembrance of the dead.

ALthough in deede there is no difference, betweene a Saint resting in Christ, and a faithfull man depar∣ted (for euerie one which dieth in the faith of Christ, is a Saint) yet because it hath pleased some to put a difference betwixt these two, we also thought it good to make two seue∣rall Chapters thereof. And first, we thinke, that it belong∣eth to a godlie minde, to make decent mention of his elders which haue died in the faith of Christ, and to shew forth to∣warde their posteritie and friendes which are aliue, in all duetifull manner that we can, that thankefullnes, which is due to those benefits, which we receiued of them. Secondly, faith requireth of vs, that we doe not thinke that the dead are nothing, but that they doe in deede liue before God: to wit, that the godlie doe liue blessedlie in Christ: and that the wicked doe liue in an horrible expectation of the re∣uelation of the iudgement of God. Also, charitie re∣quireth, that wee shoulde wish all peace and happines to them that are dead in Christ. This also is to be added, that, to testifie the hope of our resurrection, we muste burie our dead decently, so neere as may be, and as the time, and con∣ditions of men will suffer. * 1.36Therfore we thinke it is a profi∣table thing, that at burialls those things be rehearsed, & ex∣pounded out of the holie Scriptures, which doe serue to strengthen our faith in the horror of death, and to confirme our hope of the resurrection.

But that the dead are helped by those vsuall watchings, praiers, and sacrifices, and that by the merites thereof, they be either deliuered from their paines, or obtaine a greater felicitie which is in heauen, there is no testimonie out of

that doctrine which is in deede Propheticall and Apostoli∣call. For there is one onelie merit of eternall life, and we haue one onely redemption and deliuerance, to wit, the pas∣sion of our Lord Iesus Christ: and this merit is made ours, when we beleeue in Christ, and we haue nothing to doe with it, when we do not beleeue the Gospell of Christ. Ioh. 3. God sent not his Sonne into the worlde, that he should condemne the world, but that the world through him might be saued. He that belee∣ueth in him, shall not be condemned: but he that beleeueth not, is condemned alreadie, because he beleeueth not in the onelie begotten Sonne of God. Therefore if any man shall departe out of this life in the faith of Christ, he hath all the merit of Christ, & needeth no other. For God, which gaue his Sonne, doth also giue al things with him, as Paul saith. But he that departeth hence without Christ, cannot be helped by any merittes of men, because that without Christ there is no saluation. Cyprian against Demet. Tract. 1. saith: When a man is once departed hence, there is no place left for repentance, there is no effect of satisfaction: here life is either lost, or helde fast: here we must prouide for eternall saluation, by the seruice or worshippe of God, and by the fruite of faith. And Hierome vpon the Epistle to the Gal. Cap. 6. saith: We are taught by this small sentence, though obscurelie, a new point of doctrine which lieth hid, to wit, that whilest we be in this present worlde, we may helpe one an other, either by praiers, or by counsell: but when we shall come before the tribunall seate of Christ, it is not Iob, nor Daniell, nor Noe, that can intreate any thing for vs, but euerie man shall beare his own burthen. For, as touching that which is cited out of the Machabees, That sa∣crifices were offered for the sinnes of the dead, the Author himselfe of the booke doth doubt, in the end of the booke, whether he hath written well, & craueth pardon, if in any point he hath erred. Therefore let vs pardon him that without any authoritie of the holie Scripture he affirmeth, that the dead are freed from their sinne by the sacrifices, and praiers of them that be aliue. And Tertullian saith, Oblations are made one day euerie yeare for them that are dead: But this was either receiued without autho∣ritie of the word of God, from the customes of the heathen, as many other things were; or by the name of Oblation we must vnderstand a publique rememberance of those which died in the faith of Christ, and a thankesgiuing for those be∣nefittes

which God bestowed vpon them.

CHAP. 25. Of Purgatorie.

