1 What is the Christian liberty.

CHristian liberty is not a wandering, and an un­ruly licence, by the which we may doe, or leave undone whatsoever we list, at our pleasure: but it is a free gift bestowed upon us, by Christ our Lord, by the which the children of God (that is all the faith­full) being delivered from the curse of the law, or e­ternall death, and from the heavy yoake of the ce­remoniall law, and being endowed with the holy ghost, beginne willingly of their own accord to serve God in holinesse and righteousnesse.

2 How this Liberty is transgressed.

Therefore, sith that he which is the sonne of God, is ruled by the spirit of God, and that the same spi­rit commandeth us that we should obey all ordinances of man (that is, all politique order whereof the ma­gistrate is the gardian) and all superiours which watch for the health of our soules, yea, and that according to our vocation wee should diligently procure the safe­gard of our neighbour: it followeth, that that man abuseth the benefit of Christian liberty, or rather is yet sold under sinne, who doth not willingly obey either his magistrate, or superior in the Lord, nor doth not indeavour to edifie the conscience of his brother.

3 Of private mens judgement in matters indifferent.

Moreover what is profitable to edifie, and what is not, is not to be determined by the judgement of the common people, or of some simple man, nor yet by the issue of mens actions: but rather sometime by the nature of those things, touching the doing or not doing whereof, question is moved (as if they be either com­manded or forbidden by GOD, and be agreeable unto our calling, or not). And sometimes (as if the matters were otherwise of their own natures, mean or indifferent) they are to bee considered by the cir­cumstances of the times, places and persons, weyghed according to the ballance of Gods word.

4 Of Conscience.

Conscience is the feeling of Gods judgement, whether that a man bee assured out of the word of God of that judgement, or that he make it to himself rashly and superstitiously. But whereas it is the duty of Christians to observe the Commandements of their Lord, that indeed is properly called a right and good conscience, which is governed by the word of God: whereby it cometh to passe, that every faith­full man, by that revealed word doth examine and waigh with himselfe, both what hee doth, and also what he letteth undone, that hee may judge of them both, which is just, and which is unjust.

5 Things Indifferent.

Indifferent things are called those, which by them­selves, [Page 5] being simply considered in their owne nature, are neither good nor bad, as meate and drinke, and such like, in the which therefore it is said, that the Kingdome of God consisteth not, and that therefore a man may use them well or evill: whereof it fol­loweth, that they are marvelously deceived, which suppose they are called indifferent, as though with­out any exception we may omit them, or use them, as often as we list, without any sinne.

6. Things otherwise indifferent.

Things otherwise indifferent of themselves, af­ter a sort change their nature, when by some com­mandement they are either commanded, or forbid­den, because neither they can be omitted contrary to the commandement, if they are once commanded, neither omitted contrary to prohibition, if they bee prohibited, as it appeareth in the ceremoniall law.

7 Ceremoniall Lawes.

Albeit the yoak of the ceremonial law be taken away by Christian liberty, and that it is not lawfull for any mortall man to lay another yoke in the place thereof, yet notwithstanding the confused use of indifferent things, may bee lawfully repressed, both generally and specially.

8 The Use of things indifferent in generall.

Generally the use of these indifferent things is re­strained by the law of charity, which is universall, that is, belonging to all men, and plainly forbidding [Page 6] that nothing otherwise indifferent and lawfull be done, whereby thy neighbour is destroyed, or that any thing be omitted, whereby he may be edified. But yet here are two things to be presupposed: the one, that judgement be taken out of the word of God, what may or ought to be done, or not done: the o­ther, that every man have consideration of his calling. And so we say the words of the Apostle are to be un­derstood, I was made all things to all men.

9. The use of things indifferent in speciall.

Specially the use of these things is forbidden by Ec­clesiasticall, or civill decree. For although that on­ly God doth properly binde the conscience of man, yet in respect that either the Magistrate, who is Gods Minister, doth thinke it profitable for the Common­wealth, that some thing, otherwise of it self lawfull, bee not done, or that the Church, having regard to order, comelinesse, and also edifying, doe make some Laws concerning indifferent things, those laws are al­together to be observed of the godly, and doe so farre forth binde the conscience, that no man wittingly, and willingly, with a stubborne minde, may without sin, either doe those things which are forbidden, or omit those things which are commanded.

