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 SAXONIE.

Of Wedlocke.

* 1.1 THe trueth concerning Wedlocke did at all times re∣maine sincere in the Church onelie. For the Church, doth know, that God doth moste seuerelie forbid wandring lustes amongst mankinde, and that he would haue chastitie so to be vnderstoode, and performed, as he himselfe hath ordeined it, that we also maie know, that he is a pure and a chaste minde, and maie discerne him from deuils, whoe through the hatred they beare to God, are delighted with the confusions of lusts, & doe driue forward this weake na∣ture of man, that it maie be horriblie defiled. Wherefore both the Heathen did euerie where admitte ceratine foule examples, and Heretikes at all times haue spreade abroad monstrous opinions touching wedlocke, as Clemens Alexan∣drinus, and Epiphanius doe declare. And the Turkish man∣ners, and the lawe of the Pope, concerning single life, haue caused a great deformitie in this last olde age of the world. But Paull doth affirme, that it is a signe of euill Spirites, to forbid marriage.

Wherefore we doe verie carefullie keepe the sincere do∣ctrine of God touching marriage, and by the mercie of God our ciuill Magistrates haue appointed, and doe defende

iudgements for Marriage matters in their gouernment, and they doe seuerelie punish those wicked deeds which are con∣trarie to the lawe of God, and know that by the commaun∣dement of God they are inioyned to haue a care to defende chastitie, and wedlocke. And we retaine this true definition▪ agreeing with the commaundements of God, and the cu∣stome of the Apostolique Church. Marriage is a lawfull and indissoluble coniunction, onelie of one man and of one woman, to be kept because of the commaundement of God, whoe by this meane will haue mankinde associated, chasti∣tie to be vnderstoode, and lustes not to wander. God in the beginning did consecrate this order, saying thus, They shall be two in one flesh, to wit, one man, and one onelie wo∣man inseperablie ioyned together. And againe, this first lawe was established of Christ, Math. 19. Now that this coupling together maie be lawfull, we doe immutably ob∣serue the differences of persons, that we maie not make a mixture of those persons, whoe by the lawe of God are not permitted to couple together. * 1.2Also we keepe the rules of the Canon lawe, touching other neerer degrees, as there be ordinances to be seene deliuered with graue and wise deli∣beration in our Consistories.

Moreouer, we know it is the will of God, that Marriage should not be for bidden to anie persons, that be fit thereun∣to, and which, without Marriage, could not liue without daunger of their conscience, as it is written, Gen. 2. Math. 19▪ 1. Cor. 7. Therefore we giue leaue to Priestes and other persons, to marie, which had rather liue godlie in Marriage, then in a single life to haue wounded consciences, so that they may not inuocate God, and liue holilie. In affiances, euen according to the auncient lawes, we will haue the con∣sent of the Parentes also, seeing that Parentes are mooued with a probable reason. Touching diuorcementes, this rule is most firmelie held, that they doe sin, who either by adultery, or by forsaking, be the first cause of distraction: and adul∣terers and adultresses, and he and shee that doth fosake the other, are condemned by the voice of them that preach in our Churches, and of the Iudges in our Consistories, and they be seuerelie punished of our Magistrates. But the inno∣cent person (when as the matter beeing well knowne, he is

set free) is not forbid to marrie, that he maie inuocate God, & liue holilie. For seing that the Lord doth expresselie set at libertie the innocent person, Math. 19. when as the other partie is polluted with adulterie, we must vnderstande a set∣ting at libertie, not in name onelie, but in deede. And Paull speaketh after the same manner, in the case of for∣saking. This our custome doth also agree with the auncient Church. The other lawes which we haue in our Consi∣stories, * 1.3doe agree with the Canon lawe: and we doe tru∣lie propound vnto the people the wholl doctrine touching mariage and chastitie.

VVe affirme, that all commixtions, and spilling of the seed without marriage, are sinnes condemned of god, * 1.4as mortall sinnes, and such as driue out of men the holie Ghost, and that manie greeuous punishmentes are spreade throughout mankinde, by reason of lusts, as it is written, For∣nicatours and adulterers God will iudge. And there is a threat∣ning of these punishmentes set downe, Leuit. 18. Now we counte that to be chastitie, both to keepe puritie in a single life, and also to haue the lawes of wedlocke obserued: and we affirme wedlocke, as we did before describe it, to be a so∣cietie instituted, and consecrated of God, and that this ve∣rie societie, and the dueties of a life in wedlocke, doe plea∣se God. And we condemne all those fanaticall spirites, Ba∣silides, Tatianus, Carpocrates, and such like, whereof some by one meanes, and some by another, did either condemne wedlocke, or did approoue filthie confusions. Also we con∣demne that Popish lawe, which forbiddeth Priestes to mary, and giueth occasion of destruction to a great multitude of men, and for the same cause we doe vtterlie dislike the mo∣nasticall vows of single life. Touching other causes we shall speake hereafter: for those popish lawes and vowes are flat contrarie to the lawe of God. The Lorde saide, It is not good for man to be alone: He said, that is, by his vnspeakeable wis∣dom he decreed in this sorte to make mankinde, that by the society of man and woman it might be propagated. And H•• made them two, that there might be a Church, & he establish∣ed these bounds, that lustes might not straie abroade: for he would haue an vnderstanding of chastity to be in mankinde.