ALthough we ought not to doubt, but that the Saints haue their Purgatorie fire in this life, as the examp∣les of Dauid, Ezechias, Ionas, and others doe witnes, yet it is not without cause doubted, whether that after this life there be such a Purgatorie, as the common sort of men doe thinke there is, wherein the soules be so long tormented, till either by their punishment they doe satisfie for their sinnes, or be redeemed by Indulgences. For if Purgatorie be such a thing, it is much to be merueiled at, that neither the Pro∣phets, nor the Apostles haue in their writings deliuered vn∣to vs any thing thereof certeinelie, and plainlie, but rather doe teach, and that not obscurely, the cleane contrarie. Mar. 16. Preach ye the Gospell to euerie creature: he that shal beleeue, and be baptized, shall be saued: but he that will not beleeue, shall be con∣demned. Here be two degrees of men placed: the one, of them, which beleeue the Gospel, and they are pronounced, saued: the other, of them, which doe not beleeue the Gospell, and these are pronounced, condemned: there is no meane betwixt these two. For either thou doest de∣parte out of this life in the faith of Iesus Christ, and then thou hast remission of thy sinnes for Christ his sake, and the righteousnes of Christ is imputed to thee. Therefore he which dieth, beeing accompanied with Christ, he wanteth nothing toward the obteining of true and eternall life: but he which departeth from hence without Christ, goeth into eternall darkenes.

If beside these two degrees there were some other third state of soules in an other world, certeinlie Paul, Who was ta∣ken vp into Paradise, and into the third heauen, & saw many secret things, would not haue enuied the Church this knowledge. But see, when he doth of set purpose write to the Thessalo∣nians, concerning Christians that sleepe, he maketh no mention at all of anie Purgatorie, but rather willeth them, Not to be sorofull, euen as others which haue no hope. Therefore if there were anie such state of soules in another world, as

the common people thinketh there is, Paull could not be withh••ld, but in so fit a place he would plainelie haue de∣clared this state of soules, and would haue prescribed a meane vnto the Church, whereby miserable soules might be deliuered from their torment. But the true and Catholike Church in deed, hath plainelie shewed that shee hath no cer∣taintie at all concerning this third kinde of the state of soules in another world. Chrysostome in his second sermon of La∣zarus, saieth, If thou hast violently taken anie thing from anie man, restore it, and saie, as doth Zacheus, If I haue taken from anie man by forged cauillation, I restore fourefoulde. If thou art become an enimie to anie man, be reconciled before thou come to iudgement. Discharge all thinges here, that without greefe thou maist beholde that tribunall seat. Whilest we be here, we haue manie excellent hopes. But so soone as we depart thither, it is not then in our power to repent, nor to wash awaie our sinnes. And againe, He that in this present life shall not wash awaie his sinnes, shall not finde any com∣forte afterward.

Augustine, although he place certaine men in the mid∣dest, betiwxt them, that be verie good, and those that be verie euill, to the one sorte whereof he seemeth to assigne the place of Purgatorie, yet in other places he doubteth of that matter, and doth not define anie certaintie. Therefore we must so thinke of this opinion of Augustine, as he requi∣reth, that is, we must receiue that, which is confirmed, ei∣ther by the authority of the Scripture, or by probable reason. But it is euident, that those places of the Scripture, which are commonlie cited, to establish Purgatorie, are wrested from the naturall, to a straunge sense, and are farre other∣wise expounded, euen of the a••ncient writers themselues. And those reasons which Augustine bringeth for his opini∣on, do seme to leane to this foundation, That we obtaine remis∣sion of our sinnes and life, not onelie for Christ his sake, through faith, but also for the merites of our workes. But how this agreeth with the true Apostolike doctrine, we haue before declared. Wherefore we thinke, that this speculation of Purgatorie fire, is to be left to it owne authors, and that we must chiefely doe this, as Paull exhorteth vs, that we maie confirme our selues one another with speaches touching the assured faith of our resurrection, and saluation in Christ Iesus, for whose

sake God doth so fauour the faithfull, that in the middest of death he preserueth them, and giueth them true peace.

OVT OF THE CONFESSION OF SVEVELAND.

Of praiers and fastinges. CHAP. 7.