10. Circumstances in things indifferent be divers.

And sith these things are not ordained simply for themselves, but in respect of certain circumstances, not as though the things themselves were of their own nature unlawfull (for it belongeth onely to God to [Page 7] determine this) in case those circumstances doe cease, and so be, that offence be avoyded as neere as we can, and that there be no stubborn will of resisting, no man is to be reproved of sin, which shall do otherwise than those Ordinances, as it is plain by the example of Da­vid in a case otherwise flatly forbidden, when he ate the shew bread.

11. To forbid, or to command things indifferent, except for three causes, doe offend: also they that rashly judge other mens conscience herein.

They which for any other cause, either command, or forbid, at their pleasure, the free use of indifferent things, than for one of these three, that is, neither for edifying, nor for policy, nor Ecclesiasticall Order: and especially those, which doe rashly judge other mens consciences in these matters, offend hainously against God, and against their neighbour.

12. Christian Liberty is not to be prejudiced generally, but by circumstance.

Those which thus do, either by open wickednesse, or by wilfull ignorance, are not to be regarded. But those, which being deceived by simple ignorance, or by authority of ancient custome, have erred in these things, are to be borne withall, as much as may be, and yet but so farre as Christian liberty be not generally prejudiced, which thing is to be discerned, by the cir­cumstances, and by the spirit of discretion: as it ap­peareth not onely by the doctrine, but also the doings of saint Paul, who reprehended Peter, circumcised Ti­mothy, [Page 8] and againe would not circumcise Titus. And therefore there is no cause why the Church should al­ter this or that, being well ordained, for feare of offen­ding some private men.

13 They are to be reproved which wound weak consciences in things indifferent.

Even as they of whom I spake a little before, do gree­viously offend against God, and their neighbor, so are they greatly to be blamed, who either by preposte­rous zeale, or by impatience, do quite overthrow the consciences which are weak, and not throughly in­structed in indifferent things, either to doe them, or to leave them undone, as likewise they offend on the o­ther side, which by their winking cherrish and con­firme the weaknesse of their brethren.

14 Constitutions are some universall, and some particular.

These Ecclesiasticall constitutions being lawfully made in respect of certaine circumstances (that is of order and for common utility, and not as though there were any worshiping of God placed in them) are not onely Catholique, that is, universall, but also some­times particular, for the manifold variety of the cir­cumstances: and therefore both these men offend which doe rashly change them that are Catholique, and also those which doe stifly retaine the same, al­beit there be especiall necessity to alter them: but cheif­ly those which by wrong judgement thrust particular ceremonies unto all men.

15 What the Church is. Sometime manifest: sometime obscure.

The Church of Christ is a congregation of men professing Christs Gospell in the which the Gospell is purely taught, and the Sacraments duly administred out of the word of God, by ministres caled to the same purpose. The which congregation sometime is small, and sometime great, and sometime is seene of men (as when the ministery is publique) and sometime hidden and as it were for a time overwhelmed, either by pub­lique corruption of all estates, or force of the enemy or by both these mischeifes, God excercising his just judgement against mans wickednesse, but never quite destroying his congregation.

16 Every man must joyne himselfe to some particular Church being visible.

So often as God doth ordeine such visible compa­nies, to make himselfe knowne in them, to call his e­lect, and to dispense the riches of his spirit by the mi­nisterie of his word and Sacraments, it is very mani­fest, that it is most necessary, that every man which will not teach God and his wisdome, to his owne most certaine destruction) according as opportunity is offered, do joyne and submit himselfe to some parti­cular church, as it were to some certaine Parish, in this great and wide city of God.

17 No superiority in particular Churches.

Now that the Catholique Church of God may continue in unity, it is not lawfull for any particular [Page 10] Church to usurpe any supremacie or superiority over an other, by authority to judge it, condemne it, or to seperate her selfe from it, especially sith it is manifest that all the Churches of God are endowed with e­quall power.

