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.

OVT OF THE CONFESSION OF AVSPVRGE.

Art. 15.

COncerning Ecclesiasticall rites, which are ordeined by mans authoritie, they teach, that such rits are to be obserued, as maie be kept without sinne, & do tend to quiet∣nes, and good order in the Church: as namelie, set holidaies, and certein godlie psalmes, and other such like rits. But yet touching this sort of rites they teach, that mens conscien∣ces are not to be burdened with superstitious opinions of them, that is, it must not be thought that these humane ordi∣nances are righteousnes before God, or do deserue remissi∣on of sinnes, or are dueties necessarie vnto the righteous∣nes reuealed in the gospel. But this is to be thought of them, that they are indifferent thinges, which without the case of offence may be omitted. But such, as breake them with of∣fence, are faultie as those which doe rashlie disturbe the peace of the Churches.

Such traditions therefore, as cannot be obserued without sinne, are reiected of vs, as the tradition of single life. We reiect also that impious opinion of traditions and vowes, wherein they feign, that worships inuented by mans authori∣ty do merit remission of sinnes, & are satisfactions for sinne, &c. Of which like false opinions, touching vowes and fa∣stings, not a few haue beene spread abroade in the Church by vnlearned men.

This Article is thus to be found in another edition.

COncerning Ecclesiasticall rites, they teach, that those rites are to be obserued, which maie be kept without anie sinne, and are auaileable for quietnes and good order in the Church, such as are set holiedaies, feastes, and such like.

Againe out of the 7. Article, touching abuses of the same confession, These wordes that fol∣low perteine to this place, and the rest vno the eleuenth section.

Of the authoritie of the ministers.

* 1.1 BEsides these things, there is a controuersie, whether Bishops or Pastors haue power to ordeine ceremonies in the Church, & to make lawes of meates, and holie daies, and degrees, or orders of ministers. They that ascribe this power to the Bishops, alledge this testimonie for it. I haue yet manie thinges to saie vnto you, but you cannot beare them away now. But when that spirit of trueth shall come, he shall teach you all trueth: They aledge also the examples of the Apostles, which commaunded the Christians to absteine from blood, and that which was strangled. They alledge the change of the Sabboth into the Lords daie, contrarie as it seemeth to the morall law, & they haue no examples so oft in their mouthes, as they change of the Sabboth. They will needes haue the Churches power & authoritie to be very great, because it hath dispensed with a precept of the moral law. But of this questiō our men do thus teach, that the Bishops haue no power to ordeine anie thing contrarie to the Gospel, as was shewed before. The same also do the Canons teach▪ distinct. 9. Moreouer it is against the scriprure, to ordeine or require the obseruation of anie tra∣ditions, to the ende that we might merit remission of sinnes, and satisfie for sinnes by them. For the glorie of Christes merit receiueth a blow, when as we seeke by such obseruations to merit remission of sinnes and iustification. And it is verie apparant, that through this persuasion tradi∣tions grew into an infinite number in the Church. In the meane while the doctrine of faith, and of the righteousnes of faith, was quite smoothered: for euer and anone there were new holiedaies made, new fastes appointed, new cere∣monies, new worshippes for Saints ordeined, because that the authors of such geare supposed by these works to merit remission of sinnes and iustification. After the same manner heretofore did the penitential Canons increase, wherof we still see some footings in satisfactions.

Againe, manie writers imagine, that in the new testa∣ment there should be a worship like to the Leuitical worship

the appointing whereof god committed to the Apostles and Bishops, wherein they seeme to be deceiued by the example of the law of Moses, as if the righteousnes of the new testa∣ment were the outward obseruing of certeine rites, as the iu∣stice of the law was. Like as therefore in the lawe it was a sinne to eate swines flesh, &c. so in the new testament they place sinne in meates, in daies, in apparell, and such like things: and they holde opinion, that the righteousnes of the new testament can not stand without these. From hence are those burdens, that certeine meates defile the con∣science, that it is a mortall sinne to omit the cano∣nicall houres, that fastinges merit remission of sinnes, be∣cause they be necessary to the righteousnes of the new testa∣ment, that a sinne in a case reserued, can not be pardoned, but by the authority of him that reserued it: wheras the Ca∣nons speake onelie of reseruing of canonicall punishments, and not of the reseruing of the fault. Whence then haue the Bishops power and authoritie of imposing these traditions vpon the Churches, for the burdening of mens consciences? For there are diuers cleare testimonies which inhibit the making of such traditions, either for to deserue remission of sinnes, or as thinges necessarie▪ to the righteousnes of the the new testament, or to saluation. Paull to the Coloss. 2. Let no man iudge you in meat, drinke, or a peece of a holie daie, in the new moone, or in the Sabboth. Againe, 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, as: Touch not, tast not, han∣dle not, which all do perish with the vsing, and are the preceptes and doctrines of men, which haue a shew of wisedome▪ And to Titus, he doth plainlie forbid traditions. For he saith, Not listning to Iewish fables, & to the precepts of men, that abhorre the truth. And Christ, Mat 15. saith of them, which vrge traditions, Let them alone, they be blinde leaders of the blinde. & he condemneth such worships, Euerie plant which my heauenly father hath not planted, shall be rooted vp. If Bishops haue authoritie to burden the Churches with innumerable traditions, and to snare mens consciences, why doth the scripture so oft forbid to make & to listen to traditions? why doth it cal them the deuils tradi∣tions? hath the holy ghost warned vs of them to no purpose?