* 1.37 VVE haue among vs praiers and Religious fastes, which are moste holie workes and such as doe ve∣rie much beseeme Christians: whereunto our Preaehers do most diligentlie exhorte their hearers. For true fasting is as it were a renouncing of this present life, which is alwaies subiect to euill lustes and desires, and a meditation of the life to come, which is free from all perturbation. And praier is a lifting vp of the minde vnto God, and such a familiar speach with him, as no other thing can so greatlie set a man on fire with heauenlie affections, & more mightelie make the minde comformable to the will of God. And though these exer∣cies be neuer so holie, and necessarie for Christians, yet see∣ing that a mans neighbour is not so much benefited by them, * 1.38as man is prepared, that he maie with fruit and profit haue regarde of his neighbour, they are not to be preferred before holie doctrine, godlie exhortations and admonitions, and also other dueties, whereby our neighbour doth presentlie receiue some profit. Whereupon we reade of our Sauiour, that in the night time he gaue him selfe to praier, and in the daie time to doctrine, and to heale the sicke. For as loue is greater then faith and hope, so to beleeue those thinges, which come neerest vnto loue, to wit, such as bring assured profit vnto men, are to be perferred before all other holie functions: whereupon S. Chrysostome writeth, that Among * 1.39the wholl companie of vertues, fasting hath the last place.

Of the Commaunding of Fastes. CHAP. 8.

BVt because that no mindes, but these that be ardent, and peculiarlie stirred vp by the heauenlie inspiration, can either praie, or faste aright, and with profit, we beleeue that it is farre better, after the example of the Apostles, and the former & more sincere Church, by holie exhortations to inuite men hereunto, then to wring them out by preceptes,

such especiallie, as doe binde men vnder paine of deadlie sinne: the which thing the Priestes that were of late toke vpon them to doe, when as then the order of Priestes had not a litle degenerated. But we had rather leaue the place∣time, and manner, both of praying, and also of fasting, to the arbitrement of the holie Ghost, then to prescribe them by certaine lawes, especiallie such, as maie not be broken without some sacrifice of amends. Yet for their sakes that be the younger, and more imperfect sorte, our Preachers doe not dislike, that there should be an appointed time and meanes, both for prayer, and also for fasting, that as it were by these holie introductions to exercises they might be pre∣pared hereunto, so that it be done, without bynding of the conscience. We were induced thus to thinke, not so much for that all compulsion being against a mans will, is repug∣nant to the nature of these actions, but rather, because that neither Christ himselfe, nor anie of his Apostles, haue in a∣ny place made mentiō of such kinde of precepts: & this doth * 1.40Chrysostome also witnes, saying: Thou seest that an vpright life doth helpe more then all other thinges. Now I tearme an vpright life not the labour of Fasting, nor the bed of haire, or ashes, but if thou doest despise monie, no otherwise then it becommeth thee, if thou burne with charitie, if thou nourish the hungrie with thy bread, if thou ouercome thy anger, if thou dost not desire vaine glorie, if thou be not possessed with enuie: for these be the thinges that he teacheth▪ for he doth not saie, that he will haue his fast to be followed, howbeit he might haue proponed those 40. daies vnto vs: but he saith, Learne of me, because I am meeke, and lowlie in heart. Yea rather on the contrarie side, saith he, eate all that is set before you.

Moreouer, we doe not read, that anie solemne or set faste was enioyned to the auncient Church, but that faste of one daie. For those fastes, which as the scripture doth witnes, were ordeyned of Prophets, and of Kinges, it is certaine, that they were no set fastes, but enioyned onelie for their time, to wit, when as euident calamities, either hanging ouer their heads, or presentlie pinching them, did so require it. Seeing therfore that the Scripture, as S. Paull doth af∣firme, doth instruct a man to euerie good worke, and yet is ignorant of these fastes which are extorted by precepts, we doe not see, how it could be lawful for the successours of the

Apostles, to ouercharge the Church with so great and so daungerous a burthen. Truelie, Irenaeus doth witnes, that in times past the obseruation of faste in Churches was diuers, and free, as it is reade in the Ecclesiasticall historie, lib. 8. cap. 14. In the same booke Eusebius maketh mention, that one Apol∣lonius, an Ecclesiasticall writer among other arguments vsed this for one, to confute the doctrine of Montanus the heretike, Because he was the first that made lawes for fastes. Ther∣upon Chrysostome saith in a vertaine place, Fasting is good, but let no man be compelled thereunto. And in another place he ex∣horteth him that is not able to faste, to absteyne from deinties, and yet affirmeth, that it doth not much differ from fasting, and that it is a strong weapon to represse the furie of the Deuill. Moreouer, ex∣perience also it selfe doth more then prooue, that these pre∣cepts concerning fastes, haue bin a great hinderance to god∣lines.