18 Sinods for to decide controversies.

Furthermore if any particular Church finde any fault in an other, whether it be in doctrine or in man­ners, and then by brotherly conference and godly ex­hortation prevaile nothing, the same must, (avoyd­ing all curiositie, which is able to set congregations at varience, and observing the hand of common friend­ship) endeavour to refer the whole matter unto a Sy­node or councell, in the which the controversie may be tryed onely by the word of God. By the name of a Synod we understand not, neither an oecumenicall councell, as they terme it (for who shall gather it to­gether?) neither any such meeting, whereunto it is ne­cessary that certaine hundreds of Churches meet toge­ther, except the order of some region be such, but such an one unto the which, according to the place and time, other Churches, either neare at hand, or far off, may be joyned, which by the word of God may decide the controversie.

19 Schismes and apostacy from the Church is to bee avoyded.

Wherefore to avoid the filthy and pestilent ren­ting and tearing asunder of the holy body of Christ, we thinke it is not lawfull for any man for any cause, [Page 11] to depart from Christs Church, that is, from that Church in which at the least-wise that doctrine is pre­served whole and sound, wherein consisteth the sound­nesse of Religion, and wherein the use of the Sacra­ments, which Christ hath instituted, is preserved. And therefore we affirme that not only heretiques, but also schismatiques, doe grievously offend. To depart out of Christs Church, is not simply to goe from one company to another, but as though thou remaine in one place, to seperate thy selfe from the fellowship of the congregation, as though thou were no member thereof.

20 The lawful Ministers and Elders represent the church.

In the Church of Christ, that is to say, in the house or city of the living God, the consistory or fellowship of governours consisting of the ministers of the▪ word, and of Seniors lawfully called, susteineth the person of the universall Church in ecclesiasticall government, even as every magistrate in his common wealth.

21 Let no man trouble the congregation but aske counsel of the Pastors. No law is to be made but according to the word profitable and necessary.

[If] any man, either private, or bearing publique office in the Church, doe not agree unto the Ecclesi­asticall constitutions now made and received, especi­ally such as are catholique, he is bound to aske coun­cell modestly of the Pastors and Seniors, and to stand to their arbitriment, at the least thus far, that he trou­ble not the congregation, according to that saying of the Apostle, If any man lust to be contentious, we have no such custome, neither the Churches of God. But if [Page 12] there be any stirre concerning the making of lawes, then must nothing at al be rashly altered, no not by the consistory it s;elfe: and before any law be established, we must not onely see whether it be agreeable to the word of God, but also whether it be profitable, and almost necessary to bee brought up. But in case there be but a lawfull suspition that some of the flocke will be offended, & yet it is not meet the whole congrega­tion give voice therein, and that the helpe of a good Magistrate doe want, the opinion of such men are to be asked and diligently weighed, that these which are weake may be instructed, and if any shall be stubborn they may in time be admonished of their duty. Nei­ther shall it grieve them, if the matter so require; to seeke councel of such Churches as are least suspected or of some godly and learned men, so that nothing be decreed in the Church of God, but with fruite and e­dification.

22 Such as resist godly lawes and conspire against Gods ministers are enemies to the Church.

Those which shall factiously set themselves against lawes made after this sort, and will not be brought to their duty, and much rather those which conspire a­gainst their ministers and seniors, are worthy to bee handled as open enemies to the Church.

23 How farre the authority and duty of the Ministers and Elders of Christs Church is extended.

It belongeth onely to the consistory, to be occupi­ed in making new lawes of discipiline, as we stand in trembling and feare of the Lord, and in applying such as are already made to the present necessity, and [Page 13] in admonishing, and also if the last remedy must needs be used, either in suspending from the supper of our Lord, or in once excommunicating them which have offended, according as the circumstances of the thing, the time, and persons shall seeme to require. For is it not written of the universal Church, nor of the whole congregation in any particular Church, but only of the foresaid governours of the Church (whom Christ instituted in his Church according to the example of the former Church of the Jewes) Tell the Church, and if he refuse to heare the Church, let him be unto thee as a heathen, and a publican.

24 What excommunication is, and for whom of Christ ordeined.

Ecclesiasticall excommunication, is the publique judgement of the seniors of the Church, against a subject of the Church, having fallen, and being unre­pentant, after lawfull examination, and due ad­monition of his faults, pronounced in the name of Christ our Lord, and by the authority of his word, wherby it is declared, that the same man until he (re­pent) is cast out of the Church of God and communi­on of saints, and given over unto sathan.