It remaineth then, that seeing constitutions ordeined as

necessarie, or with opinion of meriting remission of sinnes by them, are flat repugnant to the gospell, because that it is not lawfull for any Bishops to appoint or vrge anie such worship. For it is verie requisite, that the doctrine of Christi∣an liberty should be manteined in the Church, because that the bondage of the law is not necessarie vnto iustification, as it is written to the Gal. Come not ye vnder the yoke of bondage againe. It is necessarie that the chiefest point of all the gospel should be holden fast, that we do freelie obteine remission of sinnes & iustification by faith in Christ, & not by anie ob∣seruations, nor by any worship deuised by man. For though they seeke to qualifie traditions, yet the equitie of them can neuer be seene nor perceiued, so long as the opinion of necessitie remaineth, which must needes remaine, wher the righteousnes of faith & Christian liberty are not known. The Apostles commaunded them to absteine from blood: who ob∣serueth that now a daies? and yet they do not sinne that ob∣serue it not: for the Apostles them selues would not burden mens consciences with such a seruitude: but they for∣bad it for a time, for offence sake. For in that decree the perpetuall intent and minde of the gospell is to be conside∣red: ••carselie anie canons▪ are precisely kept, and manie grow out of vse dailie, yea euen among them that doe most busilie defend traditions: Neither can there be sufficient care had of mens consciences, except this equitie be kept, that men should know, that such rites are not to be obserued, with anie opinion of necessitie, and that mens consciences are not hurt though traditions grow out of vse.

The Bishops might * 1.2easilie reteine lawfull obedience, if they would not haue men to obserue such traditions, as can not be kept with a good conscience. But now they com∣maunde single life, and they admitte none, except they will sweare not to teach the pure doctrine of the Gospell. The Churches do not desire of the Bishops, that they would repaire peace and concord with the losse of their honour, which yet good Pastors ought to do: onelie they desire that they would remit vniust burdens, which are both new, and receiued contrarie to the custome of the Catholike Church. It maie well be, that some constitutions had some probable causes, when they began, which yet will not agree to latter

times. It is euident, that some were receiued through er∣ror. Wherefore it were for the * 1.3chiefe Bishops gentlenes, to mitigate them now, for such a change would not ouerthrow the vnitie of the Church. For manie humane traditions haue bene changed in time, as the Canons themselues de∣clare. But if it can not be obteined, that those obseruations may not be released, which can not be kept without sin, then must we folow the Apostles rule, which willeth to obey God ra∣ther then men. Peter forbiddeth Bishops to be Lords, & to be imperi∣ous ouer the Churches. Our meaning is not to haue * 1.4rule taken from the Bishops. But this one thing is requested at their hands, that they would suffer the gospel to be purely taught, & that they would release a few obseruations, which can not be obserued without sinne. But if they will remit none, let them looke how they will giue account to God for this, that by their wilfulnes they giue occasion of schisme.

Also in the same 7. Art. touching Abuses, this exposition is found thus in another edition.

NOw come I to the question in hand, touching the laws of bishops: concerning which first this most certaine rule is to be holden, That it is not laufull for anie to make lawes repugnant to the commaundement of God. That sen∣tence of Saint Paull is well knowne: If an Angell from heauen teach anie other Gospell, let him be accursed. Vpon this foundati∣on, which is sure and immooueable, the rest maie easilie be reared. Now there be three orders of the decrees of Bishops. Some doe constreine a man to sinne, as the law of single life, the lawes of priuate Mas••es, wherein is made an oblation and application for the quick and the dead. And the opinion of transsubstantiation breedeth a wicked adoration. Also the commaundement of praying to the dead. It is an easy mat∣ter to giue sentence of these lawes. For seeing they doe ma∣nifestlie oppugne the commaundement of God, the Apo∣stles rule is, We ought rather to obeie God then men.