Although God had saide and decreed these thinges, yet

Tatianus, the Pope, and the Monkes doe saie the contrary: whoe when as they forbidde mariage, doe giue occasion to manie men, being otherwise fit vnto vertue, to heape vp manie horrible sinnes, by reason whereof verie manie do fal headlong into eternall destruction, and the wrath of God is the more kindled against wholl mankinde. A lawe of man▪ being contrarie to the decree of God, and to the verie worke of God instituted and established in the creation, and also to the commaundementes of God, and that lawe, which is the fountaine of great wickednes and hainous deedes, for the which both manie doe perish, and the wrath of God is the more kindled, yea which lawe the holie Ghost doth af∣firme to haue it beginning from the deuill, is in no case to be laide vpon the Church, but by the consent of all godlie men to be abolished. Now it hath fallen out verie often with∣in these 30. yeares, that Priestes, whose manners were blameles, and honest, haue chiefelie beene put to death because they were maried. Thus the Deuill goeth about to establish his lawe by moste cruell murthers, and he hath for his instruments, moste impudent writers, Ecchius, Faber, Pighius, whoe hath expresselie written, That a Priest doth lesse offend, if he be an adulterer, then if he marrie a wife. It is an vnworthie thing that these, who will be counted Christians, should write and speake such thinges. Wise men doe see that in this declining age of the world, both the nature of men is more weake, and by litle and litle there is greater re∣leasing and confusion of discipline. And at all times a license in this kinde did immediatlie goe before the destroying of cities, and the ruines of kingdomes. Therefore such as are gouernours ought to be more vigilant and seuere in maintei∣ning discipline, in strengthning the lawes of wedlocke, in punishing and prohibiting wandring lustes: touching which matter we reioyce that our admonitions be extant for all posteritie, and we also desire the Sonne of God, our Lord Iesus Christ, the keeper of his Church, and a true louer of charitie, that he would bow the mindes of gouernours to listen to wholsome counselles, and represse the deuill, which kindeled the flames of lustes, and hinder euill examples, that they maie not be farre spread. The mindes and heartes of all godlie men doe tremble, when they read, and heare of

such foule and horrible heathnish examples: the which trulie afterward were accompanied both with blindnes in the mindes, and with other outrages, which were pernitious to wholl nations, as in the histories of the heathen examples do euerie where offer themselues to all men. The Scedasian•• had cast into a well two daughters of Spartanus being deflow∣red: afterward, as it were in the verie same footestep, the armie of the Lacedemonians was slaine, and the Empire changed. But there be manie examples of all ages. We our selues doe remember, that certaine Bishoppes, whoe were famous for their nobilitie, and their wittes, were slaine in a∣dultrie. But we beseech the Sonne of God, that for this cause he would preserue many, and bowe them vnto chastitie, that he may sincerelie be inuocated of many. As for those thinges which are alledged of our aduersaries for the defense of single life, they are as well applied to the matter, as that saying of Christ to Salomon, which Tacianus did alledge out of the Gospel according to the Egiptians, I came to destroie the workes of the woman: Tacianus did thus interpret it, I came to de∣stroie, that is, to abolish wedlocke: * 1.5whereas the wordes of Christ did speake of the fall of Eue, and of the miseries that folowed that fall, as also Iohn doth write, The sonne of god came to destroie the workes of the Deuill.

Hitherto also perteineth the 21. Art. of the same Confession.

Of the Monasticall life.