25 All matters of injury ought to be prosecuted charitably and with modesty.

If any man complayn of injury done unto him, they shall first complayne to the consistory, and that after a modest sort, as it becommeth Christians, rather con­fessing their faults than excusing them, that if it might be, the matter might be determined & ended at home. But in case it cannot so be, either they must seeke unto other Churches, or if neede be, they must goe to the Christian Magistrate, or refer the matter unto a Sy­node. [Page 14] That order (to be short) shall be observed which is used in that country where any such thing shall hap­pen. In the meane season, whosoever shall factious­ly prosecute the matter, & not rather peaceably folow the cause, he declareth himselfe therein worthy, who even for that should be removed out of the Church.

26. Excommunicate persons not to be received into the congregation before manifest proofe of unfained repentance.

Those which be lawfully excommunicated, or have unlawfully departed from the Church with offence, in so much as they are banished from the Kingdome of Christ and from salvation, they can in no wise be ad­mitted unto any publick function in the Church, or to the use of the Sacraments, untill such time as they have justly satisfied the congregation, neither can there bee any company joyned, or kept with them, except it be such as may make to their amendment, or at the least­wise be politick and moderate, and after a civil maner.

27. Civill Magistrates be of God, and to what end of him ordained.

The civill Magistrate is an ordinance from God, by the which through the help of the nobility, good men being protected, and wicked men corrected, godlinesse, honesty, and peace are preserved amongst men.

28. Civill ordinances made by civill Magistrates, ought to be obeyed

Whosoever will not resist the ordinance of God, must without any exception of persons, be also subject unto the Magistrate, and obey his commandement, so that it be not repugnant to the word of God.

29. The godly Magistrate, and also the wicked, be Gods instru­ments, the one a blessing, the other a scourge.

As the godly and faithfull Magistrate is an inesti­mable blessing of the Lord: even so a wicked, unfaith­full, [Page 15] foolish, and tyrannicall Magistrate, is stirred up of God in his anger, to be a scourge and chastisement, to punish the sin and wickednesse of his subjects.

30. It belongeth to the civill Magistrates to defend the Church of Christ.

As it the duty of the Magistrate to maintaine and defend the Church of God with the sword, even so is it the duty of the Ministers of the Church in the be­half of the same, to crave his help against rebells, he­reticks, and tyrants, as often as they think need shall require.

31. Every man in his vocation ought to live as a subject.

If any man against the lawes and priviledges of his country, advanc't himselfe as a lord or magistrate: or if he who is confirmed in the office of a magistrate, doe wrongfully spoyl his subjects of their priviledges, and liberty which he hath sworn unto them, or by open tyranny oppresse them, then ought the inferiour magi­strates to set themselves against him, who according to God and their duty ought to defend the subjects as well against the domesticall as forrain tyrants, In this article (as our worshipfull brethren of Geneva did also admonish us) our mind is not to have any window laid open to any rebellion or injustice.

31. Manifest and notorious crimes (of the inferior Magistrate) are to be only punished by the Prince: and herein all private men and other rather to suffer wrong, than to rebell.

But if there be some fault in his person, who accor­ding to the laws and rites of the country, is lord and ruler either by close or open consent, to wit, that he is ungodly, or covetous, or ambitious, or cruell, or a fornicator, or unchaste, &c. it belongeth only to the [Page 16] superior Magistrate and estates of the country to cor­rect it but it is the duty of al private men, & also of al inferior Magistrates, that herein rendring due obedi­ence, they rather chuse to suffer wrong, than that lea­ving their vocation wherein every man ought alwaies to continue himselfe) to set force against force to deale unjustly.

Christiana libertas non est vaga & ef­fraenis licentia, qua quicquid lubet, pro nostro arbitrio aga­mus aut omittamus sed est gratuitum do­num per Christum Dominum nostrum in nos collatum, per quod filii Dei (id est credentes omnes) a maledictione legis, sive a morte aeterni, itemque a legalium ceremoniarum jugo liberati, simulque sancto Spiritu do­nati, incipiunt ultro & sponte in sancti­tate & justitia Deo servire.