The second order is of those rites, which concerne thinges in their owne nature indifferent, such as are the lawes touching the difference of meates, and daies, and such like thinges. But when false opinions are ioyned vnto these thinges, they are ••o more indifferent. Now our aduersaries doe, some

more, some lesse, tie vnto them absurde and false opinions, for the which both those laws & rites are to be cast of, lest anie corrupt worship should be established. The moste parte do feigne, that the workes of mans traditions, as satisfacti∣ons, & such like, doe merit remission of sinnes. This opinion is apparantlie false: for it remooueth the benefit of Christ vnto mans traditions. And there needeth here no long confutation: we will content our selues with one thundring saying of Saint Paull, Ye are made void of Christ, whosoeuer are iustified by the law: Ye are fallen from Christ. This saying teach∣eth, that men doe not merit remission of sinnes by the pro∣per workes, either of Gods lawe, or of mans traditions. Others being put in minde, what grosse absurditie there is in this first errour, they beginne to talke more modestlie of tra∣ditions. But yet they houlde still an errour, that is not to be borne with all. They saie, That these workes, though they doe not deserue remission of sinnes, yet are they seruices of God, that is, workes, the immediat ende whereof is, that God by them might be honoured. This errour also must be stiffelie withstoode. For Christ saieth plainelie, They worshippe me in vaine with the preceptes of men. And Paull doth expresselie condemne will worshippe to the Coloss. And seeing that the worshippe of God must be done in faith, it is necessarie that we should haue the word of God, that may testifie that the worke plea∣seth God. For how can the conscience offer a worke vn∣to God, vnlesse there be a voice of God, which maie de∣clare, that God will so be worshipped or serued with this honour? But vngodlie men vnderstanding this Doctrine of faith, haue in all ages with damnable boldnes deuised wor∣shippes, without commaundement or word of God, which thing if it be lawfull to doe, you can shew no cause why the heathenish sacrifices, slaing of dogges, sacrifices of∣fered at Lampsacum to Priapus, & such like monstrous wor∣ship should not please God. Whether hath mans foolehar∣dines rushed, not onelie amongst the Ethnicks, in feigning worships, but also among the Popish rout in deuising eftsons new & foolish ceremonies, in praier to the dead, in the worshipping of saintes, and in the babling of Monkes. Here therefore let vs be watchfull, and not suffer lawes to be thrust vpon the Churches, which prescribe workes with∣out

the commaundement of God, as Gods worshippe and mans righteousnes. And whereas all our aduersaries, euen they that speake moste modestlie, doe tie this opinion of worshippe vnto those workes, let vs know, that it is a good worke to withstand them, and by violating such traditions to shew a patterne, by which the godlie may knowe what to iudge of them. As Eusebius writeth of Attalus, That he was commaunded by God to speake vnto a certaine man which ate no∣thing but bread, salte, and water, that he would vse common meat, lest he should bring others into errour. Moreouer this second errour which maketh these workes to be the worshippe of God, brake farther. For manie in the Church were de∣ceiued through a peruerse emulation of the Leuiticall ce∣remonies, and did thinke that there should be some such rites in the new Testament, and that they are the worshipe of God, or things whereby God wil be honoured, yea & that they are righteousnes. And for that cause they gaue autho∣ritie to the Bishops to ordaine such rites and such seruices. This Pharisaicall errour Christ and his Apostles noted, who taught, that the worship of the new Testament is repen∣tance, the feare of God, faith, and the workes of the tenne commaundementes, as Paull saieth, The kingdome of God is not meate and drinke, but righteousnes, and peace, and ioie in the holie Ghost. For he that in these serueth Christ, pleaseth God, and i•• approoued of men. The Monkes fained themselues to be Na∣zarites. The Masse Priestes that sacrifice for the dead, would haue men think that they imitate Aaron offering sacrifices. But these examples doe not agree: the rites of Monkes, and the Priests mercenary Masses, haue no word of god for them, yea there are manie fonde opinions mingled with them, which of necessitie must be reprooued in our Churches.