Therefore when we saw it verie euidentlie, that the chiefe men in the Church, did beside the authoritie of the Scrip∣ture, take vpon themselues this power, so to enioyne fastes, as to binde mens consciences vnder paine of deadlie sinne, we did loose the consciences out of these snares, but by the Scriptures, and chiefely by Pauls writinges, which doe with a singular endeauour remooue these rudiments of the world from the necks of Christians. For wee ought not lightlie to account of that saying of Paull: Let no man condemne you in meate and drinke, or in respect of an holie daie, or of the new Moone, or of the Sabbath daies. And againe, Therefore if ye be dead with Christ from the rudiments of the worlde, why, as though ye li∣ued in the worlde, are ye burdened with traditions? For if S. Paull, then whome no man at any time did teach Christ more cer∣tainelie, doe earnestlie affirme, that through Christ wee haue obteined such libertie in outwarde thinges, that he doth not onelie not giue authoritie to anie creature, to bur∣den those which beleeue in Christ, no not so much as with those ceremonies and obseruations, which notwithstanding God himselfe appointed, and would haue to be profitable in their time; but also denounceth, that they be fallen awaie from Christ, and that Christ shall nothing at all profitte them, who suffer themselues to be addicted thereunto; what shall wee then thinke of those commaundements, which men haue

deuised of their owne braine, not onelie without anie oracle, but also without anie example worthie to be followed, and which are therefore made vnto manie not onelie beggerlie and weake, but also hurtfull, not elements, that is, rudi∣ments of holie discipline, but also impediments of true god∣lines? How much more vniustlie shall anie man take vnto himselfe authoritie ouer the inheritance of Christ, to op∣presse him with such kinde of bondage? and how farre shall he remooue vs from Christ, if we submit our selues vnto him? For who doth not see the glorie of Christ, to whom we ought whollie to liue, whome he hath whollie redeemed to himselfe, and restored to libertie, and that by his blood, to be more obscured, if beside his authoritie, we doe binde our conscience to those lawes, which are the inuentions of men, then to those which haue God for their author, although they were to be obserued, but onelie for their time? Cer∣tainelie it is a lesse fault to play the Iewe, then the Heathen. Now it is the manner of the heathen; to receiue lawes for the worship of God, which haue their beginning from mans inuention onelie, God neuer being asked counsell of in the matter. Wherefore if in anie matter at all, certainlie here that saying of Paull taketh place: Ye are bought with a great * 1.41price, be not made the seruants of men.

Of the choise of meates CHAP. 9.

FOr the same cause was that forbearing and chusing of meates enioyned and tyed to certaine daies, which S. Paull, writing to Timothie, calleth the doctrine of Deuils. Nei∣their is their answere sufficient. Who saie that these thinges be spoken onelie against the Manichies, En••ratites, Tatians, and Marcionites, who did whollie forbid certaine kindes of meates and mariage. For the Apostle in this place hath condemned those, which commaund to abstaine from meates, which G••d hath created to be taken with thank••giuing, &c. Now they also which do but forbid to take certaine meates, on certaine daies do neuertheles commaund men to abstaine from those meats, which God hath created to be taken, & are cosin germanes to the doctrine of the Deuils, the which also is euidentlie

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seene by the reason, which the Apostle addeth. For, saith he, Whatsoeuer God hath created, it is good, and nothing is to be refu∣sed, that is receiued with giuing of thankes. Here he doth not take exception against anie times, although no man fauou∣red frugalitie, temperance, and also choise chastisments of the flesh, and lawfull fasting, more greatlie then he did, Certainlie a Christian must be frugall, and sometime the flesh must be chastised by diminishing the dailie and accu∣stomed portion or diet, but base meates, and a meane, doth serue better to this purpose, then anie kinde of meates: to conclude, it is meete for Christians, now and then to take vpon them a lawful faste, but that must not be an abstinence from certaine, but from all meates, nor from meates onelie, but also from all the deinteis of this life whatsoeuer. For, what kinde of fast is this? what abstinence? onlie to chaunge the kinde of deinties, (the which thing at this day they vse to doe which are counted more religious then others) seing that Saint Chrysostome doth not account it to be a faste, if we continue whollie without meates, euen vnto the euening, except together with absteining from meates, we doe also conteine our selues from those thinges which be hurtfull, and bestow much of that leisure vpon the studie and exercise of spirituall thinges.