Itaque quum, qui fi­lius Dei est, Spiritu Dei regatur, jubeat autem etiam Dei Spiritus, ut & omni humanae ordinatio­ni (id est, ordini po­litice, cujus custos est Magistratus) & praepositis pro ani­marum nostrarum salute vigilantibus obediamus, adeoque pro nostrae vocationis ratione, proximorum salutem sedulo procurimus: con­sequitur cum abusi Christianae libertatis [...] vel potius adhuc esse [...]datam sub peccato qui vel suis magistratibus, vel praepositis [...] in Domino, nec conscientiam fra­trum aedificare studet.

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Quid porro ad edificationem faci­at, quid minus, non est ex vulgi aut de­ni{que} simplicis cujus­quam hominis ju­dicio, neque eti­am ex actionum eventu aestiman­dum, sed interdum quidem ex rerum ipsarum natura, de quibus agendis vel omittendis quaeri­tur, (puta si a deo vel praeceptae vel inhi­bitae sint, & nostrae vocationi consen­tanae vel minus). Interdum [...] vero nempe si res alio­qui suapte natura mediae & indiffe­rentes fuerint) ex temporum, loco­rum & personarum circumstantiis ad verbi Dei trutinam expensis.

Conscientia qui­dem est sensus di­vini iudicii, sive quia sit ex verbo Dei de illo iudicio eductus, sive illud sibi temere aut su­perstitiose fabricet. Verum quum Chri­stianis opporteat tenent Domini sui mandata, ea demum proprie vocatur re­cta & bona consci­entia, quae verbo Dei regitur: quo fit, ut quisque fidelis & quod agit & quod omittit ad illud revelatum verbum eximinet pensiculetque, ut de utroque, num justum vel injustum sit, statuat.

Res mediae di­cuntur, quae per se, [Page 5] sive ex sui natura simpliciter aestima­tae, nec bonae nec malae sunt, ut esca & potus, & similia, in quibus propre rea dicitur non esse po­situm regnum Dei, ac proinde quibus aliquis vel bene vel male uti, aut non uti possit: ex quo efficitur, vehemen­ter errare, qui indif­ferentes vocari pu­tant, quasi sine ulla exceptione, quoties libet, eas vel omit­tere vel usutpare li­ceat absque pecca­to.

Res alioqui per se mediae, mutant quodammodo na­turam, quum ali­quo legitimo man­dato vel praecipiun­tur, vel prohiben­tur, quia neque contra praeceptum omitti possunt si praecipiantur▪ neque contra interdictum fieri, si prohiben­tur, sicut in lege ceremoniali appa­ret.

Etsi jugum legis ceremonalis sustu­lit Christiana li­bertis, & in [...] locum non licet cuiquam mortali aliud jugum im­ponere, tamen rerum mediarum usus nimium premiscu [...]s legitime coercetur, tum in genere tum in specie.

In genere coercetur rerum istarum mediarum usus per legem charitatis, quae uni­versalis est, id est, ad omnes, & ad omnia spectans, ac diserte ca [...]ens, ne quid, [Page 6] etiam alioqui me­dium ac licitum fiat, quo preximus destruatur, vel o­mittatur, quo aedi­ficetur. Sed duo ta­men hic in pri­mis praesupponen­da sunt: Unum, ut quid fieri vel omit­ti possit ac debeat, Iemper ex Dei ver­bo judicetur: alterum, ut unusquisque habeat vocatio­nis suae [...]ationem. Et ita intelligen­dum dicimus illud apostoli. Factus sum omnibus omnia.

In specie vero co­ercetur earum re­rum usus ex consti­tutione vel politi­ca vel Ecclesiastica. Etsi enim conscien­tias proprie solus Deus ligat, tamen quatenus vel Mag­stratus, qui Dei mi­nister est, judicat interesse Reipub ut quicquam alioqui per se licitum non fiat: vel Ecclesia ordinis & decori, adeoque aedificati­onis rationem ha­bens, leges aliquas de rebus mediis rite condit, eiusmodi leges piis omnino sunt observandae, & catenus conscien­tias ligant, ut nemo sciens & prudens, rebellandi animo, possit absque peccato, vel facere quae ita prohibentur, vel omittere quae sic praecipiuntur.