WE omit a larger rehearsall out of auncient writers, of those, who either departed into the wildernes, as did An••onius, or erected like Colledges or Schooles, as did Basilius: for diuers men had diuers causes of separating them selues. We speak now of the present Monks, which are not in the wildernes, but are Colledgesof men either learned, or vnlearned, which do liue more commodiouslie in the open light, & in places of greatest resort, then other men do. They haue those pleasures which they desire, some one, some an∣other: and they haue much more leasure, then other men haue▪ that liue either in ciuill, or in domesticall affaires. Nei∣ther do they now transferre vnto themselues those ridicu∣lous praises of perfection, & of a contēplatiue life, as in times past some did. And seing that there is great difference in di∣uers societies of men▪ we will not preach to the euill, who for

the kitchins, & al licentiousnes, do loue those darke places: but those, of whom there is hope of amendment, we do ear∣nestlie request, for the glory of God & their owne saluation, that they would think vpon these sayings: Thou shalt haue no strange Gods. Flie from Idols. What manner of thing is the Mo∣nasticall life now a daies? It hath verie much wicked wor∣ship, and vanitie: their Masses for the quick & the dead they set out to sale, and this is the greatest gaine that Mona∣steries for the most part haue: there is vsed inuocation of the dead, heaped vp with verie foule superstitions: as with the adoring of Images, with indulgences, and other iugling tricks. The studie of doctrine is either none at all, or verie corrupt. These onely causes are great inough, why men, which are not prophane, ought to depart out of such socie∣ties: because that the vows, which wrap thē in a kinde of life, wherein is the worship of Idolls, are without doubt frustrate, according to the first commaundement which is immooue∣able, eternall, and the rule of all other commaundements, Thou shalt haue no strange Gods, Exod. 20. They do bring a te∣stimonie out of Paull, 1. Tim. 5. Concerning widowes, They haue lost their first faith: But the answer is sure and cleare, al∣though Paul should speake of vowes, yet would he in no case alow of such vowes, as are ioyned with the worship of I∣dolls, and with manie errors. But there be also manie other lies in vowes. They promise chastitie & pouerty: but how many of them be fit to lead a single life, they themselues doe know. And touching pouerty, they know that the farre greater part doth there rather seeke kitchins well furnished, then for pouertie and hunger.

Now we must also consider of this: let eloquent men ex∣cuse and praise the Monasticall life as they list, yet alwaies this opinion is confirmed in men, that are not prophane, by this example, that such workes, chosen by mans diuise, are the worship of God: that is, such works whereby God doth count himselfe to be honoured. This opinion is to be repro∣ued and to be pulled out of the mindes of men, and men are to be drawne back to the commaundements of God, accor∣ding to this saying, Math. 15. In vaine doe they worship me with the commaundements of men. Also, walke not after the commaun∣dements of your fathers, but walke ye in my commaundements. This

is a true and notable reprehension of the Monasticall life. Now if they do faigne hereunto merites and perfections, the gospell of Christ touching the righteousnes of faith and true worship, is the more obscured: because it is a foule and hor∣rible lie, that monastical obseruations should merit remissi∣on of sins, or be of so great value, as is Baptisme, as Thomas doth expressely saie: Neither was antiquity ignorant of this reprehension. There is a narration extant, whether it be true, or written onelie for doctrines sake, yet doth it shew forth the iudgements of godlie men: They write, that when An∣tonie, desired to know, how much he had profited before God in those externall exercises, there was shewed vnto him a coblers house at A∣lexandria, being next dore to him. He therefore going in speaketh to the goodman of the house, questioneth with him concerning do∣ctrine, & exercises of godlines. The cobler answereth sincerely tou∣ching doctrine. Afterward he saith, that in the morning in a short praier he giueth thankes to God, both for other benefits, and that he sent his sonne: then that he doth aske remission of his sinnes for the Sonnes sake, and praie that God would preserue the Church, and his familie: also that he praieth to the Sonne, tomake intercession for vs: and that he doth rest in this faith, and doth his domesticall affaires ioyfullie, and prouide that his Children may be well taught. And vsest thou no other streighter exercise, saith Antonie? why, saith he, doth he labour a litle, trow you, that prouideth how his fa∣milie shall be manteined? and many thinges do often times happen, which do surelie vex him that gouerneth a house, beside other bur∣thens which he hath common with the Citizens. Doest thou not see, how manie priuate and publique miseries there be in this life? and to beare these well, and in them to exercise faith & patience, doest thou not think it a warfare hard inough? Antonie went his waie, and vnderstood that he was admonished, not to preferre his owne exerci∣ses, before the dueties of this common life. These, and other like narrations are read, which although th ey be so written for doctrines sake, yet they do declare the iudgements of lear∣ned men. Neither is it now needful to ad a longer discourse, especiallie seeing that no man is ignorant, how that in those places, where Monkes be, there is much wicked superstition in Monasteries, and that the studies of doctrine are either none at all, or verie corrupt. To deliberate of the meanes how to amend these thinges we leaue it to them, that are in authoritie.

Notes

• * 1.1

  Art. 1••.
• * 1.2

  looke the 1. obseruat. vpon this confess.
• * 1.3

  looke the 2. oseru.
• * 1.4

  Looke the 3. obseru.
• * 1.5

  Looke the 4. obseruat.