That by praiers and fastes we must not looke to merit anie thing. CHAP. 10.

MOreouer, our Preachers haue taught, that this fault is to be amended in praiers and fastes, that com∣monlie men are taught to seeke to obtaine, I know not what merit, and iustification by these workes. For, As we are sa∣ued by grace, through faith, so also are we iustified. And tou∣ching the wotkes of the law (among the which praiers and fastes are reckoned) Paull writeth thus: For we through the * 1.42Spiritwaite for the hope of righteousnes through faith. There∣fore we must praie, but to this ende, that we maie receiue of God, not that wee maie hereby giue anie thing vnto him. VVe must faste, that we maie the better praie, and keepe the flesh within the compasse of it duetie, and not before God to deserue anie thing for our selues. This one∣lie

ende and vse of prayers, both the Scripture, and al∣so the writinges and examples of the Fathers doe pre∣scribe vnto vs. Moreouer, the case so standeth with vs, that although wee coulde praie and faste so religiouslie, and so perfectlie doe all those thinges which God hath inioyned vs, that nothing coulde more be required of vs (which hitherto no mortall man hath at anie time perfourmed) yet for all this wee must confesse, that we are vnprofitable seruantes. Therefore what meritte can wee dreame of.

Notes

• * 1.1

  Gen. 2. Tit. 1.
• * 1.2

  1 Cor. 11.
• * 1.3

  1. Tim. 4.
• * 1.4

  Iohn. 5.
• * 1.5

  Ioh. 1••.
• * 1.6

  Deut. 18.
• * 1.7

  Luc. 16.
• * 1.8

  Art. ••.
• * 1.9

  Art. 10. ss. 1. & ••.
• * 1.10

  Art 10. ss. 4. ••c.
• * 1.11

  Looke the 1 obseru. v▪pon this confess.
• * 1.12

  Looke the 1. obseru.
• * 1.13

  Looke the 2. obseruat. vpon this confess and the wholl 2. Sect. where in is intrea∣ted of the lawfull ho▪nour of Saints.
• * 1.14

  looke the •• obseruat.
• * 1.15

  Looke the ••. obseruat.
• * 1.16

  ••eb. 13.
• * 1.17

  Math. 6.
• * 1.18

  . Cor. 6. Luc. 5. 1. Co••. 7.
• * 1.19

  Isa. 56. Math. 6.
• * 1.20

  Math. 15. Mar. 7.
• * 1.21

  Rom. 14.
• * 1.22

  1. Cor. 8.
• * 1.23

  Art 〈◊〉〈◊〉.
• * 1.24

  Art. 14.
• * 1.25

  Art. .
• * 1.26

  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.
• * 1.27

  Looke th•• 3. & 5. ob∣seruat. vpon this confess. in the 11. Sect.
• * 1.28

  Looke th•• 1. obseru. vpon this confess.
• * 1.29

  Art. 5.
• * 1.30

  This treatis of ceremo∣nies repea∣ted general¦ly doth prope••••••e pert•••••• vn∣to the 〈…〉〈…〉 here 〈…〉〈…〉 in the 〈◊〉〈◊〉 article.
• * 1.31

  Looke the 1. obseru. vp¦pon this confess.
• * 1.32

  Art. 19. ss. 2.
• * 1.33

  Art. 1••.
• * 1.34

  Looke the 1. obseru. vp on the con∣fess. of Saxo∣ny Sect. 13.
• * 1.35

  looke the 1. obfcruat. vpon this confess.
• * 1.36

  Looke the ••. obseruat. vpon this confess.
• * 1.37

  These thinges which are mingled in this 7. & after in the 10. c. touch∣ing Praiers, did apper∣teine to the 15. Sect if they might fitlie haue beene se∣parated.
• * 1.38

  1. Cor. 13.
• * 1.39

  In Math. Hom. 48.
• * 1.40

  In Math. hom. 47.
• * 1.41

  1. Gor. 7.
• * 1.42

  Gal▪ 5.