Quum autem ista non per se, sed ob certis demum circumstantiis ordinentur, non quasi res ipsae sua pie natura sint illicitae (hoc enim consti­tuere [Page 7] solius Dei est) cessantibus istius­modi circumstan­tiis, & modo pro [...] offen­diculum, absitque improba rebellandi voluntas, nemo peccati arguendus est, qui praeter illas ordinationes fece­rit, sicut ex ipso Davidis exemplo liquet, in re alio­qui expresse inhi­ta, ut qui panes pro­positionis ederit.

Qui propter aliam rationem quam il­lam triplicem, id est, nec propter aedificationem, nec propter politicam aut Ecclesiasticam constitutionem, li­berum rerum me­diarum usum pro­hibito vel praecipi­unt, vel [...] qui alienas conscienti­as temere in his re­bus judicant, gravi­ter & in Deum et in proximum pec­cant.

Qui hoc faciunt vel manifesta improbitate, vel affect [...] ignorantia, [...] non sunt. Qui vero ignorantia simplici vel vetusti [...] usus authoritate [...] in his rebus aberrant, tolerandi sunt, quoad eius fieri potest, eo usque tamen, ut ipsi Christianae li­bertati in communi praeiudicium non [...], id quod ex circumstantiis & spiritu discretionis de iudi­candum est sicut ex Pauli non tantum doctrina, sed etiam ex factis liquet, Petrum quidem rereh­endentis, [Page 8] Timo­heum vero circum­cidentis, & rursus Titum non cir­cumcidentis: Ac proinde causa non est, cur ob privato­rum quorundam offensiones Eccle­sia hoc vel illud re­cte constitutum immutet.

Sicut si de quibus paulo ante diximus graviter in Deum & in proximum peccant, ita sunt magnopere repre­hendendi, qui in­firmas, &, in rebus indifferentibus vel faciendis vel non faciendis, non­dum satis cruditas conscientias, vel praepostero zelo vel impatientis, penitus subveriunt: sicut & illi in con­trarium peccant qui sua conniventia infirmitatem fra­t [...]um sovent & confirmant.

Constitutiones istae ecclesiasticae ob certas circumstan­tiis legitime factae (ordinis videlicet re publicae utilitatis [...], non autem quasi sit in iis cul­tus Dei positus) non tantum sunt Catholicae, id est universales, verum etiam particulares interdum, propter multipli­cem circumstantiarum varietatem; ac proinde peccant, tum qui Catholicas temere immutant, tum qui easdem, etiamsi certa mutationis necessitas incumbat, pertiniciter potius quam constanter [...]tinent: tum vero maxime, qui sinistro judicio particulares quibusvis obtrudunt.

Ecclesia Christi est coetus hominum Evangelium Chri­sti profitentium, in quo per ministros ad hoc vocatos E­vangelii doctrina pure traditur, & Sacramenta ex Dei verbo administran­tur, qui coetus ali­quando rarus est, a­liquando numero­sus: & interdum hominibus conspi­cuus (constante vi­delicet publico mi­nisterio) interdum delitescens, & ad tempus veluti ob­rutus, aut publicis omnium ordinum corruptelis, aut vi hostili, aut utroque illo malo, exercen­te Domino justa sua judicia in ho­minum perfidiam, sed nunquam ta­men Ecclesiam su­am penitus delente

Quoties Deus tales visibiles hominum coetus instituit, ut se in iis patefaciat, su­os electos vocet, ac spiritus sui divitias per verbi sui & Sa­cramentorum mi­nisterium dispenset, evidens fit, prorsus necessarium esse, ut (quisquis in suum certissimum exiti­um Deo ejusque sapientiae praescri­bere nolit) pro oblata oportunitate se alicui particulari Ecclesiae (tanquam cuidam certae in vasta ha [...] Dei civitate parcaciae) conjungat subjiciatque.

Ut vero Catholicae Ecclesiae Dei sua constet unitas [Page 10] non licet particula­ri Ecclesiae usurpare in aliam primatum aut superioritatem, ut eam sua autho­ritate judicet, con­demuet, ab eaque secessionem faciat, praesertim quum manifestum sit, om­nes Dei Ecclesias aequali potestate a Christo donatas esse.