The third errour is the opinion of necessitie, wherein they imagine that the Church is like vnto other humane go∣uernmentes. For they surmise that it is a kingdome, wher∣in the Bishoppes, as if they were Kinges, haue power to make new lawes, that are besides the Gospell, and that they must of necessitie be obeied (euen as the Princes lawes must necessarilie be obeied) especiallie seeing this life of man can not be without traditions. And this opinion of the necessitie of these things hath stirred vp contentions, whilst

euerie one defendeth his owne rites inuented by man, as simply necessarie. But Christ and his Apostls teach, that such rites set forth without Gods commaundement, are not to be taken for thinges necessarie. Against this libertie enacted and established by Gods authoritie, the opinion which maintaineth that the violating of traditions about thinges indifferent, though it be not in a case where offence maie be giuen, is not to be receiued. Hetherto belongeth the saying of Paull, Let no man iudge you in meat and drinke, and entercourse of ••olie daies, &c. For to iudge signifieth to binde the consciences, and to condemne them that doe not o∣beie. Againe, Gal. 5 Stand in the libertie wherein Christ hath made you free.

Hitherto it hath bin shewed in what respect it is not lawful to appoint traditions, or to approoue them. Now some man may aske whether we would haue this life of man to be with∣out order & rites? No surelie. But we teach that the true Pa∣stors of the churches may ordein publike rites in their chur∣ches, but so, as it be onelie for an end belonging to the bodie, that is, for good orders sake, to wit▪ such rites, as auaile for the instruction of the people: As for example, set daies, set lessons, and such like, and that without anie superstition, and opinion of necessitie, as hath bin said before, so that it maie not be counted anie sinne to violate anie of these ordinan∣ces, so it be not with giuing offence. But if so be that they be broken with offence there, where the Churches are well or∣dered, and there is no error in doctrine, let him that in such place breaketh thē know, that he doth offend, because he di∣sturbeth the peace of the Church wel ordered, or doth with∣draw others from the true ministerie. This reason doth suffi∣cientlie warrant the authority of profitable traditions, & lai∣eth no snare on mens consciences. So the Church in the be∣ginning of it, ordained set daies, as the Lords day, the daie of Christs natiuity, Easter, Pēticost, &c. Neither did the church dispense with the moral precepts, but Gods owne authority abrogated the ceremonies of Moses law. And yet it was meet that the people should know when to come together to the hearing of the Gospel, & vnto the ceremonies which Christ did ordaine. And for that cause certain daies were appointed to that vse, without anie such opinions as were aboue men∣tioned.

And the general equity abideth stil in the moral law, that at certeine times we should come together to these god¦lie exercises: but the speciall daie, which was but a ceremo∣nie, is free. Whereupon the Apostles retained not the seauenth daie, but did rather take the first daie of the weeke for that vse, that by it they might admonish the godlie both of their libertie, and of Christes resurrection. * 1.5The thinges obiected against this maie easelie be taken awaie. The Apo∣stles decree touching thinges offered to Idoles, and fornica∣tion, was moral, and perpetuall: but in that which they ad∣ded, touching blood, and that which was strangled, they had regard of offence giuing at that time. For it was an vse euen before the Apostles time, that such as then were conquered by the Iewes should abstaine from blood and thinges stran∣gled. The Apostles therefore haue laied no new thing vp∣on those, that were ioyned vnto their fellowshippe, but as yet they kept the olde vsual rite, which was pleasing both to the godlie Iewes, and such as ioyned with them in the societie of Christ. As for that which Christ saith, I haue yet manie things to say vnto you: doubtles he meant not those foloish ceremo∣nies that the Popes haue brought in, nor any new articles of faith, but a farther illumination of that gospel, which he had already deliuered. And therfore afterward he addeth touch∣ing the office of the holy ghost, that he should not bring any other kinde of doctrine, but should enlighten the mindes of the Apostles, that they should vnderstand the Gospel touch∣ing the will of God, which before had bin taught. Therefore he saieth; Ioan. 14. He shal teach you all thinges, and shal bring al things to your remembrance, which I haue shewed you. Againe, He shall not speake of himselfe, but what he hath heard, that shall he speake.

Notes

• * 1.1

  Here also be manie thinges which might verie fitlie haue bin referred to the for∣mer Sect. by reason of speciall ex∣amples of meates, and holie daies, here rehear¦sed: but se∣ing that the title of this page is ge∣nerall, it could not here be pre∣termitted.
• * 1.2

  Looke the 1. obseru. vpon this confess.
• * 1.3

  Looke the ••. obseruat.
• * 1.4

  Looke the 3. obseru.
• * 1.5

  Looke the 4. obseruat.