Porro si particularis aliqua Ecclesia quidpiam in alia desideret, sive id ad doctrinam sive ad mores spectet, ac fraterne pie{que} con­ferendo & monen­do nihil proficiat, curabit vitata omni [...] quae possit Ecclesias inter se comminere, & servato commu­nis concordiae vin­culo, rem totam ad Synodum referri, in quo ex uno Dei verbo de controver­sia dijudicetur. Sy­nodi autem nomine non intelligimus neque oecumeni­cum, quod vocant Concilium, (quis enim illud coget?) neque coetum ad quem necesse sit a­liquot centenas Ec­clesias convenire, nisi forte ali [...]ju [...] regionis ordo ita serat, sed cui pro ratione loci & temporis, adhibeantur aliae, seu vicinae seu longinquae Ecclesiae, quae ex verbo Dei controversiam dirimant.

Itaque ad evitandam foe­dam & perniciosam membrorum in sacro Christi corpore lacerationem & divulsionem, arbitramur [Page 11] nulli licere ulla de cause discessionem facere a Christi Ec­clesia, id est, in qua saltem ea salva & illibata doctrina re­tineatur, qua con­stat incolumitas pietatis, & Sacra­mentorum usus a domino institutus custodiatur. Ideo­que non tantum Haereticos, sed eti­am schismaticos omnes graviter pec­care dicimus. Dis­cedere autem a Christi Ecclesia, non est simpliciter mi­grare ex uno coetu in alium, sed etiam si in eodem loco maneas, se jungere sese a communi Ecclesiae coetu, tan­quam non sis ejus membrum.

In Ecclesia Christi, id est in domo sive civitate Dei viventis, consistorium sive gubernatorum coetus ex ministris verbi & senioribus legitime vocatis constans, personam sustinet universae Ecclesias in Ec­clesiastico mune­re, quemadmod [...] quisque Magistra­tus in sua Repub.

Si quis sive privatu sive publico munere fungens in Ecclesia, jam conditis ac receptis Ecclesiasti­cis constitutionibus praesertim Catholicis, non acquiescit, modeste consulere pastores & Seniores tenetur, & eorum judicio stare, hactenus saltem, ut Ecclesiam non turbet, juxta illud Apostoli dictum. Si quis vult contentiosus esse, nos talem consuetudinem non habemus, ne{que} ecclesia Dei. [Page 12] Sin vero de con­dendis agitur, tune nihil prorsus, ne ipsi quidem syne­drio temere no­vandum est: & an­tequam lex ulla lanciatur, non tan­tum videndum, an verbo Dei consen­tanea sit, verum e­tiam an utile sit ac pene necessarium illam eo ipso intro­duci. Quod si vel le­vissima sit suspicio, aliquem ex grege offensum iri, nec tamen totum coe­tum in suffragium mittere expediat, & pii Magistratus subsidium desit, percontandae & ex­pendendae sunt e­jusmodi hominum sententiae, at erudi­antur infirmi, & si­qui pervicaces fu­turi videantur, tem­pestive officii ad­moneantur. Nec pigebit etiam, si res ita postulas, aut Ec­clesias aliquas mi­nime omnium sus­pectas, aut pios & eruditos homines consulere, ut nihil nisi cum fructu & aedificatione in Ec­clesia Dei statuatur

Hac ratione p [...]rl [...] ­t [...] legibus, qui se factiose opponunt, nec se ad officium revocari patiuntur, ac multo magis qui in suos ministros aut Seniores conjurant, digni sunt; qui ut publici Ecclesiae hostes tractentur.

Uni [...]s est Consistorii de condendis disciplinae novis legibus, ita, uti diximus, in timore, & trerrore Domini cogitare, conditas autem ad praesentem necessitatem accommodare, [Page 13] tum admonendis, tum etiam, si ultimo remedio sit opus, vel a coena domini suspendendis, vel semel excommuni­candis, qui pecca­verint, prout rei, temporis & perso­narum rationes po­stulare videbuntur. Nam nec de Catho­lica Ecclesia, nec etiam de totius multitudinis in par­ticulari aliqua Ec­clesia coetu, sed de dictis Ecclesiae gu­bernatoribus (quos Christus ad exem­plum superioris Judaicae in suam Ecclesiam intro­duxit) scriptum est, Dic Ecclesiae Quod si Ecclesiam audire [...]eglexerit, sit tibi velut quiv [...]s Ethni­cus & publicinus.

Ecclesiastica ex­communicatio, est publicum Seniorum Ecclesiae judicium, in lapsum, & im­poenitentem Eccle­siae subditum, post institutam debitam & legitimam de pec­catis ejus cognitio­nem & admonitio­nem in Chr [...]sti Do­mini nomine [...]c ip­sius verbi authori­tate pronunciatum, quo declaratur, eundem (donec resipiscat) ex Ecclesia Dei & sanctorum communione ejectum, ac Satanae traditum esse.

Si qui factum sibi injuriam querentur, apad ipsum synedrium primum con­querentur, idque modeste, &, ut Christianos decet, peccata sua confiten [...]es, potius quam exe [...]sin­tes, ut domi, si fieri possit, tota controversia dijudicetur & co [...]ponatu [...]. Sin vero id fieri non po [...] ­erit, [Page 14] vel erunt con­sulendae aliae Ecele­siae, vel adeundus, si sit opus, Christia­nus Magistratus, vel res ad Synodum re­feratur. Is ordo de­nique servabitur, qui fuerit in ea re­gione, in qua ejus­modi quippiam in­cidet, constitutus. Interea vero, quis­quis causam suam factiose persequitur, ac non potius quie­te causam suam a­get, dignum se esse prodit, qui ab Ec­clesia, vel ob hoc ip­sum summoveatur.

Qui legitime ex­communicati sunt, aut qui illegitime ac cum offensione ab aliqua Ecclesia desciverint, quan­doquidem a Christi regno & salute ex­ulant, ad nulla pu­blica Ecclesiae mi­nisteria obeunda, [...]ut Sacramentorum usum in ulla Eccle­sia admitti possunt, donec Ecclesiae le­gitime satis fece­rint, nec ulla cum [...]is consuetudo, nisi quae ad corum e­mendationem fa­cere possit, aut dun­taxat sit politica, eaque moderata & politico more contrahi, aut haberi potest.

Politicus Magistratus est ordinatio divina, qua procerum opera defensis bonis, coercitis autem malis, pietas, honestas & pax inter ho­mines conservantur.

Debent sine ulla personarum exceptione, quot quot Dei ordinationi adversari [...]olunt, etiam magistratus subjici, ejusque mandatis, modo Dei verbo non adversentur, p [...]r [...]re.

Quem­admodum [Page 15] pius & fidelis magistratus incomparabilis Do­mini benedictio est: ita impius, in­fidelis, iners au: ty­rannicus magistra­tus, ut sit flagellum & animadversio, ad castiganda, subdi­torum peccata & malitiam, ab irato Deo excitatur.

Ut officium Magi­stratus est Ecclesi­am Dei gladio tueri ac conservare: ita itidem Ecclesiae mi­nistrorum est, illius pro Ecclesia implo­rare auxilium ad­versus rebelles, hae­reticos & tyrannos, quotie cunque opus esse duxerint.

Si quisquam repug­nantibus legibus [...] pat [...]iae privilegiis sese Dominum [...] Ma­gistratum constitu­it: aut si is, qui in Magistratu confir­matus est, subditos privilegiis & liber­tate, quae iis adju­ravit, injuste spoliat aut eosdem mani­festa tyrannide op­primit: tum huic sese opponere de­bent ordinari Ma­gistratus qui secun­dum Deum & pro officio, subditos suos defendere d [...]b [...]n ta [...] aduersus domesticum [...] ā externum num tyrannum. In hoc articulo (quemadmodum & observandi fratres Genevenses admonuerunt) nullā volumus ulli rebel­lioni aut injustitiae senistram aperir.

Quod si viti [...] aliquod sit in persona ejus, qui juxta leges & pa­triae iura, aut per tacitū, aut apertum assensum dominus est, nempe quod sit, vel impius, vel avarus, vel [Page 16] ambitiosus, vel cru­delis, vel s [...]ortat [...], impudicus &c. hoc corrigere solus est superioris potesta­tis ac patriae ordi­num: quorumvis autem privatorum hominum ac etiam ipsorum inferio­rum magistratuum est, ut praestita hic debita obedientia, juxta Christi do­ctrinam simul & exemplum, magis elegant injuriam pati, quam deserta vocatione (in qua quisque perpetuo se continere debet) vim vi opponere, ac sic injuste facere velle.